Akwai bambanci tsakanin haDarah (wayewa) da madaniyyah (ci gaban abin duniya). HaDarah ta ƙunshi dukkan tunani game da rayuwa, shi kuwa madaniyyah yana nufin sifofin abubuwan da ake iya ji da gani da ake amfani da su a al'amuran rayuwa. HaDarah tana bambanta gwargwadon mahangar mutum game da rayuwa, madaniyyah kuwa tana iya zama ta musamman ko ta gama gari. Don haka abubuwan da haDarah ke samarwa, kamar mutum-mutumai, na musamman ne. Abubuwan zahiri da kimiyya da ci gabanta ke samarwa, da masana'antu da cigabanta, na gama gari ne, don haka ba na wata ƙasa ta musamman ba ne, sai dai na duniya baki ɗaya, kamar masana'antu da kimiyya.

There is a difference between the haDarah (civilisation) and the madaniyyah (material progress). The haDarah constitutes the whole concepts about life, whereas the madaniyyah means the material forms of sensed objects used in life's affairs. The haDarah is specific based on the point of view towards life, while the madaniyyah can be specific or general. So objects that are product of haDarah such as statues, are specific. While material aspects produced by science and its progress, industry and its evolution are general and thus are not particular to a specific nation, rather they are universal, like industry and science.

Wajibi ne a lura da bambanci tsakanin hadara da madaniyya koyaushe. Haka kuma wajibi ne a lura da bambanci tsakanin nau'ikan madaniyya da ke fitowa daga hadara da nau'ikan madaniyya da ke fitowa daga kimiyya da masana'antu. Wannan yana da muhimmanci, domin idan ana karbar madaniyya, dole ne a bayyana bambancin nau'ikansa da kuma banbancewar sa da hadara. Babu wani laifi wajen karbar madaniyyar Yamma da ta fito daga kimiyya, masana'antu da makamantansu. Amma madaniyyar Yamma da ta fito daga hadarar Yamma ba za a karbe ta ta kowace hanya ba, domin ba a yarda mu karbi hadarar Yamma ba, saboda tana sabawa hadarar Musulunci tun daga tushen da aka gina ta a kai, da ra'ayinta game da rayuwa, da fahimtarta ga ma'anar farin cikin dan Adam.

This distinction between Hadarah and madaniyyah must always be noted. One must also note the distinction between the madaniyyah forms resulting from haDarah and the madaniyyah forms resulting from science and industry. This is necessary, so that when taking madaniyyah, a distinction between its forms and differentiation between it and haDarah must be clear. There should be no objection in acquiring the Western madaniyyah resulting from science, industry, etc. However, Western madaniyyah resulting from the Western haDarah must not be adopted on any account, because we are not allowed to adopt the Western haDarah, for it contradicts the Islamic haDarah from the very basis upon which it is established, its point of view of life, and its understanding of the meaning of human happiness.

Wayewar Yammacin duniya (al-Hadara al-Yammaciyya) an kafa ta ne bisa raba addini da rayuwa, kuma tana musanta cewa addinin Wayewar Musulunci (al-Hadara al-Islamiyya) yana da wani tasiri a kan kowane al'amari na rayuwa. Saboda haka ta raba addini da Dawla. Wannan rabuwa tana da kyau ga waɗanda suka raba addini da rayuwa suka musanta matsayinsa a rayuwa. Bisa wannan tushe ne aka gina rayuwa da tsarin rayuwa. Wannan wayewa tana kallon dukkan rayuwa a matsayin neman amfani. Saboda haka ma'aunin ayyukanta a rayuwa shi ne amfani. Don haka amfani shi ne tushen da aka kafa tsarin da wayewar a kansa. Amfani shi ne ra'ayi mafi fitowa fili kuma mafi bayyana a tsarinta da cikin wayewar. Wannan saboda tana nuna rayuwa a matsayin amfani. Farin ciki, a ganinsu, shi ne bai wa mutum mafi girman rabo na jin daɗin jiki da samar masa da hanyoyinsa. Daga nan ya biyo baya cewa wayewar Yammacin duniya an kafa ta ne bisa sha'awar cin moriyar amfani, kuma ba ta duba ko ma ba ta amince da komai sai amfani ba, don haka ta sanya shi ma'aunin ayyuka. Bangaren ruhi kuwa an takaita shi ga mutum ɗaya, ba ya cikin tsarin al'umma. Al'amarin ruhi na mutum an iyakance shi ga coci da malaman coci. Saboda haka babu dabi'u na ɗabi'a, na ruhi ko na jin ƙai a cikin wayewar Yammacin duniya, sai dai na abin duniya kawai. Saboda wannan, ayyukan jin ƙai sun koma ga ƙungiyoyin da aka raba su da Dawla, kamar Red Cross da masu wa'azin mishan. An kawar da kowace daraja, banda darajar abin duniya ta amfani, daga rayuwa. Wayewar Yammacin duniya don haka ta ƙunshi irin wannan tarin ra'ayoyi game da rayuwa.

The Western haDarah is established upon the separation of deen from life and it denies The Islamic Civilisation (al-haDarah al Islamiyyah) deen from having any influence on any of life's affairs and, hence it separated deen from the State. This separation is natural for those who separate deen from life and deny its role in life. It was on this basis that life and the system of life were built. This haDarah views the entire life as the pursuit of benefit. Thus, its criterion for actions in life is benefit. Therefore, benefit is the basis upon which the system is established and the haDarah is built. Benefit is the most prominent and apparent concept in its system and in the haDarah. This is because it portrays life as benefit. Happiness, in their view, is providing man with the maximum share of sensual pleasures and furnishing him with their means. It follows that its Western haDarah is established on the desire to reap benefits and gives no consideration or even recognition to anything except benefit, thus rendering it the criterion of actions. The spiritual side is restricted to the individual and is not part of the social order. The spiritual affair of man is confined to the church and clergy. Consequently, there are no moral, spiritual or humanitarian values in the Western haDarah, rather only materialistic ones. Owing to this, humanitarian actions became affiliated to organisations separated from the State, such as the Red Cross and missionaries. Every value, apart from the materialistic value of benefit, was excluded from the life. The Western haDarah thus consists of such host of concepts about life.

Dangane da wayewar Musulunci (al-hadarah al-Islamiyya), an kafa ta ne a kan tushe wanda ya sabawa tushen wayewar Yammacin duniya (al-hadarah al-Yammaciyya). Ra'ayinta game da rayuwa da ma'anar farin ciki sun bambanta da na wayewar Yammacin duniya. Wayewar Musulunci an gina ta ne a kan imani da Allah (SWT) da cewa Shi ya kafa tsari ga mutum, rayuwa da duniya baki ɗaya. Shi (SWT) ya aiko Muhammad ﷺ da Musulunci a matsayin addini ɗaya tilo kuma kaɗai ga ɗan adam. Wannan yana nufin cewa wayewar Musulunci an kafa ta ne a kan akidar Musulunci, wadda ta ƙunshi imani da Allah (SWT), da Mala'ikunsa (SWT), da Littattafansa (SWT), da Manzanninsa (SWT) ﷺ, da Lahira, da kaddara mai kyau da marar kyau (al-Qada'i wal-Qadar). Don haka, akida ita ce tushen wayewar, kuma saboda haka wayewar an kafa ta ne a kan tushe na ruhaniya.

As for the Islamic haDarah, it is established upon a basis contradicting the basis of the Western haDarah. Its viewpoint about life and meaning of happiness are different from the Western haDarah. The Islamic haDarah is built upon the belief in Allah and that He has established a system for man, life and the universe. He (swt) sent Muhammad (saw) with Islam as the one and only deen for mankind. This means that the Islamic haDarah is established on the Islamic ’aqeedah, comprising the belief in Allah (swt), His (swt) Angels, His (swt) Books, His (swt) Messenger (saw)s, the Hereafter, and al-QaDaa'a wal Qadar. Thus, the ‘aqeedah is the basis of the haDarah and consequently the haDarah is founded upon a spiritual basis.

Rayuwa a cikin haDarar Musulunci tana dogara ne a kan falsafar Musulunci wadda take fitowa daga koyarwar Musulunci ko ‘aqeedah, wadda rayuwa da ayyuka duka suke kafuwa a kanta. Wannan falsafa wadda take haɗa abu da ruhi, watau sanya ayyukan mutum su gudana bisa aHkam Sharai'ah, ita ce tushen rayuwa. Duk da cewa ayyukan mutum abu ne na zahiri, lura da dangantakarsa da Allah (swt) a lokacin da yake aikata aikin a matsayin haram ko halal, shi ne ruhi. Wannan yana nufin an riga an haɗa abu da ruhi. Saboda haka, umarnin Allah (swt) da hanisanInsa suna daidaita ayyukan Musulmi. Babban manufar Musulmi wajen aiwatar da ayyukansa bisa ga umarni da hani na Allah (swt) ita ce samun yardar Allah (swt), ba amfani ba. Sai dai manufar kai tsaye ta aikata aikin ita ce darajar da ake nema, wadda ke bambanta gwargwadon irin aikin. Darajar na iya zama ta zahiri ga mutumin da yake harkar kasuwanci domin samun riba. Don haka cinikayyarsa aiki ne na zahiri, kuma wannan ne ke jagorantar shi ta hanyar sanin dangantakarsa da Allah (swt) ta umarnin Allah da haninsa, domin samun yardarSa (swt). Alhali darajar da yake nufin cimmawa ta hanyar aikata aikin ita ce riba, wadda darajar zahiri ce.

Life in the Islamic haDarah is based on the philosophy of Islam which emanates from the Islamic doctrine or ‘aqeedah, upon which life and actions are both established. This philosophy which is mixing the matter with the spirit, i.e. making man's actions conducted by the aHkam Sharai'ah, constitute the basis of life. While man's actions are material, his observation of his relationship with Allah (swt) when he undertakes the action as haram or halal constitutes the spirit (ruH). This means that the mixing of matter with spirit has taken place. Accordingly, the commands and prohibitions of Allah (swt) regulate the actions of a Muslim. The Muslim's ultimate objective in carrying out his actions in accordance with the commands and prohibitions of Allah (swt) is the attainment of Allah's (swt) pleasure and not benefit. However, the immediate aim of undertaking the action is the sought after value, which differs according to the type of action. The value may be materialistic for the person who engages in commerce or trade to make a profit. So his trade is materialistic action, and he is directed in that by his realisation of his relationship with Allah (swt) through His commands and prohibitions, for the sake of attaining His (swt) pleasure. While the value that he aims to achieve from undertaking the action is the profit, which is a materialistic value.

Dabi'un ruhi na iya zama kamar salla, zakka, azumi ko aikin Hajji. Dabi'un ɗabi'a na iya zama kamar tsayawa kan gaskiya, gaskiya a magana, ko nuna aminci. Dabi'un jin kai na iya zama kamar ceton mai nutsewa a ruwa ko taimakon talakawa. Waɗannan dabi'u mutum yana lura da su yayin aikata aikin domin ya cimma su. Duk da haka, waɗannan dabi'u ba su ne ƙarfin motsawar ayyukan mutum ba, kuma ba su ne manufa ta ƙarshe da yake nufi ba. Su ne dabi'un aikin, waɗanda ke bambanta gwargwadon nau'in aikin.

The value may be spiritual, such as prayer, zakah, fasting or pilgrimage. The value may be moral, such as upholding the truth, being honest, or exhibiting loyalty. The value could be humanitarian, such as rescuing a drowning person or helping the poor. These values are noticed by man when he undertakes the action so that to achieve them. However, these values are not the driving force behind man's actions, nor the ultimate objective he aims at. They are the values of the action which differ according to the type of action.

Farin ciki shi ne samun yardar Allah (swt), ba cika buƙatun mutum ba. Biyan dukkan irin waɗannan buƙatu: buƙatun jiki da sha'awowin ɗabi'a, muhimmin abu ne na kiyaye rayuwar mutum, amma cika su ba ya tabbatar da farin ciki. A takaice, wannan ita ce ra'ayin Musulunci game da rayuwa, kuma wannan ita ce ginshiƙin da aka gina ta a kai. Wannan ra'ayi shi ne tushen wayewar Musulunci (al-Hadarah al-Islamiyyah). A bayyane yake cewa wayewar Musulunci ta saɓa wa wayewar Yamma ta kowace fuska. Abubuwan madaniyya da wayewar Musulunci ta haifa su ma sun saɓa wa abubuwan madaniyya da wayewar Yamma ta haifa. Misali, hoto a kansa abu ne na madaniyya. Wayewar Yamma tana ɗaukar hoton mace tsirara da ke bayyana dukkan kyawunta a matsayin abin madaniyya da ya dace da ra'ayoyinta game da mace a rayuwa. Saboda haka, mutumin Yamma yana ganin hoton a matsayin fasaha da zai yi alfahari da ita, kuma fasaha ce idan ta cika sharuɗɗan fasaha. Duk da haka, wannan abin madaniyya yana saɓa wa wayewar Musulunci da ra'ayoyin Musulunci game da mace, waɗanda ke ɗaukar ta a matsayin daraja da wajibi ne a kare ta. Saboda haka, ya zama dole a hana irin waɗannan hotuna, domin suna tada sha'awar jima'i, wanda ke haifar da rashin kamun kai a cikin al'umma. Haka kuma, idan Musulmi zai gina gida, wani abin madaniyya, dole ne ya yi la'akari da cewa mata da ke cikin gida bai kamata a gan su daga waje ba. Saboda haka, Musulmi yakan gina bango a kewayen gida, amma mutumin Yamma ba ya kula da wannan. Wannan ya shafi dukkan abubuwan madaniyya da wayewar Yamma ta haifa, kamar mutum-mutumi da makamantansu. Haka kuma, idan tufafi ne na kafirai musamman, to Musulmi an hana shi sanya su, saboda suna ɗauke da takamaiman ra'ayi game da rayuwa. Amma idan tufafin suna wasu, kamar idan an saba sanya wasu tufafi saboda buƙata ko adon jiki ba saboda kafircinsu ba, to ana ɗaukarsu a matsayin na madaniyyar gama gari, wadda halal ce Musulmi ya yi amfani da ita.

Happiness is attaining Allah's (swt) pleasure and not the fulfilment of man's needs. Satisfying all such needs: organic needs and instinctual desires, are an essential means to preserve one's life, but happiness is not guaranteed by their fulfilment. In summary, this is the Islamic viewpoint about life, and this is the basis upon which this viewpoint is built. This viewpoint is the basis of the Islamic haDarah. It is obvious that the Islamic haDarah contradicts the Western haDarah in every sense. The madaniyyah objects resulting from haDarah which is specific to the Islamic haDarah contradict the madaniyyah objects which results from the Western haDarah. For example, a photograph by itself is an object of madaniyyah. The Western haDarah considers the photograph of a naked woman that reveals all of her beauties a madaniyyah object consistent with its concepts in life about women. Thus, an individual from the West, views the photograph to be a piece of art which he could take pride in and a piece of art when it accomplishes artistic conditions. However, this object of madaniyyah contradicts with the Islamic haDarah and the Islamic concepts about women, which are considered as an honour that must be protected. Consequently, such photographs are to be prevented, because they provoke the sexual drive which triggers moral laxity in the society. Likewise, if a Muslim was to build a house, another object of madaniyyah, he would have to take into consideration that women inside should not be seen to those outside. Accordingly, the Muslim builds around the house a wall, but the Westerner pays no attention to this. This applies to all objects of madaniyyah which result from the Western haDarah, such as statues and the like. Likewise, if clothes are specific to the unbelievers, the Muslims are then forbidden to wear them because they carry a specific viewpoint about life. However, if the clothes are otherwise, such as if they are used to wearing certain clothes for necessity or adornment and not because of their kufr, then they are considered to be of the general madaniyyah, which is permissible for Muslims to use.

Abubuwan madaniyyah waɗanda ke kasancewa sakamakon ilimi da masana'antu kamar kayan dakin gwaje-gwaje, kayan aikin likitanci da na masana'antu, kayan daki, kafet, da sauransu, duk abubuwa ne na madaniyyah na duniya. Amfani da irin waɗannan abubuwa waɗanda ba sa fitowa daga haDharah kuma ba su da alaƙa da ita, halal ne.

Objects of madaniyyah which are products of science and industry such as laboratory equipment, medical and industrial tools, furniture, carpet, etc. are all universal objects of madaniyyah. The use of such objects which do not result from the haDharah and nor related to it is permissible.

Wata kallon-kallon da aka yi wa Hadarar Yammacin Duniya, wadda ta mamaye duniya a yau, ya nuna mana cewa ba za ta iya tabbatar da natsuwar zuciya ga mutum ba. Akasin haka, Hadarar Yammacin Duniya ita ce sanadin tsananin wahala da azabar da mutum ke fama da ita. Wannan Hadara wadda ta dauki raba addini da al'amuran rayuwa a matsayin tushenta, tana sabawa fitrar mutum, don haka ba ta ba da muhimmanci ga bangaren ruhaniya a cikin al'umma, tana kallon rayuwa a matsayin amfani kawai, kuma tana mai da samun amfani ginshiki na dangantaka tsakanin mutane. Don haka babu makawa tana haifar da wahala da damuwa marar iyaka. Muddin amfani ne tushe, rikici a kansa zai karu ta halitta, kuma dogaro da karfi wajen kafa dangantaka tsakanin mutane zai zama abin da ya dace. Saboda haka, mulkin mallaka ya dace ga masu bin wannan Hadara, tun da amfani shi kadai ya kasance tushen rayuwa, kuma duk wata da'a za ta zama mara tsayuwa. Don haka, yana da dabi'a a guji duk wata kyakkyawar da'a a rayuwa kamar yadda aka yi watsi da dabi'un ruhaniya, a kuma kafa rayuwa bisa gasa, fafatawa, zalunci da mulkin mallaka. Rikicin ruhaniya a cikin mutane, damuwa marar karewa da mugunta da ta yadu a ko'ina a duniya a yau, su ne shaidu bayyanannu kuma masu matsi game da sakamakon wannan Hadarar Yammacin Duniya. Ta mamaye duniya, ta kuma haifar da wadannan manyan sakamako, wanda hakan ya zama babban hatsari ga tafiyar da al'amuran bil'adama yadda ya kamata.

A cursory glance at the Western haDarah that dominates the world today reveals to us that it cannot guarantee tranquillity for man. On the contrary, the Western haDarah is the cause for man's deep-rooted misery and suffering. This haDarah which adopts as its basis the separation of deen from life's affairs is contradictory to man's fiTrah, thus giving no weight to the spiritual aspect in society, and it views life as only benefit and makes the attainment of benefit as the foundation for the relationship between men. Thus it inevitably produces nothing but perpetual misery and anxiety. As long as benefit is the basis, conflict over it will naturally increase and the reliance on force to establish relationships between people will be natural. Thus, colonisation is natural to the followers of this haDarah since benefit alone remains the basis of life, and any morals will be unstable. Hence, it is natural for any good morals to be shunned in life in the same way that the spiritual values were neglected, and life established upon competition, struggle, aggression and colonialism. The spiritual crisis in the people, perpetual anxiety and widespread evil all over the world today serve as glaring and oppressively clear indictments of the results of this Western haDarah. It has dominated the world and has led to such grave results and consequently have constituted a great danger to the normal functioning of humanity.

Binciken wayewar Musulunci (haDarah) wadda ta mamaye duniya daga karni na bakwai Miladiyya har zuwa karshen karni na sha takwas Miladiyya ya nuna cewa ba ta taba samun manufar mulkin mallaka ba. Hakika, mulkin mallaka ba shi da alaka da yanayin Musulunci, domin bai banbance tsakanin Musulmi da sauran al'ummomi ba. Saboda haka ya tabbatar da adalci ga dukkan al'ummomin da suka mika kansu gare shi a tsawon mulkinsa. Wannan kuwa saboda wayewa ce da aka kafa bisa tushen ruhaniya wanda ke cika dukkan dabi'u: na abin duniya, na ruhaniya, na dabi'a, da na jin kai. Akida tana da matsayi mafi girma a rayuwa, wadda aka siffanta ta da cewa tana karkashin umarni da hani na Allah (SWT). Tana ganin farin ciki a matsayin samun yardar Allah (SWT) kadai. Idan wannan wayewar Musulunci ta sake mamaye duniya kamar yadda ta yi a baya, za ta tabbatar da warware rikice-rikicen da duniya ke fuskanta, kuma za ta tabbatar da jin dadin dukkan bil'adama.

A survey of the Islamic haDarah which dominated the world from the seventh century C.E until the end of the eighteenth century C.E reveals that it never had a colonialist policy. Indeed, colonialism is alien to Islam's nature, since it did not differentiate between the Muslims and other peoples. Thus it secured justice for all peoples who submitted to it throughout its reign. This is because it is a haDarah established upon a spiritual basis which fulfils all the values: materialistic, spiritual, moral, and humanitarian. The ’aqeedah is given the utmost importance in life, which is depicted as being governed by the commands and prohibitions of Allah (swt).It views happiness solely as the attainment of Allah's (swt) pleasure. When this Islamic haDarah dominates again, as it did before, it will guarantee resolving the crises confronting the world and secure the welfare of the whole humanity.