Yawancin masana falsafa na Yamma suna tattaunawa game da rashin imani da kuma gibin ruhaniya da ke addabar al'ummar Yamma. Suna baƙin ciki game da yadda mutum ya rasa ɗan adamtakarsa, yana mayar da kansa injin a cikin al'ummar masana'antu da ta mai da hankali kan sayayya. Suna tattaunawa kan yadda ɓacin rai, wahala, keɓewa, rabuwa da kuma nisantar juna ke addabar mutum a al'ummomin Yamma, inda ba ya samun hanyar fita sai kashe kansa. Suna kuma tattaunawa kan akidar 'absurdism' (rashin ma'ana), 'nihilism' (ƙaryata komai), 'anarchism' (rashin shugabanci), 'eclecticism' (haɗa akidu daban-daban), wariyar launin fata, son kai, sabuwar bauta, yaƙe-yaƙe da ke hallaka ɗan adam, tare da lalata dabi'u, mulkin mallaka mai zubar da jini da zalunci, da sauran wahalhalun da ke yaɗuwa a duniya. Dukan wannan wahala suna taƙaita ta a cikin wata magana da ta zama ruwan dare a tsakanin masana na Yamma, wato, rikicin ɗan adam. Rikicin ɗan adam da suke magana a kai, a mafi sauƙin ma'anarsa, yana nufin yanayin tsayawa cak a lokaci da wuri, tare da jin gazawa wajen samun magani da mafita. Wannan kuma saboda ruɗani ne a tunanin mutum ('aqleeyah') da kuma halayensa na ciki (nafseeyah), wanda ke haifar da hargitsi a tunaninsa, sha'awarsa da halayensa. Don haka jin gazawa yakan mamaye shi, wanda ke kai shi ga rashin taimako, asara, ruɗani da rashin ma'ana. Ba a warware rikici ta hanyar nazarin alamunsa da sakamakonsa kawai ba. Maimakon haka, ana warware shi ta hanyar duba ainihin dalilin da ya haifar da shi. Abin da ya rage shi ne a bar taurin kai, a kuma yarda da gaskiya cikin ƙarfin hali. Dalilin rikicin ɗan adam da suke tattaunawa a kai shi ne gazawar al'adu da wayewar jari-hujja da ke mamaye duniya. Al'adunta, wanda ke wakiltar tsarinta na tabbatacciyar hujja da hankali (positivist, rationalist), sun gaza wajen fahimtar mutum da yanayinsa, domin suna kallon mutum a matsayin mai son abin duniya kawai, duka a dalilinsa da manufarsa. Haka kuma ta gaza wajen duba al'umma da sassanta, tana mai da hankali kan mutum shi kaɗai, tare da kafa tunanin cewa kowane mutum kerkeci ne ga wani mutum.

Many Western thinkers discuss atheism and the spiritual void afflicting Western society. They lament about man having lost his humanity, transforming into a machine in an industrialized, consumerist society. They discuss the cases of depression, misery, isolation, alienation and estrangement that afflict the individual living in Western societies, where he does not find a way to but for suicide. They also discuss absurdism, nihilism, anarchism, eclecticism, racism, opportunism, neo-slavery, wars that ravage humanity, along with the destruction of values, bloody and brutal colonialism and other miseries that are prevalent around the world. They summarize all of this misery in an expression that has become common amongst Western intellectuals, which is, the crisis of humanity. The crisis of humanity they discuss, in its simplest sense, means the state of stagnation in time and place, accompanied by the feeling of failure to reach the cure and solution. This is because of the confusion in the mentality ('aqleeyah) and disposition (nafseeyah) of man that causes turmoil in his thoughts, inclinations and behaviors. So the sense of failure dominates him, which leads to helplessness, loss, confusion and absurdism. The crisis is not resolved by studying its manifestations and results. Instead it is to be solved by looking at the actual cause that produced it. So what remains is to leave stubbornness behind and boldly acknowledge the truth. The reason for the crisis of humanity, which they discuss, is the cultural and civilizational failure of capitalism that dominates the world. Its culture representing its positivist, rationalist approach has failed in its understanding of man and his nature as it views man merely as materialistic, in both his motive and objective. It has also failed to look at society and its components, focusing only on individualism and established a conception that each man is a wolf for another man.

Amma gazawarsa ta wayewa, ta bayyana a akidarta wadda ta musanta cewa rayuwa tana da alaka da abin da ya gabata da abin da zai biyo baya. Tana daukaka mutum zuwa matsayin ubangiji mai mulkin duniya da kuma matsayin mai shar'anta doka. Gazawar tana bayyana a tsarin zamantakewarta na 'yanci wadanda suka kasa samar da natsuwa da farin ciki. Gazawar tana bayyana a dabi'unta da aka takaita su ga amfani da abin duniya kadai. Dabi'unta suna takaita halayen dan Adam ga manufofin dabbobi da na ilhami kadai, ba tare da bil'adama ba, ko dabi'u masu kyau, ko ruhi.

As for its civilizational failure, it is apparent in its doctrine that denies the connection of life with what is before and what is after. It deifies man as a master of the universe and as the legislator. The failure is apparent in its liberal societal systems that fail to provide tranquility and happiness. The failure is apparent in its values that are confined to utility and materialism alone. Its values confine human behavior to animalistic, instinctive ends alone devoid of humanity, morals and spirit.

Ci gaban al'ummomin wayewa ba a auna shi ta fuskar ci gaban abin duniya kaɗai ba, kamar ci gaban kimiyya da fasaha. Maimakon haka, ana auna shi ne ta fuskar ɗaukaka ɗabi'u, da ƙima da manufofi masu girma waɗanda ke ɗaga mutum daga matakin dabba. Ana kuma auna shi ta fuskar tsarin da ya dace da fitra (yanayin ɗan Adam) ta hanyar haɗa jiki da ruhi cikin daidaito mai kyau, wanda ke haɗa alherin wannan duniya da na Lahira. Al'ummomi da yawa da suka riga Yammaci suna da ƙarfi, da mulki, da ci gaban abin duniya. Duk da haka, sun karkata daga hukunce-hukuncen Ubangijinsu, sun kasance masu girman kai, azzalumai, masu zalunci a bayan ƙasa. Sun kasance karkatattu, lalatattu, masu ɓata, sai Allah (SWT) ya halaka su. Allah (SWT) ya ce,

The advancement of civilized nations is not measured in terms of material progression, as scientific and technological developments, alone. Instead, it is also measured with respect to the elevation of morals, supreme values and objectives that elevate man from the realm of the animal. It is also measured with respect to systems that agree with the fitra (human nature) by mixing the matter with the spirit in a precise balance, combining the goodness of this world and the Hereafter. Many nations that preceded the West had strength, dominance and material advancement. However, they deviated from the rulings of their Lord and were arrogant, tyrannical and oppressive upon the earth. They were twisted, spoiled and corrupted and so Allah (swt) destroyed them. Allah (swt) says,

"Ba su yi tafiya a cikin ƙasa ba, su duba yadda ƙarshen waɗanda suka gabace su ya kasance? Sun fi su ƙarfi, kuma sun fi su barin tasiri a ƙasa, amma Allah ya kama su saboda zunubansu. Kuma ba su da wani mai tsare su daga Allah." [TMQ Surah Ghafir 40:21]

“Have they not traveled through the land and observed how was the end of those who were before them? They were greater than them in strength and in impression on the land, but Allah seized them for their sins. And they had not from Allah any protector.” [TMQ Surah Ghafir 40:21],

Ceto da ceton ɗan Adam da duniya baki ɗaya yana cikin barin akidar boko ko sakularizim. Yana cikin ɗaukar akidar da take warware babbar matsalar ɗan Adam ta hanyar da take gamsar da hankali kuma take dacewa da yanayin ɗan Adam, har zukata su cika da natsuwa da kwanciyar hankali. Akidar gaskiya ita ce wadda take samar wa mutum tunani daidai kuma cikakke game da mutum, rayuwa da halitta, dangane da alaƙarsu da abin da yake gabani da abin da yake bayansa. Bisa wannan cikakken tunani, mutum yana iya tantance ma'anar wanzuwarsa da manufarsa (ghaayah) a rayuwa, ta yadda zai tsara ra'ayoyinsa game da rayuwar duniya don su siffanta halayensa.

The salvation of the Western man and the entire world lies in abandoning the creed of secularism. It lies in taking a creed that solves the greatest problem of humankind in a manner that convinces the mind and agrees with human nature, such that hearts are filled with tranquility and peace. The true creed is the one that finds for a man a correct and comprehensive thought about man, life and universe, with respect to their relationship to what is before and what is after. Based on this comprehensive thought, man is able to determine the meaning of his existence and goal (ghaayah) in life, thereby defining his concepts about worldly life to shape his behavior.

Tunani mai haske ita ce hanyar samun wannan cikakkiyar fahimta ga mutum. Wannan tunani ba sulhu ba ne ko kaucewa wajen amsa muhimman tambayoyin mutum: Daga ina na zo? Me yasa nake nan yanzu? Ina zan je? Duk mai hankali yana sane da cewa kasancewar abubuwan da yake ji da hankalinsa kawai yana nuna cewa akwai Mahaliccin da ya halicce su. Gaskiya game da abubuwan da ake gani shi ne ko dai suna iya wanzuwa da kansu, ko kuma ba su iya wanzuwa da kansu ba, suna dogara ga Wanda wajibi ne ya wanzu (wajibul wujood). Kasancewar abu zai iya wanzuwa da kansa hukunci ne akan abun, wanda ake ƙayyadewa ta hanyar tunani kan ko yana iya wanzuwa da kansa ko kuma ba zai iya wanzuwa da kansa ba. Wannan hukunci, hukuncin game da ikon wanzuwa, ...

Enlightened thinking is the method to find this comprehensive thought for a man. This thinking is not a compromise or evasion over answering the crucial questions of man: Where did I come from? Why am I here now? Where will I go? Any reasoning person is aware that the mere existence of things which he senses have a Creator who created them. The fact with regards to the perceived things is that either they are able to exist of themselves or they are incapable of existing by themselves, dependent on the indispensable for existence (wajibul wujood). Being able to exist by its own self is a judgment upon a thing, determined by reasoning over whether it is capable to exist of itself or cannot exist of its own. This judgment, the judgment over the ability to exist,

Ana bambanta hukuncin da ya shafi abin da ba makawa ga wanzuwa. Saboda haka, idan hankalin mutum ya sauka kan wani tebur, sai ya kafa hukunci bayyananne, mai amfani da hankali, game da wanzuwar teburin. Tebur ba zai iya wanzuwa ba sai don wanzuwarsa tana da alaƙa da mai yinsa (sani'ihi). Amma shi kansa mai yin teburin, shi ne abin da ba makawa ga wanzuwar teburin. Wannan saboda wanzuwarsa ita ce dalilin wanzuwar teburin. Duniya, mutum da rayuwa ba za su iya wanzuwa da kansu ba a fili. Wanzuwarsu tana tabbatar da abin da ba makawa ga wanzuwa (waajib ul wujood) wanda ya halicce su. Abin da ba makawa ga wanzuwa shi ne Mahalicci, wanda shi ne Allah (SWT).

is contrasted with the judgment related to the indispensable for existence. Accordingly, when a man’s sense falls on a table, he establishes an evident, rational udgment related to the existence of the table. It is only able to exist because its existence is connected with its maker (saan/'a). As for the maker of the table himself, he is indispensable for the existence of the table. This is because his existence is the reason for the existence of the table. The universe, man and life are not able to exist of themselves evidently. Their existence evidences the indispensable for existence (waajib ul wujood) that created them. The indispensable for existence is the Creator Who is Allah (swt).

Bincike to ya wajaba a nemi sanin dangantakar Mahalicci da halitta. Hakika, imanin mutum da aka halitta ga wanzuwar Mahalicci yana wajabta neman sanin wanzuwar dangantakar Mahalicci da halitta. Tunda mutum ba ya iya tantance irin dangantakar da ke tsakaninsa da Mahalicci, hankali ya wajabta wa mutum ya kau da kai daga hakan, ya bar al'amarin ga Mahalicci kansa. Mahalicci, Allah (SWT), ya ƙayyade yadda za a isar da dangantakarSa da halitta. Saboda haka Ya aiko Manzanni ga ɗan Adam. Daga cikinsu akwai Musa (AS) wanda aka aika zuwa ga mutanensa, Isa (AS) wanda aka aika zuwa ga mutanensa, da Muhammad ﷺ wanda aka aika zuwa ga dukan ɗan Adam.

The study then mandates finding the relationship of the Creator with the creation. Indeed, the belief of a created man in the existence of a Creator necessitates the search for the existence of the relationship of the Creator with the creation. Since man is unable to determine the nature of his relationship with the Creator, the intellect mandates that man desists from that and leaves the matter to the Creator himself. The Creator, Allah (swt), has specified how to convey His relationship with the creation. So He (swt) sent Messengers to humankind. Amongst them are Musa (as) who was sent to his people, Isa (as) who was sent to his people and Muhammad (saw) who was sent to the whole of humankind.

Domin tabbatar da ingancin Saƙo da Annabta na Manzanni, hankali yana buƙatar kafa hujja bayyananniya (burhaan) daga Manzanni game da saƙonsu. Wannan yana buƙatar Manzo ya nuna mu'ujizai waɗanda mutane ba su iya yi ba, a cikin al'adar da aka kafa. Irin waɗannan su ne mu'ujizan Musa (a.s), Isa (a.s) da sauran Annabawa (a.s). Sai dai irin waɗannan mu'ujizai yanzu suna cikin bayanai da aka ruwaito ne kawai, waɗanda ba su da wata haƙiƙa da za a iya tabbatarwa a yau. Mu'ujizar kawai da mutum yake iya ji da gani, kuma take ci gaba da zama ƙalubale a yau, ita ce mu'ujizar da Muhammad ﷺ ya zo da ita daga Allah (SWT), wato Alƙur'ani.

To confirm the validity of the Message and Prophethood of the Messengers, intellect mandates the establishment of decisive evidence (burhaan) from the Messengers, regarding their Message. This requires the Messenger to demonstrate miracles which humans are incapable of performing, within the established norm. Such were the miracles of Musa (as), Isa (as) and other Prophets (as). However, such miracles are only carried in narrated information now, that have no verifiable reality today. The only miracle which is sensed by man and remains a challenge today, is the miracle brought by Muhammad (saw) from Allah (swt), which is the Quran.

Mu'ujizar an tabbata ta gaskiya ta hanyoyi biyu: ko dai ta hanyar fahimta kai tsaye, ko kuma ta hanyar hujja (istidlaal). Saboda haka, lokacin da Musa (as) ya mayar da sanda ya zama maciji mai saurin motsi, masu sihiri sun fahimci kai tsaye cewa wannan mu'ujiza ce ba sihiri ba. Don haka su da kansu sun fahimci mu'ujizar kai tsaye, kuma sun tabbata da gaskiyar Musa (as). Amma sauran mutane banda masu sihirin, sun fahimci mu'ujizar ne daga rashin iyawar masu sihiri wajen kawo irinta da kuma mika wuya ga Musa (as). Don haka hanyar hujja ita ce tasu zuwa imani. Dangane da Alkur'ani kuwa, mutum zai iya fahimtar yanayin mu'ujizarsa kai tsaye, cewa babu wanda zai iya kawo irinsa, ko kuma ya yi hujja da rashin iyawar dukkan Larabawa, ko masu imani ne ko kafirai, wajen kawo irin Alkur'ani, duk da cewa Alkur'ani ya kalubalance su su yi hakan. Saboda haka Alkur'ani ko dai daga Larabawa yake, ko daga Muhammad (saw), ko daga Allah (swt). Ba daidai ba ne a ce Alkur'ani daga Larabawa yake, domin ba su danganta shi da kansu ba. Haka kuma sun kasa kawo irin Alkur'ani duk da cewa ya kalubalance su. Haka nan ba daidai ba ne a ce Alkur'ani daga Muhammad (saw) yake, domin shi (saw) Balarabe ne, kuma abin da ya shafi dukkan Larabawa yana shafar shi (saw) ma. Bugu da kari, Muhammad (saw) ya yi magana sosai. Cikin maganganunsa akwai hadisai mutawwatir wadanda suka bambanta gaba daya da Alkur'ani. Idan Alkur'ani maganarsa ce ta gaskiya (saw), da ya danganta mu'ujiza ga dukkan maganarsa, ba wani sashi kawai ba. Ba shi da hankali ya danganta mu'ujiza ga wani sashi kawai na maganarsa, alhali bai danganta ta ga duka ba. Tunda ba daidai ba ne a ce Alkur'ani daga Larabawa ko Muhammad (saw) yake, to tabbas daga Allah (swt) yake.

The miracle is established as true through two methods: Either by direct comprehension or by reasoning (istidlaal). Thus when Musa (as) turned a stick into a swiftly moving snake, the illusionists directly comprehended that it was a miracle and not illusion. So they comprehended the miracle by themselves directly and were certain of the truthfulness of Musa (as). As for those other than the illusionists, they comprehended the miracle from the inability of sorcerers to bring the like of it and their submission to Musa (as). So the method of reasoning was their way to belief. As for the matter related to Quran, one can either directly comprehend the nature of its miracle that no one can bring the like of it or he can reason the inability of all the Arabs, whether they are believers or kuffar, to bring the like of the Quran, despite the Quran challenging them to do so. Thus the Quran is either from Arabs or from Muhammad (saw) or from Allah (swt). It is wrong to say that the Quran comes from the Arabs, because they did not attribute it to themselves. Moreover, they failed to bring the like of the Quran, despite it challenging them. It is wrong also to say that the Quran is from Muhammad (saw) because he (saw) is an Arab and what applies to all the Arabs also applies to him (saw). Moreover, Muhammad (saw) had spoken extensively. Within his speech are the conclusively narrated (mutawwatir) Hadith which are entirely different from the Quran. If the Quran were really his (saw) words, he would have claimed the miracle for all of his speech and not for some of it. It is irrational for him (saw) to claim a miracle for just part of his speech, whilst not claiming for the whole. Since it is invalid to say that the Quran is from Arabs or Muhammad (saw), it is definitely from Allah (swt)

kuma haka mu'ujiza ke tabbatar da Manzancin wanda ya kawo ta.

and thus the miracle validates the Messengership of the one who brought it.

Saboda haka, imani da Allah (SWT) da kuma Saƙon Muhammadu ﷺ, watau imani da akidar Musulunci, an gina shi ne a kan hankali ('aql) kuma yana dogara da shi. Saboda haka akidar Musulunci akida ce ta hankali wadda take gamsar da zuciya. Haka kuma akida ce mai dacewa da yanayin ɗan Adam, domin tana amincewa da ilhamar tsarkake Allah, tana kuma amincewa da buƙatar mutum ga Mahaliccinsa, Mai Tsarawa (Al-Mudabbir). Shi ne Yake ƙayyade Addini, watau tsarin da Allah (SWT) Ya umarta, Shi wanda Yake tsara ayyukan mutane, yake kula da al'amuransu, kuma yake magance dukkan matsalolinsu. Don haka akidar Musulunci ita ce tushen hankali da jagorancin hankali wanda yake gamsar da zuciya kuma yana dacewa da yanayin ɗan Adam, wanda yake kawo natsuwa da zaman lafiya. Hakika, Musulunci shi kaɗai ne tsira ga ɗan Adam daga rikicinsa.

Accordingly, the belief in Allah (swt) and in the Message of the Muhammad (saw) i.e. belief in the Islamic creed is built on intellect ('aql) and is dependent on it. So the Islamic creed is the rational creed that is convincing to the mind. It is also a creed agreeing with human nature because it acknowledges the sanctification instinct, acknowledging the need of man for the Creator, the One Who organizes (Al-Mudabbir). He determines the Deen i.e. the system commanded by Allah (swt), the One who organizes the actions of humans, takes care of their affairs and treats all their problems. Thus the Islamic creed is the intellectual basis and intellectual leadership that is convincing to the mind and agrees with human nature, which brings tranquility and peace. Indeed, Islam alone is the salvation for humanity, from its crisis.

Akidar Musulunci akida ce ta ruhi da ta siyasa, domin ta hanyar hukunce-hukuncen da ke fitowa daga cikinta da tunanin da aka gina a kanta, tana kula da al'amuran duniya da na Lahira. Tsarin (niZaam) da ya fito daga cikinta shi ne tarin hukunce-hukuncen Shari'a da ke daidaita dangantakar mutum da Mahalicci, da kansa, da kuma sauran mutane. Tsari ne cikakke kuma mai kammalawa, wanda aka gina bisa tushen bautar Allah (SWT) shi kaɗai. Saboda haka maza da mata, masu arziki da talakawa, manya da yara, baƙi da fari, daidai suke a wannan fanni. Imam Ahmad ya ruwaito a cikin Musnadinsa daga Abu Nadhra: waɗanda suka ji huɗubar Manzon Allah ﷺ a kwanakin Tashriq sun ba ni labari cewa shi ﷺ ya ce...

The Islamic creed is both a spiritual and political creed because through the rulings emerging from it and the thoughts which are built upon it, it takes care of the affairs of both this world and the Hereafter. The system (niZaam) that emerged from it is the collection of Shariah rulings to regulate man’s relationship with the Creator, himself and with other humans. It is a comprehensive and complete system built upon the basis of servitude to Allah (swt) alone. So men and women, rich and poor, adult and young and black and white are equal in this regard. Imam Ahmed reported in his Musnad from Abu Nadhra: those who heard the sermon of the Messenger of Allah (saw) during the days of Tashreeq narrated to me that he (saw)

ya ce,

said,

"Ya ku mutane, Ubangijinku Ɗaya ne, kuma ubanku Ɗaya ne: Balarabe ba shi da fifiko a kan wanda ba Balarabe ba, kuma wanda ba Balarabe ba ba shi da fifiko a kan Balarabe. Bature ba shi da fifiko a kan Bakake, kuma Bakake ba shi da fifiko a kan Bature sai dai ta hanyar taqawa. Ban isar da saƙo ba ne?"

“O people, your Lord is One and your father is one: an Arab has no superiority over a non­ Arab nor does a non-Arab have any superiority over an Arab. The White has no superiority over the Black nor does the Black have any superiority over a White except by piety. Have I not conveyed?”.

A cikin wannan tsari, ana iya ganin yadda ruhi ke haɗuwa da abu, sabanin tsarin jari-hujja wanda ke raba abu da ruhi. Mutum da ayyukansa abubuwa ne na zahiri, domin kuzarin rayuwarsa, da buƙatun jiki da ilhami, ne ke motsa shi har ya biya su. Sannan yakan aikata irin waɗannan ayyuka bisa imaninsa cewa shi halitta ne na Mahalicci, kuma cewa rayuwa tana da alaƙa da abin da ke gabanta da abin da ke bayanta. Saboda haka, Shari'ar Allah (SWT) ce ke takaita shi, yana kuma biyayya ga umarnin Allah da hanenSa, waɗanda ke tsara halayensa. Ta haka mutum yakan fahimci alaƙarsa da Allah (SWT) a rayuwarsa, wato yana haɗa abu da ruhi, yana neman yardar Allah (SWT), kuma ta hakan ne mutum yake samun natsuwa mai dorewa, wato farin ciki.

In this system, one can see the mixing of matter with the spirit, unlike the capitalist system that separates matter from the spirit. Man and his actions are material, as he is driven by his life energy, of organic needs and instincts, to achieve their satiation. He then performs such actions based on his belief that he is a creation of the Creator and that life is connected to what is before and what is after. So he is restricted by the Shariah of Allah (swt) and abides by His commands and prohibitions, that shape his behavior. So man realizes his connection with Allah (swt) in his life i.e. mixes the matter with the spirit, seeking to achieve the pleasure of Allah (swt), by which man achieves perpetual tranquility i.e. happiness.

Ayyukan mutum a Musulunci ba na rashin ma'ana ba ne, ba su da daraja, ba su kuma da manufa ba. Akasin haka, suna da manufa, saboda haka yana tafiya bisa umarni da hani na Allah, watau yana bin hukunce-hukuncen Shari'a a cikin ayyukansa don cimma burin da yake nema da kuma niyyar (qasd) da yake cimmawa. Don haka ayyukansa suna dogara ne akan hukunce-hukuncen da ke haifar da sakamakon da aka yi niyya, wanda Musulmi yake la'akari da shi a cikin aikinsa, watau cimma wata daraja (qeemah) ga mutum da al'umma. Duk wanda ya yi nazari a kan hukunce-hukuncen Shari'a zai ga cewa darajojin da Shari'a ta ayyana, wadda ta tanadi magungunan matsalolin mutum a rayuwa, nau'i huɗu ne: na abin duniya, na ruhi, na ɗabi'a, da na jin kai. Idan Musulmi ya yi aiki don cimma waɗannan darajoji bisa ga hukunce-hukuncen Shari'a, kamar yadda Musulunci ya ayyana, ya tsara kuma ya shirya su, to dukkan waɗannan darajoji za su tabbata a cikin al'umma gwargwadon yadda ake bukata, a matsayin al'ummar Musulmi wadda ke tabbatar da jin daɗi da kwanciyar hankali ga kowa. Allah (SWT) yana cewa,

The actions of a man in Islam are not of absurdism, valueless and aimless. Instead they are for an aim and so he proceeds according to the commands and prohibitions of Allah i.e. he adheres to the Shariah rulings in actions for the goal he seeks and the aim (qasd) he achieves. So his actions are based on the rulings that produces an intended result that the Muslim takes into account in his action i.e. the achievement of a certain value (qeemah) for the individual and the community. One who scrutinizes the Shariah rulings can see that the values specified by the Shariah, that decreed the treatments for the problems of man in life, are of four types, material, spiritual, moral and humanitarian. When a Muslim man acts to achieve these values according to the Shariah rulings, as defined, determined and organized by Islam, all those values will be achieved in a society to the extent necessary, as a Muslim society, which ensures the well-being and tranquility of all. Allah (swt) says,

"Waɗanda suka yi imani kuma zukatansu suka natsu da ambaton Allah. Lallai, da ambaton Allah ne zukata suke natsuwa." [TMQ Surah Ar-Ra'ad 13:38],

“Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.” [TMQ Surah Ar-Ra'ad 13:38],

A ƙarshe, muna kira ga dukkan ɗan Adam, ciki har da mutanen Yamma, da su sake duba abin da Yamma ta zama, su watsar da ra'ayin Jari-hujja da wayewar Yammacin Duniya, su karɓi Musulunci a madadinsu. Hakika, Musulunci shi kaɗai ne tabbaci da zai ceci ɗan Adam daga wahalhalun da yake ciki yanzu, ta hanyar fitar da bil'adama daga zurfin zalunci da duhu zuwa hasken adalci da Gaskiya.

In conclusion, we call for the whole of humankind, including the people of the West to review what the West has become, to renounce the idea of Capitalism and the Western civilization and to take and adopt Islam instead. Indeed, Islam is the only guarantee to save humankind from the miseries in which it now lives, by driving out humanity from the depths of injustice and darkness, into the light of justice and Truth.