Ya kamata masu kiran mutane zuwa Musulunci a kowace ƙasa da kowane zamani su yi tunani a kan wani takamaiman al'amari na tarihin Musulunci, kuma su yi tunani sosai a kansa. Wannan al'amari yana da alaƙa da hanyar kiran mutane zuwa Musulunci da kuma hanyoyin horar da su.

The callers to Islam in every country and in every period should give thought to one particular aspect of the history of Islam, and they should ponder over it deeply. This is related to the method of inviting people to Islam and its ways of training.

Wannan Saƙo ya taɓa haifar da wata tsara guda — tsarar Sahabban Annabi, Allah ya yarda da su — wadda babu irinta a tarihin Musulunci, ma a dukkan tarihin ɗan Adam. Bayan haka, ba a sake samun wata tsara irin wannan ba. Gaskiya ne cewa a tarihi muna samun wasu mutane irin wannan a nan da can, amma ba a sake samun adadi mai yawa irin waɗannan mutane a yanki guda ba kamar yadda ya kasance a lokacin farko na Musulunci.

At one time this Message created a generation - the generation of the Companions of the Prophet, may God be pleased with them - without comparison in the history of Islam, even in the entire history of man. After this, no other generation of this caliber was ever gain to be found. It is true that we do find some individuals of this caliber here and there in history, but never again did a great number of such people exist in one region as was the case during the first period of Islam.

Wannan gaskiya ce a bayyane kuma sananniya a tarihi, kuma ya kamata mu yi tunani sosai a kanta don mu kai ga asirinta.

This is an obvious and open truth of history, and we ought to ponder over it deeply so that we may reach its secrets.

Alkur'ani na wannan Saƙo yana hannunmu har yanzu, haka ma Hadisin Manzon Allah – aminci ya tabbata a gare shi – wato shiryarwarsa a cikin al'amuran rayuwa ta yau da kullum, da tarihin rayuwarsa mai tsarki suna hannunmu, kamar yadda suke a hannun al'ummar Musulmi ta farko wadda tarihinta mai kama da nata ba zai sake bayyana ba. Bambancin kawai shi ne mutumin Manzon Allah ﷺ; amma shin wannan ne asirin?

The Qur'an of this Message is still in our hands, and the Hadith of the Messenger of God - peace be on him, i.e. his guidance in practical affairs, and the history of his sacred life are also in our hands, as they were in the hands of the first Muslim community whose equal history could not produce again. The only difference is the person of the Messenger of God - peace be on him; but is this the secret?

Idan da ba zai yiwu a kafa wannan sako ba kuma a samu nasararsa ba tare da kasancewar mutumin Annabi ﷺ ba, da Allah bai mayar da Musulunci sako ga dukkan duniya ba, bai tsara shi a matsayin addini ga dukkan bil'adama ba, bai ba shi matsayin sako na ƙarshe daga Allah ga bil'adama ba, kuma bai sanya shi jagora ga dukkan mazauna wannan duniya a cikin dukkan al'amuransu har zuwa ƙarshen zamani ba.

Had the person of the Prophet - peace be on him - been absolutely essential for the establishment and fruition of this message, God would not have made Islam a universal message, ordained it as the religion for the whole of mankind, given it the status of the last Divine Message for humanity, and made it to be a guide for all the inhabitants of this planet in all their affairs until the end of time.

Allah ya ɗauki alhakin kiyaye Alƙur'ani mai girma da kansa, domin Ya san cewa Musulunci zai iya kafuwa kuma zai amfani ɗan Adam ko bayan zamanin Annabi ﷺ. Saboda haka Ya kira Manzonsa ﷺ zuwa ga rahamarSa bayan shekara ashirin da uku na manzanci, kuma Ya bayyana cewa wannan addini yana da inganci har zuwa ƙarshen zamani. Don haka rashin Manzon Allah ﷺ ba shi ne ainihin dalilin wannan lamari ba, kuma ba shi ne yake bayyana shi ba.

God has taken the responsibility for preserving the Holy Qur'an on Himself because He knows that Islam can be established and can benefit mankind even after the time of the Prophet - peace be on him. Hence He called His Prophet - peace be on him - back to His mercy after twenty three years of messengership and declared this religion to be valid until the end of time. Therefore the absence of the Messenger of God - peace be on him - is not the real cause for, nor does it explain, this phenomenon.

Saboda haka, sai mu nemi wasu dalilai, kuma don wannan dalili sai mu duba wannan maɓuɓɓugar ruwa mai tsafta da tsarar Musulmi ta farko ta kashe ƙishirwarta da ita. Watakila wani abu ya gauraye da wannan maɓuɓɓugar ruwa mai tsafta.

We look, therefore, for some other reasons, and for this purpose we look at that clear spring from which the first generation of Muslims quenched their thirst. Perhaps something has been mixed with that clear spring.

Ya kamata mu duba hanyar da suka samu horon su. Watakila an samu wasu canje-canje da suka shiga cikinta.

We should look at the manner in which they received their training. Perhaps some changes have found their way into it.

Ruwan da Sahabban Annabi ﷺ suka sha daga gare shi shi ne Alqur'ani; Hadisi da koyarwar Annabi ﷺ kawai 'ya'yan wannan maɓuɓɓugar ne. Lokacin da wani ya tambayi Uwar Muminai, Aisha - Allah ya yarda da ita - game da halayen Annabi ﷺ, ta amsa da cewa, "Halayensa Alqur'ani ne" [Al-Nisaa]. Alqur'ani Mai Girma shi ne kawai tushen da suka kashe ƙishirwarsu daga gare shi, kuma shi ne kawai tsari da suka siffanta rayuwarsu da shi. Wannan ita ce kaɗai shiriya gare su, ba don babu wayewa ko al'ada ko kimiyya ko littattafai ko makarantu ba. Lallai akwai al'adun Roma, wayewarsu, littattafansu da dokokinsu, waɗanda har yau ake ɗauka a matsayin tushen al'adun Turai. Akwai gadon al'adun Girka - dabarunsu na hankali, falsafarsu da fasahohinsu, waɗanda har yanzu tushen wahayi ne ga tunanin Yammaci. Akwai wayewar Farisawa, fasaharsu, waƙoƙinsu da tatsuniyoyinsu, da addininsu da tsarin mulkinsu. Akwai wasu wayewa da yawa, kusa ko nesa, kamar al'adun Indiya da na China, da sauransu. Al'adun Roma da na Farisa an kafa su arewa da kudancin tsibirin Larabawa, yayin da Yahudawa da Kiristoci suke zaune a tsakiyar Larabawa. Saboda haka muna imani cewa wannan tsara ba su dogara kawai ga Littafin Allah ba wajen fahimtar addininsu saboda wani jahilci na wayewa da al'ada, a'a, duk ya kasance bisa tsari da hanya da aka tsara sosai. Misali na wannan manufa shi ne rashin jin daɗin da Manzon Allah ﷺ ya nuna lokacin da Umar - Allah ya yarda da shi - ya kawo wasu shafuka daga Attaura. Manzon Allah ﷺ ya ce, "Na rantse da Allah, da ma Musa yana raye a cikinku a yau, ba zai sami hanyar da ta wuce ya bi ni ba" [Al-Hafiz Abu Ya'la ya ruwaito daga Himad, daga al-Shu'bi, daga Jabir]. Yana da bayyana daga wannan lamari cewa Manzon Allah - tsira da aminci su tabbata a gare shi - ya takaita tsara ta farko ta Musulmi, wacce ke cikin matakan farko na horo, ga tushen shiriya guda daya kawai, wato Littafin Allah. Nufinsa shi ne wannan rukuni ya sadaukar da kansa gaba daya ga Littafin Allah, kuma ya tsara rayuwarsa bisa koyarwarsa kadai. Shi ya sa Manzon Allah ﷺ ya nuna rashin jin dadinsa lokacin da Umar - Allah ya yarda da shi - ya koma ga wata majiya daban ba Alkur'ani ba. Hakika, Manzon Allah ﷺ ya yi niyyar shirya tsara mai tsarkin zuciya, tsarkin tunani, tsarkin fahimta. Horon su zai ginu ne bisa tsarin da Allah, wanda ya saukar da Alkur'ani, ya shimfida, an tsarkake shi daga tasirin duk sauran majiyoyi.

The spring from which the Companions of the Prophet - peace be on him-drank was the Qur'an; only the Qur'an as the Hadith of the Prophet and his teachings were offspring of this fountainhead. When someone asked the Mother of the Faithful, Aisha-may God be please- with her,-about the character of the Prophetpeace be on him,-she answered, "His character was the Qur'an" [ Al-Nisaa] The Holy Qur'an was the only source from which they quenched their thirst, and this was the only mold in which they formed their lives. This was the only guidance for them, not because there was no civilization or culture or science or books or schools. Indeed, there was Roman culture, its civilization, its books and its laws, which even today are considered to be the foundation of European culture. There was the heritage of Greek culture- its logic, its philosophy and its arts, which are still a source of inspiration for Western thought. There was the Persian civilization, its art, its poetry and its legends, and its religion and system of government. There were many other civilizations, near or far, such as the Indian and Chinese cultures, and so on. The Roman and Persian cultures were established to the north and to the south of the Arabian peninsula, while the Jews and Christians were settled in the heart of Arabia. Thus we believe that this generation did not place sole reliance on the Book of God for the understanding of their religion because of any ignorance of civilization and culture, but it was all according to a well thought out plan and method. An example of this purpose is found in the displeasure expressed by the Messenger of God - peace be on him - when 'Umar-may God be pleased with him-brought some pages from the Torah. The Messenger of Godpeace be on him-said, "By God, if even Moses had been alive among you today, he would have no recourse except to follow me" [Reported by al-Hafidh Abu Yala from Himad, from al-Shubi, from Jabir.] It is clear from this incident that the Messenger of God - peace be on him - deliberately limited the first generation of Muslims, which was undergoing the initial stages of training, to only one source of guidance, and that was the Book of God. His intention was that this group should dedicate itself purely to the Book of God and arrange its lives solely according to its teachings. That is why the Messenger of God -peace be on him-was displeased when 'Umar-may God be pleased with him-turned to a source different from the Qur'an In fact, the Messenger of God-peace be on him-intended to prepare a generation pure in heart, pure in mind, pure in understanding. Their training was to be based on the method prescribed by God Who gave the Qur'an, purified from the influence of all other sources.

Wannan zamani, don haka, sun sha daga wannan maɓuɓɓugar kawai, kuma ta haka suka samu wani keɓantaccen matsayi a tarihi. Daga baya kuma sai wasu maɓuɓɓuka suka gauraya da ita. Maɓuɓɓukan da zamanai na gaba suka yi amfani da su sun haɗa da falsafa da hankalin Girka, da labarun tsoffin Farisawa da tunaninsu, da littattafan Yahudawa da al'adunsu, da tauhidin Kiristanci, sannan, baya ga waɗannan, da gutsuttsuran sauran addinai da wayewar kai. Waɗannan sun gauraya da sharhin Alƙur'ani da tauhidin malamai, kamar yadda suka gauraya da ilimin fiƙihu da ƙa'idojinsa. Zamanai na gaba bayan wannan zamani sun sami horonsu daga wannan maɓuɓɓugar da aka gauraya, saboda haka irin wannan zamani bai sake tashi ba.

This generation, then, drank solely from this spring and thus attained a unique distinction in history. In later times it happened that other sources mingled with it. Other sources used by later generations included Greek philosophy and logic, ancient Persian legends and their ideas, Jewish scriptures and traditions, Christian theology, and, in addition to these, fragments of other religions and civilizations. These mingled with the commentaries on the Qur'an and with scholastic theology, as they were mingled with jurisprudence and its principles. Later generations after this generation obtained their training from this mixed source, and hence the like of this generation never arose again.

Saboda haka, za mu iya cewa ba tare da wani sharadi ba cewa babban dalilin bambancin da ke tsakanin rukunin farko na Musulmi, wanda ya keɓanta kuma ya fice, da Musulman zamani, shi ne cewa tsarkakar tushen farko na shiriyar Musulunci ta gauraya da wasu tushen daban-daban, kamar yadda muka nuna.

Thus we can say without any reservations that the main reason for the difference between the first unique and distinguished group of Muslims and later Muslims is that the purity of the first source of Islamic guidance was mixed with various other sources, as we have indicated.

Wani dalili ta asali kuma ta haddasa wannan bambanci. Wannan bambanci yana cikin hanyar koyo ta wannan tsara ta musamman.

There is another basic cause which has operated in creating this difference. That difference is in the method of learning of this unique generation.

Su, mutanen zamanin farko ba su zo wurin Alƙur'ani ba don neman ilimi da sanin al'adu, ko don neman daɗi ko jin daɗi. Babu ɗaya daga cikinsu da ya zo wurin Alƙur'ani don ya ƙara yawan iliminsa saboda ilimin kansa, ko don ya warware wata matsala ta kimiyya ko ta shari'a, ko don ya kawar da wani aibi a fahimtarsa. Maimakon haka, sun juya zuwa ga Alƙur'ani ne don su gano abin da Mahalicci Maɗaukaki ya wajabta musu da kuma ga ƙungiyar da suke rayuwa a cikinta, don rayuwarsu da rayuwar ƙungiyar.

They of the first generation did not approach the Qur'an for the purpose of acquiring culture and information, nor for the purpose of taste or enjoyment. None of them came to the Qur'an to increase his sum total of knowledge for the sake of knowledge itself or to solve some scientific or legal problem, or to remove some defect in his understanding. He rather turned to the Qur'an to find out what the Almighty Creator had prescribed for him and for the group in which he lived, for his life and for the life of the group.

Ya tunkari lamarin ne da niyyar yin aiki da abin da ya ji nan take, kamar yadda soja a fagen daga yake karanta "Labarin Yau" domin ya san abin da ya kamata ya yi. Bai karanta ayoyi masu yawa na Alkur'ani a zama guda ba, domin ya fahimci cewa hakan zai dora wa kafadunsa nauyin ayyuka da alhakoki da ba zai iya ɗauka ba.

He approached it to act on what he heard immediately, as a soldier on the battle- field reads "Today's Bulletin" so that he may know what is to be done. He did not read many verses of the Qur'an in one session, as he understood that this would lay an unbearable burden of duties and responsibilities on his shoulders.

A mafi yawa dai, zai karanta ayoyi goma ne kawai, ya haddace su, sannan ya aikata abin da ke cikinsu. Muna sane da haka ne daga wata hadisi da Abdullahi bin Mas'ud ya ruwaito.

At most he would read ten verses, memorize them, and then act upon them. We know this from a tradition reported by Abdullah bin Mas'ood .

Wannan fahimtar—cewa umarni don aiki ne—ita ce ta buɗe ƙofofin cikar ruhi da na ilimi. Da a ce sun karanta Alƙur'ani kawai don muhawara, koyo da samun bayani, waɗannan ƙofofi ba za su buɗu ba. Haka kuma, aiki ya zama mai sauƙi, nauyin nauyayyun ayyuka ya yi sauƙi, Alƙur'ani kuma ya zama wani ɓangare na halayensu, yana haɗuwa da rayuwarsu da ɗabi'unsu, har suka zama misalai masu rai na imani—imani wanda ba ya ɓoye a cikin hankali ko littattafai ba, sai dai yana bayyana kansa a cikin wani motsi mai ƙarfi wanda ya canza yanayi da abubuwan da suka faru da kuma hanyar rayuwa.

This understanding-the understanding that instruction is for action-opened the doors to spiritual fulfillment and to knowledge. If they had read the Qur'an only for the sake of discussion, learning and information, these doors would not have opened. Moreover, action became easy, the weight of responsibilities became light, and the Qur'an became a part of their personalities, mingling with their lives and characters so that they became living examples of faith - a faith not hidden in intellects or books, but expressing itself in a dynamic movement which changed conditions and events and the course of life.

Lallai, wannan Alƙur'ani ba ya buɗe dukiyoyinsa sai ga wanda ya karɓe shi da wannan ruhi: ruhin sanin abin da yake ƙunshe da shi tare da niyyar yin aiki da shi. Ba a saukar da shi ya zama littafin ilimin hankali ba, ko littafin adabi, ko littafin labarai ko tarihi, duk da cewa yana da dukkan waɗannan fannoni. An saukar da shi ne ya zama hanyar rayuwa, hanyar da aka sadaukar ga Allah. Saboda haka, Allah Maɗaukaki ya saukar da shi a gare su a hankali-hankali, domin a karanta shi a lokuta-lokuta.

Indeed, this Qur'an does not open its treasures except to him who accepts it with this spirit: the spirit of knowing with the intention of acting upon it. It did not come to be a book of intellectual content, or a book of literature, or to be considered as a book of stories or history, although it has all these facets. It came to become a way of life, a way dedicated to God. Thus, God Most High imparted it to them in a gradual manner, to be read at intervals:

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

"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)

Alƙur'ani bai sauka gaba ɗaya a lokaci ɗaya ba; a maimakon haka, ya sauka bisa buƙatun al'ummar Musulunci wajen fuskantar sababbin matsaloli, bisa ci gaban ra'ayoyi da ƙididdiga, bisa ci gaban rayuwar al'umma gaba ɗaya, da kuma bisa sababbin ƙalubalen da al'ummar Musulmi ke fuskanta a rayuwarta ta yau da kullum.

The Qur'an did not come down all at once; rather it came down according to the needs of the Islamic society in facing new problems, according to the growth of ideas and concepts, according to the progress of general social life, and according to new challenges faced by the Muslim community in its practical life.

Ayoyi guda ɗaya ko da yawa suna sauka gwargwadon yanayi da abubuwan da suka faru na musamman, kuma suna amsa tambayoyin da suka taso a zukatan mutane, suna bayyana yanayin wani al'amari na musamman, kuma suna shimfiɗa hanyar mu'amala da shi. Waɗannan ayoyi suna gyara kuskurensu, ko na fahimta ko na aiki, suna kuma kusantar da su ga Allah, suna bayyana musu hikimar sassa daban-daban na halitta bisa siffofin Allah. Ta haka sai suka fahimci sarai cewa kowane lokaci na rayuwarsu yana ƙarƙashin shiriya da jagorancin Mahaliccin Mai Iko koyaushe, kuma suna tafiya a hanyar rayuwa a ƙarƙashin fikafikan rahamar Allah. Saboda wannan jin dangantaka da Allah a koyaushe, rayuwarsu tana tsara ta bisa wannan tsattsarkar hanyar rayuwa da Shi ya koyar.

One verse or a few verses would be revealed according to the special circumstances and events, and they would answer questions which arose in the minds of people, would explain the nature of a particular situation, and would prescribe a way of dealing with it. These verses would correct their mistakes, either of understanding or of practice, would bring them closer to God, and would explain to them the wisdom of the various aspects of the universe in the light of God's attributes. Thus they clearly realized that every moment of their lives was under the continuous guidance and direction of the Almighty Creator and that they were traversing the path of life under the wings of God's mercy. Because of this sense of constant relationship with God, their lives were molded according to that sacred way of life which was being instructed by Him.

Saboda haka, mayar da koyarwa zuwa aiki ita ce hanyar ƙungiyar farko ta Musulmi. Hanyar zamanin baya kuwa koyarwa ce don tattaunawar ilimi da jin daɗi. Kuma babu shakka wannan shi ne babban dalili na biyu da ya sa zamanin baya ya bambanta da farkon zamanin Musulunci na musamman.

Thus, instruction to be translated into action was the method of the first group of Muslims. The method of later generations was instruction for academic discussion and enjoyment. And without doubt this is the second major factor which made later generations different from the first unique generation of Islam.

Wani dalili na uku kuma tana aiki a tarihin Musulmai; ya kamata mu duba ta ma.

A third cause is also operative in the history of Muslims; we ought to look at it also.

Sa'ad da mutum ya karɓi Musulunci a zamanin Annabi ﷺ, nan take zai yanke kansa daga Jahiliyya. [Yanayin jahilci na rashin shiriya daga Allah.] Idan ya shiga cikin da'irar Musulunci, zai fara sabuwar rayuwa, ya raba kansa gaba ɗaya da rayuwarsa ta baya a cikin jahilcin Shari'ar Allah. Zai kalli ayyukan da ya yi a lokacin jahilcinsa da rashin amana da tsoro, da jin cewa waɗannan ayyuka ba su da tsarki kuma ba za a iya haƙuri da su ba a Musulunci! Da wannan ji, zai juya zuwa ga Musulunci don neman sabuwar shiriya; kuma idan a kowane lokaci sha'awa ta rinjaye shi, ko tsofaffin halaye suka ja shi, ko kuma ya yi sakaci wajen aiwatar da umarnin Musulunci, zai shiga cikin damuwa da jin laifi, kuma zai ji buƙatar tsarkake kansa daga abin da ya faru, sai ya koma ga Alkur'ani don ya tsara kansa bisa shiriyarsa.

When a person embraced Islam during the time of the Prophet-peace be on him-he would immediately cut himself off from Jahiliyyah. [The state of ignorance of the guidance from God.] When he stepped into the circle of Islam, he would start a new life, separating himself completely from his past life under ignorance of the Divine Law. He would look upon the deeds during his life of ignorance with mistrust and fear, with a feeling that these were impure and could not be tolerated in Islam! With this feeling, he would turn toward Islam for new guidance; and if at any time temptations overpowered him, or the old habits attracted him, or if he became lax in carrying out the injunctions of Islam, he would become restless with a sense of guilt and would feel the need to purify himself of what had happened, and would turn to the Qur'an to mold himself according to its guidance.

Saboda haka, za a samu rabuwa tsakanin Musulmi na yanzu da Musulunci da jahiliyyarsa ta baya, kuma wannan bayan yanke shawara mai kyau da aka yi tunani a kai, sakamakon haka duk dangantakarsa da jahiliyya za a yanke su, kuma za a haɗa shi gaba ɗaya da Musulunci, ko da yake za a sami ba da karɓa tsakaninsa da masu shirka a harkokin kasuwanci da cinikayyar yau da kullum; amma dangantakar fahimta wata magana ce, cinikayyar yau da kullum kuma wata magana ce daban.

Thus, there would be a break between the Muslim's present Islam and his past Jahiliyyah, and this after a well thought out decision, as a result of which all his relationships with Jahiliyyah would be cut off and he would be joined completely to Islam, although there would be some give-and-take with the polytheists in commercial activity and daily business; yet relationships of understanding are one thing and daily business is something else.

Wannan barin al'ummar jahiliyya, da al'adunta da hadisanta, da ra'ayoyinta da tunanin ta, ya samo asali ne daga maye gurbin shirka da akidar Tauhidi, da maye gurbin ra'ayin jahiliyya game da rayuwa da duniya da ra'ayin Musulunci, da kuma shiga cikin sabuwar al'ummar Musulunci karkashin sabuwar shugabanci, da kuma sadaukar da dukkan biyayya da alkawura ga wannan sabuwar al'umma da sabon shugabanci.

This renunciation of the jahili environment, its customs and traditions, its ideas and concepts, proceeded from the replacement of polytheism by the concept of the Oneness of God, of the jahili view of life and the world by that of the Islamic view, and from absorption into the new Islamic community under a new leadership and dedication of all loyalties and commitments to this new society and new leadership.

Wannan ya zama rabuwar hanya da farkon sabuwar tafiya, tafiyar da ba ta da matsin lamba na dabi'u, ra'ayoyi da al'adun al'ummar jahiliyya. Musulmi bai ci karo da wani abu mai nauyi ba sai azaba da zalunci; amma ya riga ya yanke shawara a zurfin zuciyarsa cewa zai fuskance su da natsuwa, saboda haka babu matsin lamba daga al'ummar jahiliyya da zai yi tasiri a kan ci gaba da dagewarsa.

This was the parting of the ways and the starting of a new journey, a journey free from the pressures of the values, concepts and traditions of the jahili society. The Muslim encountered nothing burdensome except the torture and oppression; but he had already decided in the depths of his heart that he would face it with equanimity, and hence no pressure from the jahili society would have any effect on his continuing steadfastness.

Mu ma kewaye da Jahiliyya a yau, wadda take da irin wannan yanayi kamar yadda take a zamanin farko na Musulunci, watakila ma tana da zurfi kaɗan. Dukan muhallinmu, imani da tunanin mutane, al'adu da fasaha, dokoki da ƙa'idodi, duk Jahiliyya ce, har ma ya kai ga abin da muke ɗauka a matsayin al'adar Musulunci, majiyoyin Musulunci, falsafar Musulunci da tunanin Musulunci, su ma gine-ginen Jahiliyya ne! Shi ya sa ƙimomin Musulunci na gaskiya ba sa shiga zukatanmu, sa'ad da hankalinmu ba ya haskakuwa da ra'ayoyin Musulunci, kuma ba a tasowa wata ƙungiyar mutane a cikinmu da ta kai matsayin tsarar farko ta Musulunci ba.

We are also surrounded by Jahiliyyah today, which is of the same nature as it was during the first period of Islam, perhaps a little deeper. Our whole environment, people's beliefs and ideas, habits and art, rules and laws-is Jahiliyyah, even to the extent that what we consider to be Islamic culture, Islamic sources, Islamic philosophy and Islamic thought are also constructs of Jahiliyyah! This is why the true Islamic values never enter our hearts, why our minds are never illuminated by Islamic concepts, and why no group of people arises among us who are of the calibre of the first generation of Islam.

Saboda haka wajibi ne—a hanyar harkar Musulunci—cewa a farkon matakan horo da ilimantarwarmu mu nisanta kanmu daga dukkan tasirin Jahiliyya da muke rayuwa a cikinta kuma muke samun amfani daga gare ta. Dole ne mu koma ga wannan tushe mai tsarki da waɗannan mutane suka samo shiriyarsu daga gare shi, tushen da ba ya gauraye da kowane abu ko ƙazanta. Dole ne mu koma gare shi domin samo daga gare shi ra'ayoyinmu game da yanayin duniya, yanayin rayuwar ɗan Adam, da alaƙar waɗannan biyun da Mai Cikakken Kamala, Ainihin Wanda Yake Wanzuwa, Allah Maɗaukaki. Daga gare shi ne kuma dole ne mu samo ra'ayoyinmu game da rayuwa, ƙa'idodin mulki, siyasa, tattalin arziki da sauran dukkan fannonin rayuwa.

It is therefore necessary-in the way of the Islamic movement-that in the early stages of our training and education we should remove ourselves from all the influences of the Jahiliyyah in which we live and from which we derive benefits. We must return to that pure source from which those people derived their guidance, the source which is free from any mixing or pollution. We must return to it to derive from it our concepts of the nature of the universe, the nature of human existence, and the relationship of these two with the Perfect, the Real Being, God Most High. From it we must also derive our concepts of life, our principles of government, politics, economics and all other aspects of life.

Dole ne mu koma gare shi da nufin koyon biyayya da aiki, ba don tattaunawar ilimi da jin daɗi ba. Ya kamata mu koma gare shi domin mu gano irin mutumin da yake umurtar mu mu zama, sannan mu zama kamar haka.

We must return to it with a sense of instruction for obedience and action, and not for academic discussion and enjoyment. We should return to it to find out what kind of person it asks us to be, and then be like that.

A cikin wannan tsari, za mu kuma gano kyawun adabi a cikin Alkur'ani, labaru masu ban mamaki da ke cikinsa, al'amuran Ranar Shari'a da aka bayyana a cikinsa, hikimar hankali mai ban sha'awa ta Alkur'ani, da sauran amfanoni irin wannan da masana ilimi da masu adabi ke nema a cikinsa. Za mu ji daɗin dukan waɗannan bangarori, amma ba su ne babban abin da muke nazari a kai ba. Babban manufarmu ita ce sanin irin tafarkin rayuwar da Alkur'ani ke bukata daga gare mu, cikakkiyar kallon duniya da Alkur'ani yake so mu kasance da shi, menene irin sanin da Alkur'ani ya koyar da mu game da Ubangiji, irin ɗabi'u da halaye da yake umarta, da irin tsarin shari'a da mulki da yake roƙon mu mu kafa a duniya.

During this process, we will also discover the artistic beauty in the Qur'an, the marvellous tales in the Qur'an, the scenes of the Day of Judgment in the Qur'an, the intuitive logic the Qur'an, and all other such benefits which are sought in the Qur'an by academic and literary people. We will enjoy all these other aspects, but these are not the main object of our study. Our primary purpose is to know what way of life is demanded of us by the Qur'an, the total view of the universe which the Qur'an wants us to have, what is the nature of our knowledge of God taught to us by the Qur'an, the kind of morals and manners which are enjoined by it, and the kind of legal and constitutional system it asks us to establish in the world.

Dole ne mu ma 'yantar da kanmu daga kangin al'ummar jahiliyya, da ra'ayoyin jahiliyya, da al'adun jahiliyya, da shugabancin jahiliyya. Manufarmu ba ita ce mu sasanta da ayyukan al'ummar jahiliyya ba, kuma ba za mu iya zama masu biyayya gare ta ba.

We must also free ourselves from the clutches of jahili society, jahili concepts, jahili traditions and jahili leadership. Our mission is not to compromise with the practices of jahili society, nor can we be loyal to it.

Al'ummar Jahiliyya, saboda halayenta na Jahiliyya, ba ta cancanci a yi sulhu da ita ba. Manufarmu ita ce mu fara canza kanmu, domin daga baya mu canza al'umma.

Jahili society, because of its jahili characteristics, is not worthy to be compromised with. Our aim is first to change ourselves so that we may later change the society.

Babban burinmu shi ne mu canza al'adun wannan al'umma. Manufarmu ita ce mu canza tsarin Jahiliyya daga tushensa - tsarin da ya saba gaba ɗaya da Musulunci, kuma wanda, ta hanyar karfi da zalunci, yake hana mu rayuwa irin rayuwar da Mahaliccinmu ya bukata.

Our foremost objective is to change the practices of this society. Our aim is to change the Jahili system at its very roots -this system which is fundamentally at variance with Islam and which, with the help of force and oppression, is keeping us from living the sort of life which is demanded by our Creator.

Matakinmu na farko shi ne mu ɗaukaka kanmu sama da al'ummar jahiliyya da dukkan dabi'unta da tunanin ta. Ba za mu canja dabi'unmu da tunaninmu ba, ko kaɗan ko da yawa, don mu yi ciniki da wannan al'ummar jahiliyya. Abin da ba zai taɓa yiwuwa ba! Mu da ita muna kan hanyoyi daban-daban, kuma idan muka ɗauki ko da mataki guda tare da ita, za mu rasa manufarmu gaba ɗaya, mu kuma ɓata hanyarmu.

Our first step will be to raise ourselves above the jahili society and all its values and concepts. We will not change our own values and concepts either more or less to make a bargain with this jahili society. Never! We and it are on different roads, and if we take even one step in its company, we will lose our goal entirely and lose our way as well.

Mun san cewa a cikin wannan za mu fuskanci wahalhalu da jarrabawa, kuma dole ne mu yi hadayu masu girma. Amma idan za mu bi sawun tsararraki na farko na Musulmi, waɗanda ta hannunsu God ya kafa tsarinSa ya ba shi nasara a kan Jahiliyya, to ba za mu zama masu iko da nufin kanmu ba.

We know that in this we will have difficulties and trials, and we will have to make great sacrifices. But if we are to walk in the footsteps of the first generation of Muslims, through whom God established His system and gave it victory over Jahiliyyah, then we will not be masters of our own wills.

Saboda haka yana da kyau mu kasance a koyaushe masu sane da yanayin hanyar da muke bi, da yanayin matsayinmu, da yanayin tafarkin da dole ne mu bi don fita daga jahilci, kamar yadda ƙarnin Sahabbai na Annabi ﷺ, ƙarni mai daraja da ba a taɓa samun irinsa ba, suka fita daga cikinta.

It is therefore desirable that we should be aware at all times of the nature of our course of action, of the nature of our position, and the nature of the road which we must traverse to come out of ignorance, as the distinguished and unique generation of the Companions of the Prophet - peace be on him-came out of it.