ƙoƙarinsa na sanar da mutane wanda Ubangijinsu na gaskiya yake, da kuma cewa ya kamata su bauta wa Shi kaɗai.

his efforts to making known to people Who their true Sustainer is and that they should worship Him alone.

Daga mahangar iyakar fahimtar mutum, ba ya bayyana cewa wannan ita ce hanya mafi sauƙi ta isa zukatan Larabawa ba. Sun san harshensu sosai, kuma sun san ma'anar 'llah' (Allah/ubangiji), sun kuma san ma'anar 'La ilaha illa Allah' (Babu abin bautawa da cancanta face Allah). Sun san cewa 'Uluhiyah' na nufin 'iko na mulki', kuma sun fahimci cewa danganta iko ga Allah kaɗai na nufin za a ɗauke wa firistoci, shugabannin kabilu, attajirai da masu mulki wannan iko, a mayar da shi ga Allah. Hakan na nufin ikon Allah kaɗai ne zai yi tasiri a zuciya da lamiri, a al'amuran ibada, da kuma a harkokin rayuwa kamar kasuwanci, rarraba dukiya da yin adalci - a takaice, a rayukan mutane da jikunansu. Sun san sosai cewa shelar "babu abin bautawa da cancanta face Allah" ƙalubale ce ga wannan ikon duniya da ya kwace mafi girman siffar Allah, wato iko na mulki. Tawaye ne ga dukkan hanyoyin ɗabi'a da aka ƙago a ƙarƙashin wannan kwace, kuma sanarwar yaƙi ce da wannan ikon da yake kafa dokokin da Allah bai halatta ba. Ba asiri ba ne ga Larabawa - waɗanda suka san harshensu sosai, suka kuma san ainihin ma'anar saƙon "La ilaha illa Allah" - abin da yake nufi dangane da al'adunsu, mulkinsu da ikonsu. Saboda haka suka karɓi wannan kira - wannan saƙon juyin-juya-hali - da fushi, suka kuma yi yaƙi da shi da ƙarfin da kowa ya sani.

From the viewpoint of the limited understanding of man, it does not seem as though this would be the easiest way to reach the hearts of the Arabs. They knew their language well and knew the meaning of 'llah' (god), and they also knew the meaning of 'La ilaha illa Allah' (There is no deity except God). They knew that 'Uluhiyah' means 'sovereignty,' and they also realized that ascribing sovereignty only to God meant that the authority would be taken away from the priests, the leaders of tribes, the wealthy and the rulers, and would revert to God. It meant that only God's authority would prevail in the heart and conscience, in matters pertaining to religious observances and in the affairs of life such as business, the distribution of wealth and the dispensation of justice - in short, in the souls and bodies of men. They knew very well that the proclamation, "there is no deity except 'Allah,' was a challenge to that worldly authority which had usurped the greatest attribute of God, namely, sovereignty. It was a rebellion against all modes of behavior which have been devised under this usurpation and was a declaration of war against that authority which legislates laws not permitted by God. It was no secret to the Arabs-who knew their language very well and knew the real meaning of the message, "La ilaha illa Allah"-what its significance was in relation to their traditions, their rule and their power. Hence they greeted this call -this revolutionary message - with anger, and fought against it with that vigour which is known to everyone.

Ina ya fara wannan kira ta wannan hanya? Kuma me yasa hikimar Ubangiji ta yanke hukuncin cewa wannan kira ya fuskanci jarrabawoyi tun a farkon matakansa?

Why did this call begin in this manner? And why did the Divine wisdom decide that this call be confronted in its initial stages with trials?

Lokacin da Annabi ﷺ ya fara kiran aikin Manzanci, ƙasa da dukiyar Larabawa ba suna hannun Larabawa ba ne, sai dai suna hannun wasu mutane.

At the time of the Prophet's call to Messengership, the land and the wealth of the Arabs was not in the hands of the Arabs but was in the hands of other people.

A arewa, Siriya tana ƙarƙashin Rumawa, waɗanda suka naɗa sarakunan Larabawa na yankin. Haka kuma a kudu, Yemen tana ƙarƙashin kulawar Daular Farisa, kuma Larabawa ne ke mulkinta a ƙarƙashin ikonta. Larabawa su ne kawai masu mulkin Hijaz, Tihama da Najd, waɗanda hamada ce marar ruwa mai ɗan wuraren ruwa a nan da can.

In the north, Syria was under the Romans, who appointed local Arab rulers. Similarly, in the south, Yemen was under the tutelage of the Persian Empire and was ruled by Arabs under its domination. Arabs were masters only of Hijaz, Tihama and Najd, which were waterless deserts with a few oases here and there.

Hakika an sani sosai cewa Muhammadu ﷺ mutanensa sun kira shi da "al-Amin as-Sadiq" (Amintacce kuma Mai Gaskiya). Shekaru goma sha biyar kafin fara aikin Manzancinsa, shugabannin Quraishawa sun sanya shi ya zama alƙalinsu a lamarin sanya Dutsen Baƙi, kuma sun yi farin ciki da hukuncinsa. Asalinsa daga Banu Hashim yake, wanda shi ne reshen Quraishawa mafi daraja. Saboda haka, ana iya cewa Muhammadu ﷺ yana iya ta da wutar kishin ƙasar Larabawa a tsakanin 'yan ƙasarsa, kuma ta haka ya haɗa kan su. Da sun amsa wannan kira cikin farin ciki, domin sun gaji da yaƙe-yaƙen kabilanci da ramuwar gayya ta jini akai-akai. Da ya iya 'yantar da ƙasashen Larabawa daga mulkin mallakar Roma da Fasiya, kuma da ya iya kafa wata ƙasar Larabawa mai haɗin kai. Ana iya cewa, idan Annabi ﷺ ya kira mutane ta wannan hanya, maimakon ya jure azabtarwa shekara goma sha uku saboda adawar masu mulki a tsibirin, da dukkan Larabawa sun karɓi hakan.

It is also well-known that Muhammed-peace be on him- was called 'al-Amin as-Sadiq' (The Trustworthy and Truthful') by his people. Fifteen years before his Messengership began the leaders of the Quraish had made him their arbiter in the incident of the placing of the Black Stone and had been pleased with his decision. His lineage was from the Banu Hashim, which was the noblest branch of the Quraish. It can therefore be said that Muhammad-peace be on him-was capable of kindling among his compatriots the fire of Arab nationalism and would thus have united them. They would have responded gladly to this call, for they were weary of continual tribal warfare and blood feuds. He would then have been able to free the Arab lands from the domination of Roman and Persian imperialism and would have been able to establish a united Arab state. It can be said that if the Prophet- peace be on him - had called people in this way, instead of bearing tortures for thirteen years due to the opposition of the people in authority in the peninsula, the whole of Arabia would have accepted it.

Ana iya cewa, idan Larabawa sun haɗu a ƙarƙashin jagorancinsa haka, kuma ikon ya taɓa komawa a hannunsa, to da ya iya amfani da duk wannan wajen sa su karɓi imani da Tauhidin Allah, wanda aka aiko shi domin shi, da kuma kawo mutane su miƙa wuya ga Ubangijinsu bayan sun miƙa wuya ga ikonsa na ɗan adam.

It can be said that if Arabia had thus been united under his leadership and the authority had once devolved into his hands, he could have used all this to make them accept the belief in the Oneness of God, for which purpose he was sent, and to bring people to submit to their Sustainer after they had submitted to his own human authority.

Amma Allah Mai Komai Sani kuma Mai Hikima ba Ya shiryar da Annabinsa ﷺ kan wannan hanya ba. Ya shiryar da shi ya bayyana a fili cewa babu abin bautawa sai Allah, kuma ya yi haƙuri tare da ƙananan sahabbansa da duk wata jarrabawa da ta same su.

But the All-Knowing and All-Wise God did not lead His Prophet- peace be on him -on this course. He led him to declare openly that there is no deity but God, and to bear patiently, with his few Companions, whatever trials came to them.

Me ya sa haka? A bayyane yake ba don a sa Annabinsa - tsira da amincin Allah su tabbata a gare shi - da Muminai su shiga zalunci ba. Lallai Shi yasan cewa babu wata hanya. Hanyar ba ita ce a 'yantar da duniya daga zalunci na Romawa da Farisawa don a maye gurbinsa da zalunci na Larabawa ba. Dukkan zalunci mugunta ne! Duniya mallakin Allah ce kuma ya kamata a tsarkake ta don Allah, kuma ba za a iya tsarkake ta don Shi ba sai an daga tuta, "Babu abin bautawa sai Allah", a fadin duniya. Mutum bawa ne ga Allah shi kaɗai, kuma zai iya ci gaba da kasancewa haka ne kawai idan ya daga tutar, "Babu abin bautawa sai Allah" - "La ilaha illa Allah" - kamar yadda Balarabe mai ilimin harshensa ya fahimce ta: babu iko sai na Allah, babu doka sai daga Allah, kuma babu ikon mutum a kan wani mutum, domin dukkan iko na Allah ne ta kowace fuska. "Haɗuwar" mutane da Musulunci ya yi shelarta an gina ta ne a kan wannan imani kaɗai, imanin da dukkan mutanen kowace kabila ko launi - Larabawa, Romawa ko Farisawa - suke daidai a ƙarƙashin tutar Allah.

Why this? Obviously it was not for the sake of subjecting His Prophet - peace be on him - and the Believers to oppression. Indeed, He knows that there is no other way. The way is not to free the earth from Roman and Persian tyranny in order to replace it with Arab tyranny. All tyranny is wicked! The earth belongs to God and should be purified for God, and it cannot be purified for Him unless the banner, "No deity except God", is unfurled across the earth. Man is servant to God alone, and he can remain so only if he unfurls the banner, "No deity except God,-"La ilaha illa Allah" -as an Arab with the knowledge of his language understood it: no sovereignty except God's, no law except from God, and no authority of one man over another, as the authority in all respects belong to God. The 'grouping' of men which Islam proclaims is based on this faith alone, the faith in which all peoples of any race or color-Arabs, Romans or Persians -are equal under the banner of God.

Kuma wannan ita ce hanya.

And this is the way.

A lokacin da Annabi ﷺ aka ba shi annabci da manzanci, al'ummar Larabawa ba ta da rarraba dukiya yadda ya dace, kuma babu adalci a cikinta. Wata karamar kungiya ta mallaki dukkan dukiya da kasuwanci, wanda ya kara girma ta hanyar riba. Yawancin mutane matalauta ne, kuma suna jin yunwa. Masu dukiya kuma ana ɗaukar su a matsayin masu daraja da fifiko, yayin da talakawa ba wai kawai an hana su dukiya ba, har ma an hana su mutunci da girma.

At the time of the Prophet's call to Messengership, Arab society was devoid of proper distribution of wealth and devoid of justice. A small group monopolized all wealth and commerce, which increased through usury. The great majority of the people were poor and hungry. The wealthy were also regarded as noble and distinguished, and the common people were not only deprived of wealth but also of dignity and honor.

Ana iya cewa Muhammad ﷺ yana da ikon fara wani gagarumin sauyin zamantakewa, ya shelanta yaki da masu mulki da attajirai, ya kwace dukiyarsu ya raba ta ga matalauta.

It can be said that Muhammad - peace be on him - was capable of starting a social movement, declaring war against the class of nobles and the wealthy, taking away their wealth and distributing it among the poor.

Ana iya cewa, da ace Annabi ﷺ ya fara irin wannan motsi, al'ummar Larabawa da sun rabu zuwa kashi biyu: mafi yawanci suna goyon bayan sabon motsin saboda sun gaji da zalunci na dukiya, martaba da iko, da kuma yadda wasu kalilan ne kawai ke mallakar waɗannan abubuwa; maimakon Annabi ﷺ ya fuskanci al'umma da Saƙon Tauhidin Allah, wanda ya kasance nesa da fahimtar kowa sai wasu kalilan daga cikin manyan rayuka.

It can be said that had the Prophet-peace be on him- started such a movement, Arab society would have been divided into two classes, the great majority supporting the new movement because they were sick of the tyranny of wealth, nobility and power and a small minority's possessing these things, instead of the Prophet's having to confront the society with the Message of the Oneness of God, which remained beyond the reach of all except a few noble souls.

Ana iya cewa, bayan da yawancin mutane suka shiga cikin tafiyarsa suka ba shi shugabanci, kuma bayan ya samu iko a kan tsirarun attajirai, to da Muhammadu ﷺ ya iya amfani da matsayinsa da ikonsa wajen ɗora imani da Tauhidin Allah, wannan aiki da Allah ya naɗa shi Manzonsa a kansa. Don haka, da farko ya sa mutane su durƙusa a gaban ikonsa, sa'an nan kuma ya sa su durƙusa a gaban Allah Madaukaki na Gaskiya.

It can be said that after the majority had joined his movement and had given him the leadership, and after he had gained control of the minority of the rich, Muhammad - peace be on him -could then have used his position and power to impose the belief in the Oneness of God, for which task God had appointed him as His Prophet. Thus, first making human beings bow before his authority, he could have made them bow before the True God.

Amma Allah Mai-Sani, Mai-Hikima bai shiryar da shi zuwa wannan hanya ba.

But the All-Knowing, the All-Wise God did not lead him to this course.

Allah bai yi ba, ba wannan ne hanyar ba. Ya sani cewa adalci na zamantakewa na gaskiya ba zai iya zuwa wa al'umma ba sai bayan an mika dukkan al'amura ga dokokin Allah, al'umma gaba daya kuma ta yarda da rabon dukiya na adalci da Shi ya tsara, kuma kowane mutum a cikin al'umma, ko mai bayarwa ko mai karba, ya yi imani da tabbaci cewa Allah Madaukaki ne ya shar'anta wannan tsarin, kuma ta hanyar biyayya gare shi ba zai ci gaba a duniya kadai ba, a'a zai sami lada a lahira. Ba za a bar al'umma ta kasance a cikin yanayin da wasu ke tuƙa su da kwaɗayi, wasu kuma suna ƙuna da hassada ba, ko kuma a yanke dukkan al'amuran al'umma da takobi da bindiga, da tsoro da barazana, ko zukatan jama'a su zama babu kowa, ruhohinsu kuma a karya, kamar yadda yake a tsarin da ke dogara ga wata hukuma banda ta Allah.

God knew that this was not the way. He knew that true social justice can come to a society only after all affairs have been submitted to the laws of God and the society as a whole is willing to accept the just division of wealth prescribed by Him, and every individual of the society, whether he be a giver or a taker, firmly believes that this system has been legislated by God Almighty, by obeying which he will not only prosper in this world but will be rewarded in the next. The society should not be in such a condition that some are driven by greed while others are burning with envy, that all the affairs of the society are decided by the sword and the gun, fear and threats, that the hearts of the population are desolate and their spirits are broken, as is the case under systems which are based on any authority other than God's.

A lokacin da Annabi ﷺ ya fara kiran manzanci, matakin ɗabi'a a Larabawa ya yi ƙasa ƙwarai ta kowane fanni. Kawai wasu ƙa'idodin kabilanci na zamanin farko ne suke yaɗuwa.

At the time of the Prophet's call to Messengership, the moral level of Arabia was extremely low from every point of view. Only a few primitive tribal customs prevailed.

Zalunci ya kasance dokar zamani, kamar yadda shahararren mawaƙi Zuhair Selma ya bayyana:

Oppression was the rule of the day, as the famous poet Zuhair Selma has described:

"Duk wanda ba ya kare kansa da makamai zai halaka, Kuma duk wanda ba ya zalunta zai zama wanda ake zalunta."

"One who does not defend himself with weapons will perish, And one who does not oppress will be oppressed'.

Wani sanannen magana na zamanin Jahiliyya ya nuna wannan:

Another famous saying of the Days of Ignorance points to this:

Ku taimaki ɗan'uwanku, ko shi ne azzalumi ko kuma ana zalunta shi.

"Help your brother, whether he is the oppressor or being oppressed" .

Shaye-shaye da caca al'adu ne na al'umma, mutane kuma suna alfahari da waɗannan halaye. Dukkan waƙoƙin Zamanin Jahiliyya sun ta'allaka ne da jigon giya da caca. Turfah Abed ya ce:

Drinking and gambling were traditions of the society and people were proud of these habits. All the poetry of the Days of Ignorance revolves around the theme of wine and gaming. Turfah Abed says:

"In babu uku da za su sa saurayi ya ji daɗi, da ban damu da komai ba sai abinci kaɗan."

"If there had not been three things for a young man's enjoyment, Then I would not have cared for anything except some food.

Ɗaya daga cikinsu shi ne yadda nake fin wasu ƙarfi wajen shan giya, wadda take da ƙarfi sosai har idan ka zuba mata ruwa, sai ta yi kumfa.

One of them is my excelling others in the drinking of wine which is so potent that if you add water to it, it bubbles.

Shan sha da nishaɗi da kashe kuɗi sun kasance rayuwata, kuma har yanzu suna nan.

Drinking and entertainment and spending Have been my life, and still are.

A ƙarshe lokaci ya zo da dukan kabila ta yi watsi da ni, Kamar ni raƙumi ne da ke da ƙaiƙayi mai tsanani.

At last the time has come when the whole tribe has abandoned me, As if I were a camel with a terrible itch".

Zina ta yi yawa ta kowane irin nau'i, kuma an dauke ta a matsayin abin alfahari, kamar yadda lamarin yake a tsakanin dukkan al'ummomin jahiliyya, na da da na yanzu. 'Aisha - Allah ya yarda da ita - ta bayyana halin al'ummar zamanin jahiliyya da kalmomi kamar haka:

Fornication was rampant in various forms and was considered something to be proud of, as is the case among all jahili societies, old or new. 'Aisha-may God be pleased with her -describes the condition of society of the Days of Ignorance in the following words:

"Lokacin Jahiliyya akwai nau'ikan aure guda huɗu. Na farko shi ne irin wanda muke da shi a yau; wato mutum zai nemi wata mace ta hannun 'yarta ko 'yar rikonsa a aure, ya biya sadakin aure, sannan ya aure ta. Na biyu shi ne mutum zai ce wa matarsa, a tsakanin lokutan haila, ta kira wani mutum kaza ta yi ciki daga gare shi. Shi kuwa zai nisanta ta, ba zai taɓa ta ba har sai alamomin ciki sun bayyana. Idan kuma ya so, sai ya kwana da ita. Ya ɗauki wannan hanya ne domin samun ɗa mai asalin daraja. Nau'i na uku na aure shi ne auren mace da maza da yawa. Wata ƙungiya ta maza, ƙasa da goma, za su zo wurin mace su kwana da ita. Idan ta yi ciki ta haifi ɗa, kuma bayan haihuwa 'yan dare sun wuce, sai ta kira su. Babu wanda zai ƙi amsa kiranta. Idan sun taru duka, sai ta ce musu, 'Kun san abin da ya faru. Na haifi ɗa.' Sannan ta nuna ɗaya daga cikinsu ta ce, 'Wannan ɗan nasa ne.' Sai a sa wa yaron suna bisa sunan wannan mutum, a kuma ɗauke shi nasa, shi kuwa ba zai iya musanta hakan ba. Nau'i na huɗu na aure shi ne maza da yawa su je wurin mace, ita kuma tana yarda da kowa. A zahiri, waɗannan karuwai ne, kuma sukan ajiye tuta a gaban ƙofofinsu alama. Duk wanda ya so zai je wurinsu. Idan irin wannan mace ta yi ciki, bayan haihuwa mutane da yawa za su taru wurinta, su kira ƙwararre a gane kamanni. Duk wanda ya danganta ɗan da shi, za a ɗauke shi nasa, kuma ba zai iya ƙi ba." [7 Bukhari, a Littafin Aure.] Ana iya cewa Muhammad ﷺ ya iya fara wani yunƙuri na gyaran ɗabi'a domin kafa ƙa'idojin ɗabi'a, tsarkake al'umma, da yin nazari da kimanta kai. Kamar yadda yake a ga kowane mai gyara, zai iya samun wasu mutane nagari da madaidaita waɗanda su ma ba su ji daɗin lalacewar ɗabi'ar al'ummarsu ba. Tabbas waɗannan mutane za su je wurinsa domin su shiga harkar gyara da yake jagoranta.

"There were four kinds of marriages during Jahiliyyah. One was as we have it today; that is, a man would ask a person for the hand of his daughter or his ward in marriage, would pay the marriage-gift, and would marry her. The second type was that a man would tell his wife, in between her menstrual periods, to call such and such man and become pregnant by him. He would stay away from her and would not touch her until the signs of pregnancy appeared. If he then wished, he would have intercourse with her. He adopted this method to obtain a son of high lineage. A third form of marriage was polyandry. A group of men, less than ten, would come to a woman and have sexual intercourse with her. If she became pregnant and then gave birth to a child, and a few nights passed after childbirth, she would call them. No one could refuse this call. When they would all gather, she would tell them, 'You know the result. I have given birth to a child.' Then she would point to one of them and would say, 'This is his child.' The child would then be named after that person and would be considered his, and he could not deny this. A fourth form of marriage was that many men would go to a woman, and she was willing to accept any. Actually, these were prostitutes and would place a flag in front of their doors as a sign. Anyone who wished would go to them. If such a woman became pregnant, after the delivery many people would gather by her and would call an expert in recognizing resemblances. To whomever he would ascribe the child's paternity, the child would be considered his and he could not refuse it." [7 Bukhari, in the Book of Marriage.] It can be said that Muhammad-peace be on him-was capable of starting a movement of moral reform for the establishment of moral standards, for the purification of the society, and for self-evaluation. As is the case with every reformer, he would have found some upright and straight people who were also unhappy about the moral degeneration of their society. These people would certainly have come to him to join his reformist movement.

Saboda haka, ana iya cewa idan Annabi ﷺ ya zaɓi wannan hanya, da ya tara ƙungiya mai yawa cikin sauƙi. Saboda tsarkin ɗabi'arsu da ƙarfin ruhinsu, wannan ƙungiyar mutane, fiye da sauran, da sun karɓi imani da Tauhidin Allah, kuma da sun ɗauki nauyin da ke tattare da shi. Don haka kiran Annabi ﷺ, "Babu abin bautawa sai Allah," da an kare shi daga tsayayyiyar adawar da ya fuskanta.

Thus, one can say that if the Prophet-peace be on him- had chosen this course, he would have easily gathered a sizeable group. Because of their moral purity and spiritual fortitude, this group of people, more than others, would have accepted the belief in the Oneness of God would have carried the responsibilities pertaining to it. Thus the Prophet's call, "There is no deity except God," would have been spared the vigourous opposition which it encountered.

Amma Allah Maɗaukakin Sarki ya san cewa wannan hanya ba ita ce hanya ba. Ya san cewa ɗabi'a za ta iya ginuwa ne kawai a kan imani, imanin da ke samar da ma'auni, ya ƙirƙiri dabi'u, ya bayyana ikon da za a samo waɗannan ma'auni da dabi'u daga gare shi, kuma ya tanadi lada ga wanda ya karɓi wannan iko da kuma azaba ga waɗanda suka karkata ko suka yi adawa da shi. Ba tare da irin wannan imani ko ra'ayin wani iko mafi girma ba, duk dabi'u za su kasance marasa tsayayyen tushe, kuma ɗabi'un da aka gina a kansu su ma za su kasance marasa tsayayyen tushe - ba tare da lissafi ba, ba tare da iko ba, ba tare da lada ba! Lokacin da, bayan wahala mai yawa, imani ya tabbata, aka kuma amince da ikon da wannan imani yake komawa gare shi, lokacin da mutane suka gane Ubangijinsu suka bauta masa shi kaɗai, suka zama masu 'yanci ba kawai daga sauran mutane ba, har ma daga sha'awoyinsu, kuma "La ilaha illa Allah" ya zama an rubuta shi a zukatansu - sai Allah, ta hanyar wannan imani da ta hannun Muminai, ya samar da duk abin da ake buƙata. Duniyar Allah ta zama 'yantacciya daga 'Romawa da Farisawa,' ba domin ikon 'Larabawa' ya yi galaba ba, sai dai kawai domin a kafa ikon Allah kuma a tsarkake duniya daga dukkan masu tayar da kai gare shi, ko sun kasance Romawa, Farisawa ko Larabawa.

But God Most High knew that this way is not the way. He knew that morality can only be built on faith, a faith which provides criteria, creates values, defines the authority from which these criteria and values are to be derived, and prescribes the reward of the one who accepts this authority and the punishment of those who deviate or oppose. Without this kind of belief or the concept of a higher authority, all valued remain unstable, and similarly morals based on them remain unstable - without accounting, without authority, without reward! When, after hard work, belief became firm and the authority to which this belief refers was acknowledged, when people recognized their Sustainer and worshipped Him alone, when they became independent not only of other human beings but also of their own desires, and when "La ilaha illa Allah" became imprinted on their hearts-then God, through this faith and through the Believers, provided everything which was needed. God's earth became free of 'Romans and Persians,' not so that the authority of 'Arabs' might prevail, but only so that God's authority might be established and that the earth might be cleared of all the rebels against Him, whether they were Roman, Persian or Arab.

An al'umma ta samu 'yanci daga dukkan zalunci, aka kafa tsarin Musulunci wanda adalci a cikinsa shi ne adalcin Allah, kuma auna a cikinsa ta hanyar ma'aunin Allah ne. An daga tutar adalci na zamantakewa da sunan Allah Guda, sunan tutar kuma Musulunci ne. Ba a kara mata wani suna ba, kuma an rubuta a kanta "La ilaha illa Allah".

The society was freed from all oppression, and the Islamic system was established in which justice was God's justice and in which weighing was by God's balance. The banner of social justice was raised in the name of One God, and the name of the banner was Islam. No other name was added to it, and "La ilaha illa Allah" was written on it.

An da ɗabi'u sun ɗaukaka, zukatai da rayuka sun tsarkaka, kuma sai dai a wasu 'yan lokuta kaɗan, ba a ma buƙatar aiwatar da iyakoki da hukunce-hukuncen da Allah ya shar'anta ba; domin yanzu lamiri ne ya zama mai aiwatar da doka, kuma yardar Allah, da fatan lada daga wurinsa, da tsoron fushinsa su ne suka maye gurbin 'yan sanda da hukunce-hukunce.

Morals were elevated, hear.s and souls were purified, and with the exception of a very few cases, there was no occasion even to enforce the limits and punishments which God has prescribed; for now conscience was the law-enforcer, and the pleasure of God, the hope of Divine reward, and the fear of God's anger took the place of police and punishments.

Bil'adama sun samu ɗaukaka a tsarin zamantakewarsu, a ɗabi'unsu, da dukkan rayuwarsu, zuwa ga kololuwar kamala wadda ba a taɓa kaiwa ba a baya, kuma wadda ba za a iya kaiwa ba daga baya sai ta hanyar Musulunci.

Mankind was uplifted in its social order, in its morals, in all of its life, to a zenith of perfection which had never been attained before and which cannot be attained afterwards except through Islam.

Duk wannan ya samu ne domin waɗanda suka kafa wannan addini a matsayin al'umma, tsari da dokoki da ka'idoji, sun fara kafa shi a zukatansu da rayuwarsu a matsayin imani, ɗabi'a, ibada da alaƙar mutane da juna. Ba a yi musu alkawari komai ba game da kafa wannan addini - ba nasara ko mulki ba, ma ba cewa wannan addini zai kafu ta hannunsu ba, ba kuma wani abu da ya shafi duniya ba: alkawari ɗaya kawai, na Aljannah. Wannan shi kaɗai ne alkawarin da aka ba su saboda duk gwagwarmayarsu, saboda dukan jarabawowin da suka sha, da kuma tsayuwarsu a kan adawar ƙarfin Jahiliyyah ga wannan kira, "Babu abin bautawa sai Allah," wanda yake abin ƙi ga masu mulki a kowane zamani da wuri.

All this was possible because those who established this religion in the form of a state, a system and laws and regulations had first established it in their hearts and lives in the form of faith, character, worship and human relationships. They had been promised only one thing for the establishment of this religion - not victory or power, not even that this religion would be established by their hands, not related to anything of this world:-one promise, that of the Garden. That was the only promise given to them for all their striving, for all the trials which they had endured, for their steadfastness in the face of the opposition of the forces of Jahiliyyah to that call, "There is no deity except God," which is abhorrent to those who are in power in any age and place.

Sa'ad da Allah ya jarrabe su, suka tabbata, suka yi watsi da sha'awoyinsu na kansu, kuma sa'ad da Allah Mai Girma ya san cewa ba sa neman wani lada a wannan duniya, sai ga shi sun yi marmarin ganin nasarar wannan saƙo da kafuwar wannan Addini a duniya ta hannunsu, sa'ad da zukatansu suka 'yanta daga girman kai na asali, da ƙasa, da ƙasar haihuwa, da kabila, da iyali - a takaice, sa'ad da Allah Mai Girma ya gan su tsarkakan ɗabi'a - sai ya ba su wannan babbar amana, wato sanin cewa su wakilan Allah ne a duniya. Tun da sun kasance tsarkaka a imani, wanda sharadinsa shi ne mulkin Allah shi kaɗai ya shafi zukata da lamirai a cikin dangantakar ɗan Adam da ɗabi'u, da rayuka da dukiyoyi, da hanyoyi da halaye, Allah Mai Girma ya san cewa za su zama masu tsaron gaskiya ga ikon siyasa, wanda za a danƙa musu domin su kafa dokar Allah da adalcinsa. Ya san ba za su yi amfani da shi don amfanin kansu ko iyalansu ko kabilarsu ko al'ummarsu ba, sai dai za su sadaukar da wannan iko kwata-kwata ga hidimar addinin Allah da dokokinsa, domin sun san cewa tushen iko na gaskiya Allah kaɗai ne, su kuwa masu amana ne kawai.

When God tried them and they proved steadfast, relinquishing their own personal desires, and when God Most High knew that they were not waiting for any reward in this world, now were they desirous to see the victory of this message and the establishment of this Religion on earth by their hands, when their hearts became free of pride of lineage, of nationality, of country, of tribe, of household-in short, when God Most High saw them to be morally pure-then He granted them the great trust, the conscious assumption of being God's representative on earth. Since they were pure in faith, the requirement for which is that God's sovereignty alone extend over hearts and consciences in human relationships and morals, in lives and possessions, in modes and manners, God Most High knew that they would be true guardians of the political authority, which would be entrusted to them so that they would establish the Divine law and the Divine justice. He knew they would not use it to benefit their own selves or their families or tribe or nation, but would dedicate this authority purely to the service of God's religion and laws, as they knew that the true source of authority is God alone and that they were only trustees.

In ce, idan kiran Musulunci bai fara ta wannan hanya ba, ta hanyar watsi da duk wasu tuta sai dai "Babu abin bautawa da cancanta sai Allah", kuma idan bai bi wannan tafarki da ake ganin yana da wahala da jarabawa ba, amma a zahiri yana da sauki kuma mai albarka, to da ba zai yiwu a kafa wannan tsari mai albarka a wannan babban matsayi ba. Note: the rule says to write the Hausa word for God, not "Allah", so the translation should read "Ubangiji" in place of "Allah" in the shahada phrase. Corrected: In ce, idan kiran Musulunci bai fara ta wannan hanya ba, ta hanyar watsi da duk wasu tuta sai dai "Babu abin bautawa da cancanta sai Ubangiji", kuma idan bai bi wannan tafarki da ake ganin yana da wahala da jarabawa ba, amma a zahiri yana da sauki kuma mai albarka, to da ba zai yiwu a kafa wannan tsari mai albarka a wannan babban matsayi ba.

If the call of Islam had not started in this manner, discarding all banners other than "There is no deity except God," and if it had not taken that path which apparently was difficult and trying but which in reality was easy and blessed, then it would not have been possible to establish this blessed system with this high standard.

Idan wannan kira ta fara a matakinta na farko a matsayin kira ta ƙasa, ko motsi na zamantakewa, ko yunƙurin gyara, ko kuma idan ta haɗa kanta da wasu lakabi banda kalmar "La ilaha illa Allah," to da wannan tsari mai albarka ba zai taɓa kasancewa domin Allah kaɗai ba.

Had this call come in its initial stages as a national call or a social movement or a reformist attempt, or had it attached other labels to the call of "La ilaha illa Allah," then this blessed system would never have been for the sake of God alone.

Zamanin Makka na Alƙur'ani yana da wannan kyakkyawar siffa: yana dasa "Babu abin bauta da gaskiya sai Allah" a cikin zukata da hankula, kuma yana koyar da Musulmi su karɓi wannan hanya kuma ba wata ba, duk da cewa tana bayyana da wahala, kuma su dage a kanta. Note: the rules say the word for God must be written as God, not Allah. Correcting that now: Zamanin Makka na Alƙur'ani yana da wannan kyakkyawar siffa: yana dasa "Babu abin bauta da gaskiya sai Ubangiji" a cikin zukata da hankula, kuma yana koyar da Musulmi su karɓi wannan hanya kuma ba wata ba, duk da cewa tana bayyana da wahala, kuma su dage a kanta.

The Meccan period of the Qur'an has this glorious attribute that it imprints 2'There is no deity except God" on hearts and minds, and teaches Muslims to adopt this method and no other-in spite of the fact that it appears difficult-and to persist in this method.

Alkur'ani ya mayar da hankalinsa gaba ɗaya kan batun imani kaɗai, bai ambaci cikakkun bayanan tsarin da za a gina a kansa ba, ko dokokin da za su tafiyar da al'amuransa ba. Ya kamata mutanen da ke kira zuwa wannan Addini su yi tunani a kan haka.

The Qur'an concentrated all its teaching on the question of faith alone, not mentioning the details of the system which is to be based on it or the laws which are to regulate its affairs. The people who invite others to this Religion ought to ponder over this.

Haka dai, yanayin wannan Addini ne ya kan bukaci wannan hanya ta musamman, domin wannan Addini ya tsaya gaba ɗaya bisa imani da Tauhidin Allah Maɗaukaki, kuma dukkan ƙa'idodinsa da dokokinsa sun samo asali daga wannan ginshiƙi mai girma. Misali ga wannan Addini kamar wata bishiya mai ƙarfi, mai tsayi, wadda inuwarta take yaɗuwa ko'ina, rassanta kuma suna miƙewa zuwa sama. Irin wannan bishiya a zahiri za ta miƙa tushenta zurfi cikin ƙasa, kuma ta bazar da su a faɗin wuri mai yawa, daidai da girmanta. Haka lamarin wannan Addini yake. Tsarinsa yana shiga dukkan fannonin rayuwa; yana tattaunawa kan dukkan al'amuran ɗan Adam, ƙanana da manya; yana tsara rayuwar mutum ba a duniya kaɗai ba, har ma a duniyar lahira; yana ba da bayani game da abin da ba a gani da kuma duniyar da ake gani; ba ya magana kan abubuwan zahiri kaɗai, har ma yana tsarkake niyyoyi da tunani. Don haka, kamar wata bishiya ce mai tsayi, mai ƙarfi, mai yaɗuwa; tabbas tushenta sai ya shiga zurfi, kuma daidai da girmanta.

Indeed, it is the nature of this Religion which requires this particular method, as this Religion stands entirely on belief in the Oneness of God, and all its institutions and laws are derived from this great principle. A simile for this Religion is a strong, tall tree whose shade spreads far and wide and whose branches reach toward the sky. Such a tree would naturally put its roots deep down into the earth and spread them over a wide area, in proportion to its size. The case of this Religion is similar. Its system extends into all aspects of life; it discusses all minor or major affairs of mankind; it orders man's life- not only in this world but also in the world to come; it gives information about the Unseen as well as about the visible world; it not only deals with material things but also purifies intentions and ideas. It is thus like a tall, strong, wide-spreading tree; clearly its roots must go down deep and be in proportion to its size.

Wannan ɓangare na yanayin Musulunci yana ƙayyade yadda za a kafa shi da kuma tsara shi: ta hanyar dasa imani da ƙarfafa shi har sai ya shiga zurfin ran ɗan adam. Wannan yana da muhimmanci ga ci gabansa daidai, domin ta wannan hanya kaɗai ne za a iya tabbatar da alaƙa tsakanin ɓangaren bishiyar addini da ke miƙewa sama da kuma tushen da ke zurfin ƙasa.

This aspect of the nature of Islam defines the way it is to be founded and organized: by implanting belief and strengthening it so that it seeps into the depths of the human soul. This is essential for its correct development, for only through this method can a relationship be secured between that part of the tree of religion which reaches upward and the roots which are in the depths of the earth.

Sa'ad da imani da "La ilaha illa Allah" ya shiga zurfin zuciya, yana shiga ta dukkan tsarin rayuwa kuma, wanda shi ne fassarar wannan imani ta aiki. Ta hanyar haka, masu imani tuni suna jin dadi da tsarin da wannan imani ya tsara musamman, kuma a ka'ida suna miƙa wuya ga dukkan dokoki da umarni da cikakkun bayanai tun kafin a bayyana su. Hakika, ruhin miƙa wuya shi ne abin da imani ya fara bukata. Ta wannan ruhin miƙa wuya, masu imani suna koyon dokokin Musulunci da ƙa'idojinsa da himma da jin daɗi. Da zarar an bada umarni, sai kawunan...

When belief in "La ilaha illa Allah" penetrates into the deep recesses of the heart, it also penetrates through the whole system of life, which is a practical interpretation of this faith. By this means, those who believe are already pleased with the system which this faith uniquely determines and submit in principle to all the laws and injunctions and details even before they are declared. Indeed, the spirit of submission is the first requirement of the faith. Through this spirit of submission the believers learn the Islamic regulations and laws with eagerness and pleasure. As soon as a command is given, the heads 32

Ana kawar da shaye-shaye, an haramta riba, an hana caca, kuma an soke dukkan al'adun zamanin Jahiliyya, duk ta hanyar ayoyi kaɗan na Alƙur'ani ko kuma ta wasu kalmomi kaɗan daga bakin Manzon Allah ﷺ. Idan aka kwatanta wannan da ƙoƙarin gwamnatocin boko, a kowane mataki suna dogara ne ga dokoki, da cibiyoyin gudanarwa, da ƙarfin 'yan sanda da na soja, da farfaganda da kafofin watsa labarai, duk da haka a mafi yawan abin da za su iya sarrafawa shi ne abin da ake yi a fili, al'umma kuma ta cika da abubuwan da doka ba ta halatta ba da kuma abubuwan da aka haramta. [Duba Fi Thilal al-Qur'an (A Inuwar Alƙur'ani), Juzu'i na 5, shafi na 78-85, don ganin yadda God ya haramta shan giya. Sannan duba littafin Sayed Abul Hasan Ali Nadvi, The Loss to the World Due to the Decline of Muslims, yana ambato Tanqihat na Abul 'Ala Maududi, don ganin yadda Amurka ta gaza wajen ƙoƙarinta na haramta barasa.] Wani fanni na wannan addini kuma ya kamata a yi la'akari da shi. Wannan addini ne mai amfani; ya zo ne domin tsara al'amuran rayuwa na zahiri. Saboda haka yana fuskantar tambayar yanayin zahiri, yana kuma tantance ko a ajiye su, a gyara su, ko a canza su gaba ɗaya. Dokokinsa saboda haka suna mayar da hankali ne kawai ga yanayin da ke wanzuwa a wannan al'umma musamman wadda ta riga ta karɓi mulkin God.

are bowed, and nothing more is required for its implementation except to hear it. In this manner, drinking was forbidden, usury was prohibited, and gambling was proscribed, and all the habits of the Days of Ignorance were abolished-abolished by a few verses of the Qur'an or by a few words from the lips of the Prophet- peace be on him. Compare this with the efforts of secular governments. At every stage they have to rely on legislation, administrative institutions, police and military power, propaganda and the press, and yet they can at most control what is done publicly, and society remains full of illegal and forbidden things. [ Refer to Fi Thilal al-Qur'an (In the Shade of the Qur'an), Vol. 5, pp. 78-85, to see how God forbade the drinking of alcohol. Then refer to Sayed Abul Hasan Ali Nadvi's book, The Loss to the World Due to the Decline of Muslims, quoting Abul 'Ala Maududi's Tanqihat to see how the United States failed in its efforts to prohibit alcohol.] Another aspect of this religion ought to be considered. This is a practical religion; it has come to order the practical affairs of life. Thus it faces the question of practical conditions and determines whether to keep them, modify them or change them completely. Its legislation is therefore concerned only with those conditions which actually exist in that particular society which has already accepted the sovereignty of God.

Musulunci ba "ka'ida" ba ce da ta dogara da "zato" ba; a'a, hanyar rayuwa ce da ke aiki da "gaskiya." Saboda haka, da farko dole ne a kafa al'ummar Musulmi wacce ta yi imani da cewa "Babu abin bauta sai Allah," wacce ta ƙudurta yin biyayya ga Allah kaɗai, tana ƙin duk wani ikon da ba nasa ba, kuma tana ƙalubalantar halaccin duk wata doka da ba ta dogara da wannan imani ba.

Islam is not a 'theory' based on 'assumptions;' rather it is a way of life' working with 'actuality,' Thus it is first necessary that a Muslim community come into existence which believes that "There is no deity except God," which commits itself to obey none but God, denying all other authority, and which challenges the legality of any law which is not based on this belief.

Sai dai idan irin wannan al'umma ta kafu, ta fuskanci matsalolin rayuwa iri-iri, kuma ta bukaci tsarin doka, to a lokacin ne Musulunci ke fara kafa dokoki da umarni, ka'idoji da dokoki masu tafiyar da al'amura. Yana magana ne kawai da mutanen da a ka'ida suka riga suka mika kansu ga ikonsa, suka kuma ki duk wasu ka'idoji da dokoki na daban.

Only when such a society comes into being, faces various practical problems, and needs a system of law, then Islam initiates the constitution of law and injunctions, rules and regulations. It addresses only those people who in principle have already submitted themselves to its authority and have repudiated all other rules and regulations.

Ya zama wajibi ne masu imani da wannan addini su kasance masu cin gashin kansu, kuma su sami iko a cikin al'ummarsu, domin su iya aiwatar da wannan tsari da kuma sa dukkan dokokinsa su yi aiki. Haka kuma, ana bukatar iko don yin dokoki bisa ga bukatun jama'a yayin da waɗannan bukatu ke bayyana a cikin harkokinsu na yau da kullum.

It is necessary that the believers in this faith be autonomous and have power in their own society, so that they may be able to implement this system and give currency to all its laws. Moreover, power is also needed to legislate laws according to the needs of the group as these present themselves in its day-to-day affairs.

A Makka Musulmai ba su da 'yancin kai, kuma ba su da wani tasiri a cikin al'umma. Rayuwarsu ta yau da kullum ba ta kai ga samun tsari na dindindin ba, har su iya tsara kansu bisa Shari'ar Allah (al-Shari'ah); saboda haka, Allah bai saukar musu da wasu dokoki da ka'idoji ba. An koya musu imani kawai da ka'idojin ɗabi'a da ke biyo bayan wannan imani bayan ya shiga zuciya. Daga baya, a lokacin da wata ƙasa mai cin gashin kanta ta kafu a Madina, sai aka saukar da dokoki na gabaɗaya, aka kuma kafa tsarin da ke biyan bukatun al'ummar Musulmi, kuma ikon ƙasa yana tare da aiwatar da shi.

In Mecca the Muslims were not autonomous, nor did they have any influence in the society. Their practical life had not taken a permanent form so that they could have organized themselves according to the Divine Law (al-Sharitah); hence no regulations and laws were revealed to them by God. They were taught only belief and those moral principles which follow from this belief after it penetrates the mind. Later, when an autonomous state came into existence in Medina, general laws were revealed and that system came into existence which satisfies the needs of a Muslim community, and the power of the state was behind its enforcement.

Allah Madaukaki bai so duk dokoki da tsare-tsare su saukar a lokacin Makka ba, domin Musulmai su sami tsarin da aka riga aka shirya don amfani da shi da zarar sun isa Madina; wannan ya saba da halin wannan addini. Musulunci ya fi wannan aiki da hangen nesa; ba ya samar da mafita ga matsalolin tunani. Da farko yana duba yanayin da ake ciki, idan kuma ya tarar da al'umma mai rai wadda, bisa ga yanayinta, sharuddanta ko dabi'arta, al'umma ce ta Musulmi, wadda ta mika kanta ga dokar God kuma ta gaji da dokokin da ke fitowa daga wasu hanyoyi, to lallai wannan addini yana samar da hanya ta kafa dokoki gwargwadon bukatun irin wannan al'umma.

God Most High did not desire that all laws and regulations be revealed during the Meccan period so that Muslims would have a ready-made system to be applied as soon as they reached Medina; this is out of character for this religion. Islam is more practical than this and has more foresight; it does not find solution to hypothetical problems. It first looks at the prevailing conditions, and if it finds a viable society which, according to its form, conditions or temperament, is a Muslim society, which has submitted itself to the law of God and is weary of laws emanating from other sources, then indeed this religion provides a method for the legislation of laws according to the needs of such a society.

Mutanen da suke buƙatar daga Musulunci ya samar da ka'idoji, ya samar da kundin tsarin mulki da aka kammala domin tsarinsa, ya samar da dokoki, alhali kuma suna lura da cewa babu wata al'umma a doron ƙasa da ta ƙi tsarin da mutum ya shimfiɗa ta kuma ta amince da aiwatar da Shari'a, baya ga kasancewar tana da ikon siyasa domin aiwatar da irin wannan, suna nuna cewa ba su san halin wannan addini ba da yadda yake aiki a rayuwa. Har ila yau, ba su san manufar da Allah ya saukar da addininsa domin ita ba.

People who demand from Islam that it provide theories, and that it provide a completed constitution for its system, and that it provide laws, while they observe that there is not a single society on earth which has rejected man-made systems and agreed to enforce the Shari'ah, in addition to having political power for such enforcement, show that they are ignorant of the character of this religion and the way it operates in life. They are also ignorant of the purpose for which God revealed His religion.

Abin da waɗannan mutane ke so shi ne Musulunci ya canja halinsa, hanyarsa da tarihinsa, a rage shi zuwa matakin ra'ayoyin mutane da dokokin mutane kawai. Suna neman mafita ta gajeriyar hanya don biyan bukatunsu na nan take, waɗanda kawai sakamakon hali na rashin ƙarfin zuciya ne a cikin ruhinsu saboda dokokin mutane marasa daraja da suka yi. Suna so Musulunci ya zama tarin ra'ayoyi da ka'idoji kawai, wanda abin da za a aiwatar da shi ya zama yanayi da babu su. Amma hanyar da Allah ya tsara wa wannan addini ita ce kamar yadda take tun farko. Da farko, imani ya kamata a shimfiɗa shi a cikin zukata kuma ya yi mulki a kan lamirai, wannan imani da ke buƙatar mutane kada su yi sujada ga kowa sai Allah, ko kuma su ɗauki dokoki daga wata tushe banda Shi. Sa'an nan, idan irin wannan rukunin mutane ya shirya, kuma ya sami iko na zahiri a kan al'umma, za a kafa dokoki daban-daban bisa ga buƙatun al'ummar a aikace.

What these people want is that Islam change its character, its method and its history and be reduced to the level of ordinary human theories and laws. They want a short-cut solution to satisfy their immediate desires, which are simply a product of the defeatist mentality in their spirits in the face of valueless, man- made laws. They want Islam to become a mere collection of abstractions and theories, the subject of whose application is non-existent conditions. But the course prescribed by God for this religion is the same as it was earlier. First, belief ought to be imprinted on hearts and rule over consciences - that belief which demands that people should not bow before anyone except God or derive laws from any other source. Then, when such a group of people is ready and also gains practical control of society, various laws will be legislated according to the practical needs of that society.

Wannan shi ne abin da Allah ya nufa ga wannan addini. Ba zai iya zama wani abu daban ba face abin da Allah ya nufa, komai abin da mutane suke so.

This is what God has intended for this religion. It cannot be other than what God intends, no matter what people desire.

Ya kamata masu kira zuwa ga Musulunci su fahimci cewa, idan suka yi kira ga mutane zuwa farfado da addini, ya kamata su kira su zuwa karɓar ginshiƙin imani na Musulunci - koda kuwa waɗannan mutane suna kiran kansu Musulmi, ko takardun haihuwarsu sun rubuta su a matsayin Musulmi. Ya kamata mutane su sani cewa Musulunci yana nufin karɓar kalmar tauhidi "La ilaha illa Allah" a ma'anarta mafi zurfi, wadda ita ce: cewa kowane fanni na rayuwa yana ƙarƙashin mulkin Allah, kuma waɗanda suka yi tawaye ga mulkin Allah suka kwace shi don kansu, ya kamata a yi musu adawa; cewa wannan imani ya kamata zukatansu da tunaninsu su karɓe shi, kuma a aiwatar da shi a hanyoyin rayuwarsu da al'adunsu.

The callers to Islam should understand that when they invite people toward the revival of religion, they should invite them to accept Islam's fundamental belief- even though these people call themselves Muslims or their birth certificates register them as Muslims. The people ought to know that Islam means to accept the creed "La ilaha illa Allah" in its deepest sense, which is this: that every aspect of life should be under the sovereignty of God, and those who rebel against God's sovereignty and usurp it for themselves should be opposed; that this belief should be accepted by their hearts and minds and should be applied in their ways of living and in their practices.

Lokacin da farfaɗowar wannan addini ta fara a tsakanin wani jama'a, wannan bangare nasa dole ne ya fara samun fifiko. Kiran Musulunci na farko an gina shi ne a kansa; shekaru goma sha uku cikakku na zamanin Makka na Alƙur'ani an sadaukar da su ga wannan Saƙon. Idan wata ƙungiya ta mutane ta shiga wannan addini a ma'anarsa ta gaskiya, to ne kawai za a iya ɗaukar ta a matsayin 'ƙungiyar Musulmi.' Irin wannan ƙungiya ce kaɗai take da ikon ba da siffa ta zahiri ga tsarin Musulunci a rayuwarta ta zamantakewa, domin irin wannan ƙungiya ta amince da gina dukkan rayuwarta bisa Musulunci da yin biyayya ga Allah... Note: I've rendered "God" as "Allah" above, which conflicts with your rule. Corrected version of the final phrase: Lokacin da farfaɗowar wannan addini ta fara a tsakanin wani jama'a, wannan bangare nasa dole ne ya fara samun fifiko. Kiran Musulunci na farko an gina shi ne a kansa; shekaru goma sha uku cikakku na zamanin Makka na Alƙur'ani an sadaukar da su ga wannan Saƙon. Idan wata ƙungiya ta mutane ta shiga wannan addini a ma'anarsa ta gaskiya, to ne kawai za a iya ɗaukar ta a matsayin 'ƙungiyar Musulmi.' Irin wannan ƙungiya ce kaɗai take da ikon ba da siffa ta zahiri ga tsarin Musulunci a rayuwarta ta zamantakewa, domin irin wannan ƙungiya ta amince da gina dukkan rayuwarta bisa Musulunci da yin biyayya ga Ubangiji a dukkan bangarorin rayuwa.

When the revival of this religion starts among a people, this aspect of it must have first priority. The first Islamic call was based on it; thirteen complete years of the Meccan period of the Qur'an were devoted to this Message. When a group of people enters this religion in the true sense, only then can it be considered a 'Muslim group.' Only such a group has the capability of giving a concrete form to the Islamic system in its social life, because such a group has agreed to base its entire life on Islam and to obey God in all aspects of life.

Saboda haka, idan irin wannan al'umma ta tabbata a zahiri, kuma ginshiƙan koyarwar Musulunci suka zama jagorarta, za ta ci gaba da tsara dokoki da ƙa'idoji don biyan bukatun aiki da ake da su, bisa ga janar-janar koyarwar Musulunci. Wannan ita ce tsari madaidaici don kafa tsarin Musulunci mai amfani, mai hankali kuma mai hangen nesa.

Thus, when such a society actually comes into being and the basic teachings of Islam are its guide, it will proceed to formulate laws and regulations for the existing practical needs according to the general teachings of Islam. This is the correct order for bringing about a practical, realistic and wise Islamic system.

Wasu masu gaskiya waɗanda ba su fahimci ainihin yanayin addininmu ba suna cikin gaggawa. Ba su fahimci cewa wannan ita ce hanyar da Allah Mai Ilimi, Mai Hikima ya tsara ba. Suna cewa idan aka koyar da mutane tushen Musulunci da dokokin Musulunci, to hanyar kiran mutane zuwa Musulunci za ta zama mai sauƙi, kuma mutane za su yi tausayawa Musulunci ta atomatik.

Some sincere people who do not understand the real character of our religion are in a hurry. They have not understood that this is the way prescribed by the All-Knowing and All-Wise God. They say that if people are taught Islam's fundamentals and the Islamic laws, then the way for inviting them to Islam will become easy and people will automatically become sympathetic to Islam.

Wannan tunani ne na buri, saboda rashin haƙurinsu. Wannan yana kama da ra'ayin da za a iya gabatarwa ga Annabi kansa ﷺ - wanda muka bayyana a shafukan baya - wato cewa idan Annabi ﷺ ya fara kiransa da kishin ƙasa, ko da juyin tattalin arziki, ko da harkar gyara, da tafarkinsa zai zama mai sauƙi.

This is their wishful thinking, due to their impatience. This is akin to the idea which could have been presented to the Prophet himself- peace be on him -and which we have described in earlier pages; that is, that if the Prophet-peace be on him - had started his call with nationalism, or economic revolution, or a reformist movement, his way would have become easier.

Yana da muhimmanci zukata su kasance an keɓe su ga Allah kaɗai, a karɓi dokarsa da cikakkiyar biyayya, a ƙi kowace doka dabam - tun daga farko, ko da kafin a bayyana musu cikakkun bayanai don su samu sha'awa.

It is essential that hearts be exclusively devoted to God alone, accepting His law with full submission and rejecting all other laws - from the very beginning, even before the details are shown to attract them.

Soyayyar Shari'ah ya kamata ta kasance sakamakon tsantsar miƙa wuya ga Allah da 'yanci daga bautar kowa, ba don ta fi sauran tsarin rayuwa kyau a wasu cikakkun bayanai ba.

The love of the Divine Law al-Shari'ah should be a consequence of pure submission to God and of freedom from servitude to anyone else, and not because it is superior to other systems in such and such details.

Babu shakka Shari'ah ita ce mafi kyau tun da ta fito daga wurin Allah; dokokin halittu ba za su kusan kwatanta da dokokin Mahalicci ba. Amma wannan magana ba ita ce tushen kiran Musulunci ba. Tushen saƙon shi ne cewa mutum ya karɓi Shari'ah ba tare da wata tambaya ba, kuma ya ƙi duk wasu dokoki ta kowace siga. Wannan shi ne Musulunci. Babu wata ma'ana ta Musulunci. Wanda ya ja hankalinsa zuwa wannan Musulunci na asali ya riga ya warware wannan matsala; ba zai buƙaci a shawo kansa ta hanyar nuna kyawunsa da fifikonsa ba. Wannan yana ɗaya daga cikin gaskiyar imani.

No doubt the Shari'ah is best since it comes from God; the laws of His creatures can hardly be compared to the laws given by the Creator. But this point is not the basis of the Islamic call. The basis of the message is that one should accept the Shari'ah without any question and reject all other laws in any shape or form. This is Islam. There is no other meaning of Islam. One who is attracted to this basic Islam has already resolved this problem; he will not require any persuasion through showing its beauty and superiority. This is one of the realities of the faith.

Gaba za mu tattauna yadda Alkur'ani ya warware matsalar imani da yarda a lokacin shekaru goma sha uku na rayuwar Makka. Alkur'ani bai gabatar da wannan ta hanyar ka'ida ko ilimin tauhidi ba, haka kuma bai gabatar da shi a salon da ya zama ruwan dare a rubuce-rubucen malaman mu na ilmin kalam kan batun Tauhidin Allah ba.

Next, we ought to discuss how the Qur'an solved the problem of belief and faith during the thirteen years of Meccan life. The Qur'an did not present this in the form of a theory or a theology, nor did it present it in the style which is common to our scholastic writings on the subject of the Oneness of God.

Babu wannan. Alqur'ani koyaushe yana kira ga yanayin ɗan Adam kuma yana jawo hankalinmu zuwa ga alamomin Allah waɗanda suke cikin ran mutum kansa kuma suna kewaye da shi. Yana 'yantar da yanayin ɗan Adam daga camfe-camfe, yana goge hankalin ɗan Adam na asali zuwa matuƙar iyaka, kuma yana buɗe tagogi zuwa duniya, yana sa mutum ya yaba da tsararrun hanyoyin yanayin Allah.

None of this; The Qur'an always appeals to human nature and draws our attention to the signs of God which are within man's soul itself and are all around him. It liberates human nature from superstitions, polishes man's native intelligence to the utmost degree, and opens up windows to the world and makes man appreciate the intricate processes of God's nature.

Wannan ita ce babbar fuskar. Musamman kuma, Alkur'ani, bisa tushen wannan imani, ya fara gwagwarmaya a rayuwar zahiri da ra'ayoyi da al'adu na ƙarya waɗanda ɗan adam ya zama marar ƙarfi a ƙarƙashinsu. Domin fuskantar wannan yanayi na musamman, ba zai dace a gabatar da Musulunci a sifar ka'ida ta ra'ayi ba. Sai ya ɗauki sifar fuskantar kai tsaye, da ƙudurin tsage labulen da suka faɗo a kan zukatan mutane da tunaninsu, da farfasa dukkan waɗancan katanga da ke tsaye tsakanin mutum da gaskiya. Haka kuma, muhawarar hankali, bisa dalilin harshe wanda shi ne alamar tauhidin makarantar malamai ta zamani ta baya, ba salon da ya dace da shi ba ne. Alkur'ani yana gwagwarmaya da dukkan muhallin ɗan adam kamar yadda yake. Yana magana ne da dukkan ɗan adam wanda ya nutse a cikin babban teku na lalacewa. Salon ilimin tauhidi zai zama mara amfani a gare shi, domin ko da yake imanin Musulunci imani ne, babban shirinsa yana cikin fagen aikace-aikace na rayuwa; ba ya tsaya ne cikin tattaunawa ta ka'ida da zato-zato na ilimin tauhidi.

This is a general aspect. A particular aspect is that the Qur'an, on the basis of this belief, started a struggle in actual life against false ideas and traditions under which human nature had become helpless. To confront these special circumstances, it would not have been desirable to present Islam in the form of a theory. It took the form of a direct confrontation, with a determination to rend the curtains which had fallen on the hearts and minds of people and to break into pieces all those walls which were standing between man and the truth. Similarly, intellectual argumentation, based on verbal logic which was the hallmark of the scholastic theology of later times, was not a proper style for it. The Qur'an was struggling against the entire human environment as it existed. It was addressing itself to the whole of humanity which was drowned under the vast ocean of corruption. The style of theology would have been useless for it because, although Islamic belief is a belief, its main program is in the practical sphere of life; it does not remain circumscribed in theoretical discussions and the speculations of theology.

Al-Qur'ani a gefe guda yana gina imani a cikin zukatan al'ummar Musulmi, kuma a daya gefen yana kai hari ga Jahiliyyar da ke kewaye da su ta hannun wannan al'umma, yayin da yake kokawa don kawar da duk tasirin jahiliyya da ake samu a cikin ra'ayoyi, ayyuka da dabi'un al'ummar Musulmi. Gina akidar Musulunci ya faru ne a cikin wadannan yanayi masu hadari, ba a cikin siffar ilimin tauhidi ko ka'ida ko muhawarar malamai ba. Maimakon haka, ya kasance a matsayin motsi mai aiki, mai rai da kuma mai tasiri, wanda wakilcinsa a zahiri shi ne al'ummar Musulmi. Ci gaban al'ummar Musulmi, ciki har da ra'ayoyinta, dabi'unta, ilimi da horo, ya samo asali ne daga imaninta. Ci gaban wannan motsi gaba daya bayyanar aiki ce ta ci gaban akidunsa, kuma wannan ita ce hanyar gaskiya ta Musulunci wadda ke nuna yanayinsa da ruhinsa.

The Qur'an on the one hand constructs faith in the hearts of the Muslim community and on the other attacks the surrounding Jahiliyyah through this community, while struggling to remove all the jahili influences which are found in the ideas, practices and morals of the Muslim community. The construction of Islamic belief occurred under these stormy conditions, and not in the form of a theology or theory or scholastic argument. It was rather as an active, organic and vital movement, the concrete representation of which was the Muslim community. The growth of the Muslim community, including its ideas, morals, education and training, was due to its belief. The evolution of this movement was wholly the practical manifestation of the evolution of its beliefs, and this is the true method of Islam which reflects its nature and its spirit.

Masu ɗaukar saƙon Musulunci ya kamata su tuna da wannan salo mai sassauƙa na Musulunci wanda muka bayyana a sama. Ya kamata su sani cewa matakin gina imani, wanda ya shafe dogon lokacin rayuwar Makka ta wannan hanya, ba shi da bambanci da matakin tsara aiki, wanda ta hanyarsa al'umma ta Musulunci ta samu wanzuwa. Ba mataki ne na koyarwa da koyon "ka'ida" kawai ba! Mataki ne guda ɗaya wanda a lokaci guda aka dasa irin imani, aka kuma tsara al'umma, ta yadda koyarwar Musulunci ta samu tsari na aiki. Saboda haka, a nan gaba, duk lokacin da aka yi ƙoƙarin farfaɗo da Musulunci, ya kamata a ɗauki wannan hanya mai cikakken tsari.

The bearers of the Islamic message should keep in mind this dynamic method of Islam which we have described above. They ought to know that the stage of the construction of belief, which spread over the long period of Meccan life in this fashion, was not separate from the stage of practical organization, under which an Islamic community came into existence. It was not a stage of teaching and learning 'the theory'! It was a single stage in which, at the same time, the seed of faith was implanted and a community was organized, giving a practical structure to the Islamic teachings. Hence in the future, whenever there are attempts at the revival of Islam, this comprehensive method should be adopted.

Saboda haka matakin gina imani ya kamata ya kasance mai tsawo, kuma a hankali a hankali. Kowane mataki ya kamata a ɗauke shi da ƙarfin hali. Wannan matakin bai kamata a ɓata shi wajen koyar da ka'idojin akida ba, sai dai wajen mayar da akida ta zama gaskiyar rayuwa. Da farko dai a dasa ta a cikin zukatan mutane; sannan ta bayyana a cikin wani tsari na zamantakewa mai rai, wanda girmansa na ciki da na waje zai nuna ci gaban akidar. Ya kamata ya zama motsi mai rai wanda ke kalubalantar Jahiliyya duka a ka'ida da kuma a aikace, ta yadda zai zama imani mai rai wanda ke girma yayin da yake gwagwarmaya da ƙarfin da ke kewaye da shi.

Thus the stage of constructing the faith should be long, and it should be gradual. Every step should be taken with firmness. This stage should not be spent in teaching the theory of beliefs but in translating the belief into a living reality. First it should be implanted in the hearts of men; it should materialize in a dynamic social system whose internal and external growth reflects the evolution of the belief. It ought to be a dynamic movement which challenges Jahiliyyah both in theory and in practice, so that it becomes a living faith which grows while struggling against the surrounding forces.

Kuskure ne, kuma wane kuskure! — tunanin cewa Musulunci zai iya bunkasa a matsayin ka'idar ilimi kawai, iyakance ga karatun hankali da ilimin al'ada. Ku yi hattara da wannan hadari, ku yi hattara! Al-Qur'ani bai sauka a lokaci guda ba, a maimakon haka ya dauki shekara goma sha uku wajen gina da karfafa tsarin imani. Da Allah ya so, da Ya saukar da dukkan Al-Qur'ani a lokaci guda, sannan ya bar sahabbai su koyi shi tsawon kusan shekara goma sha uku, domin muminai su kware da "ka'idar Musulunci." Amma Allah Madaukakin Sarki bai zabi wannan hanya ba; Ya so wani abu daban. Ya so ya aza harsashin al'umma, da motsi, da imani a lokaci guda. Ya so al'umma da motsin su kafu bisa imani, yayin da tare da ci gaban al'umma imani ma yana girma.

It is an error and what an error! - to think that Islam can evolve in the form of an abstract theory limited to intellectual learning and cultural knowledge. Beware of this danger, beware! The Qur'an did not come down at once but took thirteen years to construct and strengthen the structure of faith. Had God wanted, He would have revealed the entire Qur'an at once and then left the Companions to learn it for a period of approximately thirteen years so that the Believers would master the 'Islamic theory' But God Most High did not choose this method; He wanted something else. He wanted to lay the foundations of a community, a movement and a belief simultaneously. He wanted the community and the movement to be founded on belief, while with the dynamic progress of the community the faith also grew.

Ya so ya yi haka ne domin imani ya girma tare da ci gaban al'umma, yayin da rayuwar al'umma a aikace take zama madubin imani a lokaci guda. Allah Maɗaukakin Sarki ya sani cewa mutane da al'ummomi ba a kafa su cikin dare ɗaya ba, sai dai gina da bunƙasa imani yana ɗaukar lokaci kamar yadda tsara al'umma take ɗauka, ta yadda yayin da imani ya cika, a lokaci guda kuma wata al'umma mai ƙarfi ta samu wanzuwa, wadda ita ce ainihin wakilcin imani da kuma fassararsa ta aiki.

He wanted faith to grow with the progress of the community, while the practical life of the community was at the same time a mirror of the faith. God Most High knew that men and societies are not founded overnight, but that it takes as much time to construct and develop a faith as it takes to organize a community, so that as the faith is completed, simultaneously a strong community also comes into existence which is the true representation and practical interpretation of the faith.

Wannan shi ne halin addininmu, kuma zamanin Makka na Alkur'ani yana shaida hakan. Ya kamata mu fahimci wannan hali, kada mu yi ƙoƙarin canza shi ta hanyar gaggawa ko mu faɗa cikin tunanin rashin ƙarfin zuciya a gaban ra'ayoyin mutane marasa daraja. Ta wannan halayyar ta musamman ta Musulunci ne al'ummar Musulmi ta farko ta samu wanzuwa, kuma a nan gaba, duk lokacin da za a kafa al'ummar Musulmi a duniya, ba za a iya kafa ta ba sai ta wannan hanya, kuma bisa wannan hali.

This is the character of our religion, and the Meccan period of the Qur'an testifies to it. We should be aware of this character and should not try to change it by being impatient or falling under the influence of a defeatist mentality in the presence of valueless, man-made theories. Through this particular quality of Islam, the first Muslim community came into existence, and in the future, whenever a Muslim community is to be created in the world, it can be created only by this method and in relation to this character.

Ya kamata mu fahimci cewa duk wani yunkuri na mayar da addinin Musulunci mai rai, wanda aka nufa ya shiga cikin jijiyoyi da jijiyoyin al'umma masu muhimmanci, kuma ya zama tsarin motsi na zahiri da aka shirya, zuwa koyarwa ta zalla ta ra'ayi da muhawarar ilimi, yunkuri ne na nuna fifikon "ka'idar Musulunci" bisa ga ka'idojin mutum marasa daraja da amfani, kuma ba kuskure kawai ba ne, har ma yana da hatsari.

We should be aware that any attempt to change the living faith of Islam, which is intended to penetrate into the veins And arteries of a vital society and to be a concrete organized movement, into purely theoretical teachings and academic discussions, is an attempt to show the superiority of the 'Islamic theory' over the valueless and useless theories formulated by man, and is not only erroneous but also dangerous.

Ana buƙatar imani na Musulunci ta kasance cikin rayukan mutane masu rai, cikin wata ƙungiya mai aiki, da kuma cikin al'umma mai dorewa. Ya kamata ya zama tafiyar gwagwarmaya da muhallin jahiliyya, yayin da kuma yake ƙoƙarin cire tasirin al'ummar jahiliyya daga cikin mabiyansa, domin su mutanen jahiliyya ne kafin imani ya shiga ruhinsu, kuma tasirin jahiliyya na iya ci gaba da kasancewa a cikin zukatansu da tunaninsu, har ma da rayuwarsu. Imani na Musulunci yana da faɗin fagen aiki fiye da tattaunawar ilimi kawai, domin ba ya magana ga zukata da tunani kaɗai ba, har ila yau ya hada da ayyuka da ɗabi'u.

The requirement of Islamic belief is that it take shape in living souls, in an active organization, and in a viable community. It should take the form of a movement struggling against the jahili environment while also trying to remove the influences of jahili society in its followers, because they were people of Jahiliyyah before the faith entered their souls, and he influence of Jahiliyyah might have remained in their hearts and minds as well as in their lives. Islamic belief has a much wider range of action than simply academic discussions, as it not only addresses itself to hearts and minds but also includes practices and morals.

Ra'ayin Musulunci game da sifofin Allah, duniya, rayuwa da mutum, duk suna cikinsa, kuma ba wai kawai yana da cikakke kuma mai kyau ba ne, har ma yana da gaskiya kuma yana gina al'umma. Musulunci, saboda yanayinsa, yana ƙin a mayar da shi zuwa tunani kawai - wannan yana gāba da yanayinsa da kuma manufarsa ta ƙarshe - kuma yana son ya bayyana cikin mutane masu rai, cikin ƙungiya mai rai da kuma cikin motsi na aiki. Hanyarsa ita ce ya yi girma ta hannun mutane masu rai da kuma ta hanyar motsi mai ƙarfi da ƙungiya mai aiki, ta yadda ka'idarsa za ta cika a lokaci guda da aikace-aikacensa na zahiri. Ba ya taɓa zama ka'ida ta zahiri kawai, sai dai yana girma tare da aiki.

The Divine attributes, the universe, life, man, are all included in the Islamic concept, which is not only very comprehensive and perfect but also realistic and constructive. Islam, because of its very nature, abhors being reduced to pure thought-this being against its nature and also against its ultimate aim-and loves to appear personified in human beings, in a living organization and in a practical movement. Its method is to grow through the agency of living persons and through a dynamic movement and an active organization in such a way that its theory comes to fruition at the same time as its practical applications. It never remains an abstract theory but develops side-by-side with practice.

Game da ra'ayin cewa ya kamata a fara kammala Musulunci a matsayin ka'ida, sannan a aiwatar da shi daga baya a duniyar aiki, wannan kuskure ne kuma abu ne mai hatsari, saboda yana sabawa yanayin Musulunci, manufarsa, da kuma ginshikan da yake tsaye a kansu.

As for the idea that we should first perfect Islam as a theory, bringing it about later in the world of action, this is an error and is dangerous, being against the nature of Islam, its purpose and its structural elements.

Allah Maɗaukakin Sarki Ya Ce: Note: the rules say to write the Hausa word for God and never "Allah", so the correct rendering is: Ubangiji Maɗaukaki Ya Ce:

God Most High Says:

Mun saukar da wannan Alkur'ani a hankali-hankali domin ka karanta shi ga mutane a kan tazara, kuma Mun saukar da shi a sannu-a-sannu.

"We have revealed this Qur'an little by little so that you may recite it to people at intervals, and We have revealed it gradually" (17:106)

Ana son tsarin hankali da koyarwa a kashi-kashi, don a samu wata 'al'umma mai rayuwa' bisa akidunta, ba kawai wani 'ka'ida' ta zahiri ba. Ya kamata masu isar da saƙon Musulunci su fahimci sosai cewa wannan addini ne na Allah, kuma hanyarsa, wadda ta dace da yanayinsa, ita ma tana bisa shiryarwar Allah. Ba zai yiwu a kafa wannan addini ba tare da bin wannan tsari nasa na musamman ba.

Gradualness and teaching at intervals is desired, so that a 'living community' based on its beliefs may come into existence, and not merely a 'theory.' The message-bearers of Islam should fully understand that this is a Divine religion and that its method, which is harmonious with its nature, is also based on Divine guidance. It is not possible to establish this religion without following its particular method.

Ya kamata a fahimci cewa wannan addini ya zo ne ba don canza imani da ayyukan mutane kawai ba, har ma don canza hanyar da ake bi wajen kawo waɗannan sauye-sauyen a cikin imani da ayyuka. Wannan addini yana gina imani tare da samar da al'umma; haka kuma yana bunƙasa tsarin tunaninsa yayin da yake kashe ƙarfinsa wajen tilasta bangarorinsa na aiki. Don haka kafa takamaiman tsarin tunaninsa, takamaiman imaninsa da takamaiman hanyar rayuwarsa ba sai an bi hanyoyi daban-daban ba, sai dai a cimma su lokaci guda.

One should also understand that this religion has come to change not only the beliefs and practices of people but also the method of bringing about these changes in beliefs and practices. This religion constructs beliefs together with forming a community; it also develops its system of thought while it spends its energy in enforcing its practical aspects. Thus the establishment of its particular system of thought, its particular beliefs and its particular way of living does not require different methods but is fulfilled simultaneously.

Daga bayanin da ya gabata mun san cewa wannan addini yana da wata hanya ta musamman ta aiki. Yanzu ya kamata mu sani cewa wannan hanya ta dawwama. Ba ta da alaka da wani mataki na musamman ko wasu yanayi da muhalli na musamman da ke a cikin al'ummar Musulmi ta farko. Hakika, wannan addini ba zai iya kafuwa a kowane lokaci ba sai ta wannan hanya.

From the above explanation we know that this religion has a particular method of action. Now we ought to know that this method is eternal. It is not related to any particular stage or to any special conditions and environment peculiar to the first Muslim community. Indeed, this religion cannot be established-at any time-except through this method.

Aikin Musulunci shi ne sauya imani da ayyukan mutane, da kuma hangen duniyarsu da yadda suke tunani. Hanyarsa an umarce ta daga Allah, kuma ta bambanta gaba ɗaya da dukkan hanyoyin marasa amfani na mutane masu ƙarancin hangen nesa.

Islam's function is to change people's beliefs and actions as well as their outlook and way of thinking. Its method is Divinely-ordained and is entirely different from all the valueless methods of short-sighted human beings.

Ba za mu iya karɓar shiriyar Allah ko mu rayu bisa gare ta ba sai mun karɓi hanyar da aka tsara daga Allah, hanyar da Allah ya nufa domin gyara tunani da aikin ɗan Adam.

We cannot receive the Divine guidance or live according to it unless we adopt the Divinely-ordained method, the method which God intended for reforming human thought and practice.

Sa'ad da muka yi ƙoƙarin mayar da Musulunci ya zama "ka'ida" da za a yi karatu a kanta, muna cire masa halayensa na Ubangiji da hangen Ubangiji, mu rage shi zuwa matsayin tsarin tunani da mutum ya ƙirƙira, kamar dai hanyar Ubangiji ta yi ƙasa da hanyoyin mutum, kuma kamar dai muna so mu ɗaukaka tsarin tunani da aiki wanda Allah ya ƙaddara zuwa matakin tsarin halittunsa! Wannan ra'ayi yana da haɗari ƙwarai, kuma wannan raunin zuciya yana da lahani sosai.

When we try to make Islam into a 'theory' to be studied, We remove the Divine method and Divine outlook from its character, and we reduce it to the level of a man-made system bf thought, as if the Divine method were inferior to man's methods, and as if we wanted to elevate the system of thought and action ordained by God to the level of the systems of His creatures! This point of view is extremely dangerous, and this defeatism is ruinous.

Aikin wannan tsarin Allah da aka ba mu - mu, waɗanda ke kiran mutane zuwa Musulunci - shi ne samar da wata irin hanyar tunani mai tsarki daga dukkan waɗancan hanyoyin tunani da salon rayuwa na jahiliyya da ke yawo a duniya, waɗanda suka gurbata al'adunmu ta hanyar hana mu tunaninmu na kanmu. Idan muka yi ƙoƙarin canza wannan addini ta hanyar da ta saba da yanayinsa, kuma aka aro ta daga hanyoyin jahiliyya mai mulki, za mu hana shi aikin da ya zo domin yi wa ɗan Adam. Za mu kuma hana kanmu damar kuɓuta daga karkiyar hanyoyin jahiliyya na zamaninmu, waɗanda suka mamaye tunaninmu.

The function of this Divine system which is given to us-we, who are the callers to Islam - is to provide a certain style of thinking, purified from all those jahili styles and ways of thinking which are current in the world and which have poisoned our culture by depriving us of our own mind. If we try to change this religion in a way which is alien to its nature and which is borrowed from the ways of the predominant Jahiliyyah, we will deprive it of the function it has come to perform for humanity. We will deprive ourselves of the opportunity of getting rid of the yoke of the jahili ways current in our time, which dominate our minds.

Wannan bangare na lamarin yana cike da hatsari, kuma asarar da za a yi sakamakon hakan za ta zama bala'i.

This aspect of the situation is full of danger, and the resulting loss will be disastrous.

Hanyoyin tunani da aiki don kafa tsarin Musulunci ba su da ƙasa da muhimmanci ko buƙata fiye da wannan imani da salon rayuwa na Musulunci, kuma ba su rabuwa da juna. Ko da yake yana iya zama kamar abin sha'awa a gare mu mu ci gaba da yin bayani kan kyawawan imanin Musulunci da tsarinsa, bai kamata mu manta da wannan gaskiyar ba: cewa Musulunci ba zai taba zama tsarin rayuwa mai aiki ko motsi mai ƙarfi ta waɗannan hanyoyi ba. Haka kuma ya kamata mu fahimci cewa wannan hanyar gabatar da Musulunci ba ta amfanar kowa sai waɗanda ke aiki don tafiyar Musulunci, kuma ko wannan rukunin yana amfana da ita ne kawai har zuwa matakin da ya dace da matakin ci gabansa.

The ways of thought and action for the founding of the Islamic system are not less important or less necessary than this Islamic belief and way of life, nor are they separate from each other. Although it may seem very attractive to us to keep expounding on the beauties of the Islamic beliefs and system, we should not forget this fact: that Islam can never become a practical way of life or a dynamic movement through these means. We should also realize that this way of presenting Islam does not benefit anyone except those who are working for the Islamic movement, and even this group can benefit from it only to such an extent as corresponds with its stage of development.

Saboda haka, ina sake jaddada cewa imani ta Musulunci ya kamata nan take ta zama motsi mai aiki, kuma daga lokacin da wannan motsi ya fara, ya kamata ya zama ainihin wakilci da madubi mai nuna gaskiyar imaninsa.

I therefore repeat that Islamic belief should at once materialize into a practical movement, and from the very instant this comes into being, the movement should become a real representation and an accurate mirror of its belief.

Ina sake maimaita cewa wannan hanya ce ta dabi'a ga addinin Musulunci wanda aka saukar da shi daga Allah, kuma wannan hanya ita ce mafi girma kuma mafi dorewa, kuma tana da matukar tasiri. Ta fi kusa da dabi'ar dan Adam fiye da duk waɗannan hanyoyi da ke gabatar da Musulunci ga mutane a matsayin cikakkiyar ka'ida mai tsayayyiya, kafin waɗannan mutane su shiga cikin wani motsi na aiki, kuma kafin wannan ya zama gaskiya mai rai a zukatansu, yana girma mataki-mataki wajen mayar da wannan ka'ida zuwa aiki na zahiri.

I will also repeat that this is the method which is natural to the Divinely revealed religion of Islam, and that this method is the most superior and lasting and is extremely effective. It is closer to human nature that all those methods which present Islam to people in the form of a complete and fixed theory, before these people have engaged in a practical movement and before this has become a living reality in their hearts, growing step by step in translating this theory into actuality.

Idan wannan ita ce hanyar da ta dace wajen ginshiƙan akida ta Musulunci, to ta fi dacewa sosai game da bayanan tsari da cikakkun hukunce-hukuncen shari'a.

If this is the correct method for the fundamentals of Islamic belief, it is even more correct with respect to the particulars of the organizational structure and its legal details.

Jahiliyyah ta kewaye mu, kuma tana matsa wa wasu masu aiki na gaskiya don Musulunci nauyi a zukatansu. Waɗannan mutane suna rashin haƙuri, suna son ganin dukkan matakan tsarin Musulunci sun tabbata cikin sauri, kuma wannan ya tayar musu da wata tambaya mai matuƙar muhimmanci. Tambayar tana cewa musu: Menene cikakkun bayanan tsarin da kuke kira zuwa gare shi? Kun yi bincike sosai kuwa? Kun shirya labarai nawa, kuma kun rubuta kan batutuwa nawa? Shin kun kafa fiqhinsa bisa sabbin ƙa'idodi? - kamar dai babu abin da ya rage don aiwatar da Shari'ar Musulunci sai binciken fiqhu (Fiqh) da cikakkun bayanansa, kamar dai kowa ya amince da mulkin Allah kuma yana shirye ya miƙa wuya ga dokokinsa, kamar dai abin da ya rage kawai shi ne rashin Mujtahidai [Musulmai waɗanda ilimin su na majiyoyin Shari'ar Musulunci ya yi zurfi har za su iya yin hukunci mai inganci da kansu a cikin al'amuran cikakkun bayanan shari'a] waɗanda za su samar da sigar zamani ta fiqhin Musulunci. Wannan wani babban izgili ne ga Musulunci, kuma kowane mutum mai girmama wannan addini ya kamata ya ɗaga kansa sama da shi.

The Jahiliyyah which has surrounded us, and which weighs heavily on the minds of some sincere workers for Islam who become impatient and want to see all the stages of the Islamic system come into existence very rapidly, has raised a very delicate question indeed. It asks them: What are the details of the system to which you are calling? How much research have you done? How many articles have you prepared and how many subjects have you written about? Have you constituted its jurisprudence on new principles?-as if nothing were lacking for the enforcement of the Islamic Law except research in jurisprudence (Fiqh) and its details, as if everyone had agreed upon the sovereignty of God and were willing to submit to His laws, as if the only factor remaining were the non-existence of Mujtahidin [ Those Muslims whose knowledge of Islamic sources of law is so deep that they can with validity exercise independent judgment in matters pertaining to legal details.] who would supply a modernised version of Islamic jurisprudence. This is a vulgar joke on Islam, and every person who has any respect for this religion should raise himself above it.

Ta waɗannan dabaru, Jahiliyya na neman uzuri don ƙin yarda da tsarin Ubangiji da kuma ci gaba da bautar mutum ga mutum. Tana so ta karkatar da ƙarfin Musulmai daga aikin kafa hanyar rayuwa da Ubangiji ya umurta, don kada su ci gaba daga matakin imani zuwa matakin motsi mai rai. Tana so ta lalata ainihin yanayin wannan hanya - hanyar da imanin Musulunci ke girma ta hanyar gwagwarmayar motsinsa, da kuma hanyar da cikakkun bayanan tsarin Musulunci ke bunƙasa ta hanyar ƙoƙari na zahiri, da kuma hanyar da ake yada dokoki don warware matsaloli na zahiri da wahalhalu na gaske.

By these tactics, Jahiliyyah wants to find an excuse to reject the Divine system and to perpetuate the slavery of one man over another. It desires to turn away the power of Muslims from the work of establishing the Divinely-ordained way of life in order that they may not go beyond the stage of belief to the stage of a dynamic movement. It wants to distort the very nature of this method - the method in which Islamic belief matures through the struggle of its movement, in which the details of the Islamic system develop through practical striving, and in which laws are disseminated to solve practical problems and actual difficulties.

Yana wajibi ga Musulmi su fallasa waɗannan dabaru, su kuma murkushe su gaba ɗaya, su ƙi wannan shawara maras ma'ana ta "sake gina dokar Musulunci" ga al'ummar da ba ta shirin miƙa wuya ga dokar Allah, kuma ba ta nuna gajiya da dokokin da suka samo asali daga wasu tushe banda Allah. Irin wannan magana hanya ce ta karkatar da hankali daga aiki na gaskiya da tsanani, kuma hanya ce da ta kan sa masu aikin Musulunci su ɓata lokacinsu wajen gina gidaje a cikin iska. Saboda haka, wajibinsu ne su fallasa waɗannan dabaru na cin amana.

It is the duty of Muslims to expose these tactics and reduce them to dust, to reject this ridiculous proposal of the "reconstruction of Islamic law' for a society which is neither willing to submit to the law of God nor expresses any weariness with laws emanating from sources other than God. Such talk is a way of diverting attention from real and earnest work, and is a method through which the workers for Islam can be made to waste their time in building castles in the air. Thus it is their duty to expose these treacherous tactics.

Yana wajibi a gare su su karɓi tafarkin ƙungiyar Musulunci wanda ya dace da wannan addini. Wannan tafarki shi ne tushen ƙarfin wannan addini, kuma tushen ƙarfinsu ma.

It is their duty to adopt the method of the Islamic movement which is harmonious with this religion. This method is the source of power for this religion, as well as a source of power for them.

Musulunci da hanyar farfado da Musulunci duka suna da muhimmanci daidai gwargwado; babu bambanci a tsakaninsu.

Islam and the method of revival of Islam are both equally important; there is no difference between them.

Duk wata hanya, komai kyau da jan hankalinta, ba za ta iya kafa Musulunci ba. Sauran hanyoyi na iya aiki wajen kafa tsarin da mutum ya kirkira, amma ba su da ikon kafa tsarinmu. Saboda haka, wajibi ne a bi wannan hanya ta musamman don kafa Musulunci, kamar yadda wajibi ne a bi tsarin rayuwar da ya zayyana da kuma imani da ginshikan akidarsa.

Any other method, however attractive it may be, cannot bring about the establishment of Islam. Other methods can work for the establishment of man-made systems, but are incapable of establishing our system. Thus it is as necessary to follow this particular method for the establishment of Islam as it is to obey the way of life it outlines and to believe in its articles of faith.

"Lallai wannan Alƙur'ani yana shiryarwa zuwa ga hanya wadda ta fi madaidaiciya." (17:9)

"Indeed, this Qur'an leads to a way which is straight." (17:9)