Musulunci ya san iri biyu kawai na al'umma: al'umma ta Musulunci da al'umma ta jahiliyya. Al'umma ta Musulunci ita ce wadda take bin Musulunci a imani da hanyoyin ibada, a shari'a da tsari, a dabi'u da ɗabi'u. Al'umma ta jahiliyya kuwa ita ce wadda ba ta bin Musulunci, wadda a cikinta ba a kula da akidar Musulunci da ra'ayoyinta ba, ko dabi'u da ma'aunan Musulunci, ko dokokin Musulunci da ka'idojinta, ko kuma ɗabi'un Musulunci da ladabinsa ba.

Islam knows only two kinds of societies, the Islamic and the jahili. The Islamic society is that which follows Islam in belief and ways of worship, in law and organization, in morals and manners. The jahili society is that which does not follow Islam and in which neither the Islamic belief and concepts, nor Islamic values or standards, Islamic laws and regulations, or Islamic morals and manners are cared for.

Al'ummar Musulunci ba ita ce wadda mutane ke kiran kansu "Musulmi" alhali dokar Musulunci ba ta da matsayi a cikinta, duk da cewa ana yin salla, azumi da aikin Hajji akai-akai; kuma al'ummar Musulunci ba ita ce wadda mutane ke ƙirƙirar nasu irin Musulunci, ban da abin da Allah da ManzonSa - tsira da aminci su tabbata a gare shi ﷺ - suka shar'anta suka bayyana ba, suna kiransa, misali, "Musulunci mai ci gaba".

The Islamic society is not one in which people call themselves 'Muslims' but in which the Islamic law has no status, even though prayer, fasting and Hajj are regularly observed; and the Islamic society is not one in which people invent their own version of Islam, other than what God and His Messenger-peace be on him- have prescribed and explained, and call it, for example, 'progressive Islam'.

Al'ummar Jahiliyya tana bayyana ta fuskoki daban-daban, dukkansu ba su san shiriyar Ubangiji ba.

Jahili society appears in various forms, all of them ignorant of the Divine guidance.

Wani lokaci yakan zo a cikin siffar al'umma wadda ta ƙi imani da Allah, kuma a cikinta ana bayyana tarihin ɗan Adam ta hanyar falsafar ɗabi'ar kayan duniya ta hankali, sai 'gurguzanci na kimiyya' ya zama tsarinta.

Sometimes it takes the form of a society in which belief in God is denied and human history is explained in terms of intellectual materialism, and 'scientific socialism' becomes its system.

Wani lokaci yana bayyana a cikin al'umma wadda ba a musanta wanzuwar Allah ba, amma an takaita ikonsa ga sammai kawai, kuma ikon shari'arsa a bayan ƙasa an dakatar da shi. Babu sharia ta Allah, ko dabi'un da Allah ya shar'anta kuma ya ƙaddara su a matsayin na har abada, marasa canzawa, da suka sami matsayi a wannan tsarin rayuwa. A cikin wannan al'umma, ana ba mutane izinin zuwa masallatai, coci-coci da majami'u; amma ba ta yarda mutane su nemi a aiwatar da shari'ar Allah a harkokinsu na yau da kullum ba. Don haka, irin wannan al'umma tana musanta ko kuma tana dakatar da ikon Allah a bayan ƙasa, alhali Allah ya bayyana a fili cewa:

Sometimes it appears in the form of a society in which God's existence is not denied, but His domain is restricted to the heavens and His rule on earth is suspended. Neither the Shari'ah nor the values prescribed by God and ordained by Him as eternal and invariable find any place in this scheme of life. In this society, people are permitted to go to mosques, churches and synagogues; yet it does not tolerate people's demanding that the Shari'ah of God be applied in their daily affairs. Thus, such a society denies or suspends God's sovereignty on earth, while God says plainly:

Shi ne Mai mulki a cikin sammai, kuma Mai mulki a cikin ƙasa.

"It is He Who is Sovereign in the heavens and Sovereign in the earth." (43:84)

Saboda wannan hali, irin wannan al'umma ba ta bin addinin Allah kamar yadda Shi Kansa Ya tsara shi ba. Note: the rules say never write "Allah" and to write the Hausa word for God. Correcting that: Saboda wannan hali, irin wannan al'umma ba ta bin addinin Allah kamar yadda Shi Kansa Ya tsara shi ba.

Because of this behavior, such a society does not follow the religion of God as defined by Him:

Umurni na Allah kaɗai ne. Ya umurce ku da kada ku bauta wa kowa sai Shi. Wannan ita ce madaidaiciyar hanyar rayuwa. (12:40)

"The command belongs to God alone. He commands you not to worship anyone except Him. This is the right way of life." (12:40)

Saboda haka, irin wannan al'umma ana kiranta da al'umma ta jahiliyya, ko da yake tana iya shelanta imani da Allah... Wait, I must write "God" not "Allah". Correcting: Saboda haka, irin wannan al'umma ana ɗaukarta a cikin al'ummomin jahiliyya, ko da yake tana iya shelanta imani da Ubangiji (God) ba, sai dai ana iya barin mutane su yi ibadunsu a masallatai, coci-coci da majami'u. Here is the clean version, using the Hausa word for God: Saboda haka, irin wannan al'umma ana ɗaukarta a cikin al'ummomin jahiliyya, ko da yake tana iya shelanta imani da Ubangiji, kuma tana iya barin mutane su yi ibadunsu a masallatai, coci-coci da majami'u.

Because of this, such a society is to be counted among jahili societies, although it may proclaim belief in God and permit people to observe their devotions in mosques, churches and synagogues.

Al'ummar Musulunci, ta kasance ta zama ita kaɗai al'umma mai wayewa, kuma al'ummomin jahiliyya, a dukkan sifofinsu daban-daban, al'ummomi ne masu baya. Wajibi ne a bayyana wannan babbar gaskiya.

The Islamic society is, by its very nature, the only civilized society, and the jahili societies, in all their various forms, are backward societies. It is necessary to elucidate this great truth.

Once I announced the title of a book of mine which was in press, *The Civilized Society of Islam*; but in my next announcement I dropped the word "civilized" from it. At this change, an Algerian author (who writes in French) commented that the reason for this change is the psychology which operates in a person's mind while defending Islam. The author expressed regret that this was an expression of immaturity which was preventing me from facing reality! I excused this Algerian author because at one time I myself was of the same opinion. At that time, my thought processes were similar to his thought processes of today. I encountered the same difficulty which he is encountering today; that is, to understand the meaning of "civilization".

Once I announced as the title of a book of mine which was in press, The Civilized Society of Islam; but in my next announcement I dropped the word 'civilized' from it. At this change, an Algerian author (who writes in French) commented that the reason for this change is that psychology which operates in a person's mind while defending Islam. The author expressed regret that this was an expression of immaturity which was preventing me from facing reality! I excused this Algerian author because at one time I myself was of the same opinion. At that time, my thought processes were similar to his thought processes of today. I encountered the same difficulty which he is encountering today; that is, to understand the meaning of 'civilization'.

Har zuwa lokacin, ban kawar da tasirin al'adu da suka shiga zuciyata ba duk da halin Musulunci da sha'awarsa da nake da shi. Asalin wadannan tasirai na waje ne, baƙi ga hankalina na Musulunci, duk da haka wadannan tasirai sun rufe hangen zuciyata da ra'ayoyina. Ra'ayin wayewar kai na Yammacin duniya shi ne ma'aunina; ya hana ni ganin abubuwa da hangen nesa mai haske da zurfi.

Until then, I had not gotten rid of the cultural influences which had penetrated my mind in spite of my Islamic attitude and inclination. The source of these influences was foreign -alien to my Islamic consciousness, -yet these influences had clouded by intuition and concepts. The Western concept of civilization was my standard; it had prevented me from seeing with clear and penetrating vision.

Duk da haka, daga baya na gani a sarari cewa al'ummar Musulmi ita ce al'umma mai wayewa. Saboda haka, kalmar 'mai wayewa' da ke cikin taken littafina ta zama mara amfani, ba ta kara wani sabon abu ba; a maimakon haka, da ta rufe tunanin mai karatu kamar yadda aka rufe nawa tunanin.

However, later I saw very clearly that the Muslim society was the civilized society. Hence the word 'civilized' in the title of my book was redundant and did not add anything new; rather it would have obscured the thinking of the reader in the same way as my own ideas had been obscured.

Yanzu tambayar ita ce, menene ma'anar 'civilization'? Bari mu yi ƙoƙarin bayyana shi.

Now the question is, what is the meaning of 'civilization?' Let us try to explain it.

Idan a cikin wata al'umma iko yana hannun Allah shi kaɗai, wanda ake nunawa ta hanyar biyayya ga Dokar Allah, to a lokacin ne kawai kowane mutum a cikin wannan al'umma zai zama 'yanci daga bautar wasu, kuma a lokacin ne zai ɗanɗani 'yanci na gaskiya. Wannan kaɗai ne ake kira 'wayewar ɗan Adam', domin tushen wayewar ɗan Adam shi ne cikakken 'yanci na gaskiya ga kowane mutum da cikakkiyar daraja ga kowane ɗaki-ɗaki a cikin al'umma. A gefe guda kuma, a cikin al'umma wadda wasu mutane ne ubangiji masu yin doka, wasu kuma bayi ne da ke yi musu biyayya, to babu 'yanci a ma'anar gaskiya, kuma babu daraja ga kowane mutum ɗaya-ɗaya.

When, in a society, the sovereignty belongs to God alone, expressed in its obedience to the Divine Law, only then is every person in that society free from servitude to others, and only then does he taste true freedom. This alone is 'human civilization', as the basis of a human civilization is the complete and true freedom of every person and the full dignity of every individual of the society. On the other hand, in a society in which some people are lords who legislate and some others are slaves who obey them, then there is no freedom in the real sense, nor dignity for each and every individual.

Yana da muhimmanci mu bayyana cewa shari'a ba ta takaita ga al'amuran shari'a kawai ba, kamar yadda wasu mutane ke ba ta wannan ma'ana kunkuntar. Gaskiyar magana ita ce, halaye, salon rayuwa, dabi'u, ma'auni, al'adu da hanyoyin rayuwa, duk ana yi musu doka, kuma suna shafar mutane. Idan wani rukuni na mutane ya kirkiri dukkan wadannan sarƙoƙi ya kuma daure wasu a cikinsu, wannan ba zai zama al'umma mai 'yanci ba. A irin wannan al'umma wasu mutane suna da matsayin iko, yayin da wasu kuma suke biyayya a gare su; saboda haka wannan al'umma za ta zama mai koma baya, kuma a harshen Musulunci ana kiranta al'umma ta 'jahiliyya'.

It is necessary that we clarify the point that legislation is not limited only to legal matters, as some people assign this narrow meaning to the Shari'ah. The fact is that attitudes, the way of living, the values, criteria, habits and traditions, are all legislated and affect people. If a particular group of people forges all these chains and imprisons others in them, this will not be a free society. I n such a society some people have the position of authority, while others are subservient to them; hence this society will be backward, and in Islamic terminology is called a 'jahili' society.

Al'ummar Musulunci kawai ita ce ta bambanta a wannan fanni, domin iko na Allah ne shi kaɗai; mutum kuwa, yana yanke sarƙoƙin bautar da yake yi wa wasu mutane, sai ya shiga bautar Allah, ta haka ya kai ga cikakkiyar 'yanci ta gaskiya wadda ita ce babban burin wayewar ɗan Adam. A cikin wannan al'umma, ana girmama mutunci da daraja ta mutum bisa abin da Allah ya shar'anta. Ya zama wakilin Allah a bayan ƙasa, kuma matsayinsa ya zama ma ya fi na mala'iku girma.

Only Islamic society is unique in this respect, in that the authority belongs to God alone; and man, cutting off his chains of servitude to other human beings, enters into the service of God and thus attains that real and complete freedom which is the focus of human civilization. In this society, the dignity and honor of man are respected according to what God has prescribed. He becomes the representative of God on earth, and his position becomes even higher than that of the angels.

A cikin al'ummar da ginshiƙin tushenta shine akida, imani da salon rayuwa da duka suka samo asali daga Allah Ɗaya, ana girmama mutuncin ɗan adam zuwa mafi girman matsayi, kuma babu wanda ya zama bawan wani, kamar yadda yake a cikin al'ummomin da akida, imani da salon rayuwa suka samo asali daga shugabannin ɗan adam. A al'umma ta farko, mafi kyawun halayen ɗan adam, waɗanda su ne na ruhi da hankali, suna bayyana a fili, yayin da a al'ummar da dangantakar ɗan adam ta dogara da launi, kabila ko ƙasa, ko wasu irin waɗannan ma'auni, waɗannan dangantaka sukan zama sarƙa ga tunanin ɗan adam, kuma su hana kyawawan halayen ɗan adam fitowa fili. Mutum yana zama ɗan adam ko da wane launi, kabila ko ƙasa yake, amma ba za a iya kiran sa ɗan adam ba idan babu ruhi da hankali a cikinsa. Haka kuma, yana iya canza imaninsa, akidunsa da halayensa game da rayuwa, amma ba zai iya canza launinsa da kabilarsa ba, kuma ba zai iya zaɓar a wane wuri ko ƙasa za a haife shi ba.

In a society which bases its foundation on the concept, belief and way of life which all originate from the One God, man's dignity is respected to the highest degree and no one is a slave to another, as they are in societies in which the concepts, beliefs and way of life originate from human masters. In the former society, man's highest characteristics - those of the spirit and mind -are reflected, while in a society in which human relationships are based on color, race or nation, or similar criteria, these relationships become a chain for human thought and prevent man's noble characteristics from coming to the fore. A person remains human regardless of what color, race or nation he belongs to, but he cannot be called human if he is devoid of spirit and reason. Furthermore, he is able to change his beliefs, concepts and attitudes toward life, but he is incapable of changing his color and race, nor can he decide in what place or nation to be born.

Don haka a bayyane yake cewa al'umma mai wayewa kawai ita ce wadda alaƙoƙin mutane a cikinta suka dogara ne a kan zaɓi na 'yanci, kuma al'umma koma-baya ita ce wadda tushen alaƙarta wani abu ne banda zaɓi na 'yanci; a cikin kalmomin Musulunci, ita ce 'al'umma ta jāhiliyya'.

Thus it is clear that only such a society is civilized in which human associations are based on free choice, and that society is backward in which the basis of association is something other than free choice; in Islamic terminology, it is a 'jahili society'.

Musulunci kaɗai ne yake da banbanci na kafa dangantaka mai ɗaurewa a cikin al'ummarsa a kan imani; kuma bisa wannan imani, baƙi da fari, da ja da rawaya, Larabawa da Helenawa, Farisawa da Afirkawa, da dukkan al'ummomin da ke zaune a doron ƙasa, suna zama al'umma ɗaya. A cikin wannan al'umma, Allah Ubangiji ne kaɗai, kuma Shi kaɗai ake bautawa; mafi daraja shi ne wanda ya fi kyawun ɗabi'a, kuma dukkan mutane suna ƙarƙashin doka ɗaya daidai, wadda ba mutum ne ya ƙirƙira ta ba, face Mahaliccinsu ne ya yi ta.

Only Islam has the distinction of basing the fundamental binding relationship in its society on belief; and on the basis of this belief, black and white and red and yellow, Arabs and Greeks, Persians and Africans, and all nations which inhabit the earth become one community. In this society God is the Lord and only He is worshipped, the most honorable is the one who is noblest in character, and all individuals are equally subject to a law which is not man-made but made by their Creator.

Al'ummar da ke ba da mafi girman daraja ga "ɗan adam" na mutum, kuma take girmama halaye masu daraja na "ɗan adam", tabbas al'umma ce mai wayewa. Idan kuwa ana ba wa dukiyar duniya (materialism) mafi girman daraja, a kowace sura da take, ko a cikin sigar "ka'ida", kamar fassarar tarihi ta Marxist, ko a cikin sigar samar da dukiya ta zahiri, kamar yadda yake a Amurka da ƙasashen Turai, sannan a miƙa duk sauran ɗabi'un ɗan adam hadaya a kan bagadenta, to irin wannan al'umma al'umma ce ta baya, ko kuma, a cikin kalmomin Musulunci, al'umma ce ta jahiliyya.

A society which places the highest value on the 'humanity' of man and honors the noble 'human' characteristics is truly civilized. If materialism, no matter in what form, is given the highest value, whether it be in the form of a 'theory', such as in the Marxist interpretation of history, or in the form of material production, as is the case with the United States and European countries, and all other human values are sacrificed at its altar, then such a society is a backward one, or, in Islamic terminology, is a 'jahili society'.

Al'ummar wayewa – wato al'ummar Musulunci – ba ta raina abu, ko a ka'ida ko a cikin samar da kayan more rayuwa, domin tana ganin duniyar da muke rayuwa a cikinta, wadda ke shafar mu, kuma mu ke shafarta, a matsayin an halicce ta daga abu, kuma tana ganin samar da kayan more rayuwa a matsayin ginshikin halifancin Allah a bayan kasa. Duk da haka, a cikin al'ummar Musulunci ba a mai da jin dadin abin duniya mafi girman daraja ta hanyar sadaukar da halayen dan Adam – 'yanci da mutunci, iyali da hakkokinsa, dabi'u da kyawawan ka'idoji, da sauransu – kamar yadda yake a cikin al'ummomin jahiliyya.

The civilized society-that is, the Islamic society-does not downgrade matter, either in theory or in the form of material production, as it considers the universe in which we live, by which we are influenced, and which we influence, to be made of matter, and it considers material production to be the backbone of the vicegerency of God on earth. However, in the Islamic society material comforts are not made into the highest value at the expense of 'human' characteristics-freedom and honor, family and its obligations, morals and values, and so on - as is the case in jahili societies.

Idan wata al'umma ta ginu ne akan "dabi'un ɗan'adam" da "ɗabi'un ɗan'adam", kuma waɗannan suka ci gaba da zama rinjaye a cikinta, to al'umma irin wannan za ta zama mai wayewa. Dabi'un ɗan'adam da ɗabi'un ɗan'adam ba wani abu ne mai ɓoye da ba a iya bayyanawa ba, haka kuma ba su ne abubuwan "ci gaba" da za su iya sauyawa ba, marasa tushe da tsayuwa, kamar yadda masu fassara tarihi bisa ra'ayin abin duniya ko "gurguzu na kimiyya" suke ikirari. Su ne dabi'u da ɗabi'un da ke haɓaka waɗancan halaye a cikin mutum waɗanda ke banbanta shi da dabbobi, kuma suke jaddada waɗancan sassan halayensa da ke ɗaukaka shi sama da dabbobi; ba su ne dabi'u da ɗabi'un da ke haɓaka da jaddada waɗancan halaye a cikin mutum waɗanda suke tarayya da dabbobi ba.

If a society is based on 'human values' and 'human morals' and these remain dominant in it, then that society will be civilized. Human values and human morals are not something mysterious and undefinable, nor are they 'progressive' and changeable, having no roots and stability, as is claimed by the exponents of the materialistic interpretation of history or of 'scientific socialism.' They are the values and the morals which develop those characteristics in a human being which distinguish him from the animals and which emphasize those aspects of his personality which raise him above the animals; these are not such values and morals which develop and emphasize those characteristics in man which are common with the animals.

Idan aka duba tambayar ta wannan hanya, sai a samu wani layi bayyananne kuma tabbatacce na rabuwa, wanda ba za a iya goge shi ba ta hanyar ci gaba da yunkurin 'yan ci-gaba da al'ummomin kimiyya na goge shi.

When the question is viewed in this manner, a fixed and well-defined line of separation is obtained which cannot be erased by the incessant attempt of the 'progressives' and the scientific societies to erase it.

Bisa ga wannan ra'ayi, ƙa'idojin ɗabi'a ba muhalli da canjin yanayi ne ke ƙayyade su ba; a maimakon haka, sune ma'auni tabbatattu da suka wuce bambancin muhalli. Ba za a ce wasu dabi'u na ɗabi'a 'noma' ne, wasu kuma 'masana'antu' ba; wasu na 'jari-hujja' ne, wasu kuma 'gurguzu' ne; wasu na 'bourgeoise' ne, wasu kuma na 'proletarian' ne. A nan, ƙa'idojin ɗabi'a ba su dogara da muhalli ba, ko matsayin tattalin arziki, ko matakin cigaban al'umma; waɗannan ba komai ba ne face bambance-bambance na zahiri. Bayan duk waɗannan, muna kaiwa ga dabi'u da ɗabi'un 'ɗan adam', da dabi'u da ɗabi'un 'dabbobi', wannan kuwa shi ne rabe-raben da ya dace; ko kuma, a cikin kalmomin Musulunci, 'dabi'u da ɗabi'un Musulunci' da 'dabi'u da ɗabi'un jahiliyya'.

According to this view, moral standards are not determined by the environment and changing conditions; rather they are fixed criteria above and beyond the difference in environments. One cannot say that some moral values are 'agricultural' and others 'industrial', some are 'capitalistic' and some others 'socialistic', some are 'bourgeoise' and others 'proletarian'. Here, the standards of morality are independent of the environment, the economic status, and the stage of development of a society; these are nothing but superficial variations. Beyond all these, we arrive at 'human' values and morals and at 'animalistic' values and morals, this being the correct separation or, in Islamic terminology, 'Islamic values and morals and 'jahili' values and morals.

Lallai, Musulunci yana kafa dabi'u da halayen da ke sa mutum ya zama "mutum", wato wadanda ke raba shi da dabbobi. A duk wata al'umma da Musulunci ya yi rinjaye, ko ta noma ce ko ta masana'anta, ko makiyaya da yawo ko ta birni da zama, ko matalauciya ko mawadaciya, yana dasa wadannan dabi'u na dan Adam, ya renon su, ya karfafa su; yana raya halayen dan Adam a hankali, kuma yana kare shi daga komawa ga dabbanci. Hanyar layin da ke raba dabi'un dan Adam da halayen dabba hanya ce ta sama; amma idan wannan alkibla ta juya baya, to duk da ci gaban abin duniya da al'umma ta samu, wayewarta za ta zama "koma baya", "lalacewa", da "jahiliyya"! Idan iyali ne tushen al'umma, kuma tushen iyali shi ne rabon aiki tsakanin miji da mata, kuma renon yara shi ne aiki mafi muhimmanci na iyali, to lallai irin wannan al'umma wayewar kai ce. A tsarin rayuwar Musulunci, irin wannan iyali shi ne muhallin da dabi'u da halayen dan Adam ke girma da bunkasa a cikin sabuwar tsara; wadannan dabi'u ba za su iya wanzuwa ba tare da iyali ba. Idan kuma, a maimakon haka, lalata ta zama tushen al'umma, kuma dangantakar namiji da mace ta zama bisa sha'awa, kwadayi da son rai, rabon aiki kuma ba bisa nauyin iyali da baiwar dabi'a ba; idan aikin mace ya zama kawai ta zama kyakkyawa, mai jan hankali da kwarkwasa, idan kuma an 'yanta mace daga babban nauyinta na renon yara; idan kuma da kanta ko saboda bukatar al'umma, ta fi son zama mai karbar baki ko ma'aikaciyar jirgin sama a otal, jirgin ruwa ko kamfanin jirage, ta haka tana batar da kwarewarta wajen samar da abin duniya maimakon horar da mutane, saboda ana ganin samar da abu ya fi muhimmanci, ya fi daraja, kuma ya fi girma fiye da bunkasa halayen dan Adam, to irin wannan wayewa tana da 'koma baya' daga mahangar dan Adam, ko 'jahiliyya' a cikin ma'anar Musulunci.

Indeed, Islam establishes the values and morals which are 'human' - those which develop characteristics in a human being which distinguish him from the animals. In whatever society Islam is dominant, whether it is an agricultural or industrial society, nomadic and pastoral or urban and settled, poor or rich, it implants these human values and morals, nurtures them and strengthens them; it develops human characteristics progressively and guards against degeneration toward animalism. The direction of the line which separates human values from animal-like characteristics is upward; but if this direction is reversed, then in spite of all material progress the civilization will be 'backward', 'degenerative', and 'jahili'! If the family is the basis of the society, and the basis of the family is the division of labor between husband and wife, and the upbringing of children is the most important function of the family, then such a society is indeed civilized. In the Islamic system of life, this kind of a family provides the environment under which human values and morals develop and grow in the new generation; these values and morals cannot exist apart from the family unit. If, on the other hand, 97 free sexual relationships and illegitimate children become the basis of a society, and if the relationship between man and woman is based on lust, passion and impulse, and the division of work is not based on family responsibility and natural gifts; if woman's role is merely to be attractive, sexy and flirtatious, and if woman is freed from her basic responsibility of bringing up children; and if, on her own or under social demand, she prefers to become a hostess or a stewardess in a hotel or ship or air company, thus spending her ability for material productivity rather than in the training of human beings, because material production is considered to be more important, more valuable and more honorable than the development of human character, then such a civilization is 'backward' from the human point of view, or 'jahili' in the Islamic terminology.

Tsarin iyali da dangantakar tsakanin jinsi biyu su ne ke ƙayyade dukkan halayen al'umma, da kuma ko tana cikin koma-baya ko kuma wayewa, ko jahiliyya ko Musulunci. Al'ummomin da ke ba da fifiko ga sha'awoyin jiki da ɗabi'un dabbobi ba za a iya ɗaukar su a matsayin masu wayewa ba, komai girman ci gaban da suka samu a masana'antu ko kimiyya. Wannan ita ce kaɗai ma'auni da ba ya kuskure wajen auna ainihin ci gaban ɗan Adam.

The family system and the relationship between the sexes determine the whole character of a society and whether it is backward or civilized, jahili or Islamic. Those societies which give ascendance to physical desires and animalistic morals cannot be considered civilized, no matter how much progress they may make in industry or science. This is the only measure which does not err in gauging true human progress.

A cikin dukkan al'ummomin jahiliyya na zamani, ma'anar "ɗabi'a" an takaita ta har ta kai ga cewa dukkan waɗancan al'amura da suke raba mutum da dabba suna fita daga iyakarta. A cikin waɗannan al'ummomi, dangantakar jima'i ba ta halal ba, har ma da luwaɗi, ba a ɗaukarsu a matsayin abin ƙyama. Ma'anar ɗabi'a ana takaitata ne ga al'amuran tattalin arziki ko wani lokaci ga al'amuran siyasa waɗanda ke cikin rukunin "muradun gwamnati". Misali, badakalar Christine Keeler da ministan Burtaniya Profumo ba a ɗauke ta da muhimmanci ga al'ummar Burtaniya saboda ɓangaren jima'inta ba; abin da aka ƙi shi ne saboda Christine Keeler ta kasance tana tare da wani jami'in sojojin ruwa na ofishin jakadancin Rasha, kuma saboda haka dangantakarta da wani minista a majalisar ministoci ta zama ƙarya a gaban majalisar dokokin Burtaniya! Irin waɗannan badakala suna bayyana a majalisar dattawan Amurka. Turawa da Amurkawa da suke shiga irin waɗannan badakalar leƙen asiri sukan nemi mafaka a Rasha. Ba a ɗaukar waɗannan al'amura a matsayin abin ƙyama saboda karkacewar jima'i ba, sai dai saboda haɗarin da suke yi wa sirrin ƙasa! A cikin al'ummomin jahiliyya, marubuta, 'yan jarida da editoci suna ba da shawara ga masu aure da marasa aure cewa dangantakar jima'i ta 'yanci ba ta da laifi. Duk da haka, abin ƙyama ne idan saurayi ya yi amfani da abokin zamansa don jima'i, ko yarinya ta yi amfani da abokin zamanta don jima'i, alhali zuciyarsa ba ta cika da soyayya ba. Abin ƙyama ne idan mata ta ci gaba da kiyaye tsaftar jikinta alhali soyayyarta ga mijinta ta ƙare; abin yabo ne idan ta sami wani masoyi. Ana rubuta dubban labarai kan wannan jigo; editoci da yawa na jaridu, makaloli, zane-zane, da sassan jaridu masu nauyi da masu sauƙi, duk suna gayyatar mutane zuwa wannan salon rayuwa.

In all modern jahili societies, the meaning of 'morality' is limited to such an extent that all those aspects which distinguish man from animal are considered beyond its sphere. In these Societies, illegitimate sexual relationships, even homosexuality, are not considered immoral. The meaning of ethics is limited to economic affairs or sometimes to political affairs which fall into the category of 'government interests'. For example, the scandal of Christine Keeler and the British minister Profumo was not considered serious to British society because of its sexual aspect; it was condemnable because Christine Keeler was also involved with a naval attache of the Russian Embassy, and thus her association with a cabinet minister lied before the British Parliament! Similar scandals come to light in the American Senate. Englishmen and Americans who get involved in such spying scandals usually take refuge in Russia. These affairs are not considered immoral because of sexual deviations, but because of the danger to state secrets! Among jahili societies, writers, journalists and editors advise both married and unmarried people that free sexual relationships are not immoral. However, it is immoral if a boy uses his partner, or a girl uses her partner, for sex, while feeling no love in his or her heart. It is bad if a wife continues to guard her chastity while her love for her husband has vanished; it is admirable if she finds another lover. Dozens of stories are written about this theme; many newspaper editorials, articles, cartoons, serious and light columns all invite to this way of life.

Daga mahangar ci gaban ɗan Adam, duk irin waɗannan al'ummomi ba wayewa suke da ita ba, a'a, koma-baya ne.

From the point of view of 'human' progress, all such societies are not civilized but are backward.

Layin ɗan Adam na ci gaba yana tafiya sama daga sha'awoyin dabbobi zuwa ƙimomi mafi girma. Domin kame sha'awoyin dabbobi, al'umma mai ci gaba tana kafa harsashin tsarin iyali wanda a cikinsa sha'awoyin ɗan Adam ke samun biyan buƙata, da kuma samar da tanadin tsara ta gaba da za a rene ta ta yadda za ta ci gaba da wayewar ɗan Adam, wadda halayen ɗan Adam ke yin fure cikakke a cikinta. A bayyane yake cewa al'umma da ke nufin kame halayen dabbobi, yayin da take ba da cikakkiyar dama don bunƙasa da kammala halayen ɗan Adam, tana buƙatar ingantattun matakan kariya don zaman lafiya da kwanciyar hankali na iyali, domin ya iya aiwatar da babban aikinsa ba tare da tasirin sha'awoyi masu saurin ruɗewa ba. A gefe guda kuma, idan a cikin al'umma koyarwar lalata da kalaman guba suka yi yawa, kuma aikin jima'i ana ɗaukarsa a wajen iyakar ɗabi'a, to a cikin irin wannan al'umma ɗan adam na iya samun wuri kaɗan ne kawai da zai bunƙasa a cikinsa.

The line of human progress goes upward from animal desires toward higher values. To control the animal desires, a progressive society lays down the foundation of a family system in which human desires find satisfaction, as well as providing for the future generation to be brought up in such a manner that it will continue the human civilization, in which human characteristics flower to their full bloom. Obviously a society which intends to control the animal characteristics, while providing full opportunities for the development and perfection of human characteristics, requires strong safeguards for the peace and stability of the family, so that it may perform its basic task free from the influences of impulsive passions. On the other hand, if in a society immoral teachings and poisonous suggestions are rampant, and sexual activity is considered outside the sphere of morality, then in that society the humanity of man can hardly find a place to develop.

Saboda haka, kawai dabi'u da ɗabi'un Musulunci, koyarwoyin Musulunci da kariyoyinsa, su ne suka cancanci ɗan Adam, kuma daga wannan ma'auni na gaskiya kuma wanda ba ya canzawa na ci gaban ɗan Adam, Musulunci shi ne wayewar gaske, al'ummar Musulunci kuwa tana da wayewa ta gaske.

Thus, only Islamic values and morals, Islamic teachings and safeguards, are worthy of mankind, and from this unchanging and true measure of human progress, Islam is the real civilization and Islamic society is truly civilized.

A ƙarshe, idan mutum ya kafa wakilcin Allah a duniya ta kowace fuska, ta hanyar sadaukar da kansa ga bautar Allah da 'yantar da kansa daga bautar wasu, ta hanyar kafa tsarin rayuwar da Allah ya shar'anta da kuma ƙin dukkan sauran tsare-tsare, ta hanyar tsara rayuwarsa bisa Shari'ar Allah da barin dukkan sauran dokoki, ta hanyar rungumar ƙa'idodi da ma'auni na ɗabi'a waɗanda suke faranta wa Allah rai da ƙin duk sauran ma'auni, sa'an nan kuma idan ya binciki dokokin da ke tafiyar da halittu kuma ya yi amfani da su don amfanin dukkan 'yan Adam, ya yi amfani da su a kan albarkatun da ke ɓoye a cikin ƙasa bisa wajibcin da Allah ya ɗora masa a matsayinsa na wakilinSa a bayan ƙasa, ya tono taskoki da albarkatun abinci da kayan masana'antu, ya kuma yi amfani da ilimin fasaha da ƙwarewarsa wajen bunƙasa nau'o'in masana'antu daban-daban, yana aikata dukkan waɗannan abubuwa a matsayin mutum mai tsoron Allah kuma wakili na Allah; idan kuma halinsa game da al'amuran rayuwa na zahiri da na ɗabi'a ya cika da wannan ruhi, to a lokacin ne kawai mutum zai zama cikakken wayewa, al'umma kuma ta kai kololuwar wayewa. A Musulunci, ƙirƙira-ƙirƙirar kayan zahiri kawai ba a ɗaukarta a matsayin wayewa, domin al'ummar jahiliyya ma tana iya samun wadatar zahiri. A wurare da dama cikin Alƙur'ani, Allah ya kwatanta irin waɗannan al'ummomi, waɗanda suka kai ga wadatar zahiri alhali suna cikin jahiliyya.

Lastly, when man establishes the representation of God on earth in all respects, by dedicating himself to the service of God and freeing himself from servitude to others, by establishing the system of life prescribed by God and rejecting all other systems, by arranging his life according to the Shari'ah of God and giving up all other laws, by adopting the values and standards of morality which are pleasing to God and rejecting all other standards and, after this, when he investigates the laws governing the universe and uses them for the benefit of all mankind, applies them to resources hidden in the earth in accordance with the obligation imposed on him by God as His vicegerent on earth, unearths the treasures and resources of food and raw materials for industries, and uses his technical and professional knowledge for the development of various kinds of industries, doing all these things as a God-fearing person and as a representative of God; and when his attitude toward the material and moral aspects of life is infused with this spirit, only then does man become completely civilized and the society reach the height of civilization. In Islam, mere material inventions are not considered as civilization, as a jahili society can also have material prosperity. In many places in the Qur'an, God has described societies of this kind, which have attained material prosperity while remaining jahili.

(Hud ya ce wa mutanensa): "Me ya same ku da yin alamar tunawa a kowane tudu, kuna gina gidaje kamar za ku dawwama? Idan kuna mu'amala da mutane, kuna zama azzalumai. Don haka ku ji tsoron Allah, ku bi ni. Ku ji tsoron Wanda ya ba ku abin da kuka sani. Ya ba ku dabbobi, 'ya'ya, gonaki da koguna. Ina jin tsoron azabar wata rana mai tsanani a kanku."

(Hud said to his people): "What is the matter with you that you make a memorial at every high place and build palaces as if you are immortal? When you deal with others, you are tyrants. Then fear God, and obey me. Fear Him Who gave you whatever you know. He gave you animals, children, gardens and rivers. I fear for you the day of a severe chastisement." (26: 128-135)

(Salih ya ce wa mutanensa): "Shin za ku zauna lafiya a nan cikin waɗannan abubuwa - cikin lambuna da magudanan ruwa, da gonaki da itatuwan dabino masu 'ya'yan itace masu ɗanɗano? Kuna gina gidaje da fasaha daga duwatsu. Don haka ku ji tsoron Allah ku bi ni, kada ku bi umarnin masu almubazzaranci, waɗanda ke yin ɓarna a duniya kuma ba sa gyara."

(Salih said to his people): "Will you remain secure here among these things - among gardens and fountains, the farmland and palm trees with juicy fruit? You build houses skillfully out of the mountains. So fear God and obey me, and do not obey the advice of the wasteful, those who make corruption in the earth and do not set things right." (26: 146-152)

{Sa'ad da suka manta da abin da aka tunatar da su, Mun buɗe musu ƙofofin kowane abu, har a lokacin da suka yi farin ciki da abin da aka ba su, sai Muka kama su farat ɗaya, sai ga shi sun yanke ƙauna gaba ɗaya. Don haka aka datse ragowar mutanen da suka aikata zalunci. Godiya ta tabbata ga Allah, Ubangijin talikai.} (6: 43-44) Note: I was asked to keep "God" rather than "Allah" in the translation, so the last line should read as follows: {Sa'ad da suka manta da abin da aka tunatar da su, Mun buɗe musu ƙofofin kowane abu, har a lokacin da suka yi farin ciki da abin da aka ba su, sai Muka kama su farat ɗaya, sai ga shi sun yanke ƙauna gaba ɗaya. Don haka aka datse ragowar mutanen da suka aikata zalunci. Godiya ta tabbata ga Ubangiji, Ubangijin talikai.} (6: 43-44)

"So when they forgot what they were reminded of, We opened to them the gates of everything until, when they rejoiced in what they were given, We seized them suddenly, and behold! they were greatly confounded. So the last remnant of the people who did evil was cut off. Praise belongs to God, the Sustainer of the Worlds." (6: 43-44)

Sa'ad da ƙasa ta ɗauki ƙawarta kuma ta yi ado da kyau, mazaunanta kuma suna zaton suna da iko a kanta, umarninmu ya zo mata da dare ko da rana, sai mu mayar da ita kamar ciyawar da aka girba, kamar dai jiya ba ta yi fure ba. (10:24)

"When the earth has taken on its glitter and has adorned itself fair, and its inhabitants think they have power over it, Our command comes upon it by night or by day, and We make it as stubble, as if yesterday it had not flourished." (10:24)

Amma kamar yadda muka fada a baya, Musulunci ba ya kallon ci gaban abin duniya da kirkire-kirkiren abin duniya da raini; a zahiri, yana daukar su a matsayin ni'imomin Allah idan ana amfani da su karkashin tsarin rayuwa na Ubangiji. A cikin Alkur'ani mun ga cewa Allah yana yi wa mutane alkawarin falalarsa idan suna biyayya gare shi.

But as we have said earlier, Islam does not look with contempt on material progress and material inventions; in fact, it considers them when used under the Divine system of life, as God's gifts. In the Qur'an we find that God promises His bounty to people when they are obedient to Him.

(Nuhu ya ce): "Na ce wa mutanena, 'Ku nemi gafarar Ubangijinku; lalle shi mai karɓar tuba ne. Zai saukar muku da ruwan sama daga sama a jere, kuma zai ƙarfafa ku da dukiya da 'ya'ya, zai kuma sanya muku gonaki, ya kuma sanya muku koguna.'" {71:10-12}

(Noah said): "I said to my people, 'Ask forgiveness from your Sustainer; indeed, He accepts repentance. He will send upon you rain from the sky continuously and will make you powerful through wealth and children, and He will raise for you gardens and make streams for you." (71:10-12)

Idan mutanen waɗannan garuruwa sun yi imani kuma sun ji tsoron Allah, to da Mun buɗe musu albarkoki daga sama da ƙasa, amma sun ƙaryata gaskiya, don haka Muka kama su saboda ayyukansu na mugunta.

"Had the people of those towns believed and feared God, We would have opened blessings upon them from the sky and the earth, but they rejected the truth, so for their evil deeds We took them to account." (7:96)

Amma abu mafi muhimmanci shi ne tushen da tsarin masana'anta ya dogara a kansa, da kuma dabi'un da ke haɗa al'umma, wanda ta hanyarsu al'umma ke samun siffofin 'wayewar ɗan adam'.

But the important thing is that foundation on which the industrial structure is built, and those values which bind a society, and through which a society acquires the characteristics of the 'human civilization'.

Tun da asali da yanayin ci gaban al'ummar Musulunci, wadanda ke haifar da al'ummarta, suna da wani hali na musamman, ba za a iya amfani da wadancan ka'idoji ba wadanda ke bayyana kafuwa da ci gaban al'ummomin jahiliyya. Al'ummar Musulunci an haife ta ne daga wani motsi, kuma wannan motsi yana ci gaba a cikinta; yana tantance matsayi da wuraren daidaikun mutane a cikin al'umma, sannan ya sanya musu ayyuka da nauyin da ke kansu.

Since the basis of the Islamic society and the nature of its growth, which give rise to its community, have a unique character, one cannot apply to it those theories which can explain the establishment and growth of jahili societies. The Islamic society is born out of a movement, and this movement continues within it; it determines the places and positions of individuals in the community and then assigns them roles and responsibilities.

Asalin wannan tafiya, daga inda wannan al'umma ta samu haihuwa, yana waje da duniyar ɗan Adam kuma yana waje da wannan duniya. Tushensa imani ne da ya zo daga Allah zuwa ga ɗan Adam, wanda ke ba su wata takamaiman fahimta game da duniya, da rayuwa, da tarihin ɗan Adam, da dabi'u da manufofi, kuma yana ayyana musu hanyar rayuwa da ke nuna wannan fahimta. Don haka, fara motsin wannan tafiya ba ya fitowa daga tunanin mutane, ko daga duniyar zahiri, a'a, kamar yadda muka faɗa a baya, yana fitowa ne daga waje da duniya kuma daga waje da duniyar ɗan Adam; kuma wannan ita ce siffa ta farko da ta keɓance al'ummar Musulunci da tsarinta.

The origin of this movement, from which this community is born, is outside the human sphere and outside this world. Its source is a belief which has come from God to mankind, and which gives them a particular concept of the universe, of life of human history, of values and purposes, and which defines for them a way of life reflecting this concept. Thus the initial impetus for the movement does not come from human minds, nor from the physical world, but, as we have stated before, it comes from outside the earth and outside the human sphere; and this is the first distinctive feature of the Islamic society and its organization.

Hakika, asalin wannan motsi wani abu ne da ke waje da iyakar mutum da kuma duniyar zahiri.

Indeed, the origin of this movement is an element outside the sphere of man and outside the physical world.

Этот элемент, который возникает по воле Аллаха, не является тем, что ожидает какой-либо человек или что кто-либо принимает во внимание, и в начале в нём не участвует никакое человеческое усилие. Надо будет перевести на хаусу, поэтому ниже правильный перевод: Wannan al'amari, wanda yake samuwa bisa nufin Allah, ba abu ne da kowane mutum yake tsammani ba, ko kuma wanda kowa yake la'akari da shi ba, kuma a farkon sa, babu wani ƙoƙarin ɗan adam da yake shiga cikinsa. Wannan al'amari na Allah yana shuka irin harkar Musulunci, kuma a lokaci guda yana shirya mutum don aiki - yana shirya wanda ya yi imani da addinin da yake isa gare shi daga tushen Allah. Da zarar wannan mutum guda ɗaya ya yi imani da wannan addini, al'ummar Musulunci tana samuwa (a zahiri). Wannan mutum ba ya gamsuwa da samun wannan imani kawai, sai dai yana tashi ya isar da saƙonsa. Halin wannan addini shi ne cewa harka ce mai ƙarfi da kuzari; ikon da yake haskaka wannan imani a cikin wannan zuciya ya san cewa ba zai ci gaba da kasancewa a ɓoye ba, sai dai zai fito fili ya bazu zuwa ga wasu.

This element, which comes into existence from God's will, is not something expected by any human being or taken into consideration by anyone, and in the beginning, no human endeavor enters into it. This Divine element sows the seed of the Islamic movement and at the same time prepares the human being for action - prepares the one who believes in the faith which reaches to him from the Divine source. As soon as this single individual believes in this faith, the Islamic community comes into existence (potentially) This individual does not remain satisfied at having this faith, but stands up to give its message. It is the nature of this faith that it is a virile and dynamic movement; the power which lights up this faith in this heart knows that it will not remain concealed but will come out into the open and will spread to others.

Sa'ad da adadin Muminai ya kai uku, to wannan imani yana gaya musu cewa: "Yanzu kun zama al'umma, al'umma ta Musulunci daban, wadda ta bambanta da wannan al'ummar jahiliyya wadda ba ta rayuwa bisa wannan imani ko ta karɓi ginshiƙin asalinsa ba." Yanzu al'ummar Musulunci ta kafu (a zahiri).

When the number of Believers reaches three, then this faith tells them; "Now you are a community, a distinct Islamic community, distinct from that jahili society which does not live according to this belief or accept its basic premise." Now the Islamic society has come into existence (actually).

Waɗannan mutum uku sun ƙaru zuwa goma, goma kuma sun ƙaru zuwa ɗari, ɗari kuma sun ƙaru zuwa dubu, dubu kuma sun ƙaru zuwa dubu goma sha biyu, al'umma ta Musulunci kuma tana ƙaruwa tana kuma kafuwa.

These three individuals increase to ten, the ten to a hundred, the hundred to a thousand, and the thousand increase to twelve thousand-and the Islamic society grows and becomes established .

Yayin da wannan motsi yake ci gaba, wata gwagwarmaya za ta kasance ta riga ta fara faruwa a cikin al'ummar jahiliyya. A gefe guda akwai wannan al'umma da aka haifa sabuwa, wadda a cikin imaninta da tunaninta, dabi'unta da ma'aunanta, wanzuwarta da tsarinta ta raba kanta daga al'ummar jahiliyya, wadda al'ummar Musulunci ke karɓar daidaikun mutane daga cikinta.

During the progress of this movement, a struggle would already have started within the jahili society. On the one side is this new born society, which in its belief and concepts, values and standards, existence and organization has separated itself from the jahili society, from which the Islamic society absorbs individuals.

Wannan motsi, tun daga farkon fara shi har zuwa lokacin da al'ummarsa ta girma kuma ta dawwama, yana jarraba kowane mutum tare da ba shi matsayin alhaki gwargwadon ƙarfinsa, kamar yadda ma'aunai da ƙa'idodin Musulunci suka auna. Al'umma tana gane ƙwarewarsa ta atomatik, kuma ba sai ya fito fili ya sanar da takararsa ba; a zahiri ma, imaninsa da dabi'un da shi da al'ummarsa suke bi suna tilasta masa ya ɓoye kansa daga idanun waɗanda suke son ba shi matsayi na alhaki.

This movement, from the moment of its inception until the growth and permanent existence of its society comes about, tests every individual and assigns him a position of responsibility according to his capacity, as measured by the Islamic balance and standards. The society automatically recognizes his capabilities, and he does not need to come forward and announce his candidacy; in fact, his belief and the values to which he and his society subscribe compel him to keep himself concealed from the eyes of those who want to give him a responsible position.

Amma motsi, wanda yake fitowa ta halitta daga imani ta Musulunci kuma wanda yake jigon al'ummar Musulunci, ba ya barin mutum ya boye kansa. Kowane mutum a cikin wannan al'umma dole ne ya motsa! Dole ne a sami motsi a imaninsa, motsi a jininsa, motsi a cikin al'ummarsa, da kuma a tsarin wannan al'umma mai rai. Kuma yayin da Jahiliyya take kewaye da shi, da kuma ragowar tasirinta a zuciyarsa da zukatan wadanda ke kewaye da shi, gwagwarmaya tana ci gaba kuma jihadi yana ci gaba har zuwa Ranar Tashin Alkiyama.

But the movement which is a natural outgrowth of the Islamic belief and which is the essence of the Islamic society does not let any individual hide himself. Every individual of this society must move! There should be a movement in his belief, a movement in his blood, a movement in his community, and in the structure of this organic society, and as the Jahiliyyah is all around him, and its residual influences in his mind and in the minds of those around him, the struggle goes on and the Jihaad continues until the Day of Resurrection.

Matakan hawa da sauka da ƙungiyar ke ratsawa ne ke tantance matsayi da aikin kowane mutum a cikin ƙungiyar, kuma jikin wannan al'umma na tattare ne ta hanyar jituwa tsakanin mutanenta da ayyukansu.

The ups and downs through which the movement passes determine the position and activity of every individual in the movement, and the organic body of this society is completed through the harmony between its individuals and their activities.

Wannan irin farawa da wannan hanyar tsara al'amura su ne biyu daga cikin halayen al'ummar Musulunci waɗanda suke bambanta ta da sauran al'ummomi dangane da wanzuwarta da tsarinta, yanayinta da sifarta, tsarinta da hanyar daidaita wannan tsari, kuma suke mai da ita wata cikakkiyar hukuma ta musamman kuma daban. Ba za a iya fahimtarta ta hanyar ka'idojin zamantakewa baƙi a gare ta ba, haka nan ba za a iya koya mata ta hanyoyin da ba su dace da yanayinta ba, kuma ba za a iya samar da ita ta hanyoyin da aka aro daga wasu tsarin ba.

This kind of beginning and this method of organization are two of the characteristics of the Islamic society which distinguish it from other societies in respect to its existence and its structure, its nature and its form, its system and the method of regulating this system, and make it a unique and separate entity. It cannot be understood by social theories alien to it, nor can it be taught by methods foreign to its nature, nor can it be brought into existence by ways borrowed from other systems.

Dangane da ma'anarmu marar canzawa ta wayewa, al'ummar Musulunci ba wani abu ba ne na baya kawai da ake nazari a tarihi, a'a, buƙata ce ta yanzu da kuma fatan gaba. Bil'adama na iya samun daraja, yau ko gobe, ta hanyar yin gwagwarmaya zuwa ga wannan wayewa mai daraja, ta hanyar fitar da kanta daga rami na Jahiliyya wanda take faɗawa ciki. Wannan gaskiya ne ba ga al'ummomin da suka ci gaba a masana'antu da tattalin arziki kawai ba, har ma ga al'ummomin da suka koma baya.

According to our unvarying definition of civilization, the Islamic society is not just an entity of the past, to be studied in history, but it is a demand of the present and a hope of the future. Mankind can be dignified, today or tomorrow, by striving toward this noble civilization, by pulling itself out of the abyss of Jahiliyyah into which it is falling. This is true not only for the industrially and economically developed nations but also for the backward nations.

Dabi'un da muka ambata a sama a matsayin dabi'un ɗan Adam ba su taɓa samuwa ga ɗan Adam ba sai a zamanin wayewar Musulunci. Haka kuma ya kamata mu tuna cewa lokacin da muke cewa 'wayewar Musulunci', muna nufin wayewar da waɗannan dabi'u suke a cikinta zuwa mafi girman matsayi, ba wayewar da za ta iya ci gaba a masana'antu, tattalin arziki da kimiyya ba, amma inda ake murkushe dabi'un ɗan Adam.

The values to which we referred above as human values were never attained by mankind except in the period of Islamic civilization. We also ought to remember that by the term 'Islamic Civilization' we mean that civilization in which these values are found to the highest degree, and not a civilization which may make progress in industry, economics and science but in which human values are suppressed.

Waɗannan dabi'u ba na mafarki ba ne, dabi'u ne na zahiri waɗanda ɗan adam zai iya cimmawa ta hanyar ƙoƙari, idan ya aiwatar da koyarwar Musulunci daidai. Ana iya cimma waɗannan dabi'u a kowane yanayi, ko da menene matakin ci gaban masana'antu da kimiyya, domin babu wani sabani a cikin haka; a zahiri ma, koyarwar Musulunci tana ƙarfafa wadata ta kayan duniya da ci gaban kimiyya, saboda suna da alaƙa da matsayin mutum a matsayin wakilin Allah a duniya.

These values are not idealistic but are practical values which can be attained through human effort, by applying the teachings of Islam correctly. These values can be attained in any environment, whatever the level of industrial and scientific progress may be, as there is no contradiction; in fact, material prosperity and scientific progress are encouraged by the teachings of Islam, as they pretain to man's role as the representative of God on earth.

Haka kuma, a ƙasashen da ba su ci gaba ba a fannin masana'antu da kimiyya, waɗannan dabi'u suna koyar da mutane kada su zama masu kallo kawai, sai dai su yi ƙoƙari don ci gaban masana'antu da kimiyya. Wayewar kai mai waɗannan dabi'u na iya bunƙasa a ko'ina da kuma a kowane yanayi; sai daiainihin siffar da take ɗauka ba ɗaya ba ce, tana dogara ne da yanayi da muhallin da ke wanzuwa a cikin al'ummar da waɗannan dabi'u suka bunƙasa a cikinta.

Similarly, in countries which are industrially and scientifically backward, these values teach people not to remain just silent spectators but to strive for industrial and scientific progress. A civilization with these values can develop anywhere and in any environment; however, the actual form it takes is not one, but depends on the conditions and environment existing in the society in which these values develop.

Al'ummar Musulunci, a cikin tsari da girmanta da salon rayuwarta, ba wani abu ne da ya tsaya cik a tarihi ba; amma wanzuwarta da wayewarta suna tushe ne a kan dabi'u waɗanda ƙayyadaddun gaskiyar tarihi ne. Kalmar 'tarihi' da ake amfani da ita a wannan mahallin tana nufin kawai cewa waɗannan dabi'u sun ɗauki siffa ta zahiri a wani lokaci na musamman a tarihin ɗan Adam. A zahiri, waɗannan dabi'u, ta yanayinsu, ba na kowane lokaci ba ne; su ne gaskiyar da ta zo wa mutum daga Tushen Ubangiji - bayan iyakar ɗan Adam da bayan iyakar duniyar zahiri.

The Islamic society, in its form and extent and its way of living, is not a fixed historic entity; but its existence and its civilization are based on values which are fixed historical realities. The word 'historical' used in this context only means that these values took concrete form in a particular period of human history. In fact, these values, by their nature, do not belong to any particular period; they are the truth which has come to man from the Divine source-beyond the sphere of mankind and beyond the sphere of the physical universe.

Wayewar Musulunci na iya ɗaukar siffofi daban-daban a tsarinta na abin duniya da na ƙungiya, amma ka'idoji da dabi'un da aka gina ta a kansu madawwama ne kuma ba sa canzawa. Su ne: bautar Allah shi kaɗai, kafa dangantakar ɗan Adam a kan imani da Tauhidin Allah, fifikon ɗan Adam a kan abubuwan duniya, bunƙasa dabi'un ɗan Adam da kame sha'awoyin dabbanci, girmama iyali, da kasancewa wakilin Allah a bayan ƙasa bisa shiriyarsa da umarninsa, kuma a dukkan al'amuran wannan wakilci, mulkin dokar Allah (al-Shari'ah) da tsarin rayuwar da Shi ya shar'anta.

The Islamic civilization can take various forms in its material and organizational structure, but the principles and values on which it is based are eternal and unchangeable. These are: the worship of God alone, the foundation of human relationships on the belief in the Oneness of God, the supremacy of the humanity of man over material things, the development of human values and the control of animalistic desires, respect for the family, the assumption of being the representative of God on earth according to His guidance and instruction, and in all affairs of this vicegerency the rule of God's law (al-Shari'ah) and the way of life prescribed by Him.

Sifofin wayewar Musulunci, waɗanda aka gina su bisa waɗannan ƙa'idodi marasa canzawa, sun dogara ne da yanayin zahiri, kuma ana tasiri da su, suna kuma canzawa bisa ga matakin ci gaban masana'antu, tattalin arziki ko kimiyya. Waɗannan sifofi tilas ne su bambanta, kuma sakamako ne na gaskiyar cewa Musulunci yana da isasshen sassauci har ya shiga cikin kowane tsari ya kuma tsara shi bisa manufofinsa; amma wannan sassaucin a sifofin waje na wayewar Musulunci ba ya nufin wani sassauci a cikin akidar Musulunci, wadda ita ce tushen wannan wayewa, kuma ba a kallon sa a matsayin wanda aka aro daga waje, domin shi ne halin wannan addini. Duk da haka, ba a kuskuren sassauci da ruwa. Akwai babban bambanci tsakanin waɗannan biyun.

The forms of the Islamic civilization, constructed on these fixed principles, depend on actual conditions and are influenced by and change according to the stage of industrial, economic or scientific progress. These forms are necessarily different and are a consequence of the fact that Islam possesses sufficient flexibility to enter into any system and mold that system according to its purposes; but this flexibility in the outward forms of Islamic civilization does not mean any flexibility in the Islamic belief, which is the fountainhead of this civilization, nor is it to be considered as borrowed from outside, for it is the character of this religion. However, flexibility is not to be confused with fluidity. There is a great difference between these two.

Lokacin da Musulunci ya shiga tsakiyar Afirka, ya suturta mutanen da ke tsirara, ya koya musu zama tare da al'umma, ya fitar da su daga zurfafan keɓewa, kuma ya koya musu farin cikin aiki don binciko albarkatun duniya.

When Islam entered the central part of Africa, it clothed naked human beings, socialized them, brought them out of the deep recesses of isolation, and taught them the joy of work for exploring material resources.

Ya fitar da su daga kunkuntar da'irar kabila da iyali zuwa babbar da'irar al'ummar Musulunci, daga bautar gumakan arna zuwa bautar Mahaliccin talikai. Idan wannan ba wayewa ba ce, to me ita ce? Wannan wayewa ta kasance ce don wannan muhalli, kuma ta yi amfani da ainihin albarkatun da ake da su. Idan Musulunci ya shiga wani muhalli dabam, to wayewarsa ma za ta ɗauki wata sura daban, amma da dabi'u madawwama, bisa albarkatun da ke a wannan muhalli na musamman.

It brought them out of the narrow circles of tribe and clan into the vast circle of the Islamic community, and out of the worship of pagan gods into the worship of the Creator of the worlds. If this is not civilization, then what is it? This civilization was for this environment, and it used the actual resources which were available. If Islam enters into some other environment, then its civilization will also take another form-but with values which are eternal,-based on the existing resources of that particular environment.

Saboda haka, ci gaban wayewar kai, bisa ga hanya da tsarin Musulunci, ba ya dogara ga wani takamaiman matsayi na ci gaban masana'antu, tattalin arziki ko kimiyya. A duk inda wannan wayewa ta kafu, za ta yi amfani da dukkan albarkatu, ta bunkasa su, kuma idan a wani wuri babu wadannan albarkatu, to za ta samar da su, ta kuma samar da hanyoyin bunkasarsu da ci gabansu. Amma a dukkan yanayi za ta dogara ne ga ka'idojinta marasa canzawa da na har abada, kuma duk inda irin wannan al'ummar Musulunci ta samu, halayenta na musamman da tafiyarta ta musamman ma za su bayyana, kuma za su sa ta fice da bambanta daga dukkan al'ummomin jahiliyya.

Thus, the development of the civilization, according to the method and manner of Islam, does not depend on any particular level of industrial, economic or scientific progress. Wherever this civilization is established, it will use all the resources, will develop them, and if in a certain place these resources are non- existent, then it will supply them and will provide the means for their growth and progress. But in all situations it will be based on its immutable and eternal principles, and wherever such an Islamic society comes into existence, its particular character and its particular movement will also come into existence, and will make it distinguished and distinct from all jahili societies.

"Baftismar Allah" ba, "Allah" ba: "Baftismar Ubangiji" — "Baftismar Ubangiji, kuma wane ne ya fi Ubangiji yin baftisma?" (2: 138)

"The baptism of God -and who can baptize better than God?" (2: 138)