Saƙon Musulunci wanda Manzon Allah, Muhammadu ﷺ, ya kawo shi ne hanya ta ƙarshe a cikin dogon jerin kiran zuwa ga Allah da annabawa masu daraja suka yi. A tsawon tarihi, wannan saƙo bai canja ba: cewa ɗan Adam ya gane cewa Ubangijinsa mai renonsa na gaskiya Allah ɗaya ne, ya miƙa wuya gare Shi shi kaɗai, kuma a kawar da ubangijintakar mutum. Sai dai wasu mutane kaɗan a nan da can cikin tarihi, al'umma gaba ɗaya ba ta taɓa musanta wanzuwar Allah da ikonSa a kan halitta ba; abin da ta yi kuskure a kai shi ne fahimtar sifofin Allah na gaskiya, ko kuma ɗaukar wasu gumaka baya ga Allah a matsayin abokan tarayya da Shi. Wannan haɗa wani da Allah ya kasance ko dai a cikin imani da bauta, ko kuma a karɓar ikon wasu baya ga Allah. Duk waɗannan ɓangarorin biyu Shirki ne [Shirki kalma ce ta Larabci da ke nufin danganta sifofi, iko ko mulki na Allah ga wasu baya gare Shi, da/ko bautar wasu baya gare Shi.], domin suna kauda mutane daga addinin Allah, wanda annabawa suka kawo. Bayan kowane Annabi, an sami lokacin da mutane suka fahimci wannan addini, amma daga baya tsararraki suka manta da shi a hankali, suka koma Jahiliyya. Suka sake shiga hanyar Shirki, wani lokaci a cikin imaninsu da bautarsu, wani lokaci a cikin miƙa wuya ga ikon wasu, wani lokaci kuma a cikin duka biyun.

The message of Islam brought by the Messenger of God, Muhammad - peace be on him -was the last link in the long chain of invitations toward God by the noble Prophets. Throughout history, this message has remained the same: that human beings should recognise that their true Sustainer and Lord is One God, that they should submit to Him Alone, and that the lordship of man be eliminated. Except for a few people here and there in history, mankind as a whole has never denied the existence of God and His sovereignty over the universe; it has rather erred in comprehending the real attributes of God, or in taking other gods besides God as His associates. This association with God has been either in belief and worship, or in accepting the sovereignty of others besides God. Both of these aspects are Shirk [Shirk is an Arabic word which refers to ascribing the attributes, power or authority of God to others besides Him and/or worshipping others besides Him.] in the sense that they take human beings away from the religion of God, which was brought by the Prophets. After each Prophet, there was a period during which people understood this religion, but then gradually later generations forgot it and returned to Jahiliyyah. They started again on the way of Shirk, sometimes in their belief and worship and sometimes in their submission to the authority of others, and sometimes in both.

Tun daga kowane zamani na tarihin ɗan Adam, kiran zuwa ga Allah yana da yanayi ɗaya. Manufarsa ita ce 'Musulunci', wanda ke nufin shigar da mutane cikin biyayya ga Allah, da kuɓutar da su daga bautar wasu mutane, domin su sadaukar da kansu ga Allah Ɗaya Tilo, da fitar da su daga ƙarƙashin ikon ubangijintakar ɗan Adam da dokoki, tsarin ɗabi'a da al'adun da mutum ya ƙirƙira, domin su amince da mulki da ikon Allah Ɗaya Tilo, su kuma bi dokarSa a dukkan fannonin rayuwa. Musulunci na Muhammadﷺ ya zo ne domin wannan manufa, haka ma saƙonnin Annabawan da suka gabace shi. Dukkan halittu suna ƙarƙashin ikon Allah, ɗan Adam kuwa, a matsayinsa na ƙaramin sashi daga cikinsu, dole ne ya yi biyayya ga dokokin jiki da ke tafiyar da duniya. Haka kuma ya zama wajibi a amince da wannan ikon a matsayin mai shimfiɗa doka ga rayuwar ɗan Adam. Mutum bai kamata ya ware kansa daga wannan iko ya ƙirƙiri tsarin rayuwarsa na daban ba. Girman jikin ɗan Adam, yanayin lafiya da cuta, da rayuwa da mutuwarsa, suna ƙarƙashin tsarin dokokin halitta waɗanda suka fito daga Allah; ko a sakamakon ayyukansa na zaɓi, yana cikin rashin ƙarfi a gaban dokokin duniya baki ɗaya. Mutum ba zai iya canza al'adar Allah a cikin dokokin da suke tafiyar da duniya ba. Saboda haka yana da kyau ya bi Musulunci a waɗannan fannonin rayuwarsa da aka ba shi zaɓi, kuma ya sanya Dokar Allah ta zama mai hukunci a dukkan al'amuran rayuwa, domin a samu jituwa tsakanin ɗan Adam da sauran halittu. [Duba Towards Understanding Islam, na A. A. Maududi, don bayani kan wannan batu.] Jahiliyya kuwa, a gefe guda, ubangijintakar mutum ɗaya a kan wani, kuma a wannan ma'anar tana adawa da tsarin duniya, tana kuma sa ɓangaren rayuwar ɗan Adam da ba shi da zaɓi ya yi karo da ɓangarensa mai zaɓi. Wannan ita ce Jahiliyyar da ta fuskanci kowane Annabin Allah, har da Annabi na ƙarshe ﷺ, a cikin kiransu zuwa ga biyayya ga Allah Ɗaya. Wannan Jahiliyya ba ka'ida ce ta ilimi kawai ba; a wasu yanayi ma ba ta da wata ka'ida ko kaɗan. Koyaushe tana bayyana ne a matsayin wani motsi mai rai a cikin al'umma wacce take da shugabanci nata, ra'ayoyinta da dabi'unta, da al'adunta, halayenta da yadda take ji. Al'umma ce mai tsari, kuma akwai haɗin kai mai ƙarfi da biyayya tsakanin mutanenta, kuma koyaushe tana shirye kuma a faɗake don kare wanzuwarta, da sani ko ba da sani ba. Tana murkushe duk abubuwan da suka bayyana kamar suna da haɗari ga halinta.

Throughout every period of human history the call toward God has had one nature. Its purpose is 'Islam', which means to bring human beings into submission to God, to free them from servitude to other human beings so that they may devote themselves to the One True God, to deliver them from the clutches of human lordship and man-made laws, value systems and traditions so that they will acknowledge the sovereignty and authority of the One True God and follow His law in all spheres of life. The Islam of Muhammad - peace be on him-came for this purpose, as well as the messages of the earlier Prophets. The entire universe is under the authority of God, and man, being a small part of it, necessarily obeys the physical laws governing the universe. It is also necessary that the same authority be acknowledged as the law-giver for human life. Man should not cut himself off from this authority to develop a separate system and a separate scheme of life. The growth of a human being, his conditions of health and disease, and his life and death are under the scheme of those natural laws which come from God; even in the consequences of his voluntary actions he is helpless before the universal laws. Man cannot change the practice of God in the laws prevailing in the universe. It is therefore desirable that he should also follow Islam in those aspects of his life in which he is given a choice and should make the Divine Law the arbiter in all matters of life so that there may be harmony between man and the rest of the universe. [See Towards Understanding Islam, by A. A. Maududi, for an explanation of this point.] Jahiliyyah, on the other hand, is one man's lordship over another, and in this respect it is against the system of the universe and brings the involuntary aspect of human life into conflict with its voluntary aspect. This was that Jahiliyyah which confronted every Prophet of God, including the last Prophet-peace be on Him-in their call toward submission to One God. This Jahiliyyah is not an abstract theory; in fact, under certain circumstances it has no theory at all. It always takes the form of a living movement in a society which has its own leadership, its own concepts and values, and its own traditions, habits and feelings. It is an organized society and there is a close cooperation and loyalty between its individuals, and it is always ready and alive to defend its existence consciously or unconsciously. It crushes all elements which seem to be dangerous to its personality.

Lokacin da Jahiliyya ta bayyana ba a matsayin wata 'ka'ida' kawai ba, sai dai a matsayin wani motsi mai aiki irin wannan, to duk wani yunƙuri na kawar da wannan Jahiliyya da mayar da mutane zuwa ga Allah, wanda ke gabatar da Musulunci a matsayin ka'ida kawai, zai zama abin da ba a so, kuma kusan mara amfani. Jahiliyya ce ke iko da duniyar aiki, kuma domin tallafa mata akwai wata ƙungiya mai rai kuma mai aiki. A irin wannan hali, yunƙurin ka'ida kawai na yaƙar ta ba zai iya ma daidaita da ita ba, balle ya fi ta ƙarfi. Idan manufar ita ce kawar da tsarin da ake da shi da maye gurbinsa da wani sabon tsarin da yake, a halayensa, ka'idojinsa, da dukkan al'amuransa na gaba ɗaya da na musamman, ya bambanta da tsarin Jahiliyyan da ke iko, to a hankali ya dace wannan sabon tsarin shi ma ya shiga fagen gwagwarmaya a matsayin wani motsi mai tsari da kuma ƙungiya mai rayuwa. Ya kamata ya shiga fagen da ƙudurin cewa dabarunsa, tsarin zamantakewarsa, da alaƙar da ke tsakanin mabiyansa za su zama masu ƙarfi da tsayuwa fiye da tsarin Jahiliyyan da ke wanzuwa.

When Jahiliyyah takes the form, not of a 'theory' but of an active movement in this fashion, then any attempt to abolish this Jahiliyyah and to bring people back to God which presents Islam merely as a theory will be undesirable, rather useless. Jahiliyyah controls the practical world, and for its support there is a living and active organization. In this situation, mere theoretical efforts to fight it cannot even be equal, much less superior, to it. When the purpose is to abolish the existing system and to replace it with a new system which in its character' principles and all its general and particular aspects, is different from the controlling jahili system, then it stands to reason that this new system should also come into the battlefield as an organized movement and a viable group. It should come into the battlefield with a determination that its strategy, its social organization, and the relationship between its individuals should be firmer and more powerful than the existing jahili system.

Tushen ilimi na addinin Musulunci, a kowane zamani na tarihi, shi ne shaida ga "La ilaha illa Allah" - "Babu abin bautawa da gaskiya sai Allah", wanda ke nufin shaida cewa abin bautawa na gaskiya shi kaɗai ne Allah, cewa shi ne Mai ciyarwa da riƙe komai, cewa shi ne Mai mulkin duniya, kuma shi ne Sarki na gaskiya; a yi imani da shi a zuciya, a bauta masa shi kaɗai, kuma a aiwatar da dokokinsa. Ba tare da cikakkiyar karɓar "La ilaha illa Allah" ba, wacce ke bambanta wanda ya ce shi Musulmi ne da wanda ba Musulmi ba, ba za a sami wata ma'ana ta aiki ga wannan furci ba, kuma ba zai da wani nauyi a cewar shari'ar Musulunci ba.

The theoretical foundation of Islam, in every period of history, has been to witness "La ilaha illa Allah"- "There is no deity except God" - which means to bear witness that the only true deity is God, that He is the Sustainer, that He is the Ruler of the universe, and that He is the Real Sovereign; to believe in Him in one's heart, to worship Him Alone, and to put into practice His laws. Without this complete acceptance of "La ilaha illa Allah", which differentiates the one who says he is a Muslim from a non-Muslim, there cannot be any practical significance to this utterance, nor will it have any weight according to Islamic law.

A ka'idar, kafa ita na nufin cewa mutane su sadaukar da rayuwarsu gaba ɗaya wajen miƙa wuya ga Allah, kada su yanke hukunci a kan wani al'amari da kansu, amma su koma ga umarnin Allah game da shi, su kuma bi su. Mun san shiryarwar Allah ta hanya ɗaya kawai, wato ta Manzon Allah ﷺ. Saboda haka, a cikin kashi na biyu na akidar Musulunci, muna shaida "Wa ashhadu anna Muhammadar Rasul Allah" - "Kuma ina shaida cewa Muhammadu Manzon Allah ne" ﷺ.

Theoretically, to establish it means that people should de- vote their entire lives in submission to God, should not decide any affair on their own, but must refer to God's injunctions concerning it and follow them. We know of God's guidance through only one source, that is, through the Messenger of God-peace be on him. Thus, in the second part of the Islamic creed, we bear witness 'Wa ashhadu anna Muhammadar Rasul Allah" - "And I bear witness that Muhammad is the Messenger of God".

Saboda haka ya zama wajibi akidar Musulunci, wato imani, ta bayyana a cikin wata ƙungiya mai tsari kuma mai aiki tun daga farko. Wajibi ne wannan ƙungiya ta ware kanta daga al'ummar jahiliyya, ta zama mai zaman kanta kuma daban da al'ummar jahiliyya mai aiki da tsari wadda manufarta ita ce hana Musulunci. Cibiyar wannan sabuwar ƙungiya ya kamata ta kasance sabuwar shugabanci, shugabancin da ya fara zuwa a cikin mutumin Annabi ﷺ da kansa, sannan bayansa aka miƙa shi ga waɗanda suka yi ƙoƙari wajen mayar da mutane ga mulkin Allah, ikonsa da dokokinsa. Duk wanda ya shaida cewa babu abin bautawa sai Allah, kuma Muhammadu manzon Allah ne ﷺ, ya kamata ya yanke dangantakar biyayyarsa daga al'ummar jahiliyya, wadda ya bari, da kuma daga shugabancin jahiliyya, ko a cikin sigar firistoci, masu sihiri ko masu duba taurari, ko a cikin sigar shugabancin siyasa, zamantakewa ko tattalin arziki, kamar yadda lamarin Quraishawa yake a zamanin Annabi ﷺ. Zai zama wajibi a gare shi ya ba da cikakkiyar biyayyarsa ga sabuwar motsin Musulunci da kuma shugabancin Musulmi.

It is therefore necessary that Islam's theoretical foundation-belief-materialize in the form of an organized and active group from the very beginning. It is necessary that this group separate itself from the jahili society, becoming independent and distinct from the active and organized jahili society whose aim is to block Islam. The center of this new group should be a new leadership, the leadership which first came in the person of the Prophet-peace be on him- himself, and after him was delegated to those who strove for bringing people back to God's sovereignty, His authority and His laws. A person who bears witness that there is no deity except God and that Muhammad is God's Messenger should cut off his relationship of loyalty from the jahili society, which he has forsaken, and from jahili leadership, whether it be in the guise of priests, magicians or astrologers, or in the form of political, social or economic leadership, as was the case of the Quraish in the time of the Prophet-peace be on him. He will have to give his complete loyalty to the new Islamic movement and to the Muslim leadership.

Wannan mataki mai muhimmanci dole ne a ɗauka a daidai lokacin da mutum ya faɗi da harshensa, "La ilaha illa Allah, Muhammadar Rasul Allah". Al'ummar Musulunci ba za ta iya kafuwa ba tare da wannan. Ba za ta iya kafuwa kawai a matsayin akida a cikin zukatan Musulmi daban-daban ba, ko da sun yi yawa, sai dai idan sun zama ƙungiya mai aiki, mai jituwa da haɗin kai, wadda ta bambanta da kanta, wadda sassanta daban-daban, kamar gaɓoɓin jikin mutum, suke aiki tare domin samuwarta, ƙarfafarta, faɗaɗarta, da kuma kare ta daga duk waɗancan abubuwan da ke kai hari ga tsarinta, a ƙarƙashin shugabanci mai zaman kansa daga shugabancin jahiliyya, wanda ke tsara ƙoƙarinta daban-daban zuwa manufa guda mai jituwa, kuma yana shirya ƙarfafawa da faɗaɗa halayen Musulunci a cikinsu, yana kuma umurtar su da kawar da tasirin abokin gābarsu, rayuwar jahiliyya.

This decisive step must be taken at the very moment a person says, "La ilaha illa Allah, Muhammadar Rasul Allah" with his tongue. The Muslim society cannot come into existence without this. It cannot come into existence simply as a creed in the hearts of individual Muslims, however numerous they may be, unless they become an active, harmonious and cooperative group, distinct by itself, whose different elements, like the limbs of a human body, work together for its formation, its strengthening, its expansion, and for its defense against all those elements which attack its system, working under a leadership which is independent of the jahili leadership, which organizes its various efforts into one harmonious purpose, and which prepares for the strengthening and widening of their Islamic character and directs them to abolish the influences of their opponent, the jahili life.

An haka ne aka kafa Musulunci. An kafa shi ne a kan akida wadda, duk da cewa takaitacciya ce, ta kunshi dukkan rayuwa. Wannan akida nan take ta fitar da wata kungiya mai rai da karfi na mutane, wadanda suka zama masu zaman kansu kuma masu rabuwa da al'ummar jahiliyya, suna kalubalantar ta nan take; ba ta taba zuwa a matsayin ka'idar zato wadda ba ta da wani tsari na zahiri ba. Kuma a nan gaba ba za a iya cimma ta ba face ta wannan hanya. Babu wata hanya ta farfado da Musulunci a inuwar jahiliyya, a kowane zamani ko kasa da ya bayyana, sai dai a bi tsarinsa na dabi'a a kuma mayar da shi zuwa wani gangami da kuma tsari mai rai.

Islam was founded in this manner. It was founded on a creed which, although concise, included the whole of life. This creed immediately brought into action a viable and dynamic group of people who became independent and separate from the jahili society, immediately challenging it; it never came as an abstract theory devoid of practical existence. And, in the future it can be brought about only in this manner. There is no other way for the revival of Islam in the shade of Jahiliyyah, in whatever age or country it appears, except to follow its natural character and to develop it into a movement and an organic system.

Idan Musulunci, bisa ga hanyar da aka bayyana a sama, ya kafa al'umma ta Musulmi a kan wannan tushe, ya mayar da ita ƙungiya mai aiki, kuma ya sanya wannan imani ya zama tushen dangantaka kaɗai tsakanin mutanen wannan ƙungiya, to babban manufarsa ita ce tada "ɗan adam na mutum", da bunkasa shi, da sa shi ya yi ƙarfi da kuma ya zama mafi rinjaye a cikin dukkan bangarorin da ke cikin halittar mutum. Yana neman cimma wannan manufa ta koyarwarsa, da dokokinsa, da shari'o'insa, da umarninsa.

When Islam, according to the method described above, starts a Muslim community on this basis, forms it into an active group, and makes this faith the sole basis for the relationship between the individuals of this group, its ultimate aim is to awaken the 'humanity of man', to develop it, to make it powerful and strong, and to make it the most dominant factor among all the aspects found in man's being. It seeks to implement this purpose through its teachings, its rules, its laws and injunctions.

Wasu halaye na ɗan adam suna kama da na dabbobi, har ma da na abubuwan da ba su da rai. Wannan ya ɓatar da masu fassara "jahiliyyar kimiyya" har suka ɗauki ɗan adam a matsayin wani abu ba fiye da dabba ba, ko ma fiye da abu marar rai! Amma duk da halayen da ɗan adam yake rabawa da dabbobi da abubuwan da ba su da rai, ɗan adam yana da wasu halaye daban waɗanda suke banbance shi kuma suke sanya shi halitta ta musamman.

Some human characteristics are common with those of animals, even with those of inorganic matter. This has misled the exponents of 'scientific Jahiliyyah' to consider man to be nothing more than an animal, or even than inorganic matter! But in spite of the characteristics which man shares with animals and inorganic matter, man possesses certain other characteristics which distinguish him and make him a unique creation.

Ko da masu koyar da "jahilcin kimiyya" sun tilasta kansu sun amince da wannan, shaidar gaskiyar abubuwan da ake gani tana matse su; amma ko a lokacin, amincewarsu da wannan gaskiya ba ta da gaskiya ko kuma ba ta da tabbas. [Daga cikin manyan masu koyar da ka'idar Darwin na zamani akwai Julian Huxley.] Ta wannan fuska, hidimar da tsarkakakkiyar hanyar rayuwar Musulunci ta yi ta haifar da sakamako na zahiri kuma mai amfani.

Even the exponents of 'scientific ignorance' were forced to admit this, the evidence of observational facts choking them; but even then, their admission of this fact is neither sincere nor unequivocal. [Foremost among the modern Darwinists is Julian Huxley.] In this respect the service rendered by Islam's pure way of life has produced concrete and valuable results.

Musulunci ya kafa al'ummar Musulunci bisa imani kaɗai, maimakon dangantakar ƙabilanci da launin fata, harshe da ƙasa, da muradun yanki da na ƙasa, waɗanda suke da ƙasƙanci. Maimakon jaddada waɗancan halayen da mutum da dabba suke tarayya da su, ya ƙarfafa halayen ɗan adam, ya renon su, kuma ya sa su zama abin da ya fi rinjaya. Daga cikin sakamako na zahiri kuma mai ban mamaki na wannan hanya akwai cewa al'ummar Musulunci ta zama al'umma a buɗe kuma mai karɓar kowa, inda mutane na kabilu, al'ummomi, harsuna da launuka daban-daban suka zama membobinta, ba tare da wani alamar waɗancan halayen dabbobi marasa daraja ba. Koguna na manyan basira da ƙwarewa iri-iri na dukkan kabilun ɗan adam suka kwarara cikin wannan babban teku, suka gauraya a cikinta. Haɗuwarsu ta haifar da babban matakin wayewa cikin ɗan gajeren lokaci, wanda ya burge duniya baki ɗaya, kuma ya haɗa tare da cikakkiyar ma'anar dukkan ƙarfin ɗan adam, ra'ayoyi da hikimar wancan zamani, duk da cewa a waɗancan lokutan tafiya tana da wahala kuma hanyoyin sadarwa suna da jinkiri.

Islam based the Islamic society on the association of belief alone, instead of the low associations based on race and color, language and country, regional and national interests. Instead of stressing those traits which are common to both man and animal, it promoted man's human qualities, nurtured them and made them the dominant factor. Among the concrete and brilliant results of this attitude was that the Islamic society became an open and all-inclusive community in which people of various races, nations, languages and colors were members, there remaining no trace of these low animalistic traits. The rivers of higher talents and various abilities of all races of mankind flowed into this vast ocean and mixed in it. Their intermingling gave rise to a high level of civilization in a very short span of time, dazzling the whole world, and compounding the essences of all the human capabilities, ideas and wisdom of that period, in spite of the fact in those times travel was difficult and the means of communication were slow.

A cikin wannan babbar al'umma ta Musulunci, Larabawa, Farisawa, Suriyawa, Masarawa, Moroccawa, Turkawa, Sinawa, Indiyawa, Romawa, Girkawa, Indonesiyawa, Afirkawa sun taru tare - a takaice, mutanen dukkan al'ummai da dukkan kabilu. Halayensu daban-daban sun haɗu, kuma ta hanyar haɗin kai, zumunci da hadin kai suka shiga cikin gina al'ummar Musulunci da al'adun Musulunci. Wannan wayewar abin al'ajabi ba ta kasance 'wayewar Larabci' ba, ko da na rana ɗaya; ta kasance tsantsar 'wayewar Musulunci'. Ba ta taba zama 'ƙabila' ba, sai dai koyaushe al'umma ce ta akida.

In this great Islamic society Arabs, Persians, Syrians, Egyptians, Moroccans, Turks, Chinese, Indians, Romans, Greeks, Indonesians, Africans were gathered together- in short, peoples of all nations and all races. Their various characteristics were united, and with mutual cooperation, harmony and unity they took part in the construction of the Islamic community and Islamic culture. This marvellous civilization was not an 'Arabic civilization', even for a single day; it was purely an 'Islamic civilization'. It was never a 'nationality' but always a community of belief'.

Ta haka dukansu suka taru tare a kan daidaito cikin dangantakar soyayya, zukatansu duka a kan manufa guda ɗaya; ta haka suka yi amfani da mafi kyawun ƙwarewarsu, suka bunƙasa halayen tseren su zuwa mafi girma, suka kawo ainihin gogewarsu ta kashin kai, ta ƙasa da ta tarihi domin bunƙasa wannan al'umma guda ɗaya, wadda dukansu suka kasance cikinta a kan daidaito, kuma a cikinta haɗin kansu shi ne ta dangantakarsu da Ubangijinsu Mai Renonsu. A cikin wannan al'umma, 'ɗan Adam' nasu ya bunƙasa ba tare da wata tsangwama ba.

Thus they all came together on an equal footing in the relationship of love, with their minds set upon a single goal; thus they used their best abilities, developed the qualities of their race to the fullest, and brought the essence of their personal, national and historical experiences for the development of this one community, to which they all belonged on an equal footing and in which their common bond was through their relationship to their Sustainer. In this community their 'humanity' developed without any hindrance.

Waɗannan halaye ne waɗanda babu wani rukuni na mutane da ya taɓa cimma su a cikin tarihin ɗan Adam gaba ɗaya! Al'umma mafi shahara kuma mafi sanuwa a tarihin dā ana ɗaukar ta a matsayin Daular Roma.

These are characteristics which were never achieved by any other group of people in the entire history of mankind! The most distinguished and best known society in ancient history is considered to be the Roman Empire.

Mutane na launuka, harsuna da halaye daban-daban sun haɗu a cikin wannan al'umma, amma duk wannan ba a gina shi a kan 'dangantakar ɗan Adam' ba, kuma babu wani addini mai daraja da ya zama abin haɗa kansu; a maimakon haka, an tsara al'ummarsu a kan tsarin aji, aji na 'masu daraja' da aji na 'bayi', a ko'ina cikin Daular.

Peoples of various races, languages and temperaments came together in this society, but all this was not based on 'human relation- ship' nor was any sublime faith the uniting factor among them; rather their society was ordered on a class system, the class of 'nobles' and the class of 'slaves', throughout the Empire.

Haka kuma, al'ummar Rum gabaɗaya tana da jagoranci, sauran al'ummomi kuma ana ɗaukar su a matsayin rayayyunta.

Moreover, the Roman race - in general - had the leadership and the other races were considered its subjects.

Saboda haka wannan al'umma ba ta iya kaiwa ga wannan matsayi da al'ummar Musulunci ta kai ba, kuma ba ta kawo waɗannan albarkatu da al'ummar Musulunci ta kawo ba.

Hence this society could not achieve that height which was achieved by the Islamic society and did not bring those blessings which were brought by the Islamic society.

Har ila yau, a zamanin yau an samu wasu al'ummomi. Misali, a yi la'akari da Daular Birtaniya. Tana kama da al'ummar Roma wadda ita ce magajinta. Tana kafuwa ne a kan kwadayin kasa, wanda a cikinsa al'ummar Birtaniya ke da jagoranci kuma tana cin moriyar yankunan mulkin mallaka da Daular ta mamaye. Haka abin yake ga sauran daulolin Turai.

Various societies have also appeared in modern times. For example, consider the British Empire. It is like the Roman society to which it is an heir. It is based on national greed, in which the British nation has the leadership and exploits those colonies annexed by the Empire. The same is true of other European empires.

Daular Sipaniya da ta Portugal a zamaninsu, da kuma daular Faransa, duk daidai suke wajen zalunci da cin zarafin mutane. Kwaminisanci ma ya so kafa wani sabon irin al'umma, yana rushe katangun launin fata da kala, kabila da yanki, amma ba ya dogara ne akan 'dangantakar ɗan Adam' ba, sai dai akan 'tsarin aji'. Don haka al'ummar kwaminisanci tana kama da al'ummar Roma tare da juyar da fifiko; can sarakuna ne ke da daraja, anan kuwa talakawa ne ke da daraja. Motsin zuciya da ke tattare da wannan aji shi ne ƙiyayya da kishin sauran azuzuwa. Irin wannan al'umma mai son kai da ramuwa ba za ta iya kasa tada munanan motsin zuciya a cikin mambobinta ba. Tushen wannan tsari shi ne tada halayen dabbobi da ƙarfafa su. Don haka, a ra'ayinta, mafi muhimmancin bukatun ɗan Adam sune waɗanda yake raba su da dabbobi, wato 'abinci, matsuguni da jima'i'. Daga mahangarta, dukkan tarihin ɗan Adam ba komai ba ne face gwagwarmaya don abinci! Musulunci kuwa, shi ne kaɗai hanyar rayuwa ta Allah wadda ke fito da mafi kyawun halayen ɗan Adam, tana raya su tana amfani da su wajen gina al'ummar ɗan Adam. Musulunci ya kasance na musamman a wannan fanni har zuwa yau.

The Spanish and Portuguese Empires in their times, and the French Empire, all are equal in respect to oppression and exploitation. Communism also wanted to establish a new type of society, demolishing the walls of race and color, nation and geographical region, but it is not based on 'human relationship' but on a 'class system'. Thus the communist society is like the Roman society with a reversal of emphasis; there nobles had distinction, while here the proleteriat has distinction. The underlying emotion of this class is hatred and envy of other classes. Such a selfish and vengeful society cannot but excite base emotions in its individuals. The very basis of it is laid down in exciting animalistic characteristics, and in developing and strengthening them. Thus, in its view, the most fundamental needs of a human being are those which are common with the animals, that is, 'food, shelter and sex. From its point of view, the whole of human history is nothing but a struggle for food! Islam, then, is the only Divine way of life which brings out the noblest human characteristics, developing and using them for the construction of human society. Islam has remained unique in this respect to this day.

Waɗanda suka karkace daga wannan tsari, suka kuma so wani tsari dabam, ko an gina shi a kan kishin ƙasa, ko launin fata da kabila, ko gwagwarmayar aji, ko makamantan waɗannan ra'ayoyin marasa kyau, lallai su ne abokan gaba ga bil'adama! Ba sa son mutum ya bunƙasa waɗancan halaye masu daraja da Mahaliccinsa ya ba shi, kuma ba sa son ganin al'umma ta amfana da haɗuwar jituwa ta dukkan waɗancan iyawa, gogewa da halaye da suka ci gaba a tsakanin al'umman bil'adama daban-daban.

Those who deviate from this system and want some other system, whether it be based on nationalism, color and race, class struggle, or similar corrupt theories, are truly enemies of mankind! They do not want man to develop those noble characteristics which have been given to him by his Creator nor do they wish to see a human society benefit from the harmonious blending of all those capabilities, experiences and characteristics which have been developed among the various races of mankind.

Allah Maɗaukakin Sarki ya ce game da irin waɗannan mutane: Note: Following the rules, "God" should be written as the Hausa word for God, not "Allah". Corrected version: Ubangiji Maɗaukakin Sarki ya ce game da irin waɗannan mutane:

God Most High says about such people:

Ka ce: "Shin, ba mu gaya muku waɗanda za su fi kowa asara a cikin ayyukansu ba?" Waɗanda ƙoƙarinsu ya ɓace a rayuwar duniya, alhali kuwa suna zaton suna aikata alheri. Waɗannan ne waɗanda suka kafirta da ayoyin Ubangijinsu da kuma haɗuwa da Shi. Ayyukansu sun ɓaci, kuma a Ranar Tashin Alƙiyama ba za Mu ba su wani nauyi ba. Wannan shi ne sakamakonsu: Wuta, saboda sun kasance kafirai, kuma suka riƙe ayoyina da manzannina a matsayin abin izgili.

"Say: Shall We tell you who will be the greatest losers in their deeds? Those whose effort goes astray in the present life, while they think that they are doing good deeds. Those are they who disbelieve in the signs of their Lord and in the encounter with Him. Their works have failed, and on the Day of Resurrection We shall not assign to them any value. That is their payment-Hell-for that they were unbelievers and took My signs and My Messengers in mockery." (18:103- 106)

Allah Maɗaukaki yana faɗin gaskiya. Note: Following your rules, "God" should not be written as "Allah", so the correct rendering is: Ubangiji Maɗaukaki yana faɗin gaskiya.

God Almighty speaks the truth.