Wayewar kai (hadhara) tarin ra'ayoyi ne game da rayuwa.

A civilisation (hadhara) is a collection of concepts about life.

Wayewar kai na iya kasancewa ta ruhi ta addini ta Allah (deeniyya ilahiyya) ko kuma ta mutum ya ƙirƙira (wadh'iyya bashariyya). Wayewar kai ta ruhi ta addini ta Allah tana fitowa daga akida (‘’’aqeedah); kamar wayewar kan Musulunci wadda take fitowa daga akidar Musulunci. Amma dangane da wayewar kai ta mutum ya ƙirƙira, to ko dai tana fitowa daga akida, kamar wayewar kan Jari-hujja ta Yammacin Duniya wadda tarin ra'ayoyi ne game da rayuwa da suke fitowa daga akidar raba addini da rayuwa. Ko kuma ba ta fitowa daga akida, kamar wayewar kan Shinto, Girka, Babila da Assuriyawa. Wannan wayewar kai tarin ra'ayoyi ne da wata al'umma ko rukunin al'ummomi suka yarda a kansu, don haka wayewar kai ce ta ƙabila (sh'abiyya) ko ta mutum ya ƙirƙira.

Civilisation could be a spiritual divine one (deeniyya ilahiyya) or man-made (wadh'iyya bashariyya). The spiritual divine civilisation emanates from a doctrine (‘’’aqeedah); like the Islamic civilisation that emanates from the Islamic ‘’aqeedah. As for the man-made civilisation, either it emanates from a doctrine like the Capitalist Western civilisation that is a collection of concepts about life emanating from the doctrine of separating religion from life. Or it does not emanate from a doctrine like the Shinto, Greek, Babylonian and Assyrian civilisations. This civilisation is a collection of concepts that a people or a group of peoples agreed upon so it is a national (sh'abiyya) or man-made civilisation.

Bugu da kari, wasu mutane ko al'ummomi na iya samun addini (deen) da akida duk iyakar ta, amma wannan addinin ba shi da tunani game da rayuwa kamar yadda Kiristanci da Buddha suke da shi. Saboda haka mutane sukan yarda kan tunani game da rayuwa wanda ya kebanta da su, wadannan tunane-tunane kuma suke samar da wayewarsu ba tare da wata alaka da addininsu ba, domin ba ya samo asali daga gare shi. Don haka wayewarsu ba ta Ubangiji ba ce duk da cewa suna da addini. Saboda haka, yana yiwuwa al'ummomi daban-daban su hade cikin wayewa guda, duk da bambancin addinansu, kamar Jafanawa, Hindu, Sikh da Faransawa; addinansu daban-daban ne amma wayewarsu daya ce, wato Jari-hujja (Capitalism).

In addition, a people or peoples could have a religion (deen) and a doctrine whatsoever, but this religion has no concepts about life like Christianity and Buddhism. So people agree on concepts about life specific to them, where these concepts form their civilisation without this having any relationship with their religion, because it does not emanate from it. So their civilisation is not divine despite the fact that they have a religion. Hence, it is possible for various peoples to associate in one civilisation, despite the difference of their religions like the Japanese, Hindus and Sikhs and French; their religions are different but their civilisation is one, namely Capitalism.

Abubuwan zahiri da ake amfani da su a harkokin rayuwa ba sa cikin wayewa (hadara), ko da yake wani lokaci sukan samo asali daga gare ta. Babu wata matsala wajen amfani da kalmar fasaha 'madaniyya' ga waɗannan abubuwa na zahiri, domin a bambance su da tarin ra'ayoyi da muka yi amfani da kalmar 'hadhara' (wayewa) a kansu. Idan waɗannan abubuwa na zahiri sun samo asali ne daga wata takamaiman wayewa, kamar mutum-mutumi, to suna cikin takamaiman madaniyya. Amma idan sun samo asali ne daga kimiyya da masana'antu, to suna cikin madaniyya ta duniya, kamar talabijin, roket, jirgin sama, penicillin da sauransu. Don haka madaniyya na iya zama ta takamaiman al'umma, kuma tana iya zama ta duniya baki ɗaya. Wannan kuwa ya sha bamban da wayewa, wadda ba ta iya zama face ta takamaiman al'umma. Ma'anar takamaimai (khususiyya) tana da alaƙa da karɓar mu. Saboda haka, abin da yake na takamaiman al'umma ba a halatta mana mu karɓe shi daga wasu ba, yayin da abin da yake na duniya baki ɗaya kuwa an halatta mana mu karɓe shi.

Material objects that are used in life's affairs are not part of civilisation even though they sometimes result from it. There is no objection to give the technical term of 'madaniyya' for these tangible material objects so as to distinguish them from the collection of concepts for which we used the term 'hadhara' (civilisation). If these material objects resulted from a specific civilisation like statues then they are part of specific madaniyya. However, if they resulted from science and industry, then they are of universal madaniyya, like the television, rockets, planes, penicillin etc. Thus madaniyya can be specific and it can be universal. This is contrary to civilisation that cannot be but specific. The meaning of specificity (khususiyya) is related to our adoption. So what is specific is not permitted for us to adopt from others, whereas what is universal is permitted for us to adopt.

Dole ne a kiyaye bambancin tsakanin hadhara (wayewa) da madaniyya a kowane lokaci, kamar yadda ya zama wajibi a kiyaye bambancin tsakanin abubuwan zahiri da suka samo asali daga hadhara da abubuwan zahiri da suka samo asali daga kimiyya da masana'antu. Wannan kuwa domin a kiyaye, yayin karbar madaniyya, bambancin tsakanin abubuwanta, da bambancin tsakaninta da hadhara. Babu wata matsala wajen karbar madaniyyar Yamma da ta samo asali daga kimiyya da masana'antu. Amma madaniyyar Yamma da ta samo asali daga wayewar Yamma, ba a halatta a karbe ta ta kowace hanya ba, saboda sabanin ta da wayewar Musulunci a tushen da aka gina ta a kansa, wato akida. Akidarmu ta bambanta da akidarsu, wadda aka gina a kan mafita ta sulhu da raba addini da rayuwa; a bayanin rayuwar duniya, ko ma'aunin ayyuka, wanda shi ne halal da haram a gare mu, shi kuma amfani a gare su; da kuma ma'anar farin ciki, wanda shi ne natsuwa ta dindindin, wanda a gare mu shi ne samun yardar Allah, a gare su kuma jin dadin jiki.

The distinction between civilisation (hadhara) and madaniyya must be observed at all times, just as it is imperative to observe the distinction between the material objects derived from civilisation and the material objects derived from science and industry. That is in order to observe, when adopting madaniyya, the distinction between its objects, and the distinction between it and civilisation. There is no objection to adopting Western madaniyya derived from science and industry. As for Western madaniyya derived from Western civilisation, it is not permitted to adopt it in any case whatsoever due to its contradiction with the Islamic civilisation in the basis upon which it is built namely the doctrine (‘aqeedah). Our ‘aqeedah is different from their doctrine that is built upon the compromise solution and separating religion from life; in the depiction of worldly life or the criterion for actions; which is the halal and haram for us, and benefit for them; and in the meaning of happiness which is permanent tranquillity, which is - for us - attaining the pleasure of Allah, and for them the bodily pleasures.

Domin mu san sosai abin da muke karɓa daga wasu da abin da muke barin wa, ya zama wajibi mu bambanta tsakanin wayewa (hadara) da madaniyya, kuma ya zama wajibi mu bambanta tsakanin madaniyyar da ta samo asali daga tunanin wayewa da madaniyyar da ta samo asali daga ilimomi tsantsa da masana'antu.

In order that we become fully aware of what we adopt from others and what we leave, it is necessary to distinguish between civilisation and madaniyya, and it is necessary to distinguish between madaniyya resulting from civilisational concepts and madaniyya resulting from pure sciences and industry.

Idan aka ce: Me ya sa kuka karɓi kalmar ƙwararru 'hadhara' don ra'ayoyi (concepts), kuma kalmar 'madaniyya' don abubuwan zahiri (material forms), maimakon akasin haka? Hadhara a harshe, ita ce zama a yankin wayewa (kamar garuruwa), yayin da 'al-hadhir' shi ne wanda yake na garuruwa da ƙauyuka. Al-Qatami ya ce: 'Wanda ya yarda da zama a garuruwa. Waɗanne mazan Balarabe za su ganmu?' Shi kuwa 'madana' a wurin yana nufin zama a cikinsa, 'madina' kuma yana nufin isa zuwa gari (madinah), don haka ma'anonin biyu suna kusa da juna. Ana amsa wannan (tambayar da mutum ya yi wa kansa) da cewa: ana amfani da hadhara a harshe don ma'anonin da suka shafi tunani, don haka ya fi kusa da amfani da ita ga ra'ayoyi. An faɗa a cikin 'Al-Qamus': "Hadhura kamar nadusa take, wato mutum mai fasaha a magana (bayan) da fahimta (fiqh)." A cikin Al-Lisan kuwa, ana cewa: "mutum 'hadhr' yana nufin mai fasaha a magana, kuma mutum 'hadhir' idan ya kawo wani abu mai kyau." Haka kuma ya zo a cikin 'Al-Lisan': "Kuma a cikin hadisi: 'Ku faɗi abin da yahdhurukum', wato abin da yake a gabanku kuma yake wanzuwa a cikinku, kada ku ɗora wa kanku wani abu daban." Don haka hadhara ta fi kusa, ta fi dacewa, kuma ta fi dacewa da tattara ra'ayoyi fiye da amfani da madaniyya, madaniyya kuma ta fi kusa da amfani da ita ga abubuwan zahiri. An ce babu jayayya a cikin ƙa'idar ƙwararru (istilah), abin da yake muhimmi shi ne bambance tsakanin ra'ayoyi da abubuwan zahiri da aka samo daga gare su, da abubuwan zahiri da aka samo daga ilimomin tsantsa, da ƙirƙire-ƙirƙire da masana'antu. Na farko an ƙi shi kuma ba a halatta a karɓe shi ba, yayin da na biyu kuma an halatta a karɓe shi.

If it is said: Why did you adopt the technical term 'hadhara' for concepts and the term 'madaniyya' for material forms instead of the reverse? Hadhara in language, is residence in a civilised region (like towns), while 'al-hadhir' is the one who is of towns and villages. Al- Qatami said: 'Whoever is pleased with residing in towns. Which Bedouin men will see us?' While 'madana' in the place means to reside therein, and 'madina' means also to arrive to the town (madinah), so the two meanings are close to each other. It is said in response to this (self-directed) question: hadhara is used in the language for meanings related to thoughts, so it is closer to use it for concepts. It was said in 'Al-Qamus': "Hadhura is like nadusa which is the man of eloquence. (bayan) and understanding (fiqh)." In Al- Lisan, it is said: "a man 'hadhr' to mean eloquent, and a man 'hadhir' if he brought something good." It also came in 'Al-Lisan': "And in the hadith: 'Say that which yahdhurukum' i.e. that which is present and existing in you, and do not burden yourselves with something else." So hadhara is closer, more consistent and appropriate to use for the collection of concepts than using madaniyya, and madaniyya is closer to be used in material objects. It has been said that there is no contest in technical terminology (istilah), and what is important is distinguishing between concepts and material objects derived thereof, and material objects derived from them and material objects derived from pure sciences, inventions and industry. The first is rejected and it is not permitted to take them, while it is permitted to take the second.

Mun ce hadhara tarin tunani ne game da rayuwa, kuma ko dai ta ilahiyya ce ta ruhaniya (deeniyya) ko kuma ta mutum ta kafa ta. Misalin hadhara ta ruhaniya ta ilahi shi ne hadhar Musulunci, sannan misalin ta mutum ta kafa ita ce hadhar Indiya da hadhar Yamma. Wanzuwar wadannan hadhoshi abu ne tabbatacce kuma gaskiya ce da ba a iya musanta ta, haka nan bambancin da ke tsakanin su, har ta kai ba wanda zai musanta shi sai maƙaryaci. Asalin hadhara ta ilahi, a cewar mabiyanta, wahayi ne; asalin hadhara ta mutum kuwa, mutanen da suka yi yarjejeniya a kanta ne. Wannan kadai ya isa ya zama abin bambancewa da banbanci. Ko da an ga wani nau'i na haduwa a wasu daga cikin tunanin, wannan ba yarjejeniya ba ce ko abu na bai-daya ba. Wannan saboda hadhara, idan aka karbe ta, sai a karbe ta tare da tushen da ta samo asali daga gare shi ko kuma tushen da aka gina ta a kansa. Don haka idan tushen hadhoshi biyu ya bambanta, yarjejeniyar wasu tunaninsu, ko kasancewar kamanni tsakanin wasu tunaninsu game da rayuwa, ba ta cancanci a kula da ita ba. Wannan saboda tunani reshe ne daga tushensa (asl), kuma ba a iya karbar sa sai tare da tushensa. Duka hadhar Musulunci da hadhar Yamma suna halatta cin kifi, sanya ulu, mallakar dukiya ta kashin kai, wakilcin mace, lissafin shugaba da shan magani. Amma wadannan da makamantansu ba a dauke su a matsayin na hadhar Musulunci sai an karbe su bisa tushen cewa wahayi ne daga Allah zuwa ga Muhammadﷺ, watau bisa cewa Shari'a ne, alhali kuma ana karbe su a cikin hadhar Jari-hujja bisa tushen cewa maslaha ce ko kuma gyara ne da hankali ya yi musu. Idan Musulmi ya karbe su bisa tushen maslaharsu ko gyaran hankali, ba a dauke shi da karbar daga Musulunci ba.

We have said that the civilisation (hadhara) is a collection of concepts about life, and that either it is a spiritual divine one (deeniyya) or man- made. An example of the spiritual divine civilisation is the Islamic civilisation, and an example of the man-made are the Indian civilisation and Western civilisation. The existence of these civilisations is a definite matter and an incontestable established fact. Likewise is the difference between them, such that none but the liar can deny it. The source of the divine civilisation, according to its people, is revelation; the source of the man-made civilisation is the people who agreed on it. This alone suffices is enough for distinction and difference. Even if there appears a type of meeting in some of the concepts, this is not an agreement or a common matter. This is because civilisation, when it is adopted, must be adopted together with the basis from which it emanated or the basis it is built upon. So if the basis between two civilisations is different, the agreement between some of their concepts, or the existence of similarity between some of their concepts about life, is worth no attention. This is because the concept is a branch from its basis (asl), and it cannot be adopted except with its basis. Both the Islamic civilisation and the Western civilisation allow eating fish, wearing wool, private property, delegating the woman, accounting the ruler and taking medicine. However, these and their like are not considered of the Islamic civilisation unless they are adopted based upon being revelation from Allah to Muhammad
i.e. upon their being Shar'a, whereas they are adopted in the Capitalist civilisation based upon their being of interest (maslaha) or their being ameliorated by their minds. If the Muslim adopts them based upon their interest (maslaha)or the rational amelioration, it is not considered adopting from Islam.

Bambancin da ke tsakanin wayewar kai na gaskiya ne wanda babu yadda za a yi a musanta shi. Abin da ya shafe mu shi ne bambancin da ke tsakanin wayewar kan Musulunci da sauran wayewa, musamman wayewar kan Yammacin duniya, da abin da ya samo asali daga wannan bambanci ko kuma aka gina a kansa, kamar batutuwan tattaunawa (al-hiwar), rikici (as-sira'a), yiwuwar kafa wayewar kai guda ɗaya ta duniya, nau'o'i da irin rikici, shin rikicin zai ƙare, zai ɓuya, ko kuwa wayewar kai ɗaya za ta yi nasara a kan sauran? Menene ake nufi da tattaunawar addini tsakanin addinai a fahimtar waɗanda ke kira zuwa gare ta, kuma menene matsayin da ya dace a kanta? Menene bambancin da ke tsakanin addinai da wayewar kai, da sauransu?

The difference between civilisations is a matter of fact without any possibility to deny it. What concerns us is the difference between the Islamic civilisation and others, in particular the Western civilisation, and what results from this difference or is built upon it, such as the issues of dialogue (al-hiwar), the clash (as-sira'a), the possibility of founding one universal civilisation, the forms and types of clash and will the clash cease, hide or will there be a victory for one civilisation over others? What is meant by religious dialogue between religions in view of those who call for it, and what is the correct position regarding it? What is the difference between religions and civilisations etc?

Addinai iri biyu ne: Akwai addini wanda daga cikinsa wayewar kai (civilisation) ke fitowa, wato yana da tarin ra'ayoyi game da rayuwa, kamar addinin Musulunci. Akwai kuma addini wanda ba a samun wayewar kai daga cikinsa, kuma babu tarin ra'ayoyi a cikinsa, kamar addinin Kiristanci. Ko da yake yana da ka'idoji irin su 'Kada ka yi sata, kada ka yi zina', amma babu tarin ra'ayoyi da ke rufe dukkan fannonin rayuwa a cikinsa. Saboda haka, addinin Kiristanci misali ne mai dacewa na addini wanda daga cikinsa ba a samun wayewar kai.

Religions are of two types: A deen (religion) from which a civilisation emerges i.e. it has a collection of concepts about life, like the Islamic deen, and a religion from which no civilisation emerges - and there is no collection of concepts therein - like the Christian religion. Though it has ideals like 'Do not steal and do not commit zina', however, it has no collection of concepts covering all aspects of life. Hence, the Christian religion is an appropriate example of a religion from which no civilisation emanates.

Wayewar Jari-hujjan (Capitalism) ba ta samo asali daga addinin Kiristanci ba; ko da yake ta bullo a ƙasashen da yawancin al'ummarsu Kiristoci ne. Saboda haka, tattaunawa ko rikici ko haɗin kai tsakanin Musulunci da Kiristanci ya bambanta da tattaunawa ko rikicin da ke tsakaninsa da wayewar Jari-hujja.

The Capitalist civilisation does not emanate from the Christian religion; even if it came about in countries where the majority of their populations are Christians. So the dialogue or clash or partnership between Islam and Christianity differs from the dialogue or clash between it and the Capitalist civilisation.