Ukivutiwa na mafanikio ya sayansi katika karne ya 18 na 19, Wamagharibi wengi walidhani kwamba dini ilikuwa imemaliza kabisa umuhimu wake na kwamba ilijisalimisha kwa sayansi mara moja kwa wote. Karibu wanasaikolojia na wanasosholojia mashuhuri wa Magharibi wote walieleza mawazo yao kwa namna kama hiyo. Kwa mfano, Freud, mwanasaikolojia maarufu, akionyesha kutokuwa na maana kwa utetezi wowote wa yale ambayo dini ilisimamia katika zama za kisasa, anasema kwamba maisha ya binadamu hupitia hatua tatu tofauti za kisaikolojia: ushirikina, dini na sayansi. Sasa kwa kuwa ni zama za sayansi, dini yote ilikuwa imepitwa na wakati.

Dazzled by the achievements of science during the 18th and 19th centuries many Westerners thought that religion had exhausted all its usefulness and surrendered to science once for all. Almost all the eminent western psychologists and sociologists expressed themselves in similar terms. Thus Freud the renowned psychologist, for instance, showing the futility of any advocacy for what religion stood for in modem time says that the human life passes through three distinct psychological phases: superstition, religion and science. Now being the era of science all religion was out of date.

Kama tulivyokwisha eleza katika utangulizi, kulikuwepo na sababu fulani zilizowafanya wanasayansi wa Ulaya kuchukua mtazamo wa maisha unaopingana na dini, na unaotokana na chuki dhidi yake. Ilikuwa ni kutokana na mabishano makubwa yaliyokuwa yakiendelea huko kati ya wanasayansi na kanisa la Kikristo, yaliyowafanya kufikiri, kwa haki bila shaka, kwamba chochote ambacho kanisa kiliwakilisha kilikuwa cha kurudi nyuma, cha kuporomoka, cha nyuma na cha ushirikina, na kwamba hivyo ni lazima kiachie nafasi yake kwa sayansi ili kuiwezesha jamii ya binadamu kusonga mbele katika njia ya ustaarabu.

As we have already explained in the preface there were certain causes which led the men of science in Europe to adopt a view of life antagonistic to religion, and based on its hatred. It was due to the great controversy that raged there between men of science and the Christian church which made them think-quite justifiably of course-that whatever the church stood for was reactionary, retrogressive, backward and superstitious, and that therefore it must of necessity vacate its seat for science so as to enable humanity to move ahead on the path of civilization.

Bila kuthamini tofauti zilizopo kati ya hali maalum za maisha huko Ulaya wakati wa mgogoro huu wa kusikitisha na zile za Mashariki yao wenyewe ya Kiislamu, watu waliopinga mila zao takatifu walizorithishwa na vizazi vilivyopita walidai zifutwe kabisa. Kisha ikaja maambukizi ya kuiga yaliyowasumbua watu wa Mashariki ya Kiislamu iliyotawaliwa, na kuwafanya wajinga miongoni mwao kudhani kwamba njia pekee ya kuendelea ni ile iliyofuatwa na mataifa makuu ya Ulaya, nao wanapaswa kuiacha dini yao kama Ulaya ilivyokwisha fanya, la sivyo waliogopa kwamba wangenaswa katika shimo la umwinyi wa kurudi nyuma, kudorora na unafiki.

Without appreciating the difference between the peculiar conditions of life obtaining in Europe at the time of this unhappy conflict and these in their own Islamic orient, people opposed to their sacred traditions handed down to them from past generations demanded their outright abolition. Then came the contagion of imitation which plagued the dominated Islamic orient and led the naive among its people to fancy that the only way to progress was that followed by the dominant nations of Europe, and they have to discard their religion just as Europe had already done failing which they feared that they would be trapped in an abyss of reactionarism, backwardness and humbug.

Lakini watu kama hao walisahau kwamba hata magharibi si wasomi wote mashuhuri walikuwa wapinzani wa dini, wala kazi zao hazionyeshi chochote cha aina hiyo. Kwa upande mwingine, tunawakuta miongoni mwao wasomi wenye sifa kubwa, ambao, wakiwa wameachana na umaada wa Ulaya isiyoamini Mungu, walifikia hitimisho kwamba dini ni hitaji la kisaikolojia pamoja na la kiakili kwa binadamu.

But such people overlooked the fact that even in the west not all the outstanding scholars were antagonistic towards religion, nor do their works exhibit anything of this sort. On the other hand, we find some intellectuals among them of great eminence, who, freed of the materialism of the Godless Europe, were driven to the conclusion that religion is a psychological as well as an intellectual necessity for mankind.

Mtu mashuhuri zaidi miongoni mwao ni mwanaastronomia James Jeans, ambaye alianza safari yake ya kiakili akiwa mtu asiyeamini Mungu na mwenye shaka, lakini hatimaye uchunguzi wake wa kisayansi ukamwongoza kwenye hitimisho kwamba matatizo makubwa zaidi ya sayansi hayawezi kutatuliwa bila kuamini Mungu. Mwanasosholojia maarufu, Jeans Bridge, alienda mbali hadi akaisifu Uislamu kwa kufanikiwa kuunganisha mambo ya kidunia na ya kiroho kuwa mfumo wa fikra wenye upatano uliochanganyika na kanuni ya vitendo ya maisha. Mwandishi mashuhuri wa Kiingereza, Somerset Maugham, alijumuisha mtazamo mzima wa Ulaya ya kisasa kuhusu dini alipoeleza kwamba Ulaya katika zama hizi za sasa imegundua mungu mpya, sayansi, na kuachana na yule wa zamani.

The most noted figure among them is the astronomer, James Jeans who started his intellectual career as a Godless skeptic but was led finally by his scientific exploration to the conclusion that the greatest problems of science could not be resolved without believing ...God. The famous sociologist, Jeans Bridge went so far as to eulogize Islam for achieving a successful amalgam of the temporal with the spiritual into a harmonious system of thought blent with a practical code of life. The well-known English writer, Somerset Maugham epitomized the whole attitude of modem Europe towards religion when he remarked that Europe had in the present era discovered a new god-science, discarding the older one.

Hata hivyo, mungu wa sayansi amegeuka kuwa mwenye mabadiliko makubwa sana, anayebadilika daima na kuhama msimamo mara kwa mara. Leo anathibitisha kama ukweli na hakika kile alichokikataa jana kuwa cha uongo na batili, na kinyume chake. Matokeo yake, tunawaona "waabudu" wake wamehukumiwa kuishi katika hali ya kutotulia na wasiwasi wa kudumu. Kwani wataweza vipi kupata utulivu na amani ya moyo chini ya mungu mwenye mabadiliko ya ghafla kama huyo? Kwamba kutotulia huku kwa kudumu kunakoukumba Magharibi ya kisasa ni jambo la kweli, linathibitishwa na idadi kubwa ya matatizo ya kisaikolojia na ya kiakili yanayoenea sana katika jamii ya Magharibi ya leo.

The god of science has, however, turned out to be extremely fickle, ever changing and constantly shifting positions, upholding today as a fact and reality what it rejected yesterday as false and spurious and vice versa, with the result that we see its "worshippers" doomed to a fate of perpetual restlessness and anxiety, for how can they find rest and peace of mind under such a capricious god? That this constant restlessness with which the modern west is afflicted is a fact, is borne out by the large number of psychological and nervous disorders that are so common in the western community of today.

Jambo jingine linalotokana na kuabudiwa huku kwa sayansi ya kisasa ni kwamba ulimwengu tunamoishi hauna maana wala kusudi lolote, hauna mpangilio wa juu wala nguvu ya kuuongoza, na mapambano endelevu baina ya nguvu zinazopingana yanaendelea daima. Kutokana na hali hiyo, kila kitu duniani hupitia mabadiliko; mifumo ya kiuchumi na kisiasa hubadilika; uhusiano baina ya serikali na watu hubadilika; hata "ukweli" wa kisayansi nao hubadilika. Mtu anaweza kutarajia nini isipokuwa taabu na kutotulia daima, katika ulimwengu wenye mazingira haya ya huzuni, ambamo hakuna Nguvu ya Juu ambayo angeweza kumgeukia kwa msaada, nguvu na faraja katika mapambano haya makatili ya maisha?

A still another result of this deification of modern science is that the world we live in is devoid of all meaning and purpose with no higher order or power to guide it, with a persistent struggle ever going on between opposing forces. As a result, everything in this world suffers change; economic and political systems change; relations between state and individuals alter; even scientific "Facts" do change. What can man expect save misery and perpetual restlessness in a world with such a somber setting where no Higher Power exists whom he should turn to for support, strength and comfort in this ruthless struggle of life.

Ni dini pekee, na dini pekee, inayoweza kurejesha amani na utulivu kwa ulimwengu wa wanadamu. Dini huingiza ndani ya mwanadamu upendo wa wema na ujasiri wa kusimama kidete dhidi ya nguvu za uovu na udhalimu, kama sharti la lazima la kupata radhi za Mungu na kufanya mapenzi Yake yatawale duniani hiki, huku ukisubiri kwa subira malipo Yake Akhera.

It is religion and religion alone that can restore to the world of humanity peace and tranquility. It instills in man love for goodness and courage to stand up to the forces of evil and tyranny as a necessary condition of obtaining God's pleasure and to make His will predominant on this earth awaiting with patience His reward in the Hereafter.

Je, binadamu hawahitaji kweli amani, utulivu, faraja, kwa neno moja, dini?

Doesn't mankind really need peace, tranquility, comfort, in a word, religion?

Je, mwanadamu atakuwa nini kama si imani na kuamini uhai wa milele Akhera? Katika muktadha huu, maisha ya mwanadamu duniani yanachukua vipimo vipya, yakifungua upeo wa juu zaidi wa maendeleo mbele yake. Bila imani hiyo, mwanadamu hukandamizwa bila kuepukika na hisia chungu ya kutokuwa na maana, kwani hilo linamaanisha kufupishwa kwa kweli kwa muda wote wa maisha ya mwanadamu, na kumgeuza kuwa kichezeo tu mikononi mwa matamanio na mapenzi yake ya kupindukia, ambayo humfundisha jambo moja tu: kujipatia raha ya juu kabisa inayowezekana wakati wa ukaaji huu mfupi duniani.

What will become of man but for faith and belief in an eternal life in the Hereafter? In this context man's life upon earth assumes new dimensions opening far higher horizons of progress before him in the absence of which he is inevitably oppressed by a torturous sense of nothingness, as it means a virtual cutting short of man's total life-span, making him a mere plaything in the hands of his whims and caprices which teach him nothing but to derive the maximum possible amount of pleasure during this short sojourn upon earth.

Kisha, kwa kuwa hakuna tena Nguvu ya Juu ya kuweka mipaka kwa matamanio ya watu, hufuata ushindani wa kinyang'anyiro, vita vikali, na migogoro juu ya kumiliki faida za kimali. Kila mmoja wao, akiwa amepofushwa na tamaa na shahawa, anataka kupata kila kitu anachoweza kukinyakua katika muda mfupi kabisa iwezekanavyo.

Mutual rivalries, savage battles and conflicts over the possession of material gains follow, as now there is no Higher Power to lay checks on men's desires. So, blinded by his greed and lust, each one of them wants to gain whatever he can lay his hands on in the shortest possible time.

Hivyo ndivyo mwanadamu anavyoshushwa hadi ngazi za chini za hisia na fikra. Mawazo yake yanazama chini, na vivyo hivyo malengo yake na njia za kuyafikia. Yote haya yanatiwa alama ya unyonge na ufinyu. Wanadamu wamehukumiwa kuishi maisha ya milele ya vita vya kikatili vya ndani kwa ndani, vinavyozuia kabisa kupaa hadi malengo ya juu na tukufu zaidi maishani. Katika dunia ya namna hii hakuna nafasi ya mapenzi wala huruma, kwa kuwa watu wamezama kabisa katika starehe zao za kimwili. Wanaongozwa na tamaa zao za upofu. Je, katika mazingira kama haya, wataweza vipi kuwa na matarajio makuu, au hata kuthamini hisia halisi za kibinadamu?

Thus man is degraded to lower planes of feeling and thought. His imagination sinks low and so do his ideals and the means to achieve them. They are all marked with abjectness. Mankind is doomed to a perpetual life of hideous internecine wars that scarcely permit it to soar to higher and nobler ends in life. In such a world there is no room for love or sympathy as men are wholly obsessed with their carnal pleasures. They are led by their blind passions. How can they in such a context have lofty aspirations or even appreciate genuine human feelings?

Watu katika dunia ya namna hii hakika hupata faida fulani za kimali. Lakini faida hizo zina maana gani wakati wanadamu wenzao wanagombania kila mara, kila mmoja tayari kumkata koo ndugu yake endapo ataona inafaa kwa ustawi wake wa kimali? Umaterialism huharibu maisha kiasi kwamba hata mafanikio ya kimali ya mwanadamu hufanywa kuwa hayana faida wala maana. Watu wanatumwa na tamaa, matamanio ya kimwili na uchoyo. Hamu zisizo na akili ndizo pekee zinazowatawala. Hawana udhibiti wowote juu ya maovu haya. Wala hawawezi kamwe kutumaini kujikomboa kutoka katika minyororo yake.

Men in such a world no doubt gain some material profits. But of what use are these when fellowmen are constantly wrangling over them, each ready to cut his brothers throat should he find it opportune for his own material welfare. Materialism spoils life so much that even man's material achievements are rendered useless and senseless. Men are enslaved by greed, lust and avarice. Blind appetites alone govern them. They have no control whatsoever over these vices. Nor can they ever hope to extricate themselves from their trammels.

Vivyo hivyo, mataifa nayo, kwa sababu zinazofanana, hujikuta yamenaswa katika vita vya uharibifu vinavyoharibu kila maelewano katika maisha. Na sayansi, pamoja na silaha zake zote za kutisha, hutumiwa kwa ajili ya kuangamiza jamii ya binadamu na kuifuta kabisa, badala ya kuitumikia binadamu na kuchangia ustawi wake.

Similarly, the nations too, due to similar causes, get entangled in devastating wars which spoil all harmony in life. And science with all its dreadful weapons is employed for the extermination of the human race and its obliteration rather than make it serve man and contribute towards his well-being.

Katika muktadha huu, dini maana yake ni kupanua upeo wa akili ya binadamu, kwa kuwa maisha hayakomei katika dunia hii peke yake bali yanaendelea hata zaidi yake, hadi milele. Hili huangaza matumaini moyoni mwa mwanadamu na kumhimiza kupigana kwa uthabiti dhidi ya uovu na dhulma. Dini inafundisha upendo, huruma na udugu wa kibinadamu wote, na hivyo ndiyo njia pekee ya amani, ustawi na maendeleo, jambo ambalo lenyewe ni sababu tosha ya kuendelea kuishikilia. Dini humwandaa mwanadamu kwa njia bora kabisa kwa mapambano magumu ya maisha.

Viewed in this context religion means broadening the mental horizon of mankind, for life is not confined to this world alone but continues even beyond it-up to eternity. This brightens hope in man's heart and encourages him to fight steadfastly against evil and oppression. Religion teaches love, sympathy and universal brotherhood and is thus the only way to peace, prosperity and progress which is in itself a sufficient reason for its retention. It equips man in the best possible way for the hard struggle of life.

Zaidi ya hayo, ni imani peke yake, na imani pekee, inayoweza kumtia mtu moyo wa kujivuka nafsi yake na kuvumilia mateso kwa ajili ya malengo matukufu na adhimu. Imani inapoondolewa kwake, hubaki hana kitu kingine cha kumtazamia au kuweka matumaini yake nje ya nafsi yake mwenyewe. Papo hapo hugeuka kuwa mnyama wa porini. Wanaume wengi wameanguka wakipigania sababu tukufu ya ukweli, wakitumia maisha yao yote katika mapambano hayo, lakini bila kupata chochote kwa maana ya kimali ya neno hilo.

Furthermore, it is faith and faith alone that can inspire man to rise above his self and suffer for noble and lofty ideals. Once it is taken away from him he is left with nothing else to look up or pin his hopes to outside his own self. He changes into a brute immediately. Many a man fell fighting in the noble cause of truth spending the whole of their lives in the struggle yet achieving nothing in the materialistic sense of the word.

Ni nini kiliwahamasisha roho hizi tukufu kushiriki katika vita ambavyo havikuwaletea malipo yoyote ya kimali, na vilivyowasababishia kupoteza hata kidogo walichokuwa nacho?

What inspired these noble souls to engage in a battle that brought them no material rewards, hat caused them rather lose whatever little they happened to possess?

Bila shaka, lilikuwa mojawapo ya miujiza mingi ya Imani, kwa kuwa, kadiri inavyohusu nia za ubinafsi, yaani tamaa, uchoyo, matamanio ya mwili n.k., hizi haziwezi kamwe kumfanya mtu afikie kitu chochote kizuri kweli, tukufu au cha thamani ya kudumu. Ndiyo maana ushindi wa kimali unaopatikana kwa tamaa ya kibinafsi ni wa muda mfupi na wa kupita, kwa kuwa hamasa ya faida ya papo hapo haiwezi kumpa mtu tabia njema, wala kumpa ujasiri wa kusimama imara, akistahimili kwa subira na kwa muda mrefu kwa ajili ya lengo jema kweli na lenye hadhi kubwa.

Undoubtedly, it was one of the many miracles of the Faith, for, so far as selfish motives viz. avarice, greed, lust etc. are concerned, these can never make man achieve anything really good, noble or of a permanent value. This is why the material triumphs won by selfish avarice are so short-lived and temporary as the incentive for immediate gain cannot equip man with character, nor can it give him the courage to stand fast suffering patiently and for long for a truly noble and lofty cause.

Kuna baadhi ya watu wanaojiita "wanamageuzi" ambao hupata msukumo kutokana na chuki badala ya upendo. Hiki ndicho chanzo cha msukumo wao, ambacho wanadai kinawapa ujasiri wa kuvumilia taabu kwa ajili ya lengo lao kwa subira. Chuki wanayoitunza inaweza kuwa ya kibinafsi, au inaweza kuibuka miongoni mwa kundi fulani la watu na kuelekezwa dhidi ya binadamu kwa ujumla au kizazi walichozaliwa humo. Watu wenye chuki ya namna hii wanaweza kufikia baadhi ya malengo yao kwa njia ya "mageuzi". Chuki yao pamoja na tabia zao za moto na za ukatili za asili inaweza pia kuwadumisha na kuongeza "ari" yao, hadi wakubali kwa hiari kuteseka kwa ajili ya msimamo wao. Lakini fundisho lililojengwa juu ya uovu badala ya upendo haliwezi kamwe kumpeleka mwanadamu kwenye jambo jema. Wanaweza kuondoa baadhi ya maovu na kumaliza hali iliyopo ya dhulma, lakini hawatoi tiba ya kweli kwa maradhi haya ya binadamu. Falsafa ya maisha iliyojengwa juu ya chuki na uovu, kwa hakika, mapema au baadaye itaharibika na kuzaa uovu na dhulma nyingi zaidi kuliko zile ilizodai awali kuziondoa na kuzitibu.

There are in fact some so-called "reformers" who seek inspiration from hatred rather than love. This is the headspring of their inspiration, which they say gives them the courage to bear hardships for their cause with patience. The hatred they cherish may be personal in character or it may spring among a class of people and be directed against mankind in general or the generation they may have happened to be born in. Such rancorinspired people may realize some of their ends by way of "reformation”. Their rancor coupled with their fiery and innate cruel natures may as well sustain them and boost their "morale" to willingly suffer privation for the sake of the cause they stand for, but a doctrine based on malevolence rather than love can never lead humanity to anything good. They may remove certain evils and put an end to the existing state of injustice but offer no sound remedy for these ailments of mankind. Based on hatred and malevolence, such a philosophy of life is bound sooner or later to degenerate and create far more evil and injustice than that it had originally professed and sought to cure.

Kwa upande mwingine, itikadi ambayo haielekezi malengo yake kwenye faida za papo hapo za dunia hii, wala haipati msukumo kutokana na uovu, bali huwajengea watu hisia tukufu za upendo, undugu na nia ya kutoa maisha yao kwa ajili ya kuwahudumia wenzao, ndiyo pekee inayoweza kumhakikishia mwanadamu thawabu ya kudumu inayostahili kupigiwa mbio, na kutengeneza njia ya maendeleo na ustawi wake wa baadaye. Kiini cha itikadi kama hiyo ni imani kwa Mungu na kumpenda Yeye, pamoja na mwenendo mwema wa maisha unaofuata, unaomsaidia mwanadamu kumkaribia Muumba wake. Lakini mambo haya yote mawili hubaki bila uhai maadamu mtu hakiamini pia Akhera.

On the other hand, a creed that does not aim at the immediate gains of this world, nor derives inspiration from malevolence but fosters in men noble passions of love, fraternity and a will to lay down their lives serving their fellowmen, can alone guarantee to humanity a reward permanent and worth striving for, and pave the way to its future progress and prosperity. The essence of such a creed is faith in God and love for Him with a consequent virtuous mode of living that helps man get nearer unto his Creator. But both of these remain lifeless so long as one does not believe in the Hereafter as well.

Imani katika Akhera humpa mtu hisia ya usalama, kwa kuondoa moyoni mwake hofu ya kutoweka kwake pindi atakapokufa kimwili, na kwa kumwahidi maisha ya milele. Kwa maneno mengine, hii ina maana kwamba juhudi zake hazitapotea bure, bali zitapata malipo yake kamili katika maisha ya Akhera, ikiwa si katika maisha haya ya hapa duniani.

Belief in the Hereafter gives man a sense of security banishing from his heart fear of extinction with his physical death and promising him an eternal life. This, in other words, means that his efforts shall not be wasted away but shall be crowned with their fullest reward in the life to come, if not in the life herein.

Yote haya, hata hivyo, ni yale yanayofuata kama matokeo ya asili ya imani rahisi kwa Mungu na Akhera kama hivyo. Lakini kwa upande wa Uislamu haiishii hapo, bali inaenda mbali zaidi: ina simulizi tofauti kabisa na ya kuvutia zaidi.

All this is, however, what follows as a natural corollary to a simple belief in God and the Hereafter as such. But so far as Islam is concerned it does not stop short there, but goes a long way ahead: it has a quite different and far more fascinating story to tell.

Wale ambao wanaweza kufikiri kwamba Uislamu umepitwa na wakati na hauhitajiki tena, hawajui unasimamia nini, wala hawaonekani kuelewa kabisa dhamira yake halisi katika maisha ya binadamu. Kama walivyofundishwa katika vitabu vya historia vilivyowekwa na mawakala wa ubeberu tangu utotoni, wanadhani kwamba Uislamu uliteremshwa kwa lengo la kukomesha tu ibada ya masanamu na kumwongoza mtu kumwabudu Mungu peke yake; kwamba Waarabu walikuwa wamegawanyika katika makabila yanayopingana, hivyo Uislamu ukaja ukawaunganisha na kuwafanya taifa lenye nguvu na umoja; kwamba walikuwa wameingia katika unywaji wa pombe na kamari na kuishi maisha ya uovu, hivyo Uislamu ukaja ukawazuia na maovu hayo, kama ulivyokomesha desturi nyingine nyingi mbaya zilizokuwa zimeenea miongoni mwao, kama vile kuwazika hai binti zao na kupoteza nguvu zao katika visasi; na kwamba Uislamu uliwataka Waislamu waeneze ujumbe wake, nao wakafanya hivyo, jambo lililopelekea vita vilivyoamua hatimaye mipaka ya ulimwengu wa Kiislamu kama tunavyoujua leo. Kwa mujibu wa watu hawa, huo ndio ulikuwa lengo pekee la Uislamu katika maisha ya binadamu! "Kwa kuwa ni dhamira ya kihistoria, imekwisha kutimia tangu zamani: hakuna ibada ya masanamu katika ulimwengu wa Kiislamu; makabila yaliyokuwa yanapingana yamekuwa yakimezwa kwa kiasi kikubwa, yakipoteza utambulisho wao ndani ya mataifa au jamii kubwa zaidi. Kuhusu kamari na unywaji wa pombe, na tukumbuke kwamba ustaarabu wa binadamu umeendelea kiasi kwamba haina maana kutangaza burudani kama hizo kuwa haramu, kwani tunaona kwamba licha ya makatazo yote ya kidini bado zinaendelea. Hakuna haja ya kusisitiza kuzifuta. Kwa hiyo wanahitimisha kwamba Uislamu umetimiza kusudi lake duniani; umekuwa na siku zake lakini sasa hauendani kabisa na wakati na hauhitajiki tena. Kwa hiyo ni lazima tugeukie mafundisho ya kisasa ya maisha, kwa kuwa ndani yake pekee ndipo wokovu wetu ulipo".

Those who may imagine that Islam has become outmoded and is no longer needed, do not know as to what it stands for, nor do they in any wise seem to understand its real mission in human life. As taught to them in the history books prescribed by the agents of imperialism in early life they think that Islam was revealed merely to put an end to idolatry and guide man to the worship of God alone, that the Arabs were torn into antagonistic tribes, so Islam came and united them and made them a strong and unified nation, that they were addicted to drinking and gambling and led depraved lives, so Islam came and checked them from these depravities as it did abolish so many other evil customs prevalent among them such as burying alive their daughters and wasting away their strength in acts of revenge, and that Islam called upon Muslims to disseminate its message which they did, this in turn leading to the battles that ultimately determined the boundaries of the Islamic world as we know it today. This was then according to these people the sole purpose of Islam in human life! "Being a historical mission it has long since been fulfilled: there is no idol-worship in the Islamic world; the once antagonistic tribes have been more or less subject to a process of absorption losing their identity in the larger nationalities or communities. As far as gambling and drinking are concerned let us bear in mind that human civilization has advanced to such an extent now that it is useless to declare such pastimes unlawful as we see that despite all religious taboos they still persist. It is no use insisting on their abolition. Thus they conclude that Islam has served its purpose in this world; it has had its day but is now quite out of place and is, therefore, no longer needed. We must, therefore, turn towards the modern doctrines of life as in these alone lies our salvation".

Hivyo basi, kwa kurudia tu mawazo ya walimu wao wa Magharibi, watu hawa wanajionyesha wenyewe kuwa hawajui chochote. Hawajui lolote kuhusu Uislamu wala dhamira yake halisi katika maisha ya binadamu. Basi, kabla ya kuendelea zaidi, tuone Uislamu ni nini, na kwa hakika unasimamia nini.

Thus parroting the ideas of their western teachers these people betray their own ignorance. They know nothing about Islam or its real mission in human life. Let us, therefore, before proceeding further, see what Islam is, and what in fact it stands for.

Uislamu, kwa neno moja, maana yake ni ukombozi kutoka kwa aina zote za utumwa ambao unaweza kuzuia maendeleo ya binadamu au usiruhusu kufuata njia ya wema na uzuri. Maana yake ni uhuru wa mwanadamu kutoka kwa madikteta wanaomfanya mtumwa kwa nguvu au kwa hofu, wanaomlazimisha kufanya yaliyo maovu na kumnyang'anya utu wake, heshima yake, mali yake, au hata uhai wake. Uislamu unamkomboa kutoka kwa udhalimu huo kwa kumwambia kwamba mamlaka yote ni ya Mungu peke yake; Yeye peke yake ndiye Mfalme wa kweli. Wanadamu wote ni waja Wake tangu kuzaliwa, na kwa hivyo Yeye peke yake ndiye anayesimamia hatima zao; hakuna hata mmoja wao mwenye uwezo wa kuleta manufaa yoyote au kuondoa dhiki yoyote kutoka kwa nafsi yake kinyume na Mapenzi Yake ya Kimungu au bila ya Mapenzi hayo. Wanadamu wote watasimamishwa mbele Yake Siku ya Hukumu ili waulizwe kuhusu mwenendo wao katika maisha haya. Hivyo, Uislamu humletea mwanadamu uhuru kutokana na hofu au dhuluma inayotokana na watu kama yeye ambao kwa kweli ni wanyonge kama yeye, na ambao wako chini ya Mapenzi Makuu ya Mwenyezi Mungu sawa kabisa na yeye mwenyewe.

Islam, in a word, means liberation from all sorts of slavery such as may inhibit the progress of humanity or may not allow it to follow the path of virtue and goodness. It means man's freedom from dictators who enslave him by force or fear, make him do what is wrong and deprive him of his dignity, honor, property or even life. Islam liberates him from such tyranny by telling him that all authority vests in God and God alone; He alone is the Real Sovereign. All men are His born subjects and, as such, He alone controls their destinies, none of them having the power to benefit aught or even avert any distress from his own self contrary to or independent of His Divine Will. All men shall be presented before Him on the Day of Judgment to account for their performance in this life. Thus Islam brings to man freedom from fear or oppression inflicted on him by men like himself who are in reality as helpless as he, and who are no less subject to the Dominant Will of God Almighty than he himself is.

Sio tu hivyo. Uislamu pia maana yake ni kuwa huru na tamaa, ikiwa ni pamoja hata na tamaa ya maisha. Ni udhaifu huu wa mwanadamu ndio unaotumiwa vibaya na madhalimu na madikteta, kwa makusudi au bila kukusudia, katika kuwatumikisha wenzao. Lakini kama isingekuwa kwa udhaifu huo, hakuna mtu angekubali kimya kimya utumwa kwa watu wanaofanana naye, wala kukaa tu akitazama udhalimu ukijivuna duniani bila ya kuthubutu kuupinga. Ni baraka kubwa ya Uislamu kwamba umemfundisha mwanadamu kupigana kwa ujasiri dhidi ya udhalimu na dhuluma, badala ya kuinama mbele yao katika utumwa wa unyonge. Qur'ani Tukufu inasema: {Sema: Ikiwa baba zenu, watoto wenu, ndugu zenu, wake zenu, jamaa zenu, mali mliyoichuma, biashara mnayoogopa kuporomoka, na makazi mnayoyapenda, ni vipenzi zaidi kwenu kuliko Mwenyezi Mungu na Mtume Wake na kujitahidi katika njia Yake, basi ngojeni mpaka Mwenyezi Mungu alete amri Yake; na Mwenyezi Mungu hawaongozi watu mafasiki} (ix: 24). Hapa, matamanio ya kipofu na hamu za nafsi zinalinganishwa na mapenzi ya Mungu, ambayo katika maisha yanawakilisha mapenzi, wema na ukweli, pamoja na kujitahidi kwa bidii katika njia Yake, yaani katika njia ya kila lililo jema na tukufu maishani. Uislamu unaweka yaliyo ya kwanza chini ya haya ya mwisho. Matamanio yasiyodhibitiwa lazima yadhibitiwe kwa mapenzi ya Mungu; ni lazima yawe nguvu kuu na ya kweli inayoongoza maisha ya mwanadamu, kwani bila hilo hakuna mtu anayeweza kujidai kuwa Muislamu wa kweli. Mtu aliyezama katika starehe za mwili anaweza kuwa na mtazamo potofu juu ya maisha na kudhani kwamba anafurahia maisha zaidi ya wengine. Lakini baadaye sana atatambua kosa lake, kwani si muda mrefu atajikuta amegeuzwa kuwa mtumwa wa tamaa zake za kipofu. Amehukumiwa kuishi maisha ya kunyimwa na ya kutotulia daima, kwa kuwa tamaa za kinyama zikishakimbia bila kudhibitiwa hazishibi kamwe; badala yake huzidi kukolea na kumshusha mwanadamu hadi viwango vya chini vya kinyama, ambapo juhudi zake zote zinaelekezwa kwenye lengo moja: je, ni kwa jinsi gani anaweza kupata starehe kubwa zaidi ya kimwili maishani? Hata hivyo, mtazamo wa namna hii kuhusu maisha hauleti maendeleo, ya kimwili wala ya kiroho, kwa kuwa binadamu hawezi kupaa katika ngazi za juu isipokuwa ametolewa katika utawala wa matamanio ya kinyama yasiyo na akili. Ni hapo tu ndipo anaweza kusonga mbele kwa uhuru katika nyanja za sayansi, sanaa au dini. Ni kwa sababu hiyo hiyo ambapo Uislamu unatilia umuhimu mkubwa sana katika kumwachilia mwanadamu kutoka katika shauku zake za kinyama. Kwa kusudi hili, hauungi mkono utawala wa kifalme, wala hauwakatazi wafuasi wake kufurahia kwa uhuru mambo mema ya maisha haya. Badala yake, unalenga kupatikana kwa uwiano kati ya mambo haya mawili yaliyokithiri. Vitu vyote vilivyopo hapa ni kwa ajili ya binadamu. Vimekusudiwa kumtumikia, si kumtawala au kumwongoza. Kwa hiyo, hapaswi kujiruhusu kuwa mtumwa wake. Badala yake, anapaswa kuvitumia kama njia za kufikia lengo la juu zaidi, yaani ukamilifu wake wa kiroho, kwa kueneza neno la Mwenyezi Mungu miongoni mwa wenzake.

Not only this. Islam means freedom from lust as well, including even the lust for life, as it is this very weakness of man which is exploited by tyrants and dictators intentionally or otherwise in enslaving their fellowmen, But for it no man would silently accept slavery to men like himself or sit idle to watch tyranny strut abroad and dare not challenge it, It is a great blessing of Islam that it taught man to fight tyranny and oppression bravely rather than cringe before them in abject servitude, Says the Holy Qur'an : “Say: If it be that your fathers, your sons, your brother, your mates, or your kindred, the wealth that ye hale gained, the commerce in which ye fear a decline, or the swellings in which ye delight-are dearer to you than God, or His Apostle, or the striving in His cause,-then wait until God brings about His Decision: and God guides not the rebellious" (ix: 24), Contrasting the blind passions and appetites with the love of God, that represents in life love, virtue and truth and striving hard in His way-in the way of all that is good and lofty in life, Islam subjects the former to the latter, Unruly passions must be kept in check by the love of God; it must be the dominant and real directing force in man's life as without this no man can claim to be a true Muslim, A man engrossed in sensual pleasures may form a mistaken out look upon life and think that he enjoys life more than others do. But soon he realizes his mistake as not long after this he is reduced to a mere slave to his blind passions, He is doomed to a perpetual life of deprivation and restlessness, for animal desires once run rampant are never satisfied: they are rather sharpened all the more and degrade man to lower levels of animalism where all his efforts are focused on one object: how to derive the maximum possible sensual pleasure in life? Such an attitude towards life is, however, not conducive to progress, material or spiritual, as humanity cannot soar in higher realms unless it is freed from the dominance of the blind animal appetites. Only then can it march ahead freely in the fields of science, arts or religion, It is for this very reason that Islam attaches so great an importance to the freeing of man from his animal passions. For this purpose it neither favors monarchism, nor does it forbid its followers to partake freely of the good things of this life. Rather it aims at the attainment of a balance between these two extremes. Whatever things are here, are for man. They are to serve him, not to dominate or rule over him. He should not, therefore, allow himself to be made slave to them. He should rather use them as means to a higher end i.e. his spiritual perfection by disseminating the word of God amongst his fellowmen.

Hivyo basi Uislamu una lengo la pande mbili katika jambo hili: katika maisha ya mtu binafsi, unakusudia kumpa kila mtu riziki ya haki na ya kutosha ili kumwezesha kuishi maisha ya heshima na safi; na katika nyanja ya kijamii, unapanga mambo kwa namna ambayo nguvu zote za kijamii za jamii zinaelekezwa katika kuendeleza maendeleo na ustaarabu kulingana na mtazamo wake wa msingi kuhusu maisha, ambao unalenga kuweka usawa kati ya vitengo na jumla, kati ya watu binafsi na jamii.

Thus Islam has a twofold objective in this regard: in the individual life, it aims at making a just and sufficient provision to each and every individual so as to enable him to lead a decent, clean life; and in the collective sphere, it arranges things in such a way that all the social forces of a community are directed towards the enhancement of progress and civilization in accordance with its basic outlook Upon life that aims at striking a balance between the units and the whole, between individuals an d the community.

Uhuru wa kiakili aliopata mwanadamu kupitia Uislamu ni miongoni mwa athari zake kubwa zaidi, kwani Uislamu unapingana kabisa na aina zote za ushirikina. Katika historia yote, wanadamu wamekuwa wakiangukia katika upuuzi mbalimbali wa mawazo na matendo. Baadhi ya upuuzi huo ulikuwa ni mawazo ya kubuni ya akili ya binadamu, na watu walikiri hivyo, wakati mwingine nyingine zilihusishwa na miungu iliyoundwa kwa mikono ya binadamu. Hivyo ndivyo akili ya binadamu ilivyokuwa ikihangaika gizani kabla ya kuja kwa Uislamu. Kwa Uislamu, akili ilifikia ukomavu na kujiweka huru na mkusanyiko huu wa upuuzi, uliowakilishwa na miungu hii inayoitwa, mapokeo ya Kiyahudi, na ujinga wa kanisa la Kikristo, na ikarejeshwa tena katika zizi la Imani ya Kweli na Mungu wa Kweli.

Islam has also had the most liberalizing effect on human intellect as it is diametrically opposed to all sorts of superstition. Humanity has been in the course of history found to fall a prey to diverse absurdities of thought as well as practice, some of which were the lively play of man's fancy and were acknowledged as such, whereas others were referred to as originating with gods to whom human hands gave shape. Thus did the human intellect grope about in the dark before the advent of Islam. With Islam it attained maturity and freedom from this hotchpotch of nonsense, symbolized in these so-called gods, the Jewish traditions, and the imbecilities of the Christian church, and was once again brought back to the folds of True Faith and True God.

Uislamu hutumia istilahi rahisi sana. Mafundisho yake ni rahisi sana kueleweka, kufahamika na kuaminiwa. Unamwalika mwanadamu kutumia uwezo alioupewa na kujaribu kupata uelewa kamili iwezekanavyo wa maisha yanayomzunguka. Kwa hiyo haukubali uadui wa asili kati ya akili na dini, wala, kwa jambo hilo, kati ya sayansi na dini. Hamlazimishi mwanadamu kuamini mambo ya kipumbavu kama sharti la kuamini kwake Mungu. Wala hamlazimishi kumkana Mungu wake ili aweze kukubali ukweli wa kisayansi. Zaidi ya hayo, Uislamu unamsisitizia mwanadamu kwa maneno wazi na yasiyo na shaka kwamba ni Mungu na Mungu peke yake aliyeyatiisha mambo yote ya duniani hii kwa mwanadamu kwa rehema yake kubwa, na kwamba ukweli wote unaogunduliwa kupitia uchunguzi wa kisayansi, pamoja na manufaa ya kimaada yanayotokana nayo kwa mwanadamu, ni kwa hakika baraka ya Mungu, ambayo mwanadamu anapaswa kumshukuru Mungu kwayo, na kujitahidi sana ili awe mja mwema anayestahili Bwana Mwenye rehema na wema kama huyo. Hivyo basi, Uislamu unaona elimu na sayansi kuwa sehemu ya imani badala ya kuvichukulia kuwa ni uovu unaopingana kimsingi na imani ya kweli kwa Mungu.

Islam uses a very simple terminology. Its teachings are very easy to understand, perceive and believe in. It invites man to make use of the faculties given to him and try to acquire the fullest possible understanding of life surrounding him. It does not as such admit of any inborn hostility between reason and religion or, for that matter, between science and religion. It does not force man to believe in silly stuff as a prior condition to his belief in God. Nor does it compel him to renounce his God so as to be able to admit of scientific facts. Not Content with this, Islam impresses upon man in clear and unequivocal terms that it is God and God alone Who has in His immense mercy subjected all the things on this earth to man, and that all the facts that are discovered by scientific exploration or the material benefits that flow there from to man, are in fact a blessing of God, for which man should other his thanks to God, and strive hard so as to become a worthy slave of so Merciful and Beneficent a Master. Thus Islam holds knowledge and science as a part of faith rather than regard these as an evil intrinsically opposed to genuine belief in God.

Hakuna kati ya matatizo yaliyotajwa hapo juu yanayoikabili binadamu ambayo yametatuliwa bado: malengo halisi ya juu ya kibinadamu bado hayajatimizwa. Binadamu bado ni mwathirika wa ujinga mbalimbali, bado anaugua chini ya madhalimu na madikteta, na bado yuko mbali sana na kuwa huru kutokana na madai ya kuonea ya tamaa ya kimwili na starehe za hisia. Uislamu bado una sehemu kubwa na tukufu ya kutekeleza.

None of the above-mentioned problems staring mankind in the face' have yet been resolved: the higher real human objectives are yet to be realized. Mankind is still the victim of various imbecilities, it still groans under tyrants and dictators and is yet far from being free from the oppressive demands of anima1ism and sensual pleasures. Islam has still a great and glorious part to play.

Nusu ya wakazi wa dunia ya leo bado ni waabudu masanamu kama zamani. Kwa mfano, tunaweza kutaja India, China na sehemu nyingi nyingine za dunia zinazokaliwa na watu wa aina hiyo. Nusu iliyobaki, au karibu nayo, inaabudu aina nyingine ya mungu ambaye amekuwa na athari ya upotoshaji kama hiyo, bali mbaya zaidi, juu ya mawazo na hisia za watu, akiwapeleka mbali zaidi na njia iliyo sahihi. Ni mungu huyu huyu anayeitwa Sayansi ya Kisasa.

One half of the inhabitants of the world of today remain idol worshippers as ever. As an instance we may refer to India, China and a great many other parts of the world that are inhabited by such people. The remaining half or thereabout dotes on still another type of deity that has exercised as great, nay a far worse, corrupting influence on men's thoughts and feelings carrying them still further away from the right path. It is this very deity that is styled Modern Science.

Sayansi ni chombo chenye nguvu kinachotusaidia kuongeza ujuzi wetu kuhusu mambo yanayotuzunguka. Kwa sababu hiyo, ina rekodi ya kuvutia ya mafanikio. Hata hivyo, mafanikio haya yote mazuri yaliharibiwa na kosa moja la kuangamiza lililofanywa na Wamagharibi:

Science is a powerful instrument to help us increase our knowledge of the things around us. As such it has an impressive record of achievements to its credit. All these brilliant achievements were, however, vitiated by one fatal mistake of the westerners:

waliiweka sayansi kuwa Mungu mkuu, wakitangaza kwamba ni yenyewe pekee yenye haki ya kudai ibada na utii wa mwanadamu kwake. Hivyo walijinyima njia zote za kupata maarifa isipokuwa ile inayotambuliwa na sayansi ya kimajaribio, jambo lililoufanya ubinadamu uzidi kupotea mbali badala ya kuukaribisha karibu na lengo lake halisi na mwisho wake.

they installed science as supreme God declaring that it alone had the right to claim the adoration and submission of man unto it. Thus they denied themselves all means of acquiring knowledge save that recognized by empirical science which let humanity wander farther away rather than bring it nearer to its real objective or destination.

Kwa hiyo, upeo mkubwa sana wa maendeleo na juhudi za mwanadamu ulipunguzwa kuwa mdogo kutokana na mipaka ambayo sayansi zote za kimajaribio huambatana nayo. Kwa maana, katika baadhi ya hali, inawezekana kabisa kwamba upeo wa sayansi ya kimajaribio, ambayo inahusika tu na jambo, ni finyu zaidi ukilinganisha na uwezo wa ndani wa mwanadamu, au kwamba haiwezi kupaa juu zaidi ya kile ambacho mwanadamu anaweza kufikia, kwa mabawa yasiyo ya akili peke yake, bali pia yale aliyopewa na roho yake, yakimkaribisha karibu na Muumba wake na kumwezesha, wakati huo huo, kupata ufahamuulio sahihi zaidi na wenye msingi bora wa hakika ya mwisho.

Consequently the otherwise vastly immense range of human endeavor and progress was shrunk small with the limitations such as all empirical sciences entail. For, in some cases it is just possible that the scope of empirical science, concerned as it is with mere matter, may be narrower as against the inherent capacities of man or it may not be able to soar higher than man is otherwise capable of with wings not of intellect alone but with those lent him by his spirit as well, bringing him nearer to his Creator and enabling him at the same time to obtain a far sounder and more correct understanding of the ultimate reality.

Wafuasi wa sayansi pia wanadai kwamba sayansi peke yake inaweza kumtambulisha mwanadamu siri za ulimwengu huu na za uhai: kwa hiyo, ni kile tu kinachoungwa mkono na sayansi ndicho cha kweli; mengine yote ni takataka! Lakini wanapotoa kauli kama hiyo, wanapuuza ukweli kwamba sayansi, pamoja na rekodi yake ya ajabu na ya kuvutia, bado iko katika utoto wake, na daima ina sita kujitoa kuhusu ukweli au uongo wa mambo mengi, kwa sababu rahisi kwamba haiwezi kupenya ndani kabisa ya moyo wa uhalisia zaidi ya kufanya uchunguzi wa juu juu tu. Hata hivyo, wafuasi wake wanapiga kelele na kutuambia kwa mamlaka kubwa kwamba hakuna kitu kama nafsi ya binadamu iliyopo. Wanakanusha kwamba mwanadamu, aliyefungwa ndani ya mipaka ya viungo vyake vya hisia, anaweza kabisa kuwasiliana na Lisilojulikana - wala kupata hata mwanga wa kulitazama kupitia telepathi1 au ndoto. Wanayakataa yote haya si kwa sababu wamethibitisha kwamba ni udanganyifu mtupu, bali kwa sababu tu sayansi ya majaribio, pamoja na zana zake zisizotosha, bado haijaweza kuchunguza siri zake, kwa kuwa ilimpendeza Mungu kuyahifadhi kuwa kitu kilicho juu na zaidi ya uwanja wa utambuzi wa binadamu. Kwamba yako katika daraja la juu la mambo lisilo chini ya uchunguzi wa mwanadamu kulitosha, hata hivyo, kuwafanya watu hawa wageuke migongo yao kwayo, wengine wao wakikimbilia mbele kutangaza kwa ulimwengu unaosubiri kwamba hakuna kitu kama nafsi ya binadamu iliyopo.

The protagonists of science also claim that science alone can introduce man to the secrets of this universe and life: hence, only that which is upheld by science is true; the rest is all trash! But while making such a statement they overlook the fact that science with all its brilliant and impressive record is still in its infancy and ever hesitant to commit itself as regards the veracity or supposititiousness of many things for the simple reason that it cannot penetrate deep into the heart of reality beyond effecting a mere superfluous survey of it. But still its votaries clamor and tell us with a very authoritative air that there is no such thing as human soul in existence. They deny that man, confined as he is within the limitations of his sensory organs, can ever have any contact with the Unknown -nor get even a glimpse of it through telepathy1 or dreams. They repudiate all these not because they have proved them to be mere illusions but simply because the experimental science with its inadequate instrument has not yet been able to fathom their mystery, as it pleased God to reserve these as something above and beyond the field of human perception. That it belongs to a higher order of things not subject to man's observation was, however, sufficient to make these gentlemen turn their backs on it, some of them hurrying forward to announce to the waiting world that there was no such thing as human soul in existence.

Hivyo ndivyo ilivyo "ujinga ulioelimika" ambao mwanadamu anauteseka nao leo, jambo linaloonyesha jinsi anavyohitaji sana Uislamu ili kuyafagilia mbali haya "mabuibui ya kisayansi" ya leo, pamoja na upumbavu aliourithi kutoka zama za mbali. Kuabudu sanamu ndiyo ilikuwa namna ya zamani ambamo upumbavu wa binadamu ulijidhihirisha; ibada ya kuabudu sayansi ndiyo toleo lake la hivi karibuni.

Such then is the "enlightened ignorance" man suffers from today, which shows how desperately he stands in need of Islam to blow away these "scientific" cobwebs of today as well as the imbecilities inherited from a remote past. Idol-worship was the older form wherein human folly found expression: the cult of science-worship is its latest version.

Ili kuwaweka huru akili na roho ya binadamu, mahitaji yote mawili lazima yaondolewe. Ni katika mtazamo huu ambapo Uislamu unajitokeza kuwa tumaini pekee la ubinadamu, kwa kuwa wenyewe peke yake unaweza kurejesha amani kati ya dini na sayansi, kuleta tena utulivu na maelewano katika ulimwengu huu wa leo uliojaa taabu, ambao uliyapoteza kutokana na mtazamo potovu wa maisha wa Magharibi inayotawala, na kuzuia mgongano usioweza kupatanishwa kati ya akili ya mwanadamu na intuition yake, kati ya hamu yake ya maarifa na kiu yake ya Mungu.

To liberate human reason and spirit, both of these needs must be shaken off. It is in this perspective that Islam emerges as the only hope for humanity, for it alone can restore peace between religion and science, bring back once more the tranquility and concord to this distressed world of today that has lost them through the perverted attitude towards life of the dominant West, forestalling an irreconcilable antagonism between man's reason and intuition, between his desire for knowledge and a craving for God.

Kihistoria, ustaarabu wa kisasa wa Ulaya ni mrithi wa ustaarabu wa kale wa Ugiriki, ulioachwa kwa Ulaya ya kisasa na Dola la Roma. Katika ustaarabu huu wa Kigiriki, uhusiano wa mwanadamu na miungu yake ulionekana kuwa wa upinzani wa pande zote na chuki hai. Hivyo, siri ambazo juhudi za binadamu zinazifichua, au mambo mema anayoyapata duniani, zilionekana kuwa vitu alivyovinyakua kwa nguvu kutoka kwa miungu hiyo yenye wivu lakini isiyo na uwezo, ambayo ingevizuia na kuvichukua tena vyote hivyo iwapo ingeweza. Kwa mtazamo huu, mafanikio ya kisayansi ya mwanadamu yalikuwa jina jingine tu la ushindi wake dhidi ya miungu yake, alioushinda kwa ukali, kwa kuwa miungu hiyo haikuviruhusu kwa hiari bali kwa shingo upande.

Historically the modem European civilization is the descendant of the ancient Grecian civilization bequeathed to modern Europe by the Roman Empire. In this Grecian civilization the relations of man to his gods were viewed as of mutual antagonism and active antipathy. Thus the mysteries that human endeavor lays bare or the good things that he happens to lay his hands on in this world were viewed as something he forcibly wrenches from these jealous but ineffectual gods, who would ban and take back all these if they could. Viewed in this light, the scientific achievements of man were just another name for his conquests that he won against his gods with a vengeance as they did not allow these willingly but only grudgingly.

Ni roho hii mbaya ya utamaduni wa Kigiriki ndiyo inayoendelea kuenea katika fahamu ndogo ya Magharibi ya kisasa. Wakati mwingine hujidhihirisha katika tafsiri yake ya ukweli.

It is this very pernicious spirit of the Grecian culture that still pervades the subconscious of the modern West. It is manifest sometimes in its interpretation of facts.

Kwa kuzingatia roho yake ya Kigiriki, Magharibi ya kisasa huzungumzia ushindi wa sayansi juu ya matukio ya kimwili kama tuzo inayotamaniwa ambayo mwanadamu aliing'oa mikononi mwa Nguvu fulani ya Juu isiyoeleweka, hivyo akiitiisha maumbile kwake hatua kwa hatua. Hali hii pia inaweza kuonekana katika mtazamo wa Magharibi ya kisasa kuelekea Mungu. Kwa mujibu wake, jambo pekee linalomfanya mwanadamu ajinyenyekeze mbele ya Mungu ni hisia yake ya udhaifu wake mwenyewe. Lakini kila hatua kubwa mwanadamu anayopiga mbele katika nyanja mbalimbali za sayansi humwinua hadi kiwango cha juu zaidi cha kuwepo, humsogeza karibu na uungu, hadi mwishowe aweze kuzifumbua siri zote za maisha, kuumba uhai wenyewe, jambo ambalo ni kitu cha kupenda kupita kiasi kwa mwanasayansi wa kisasa, na hivyo kufikia kiwango sawa na Huyo aitwaye Mungu! Ndipo hatajisikia tena kulazimika kujinyenyekeza mbele ya Mungu asiyeonekana, kwa kuwa yeye mwenyewe atakuwa amepandishwa hadi kwenye nafasi ya huyo Mungu.

True to its Greek spirit the modern West speaks of the victories of science over physical phenomena as a coveted prize that man wrenched from the hands of a mysterious Higher Power subjecting thereby nature to him gradually. It may also be perceived in the attitude of the modem West towards God. The only thing that makes man prostrate himself before God, it says, is his own sense of weakness. But each big stride that man takes forward in the various fields of science raises him to a higher plane of being-brings him nearer to godhood-till in the end he should be able to unravel all the mysteries of life, create life itself an obsession of the modern scientist-and thus come on a par with that Being called God! Then he will no longer feel compelled to prostrate himself before an unseen God, for he shall then himself be raised to the position of one.

Huu ndio ugonjwa hatari zaidi ambao Magharibi ya kisasa unaougua kwa sasa. Umeitia sumu maisha yote. Binadamu wamegawanyika na kugawanywa, sehemu moja ikipingana na nyingine. Amani.

This is the most dangerous malady that the modern West suffers from at present. It has poisoned all life. Humanity is torn and divided, one part set against the others. Peace.

Maelewano na utulivu vimekuwa matukio adimu. Lakini bado kuna tumaini moja la mwisho:

harmony and tranquility have become rare phenomena. But still there is one last hope:

Huo ndio Uislamu. Ubinadamu na ugeuke kuelekea neno hili la Mungu, kwani hili peke yake laweza kuukoa kutokana na maangamizi yaliyoletwa juu yake na Magharibi isiyomwamini Mungu. Uislamu humpa mwanadamu mtazamo sahihi juu ya maisha, ukimwambia kwamba elimu yoyote anayoipata, au faida za kimwili au kiroho anazozifurahia, kwa hakika ni zawadi kwake kutoka kwa Mungu Mwingi wa Rehema. Na kwamba Yeye huridhika na mwanadamu mradi tu atumie elimu aliyoipata kwa kuwatumikia wanadamu wenzake; na kwamba Mungu wa Uislamu hakasiriki kamwe kwa viumbe vyake kwa sababu ya kutamani elimu, wala haogopi hata kidogo kwamba wangeipinga mamlaka yake au kushindana naye; na kwamba Yeye hukasirika tu pale mwanadamu anapotumia vibaya elimu yake ya sayansi na kuifanya kuwa njia ya kuwatesa wengine au kuwafanyia uonevu ndugu zake wanadamu.

that is Islam. Let humanity turn towards this word of God, as this alone can save it from the doom brought on it by the Godless West. Islam equips man with a sound outlook upon life telling him that whatever knowledge he acquires or the material or spiritual benefits he enjoys are in fact so many gifts to him of a Beneficent God. And that He is pleased with man so long as he employs the knowledge thus acquired in the service of mankind, and that God of Islam does never get angry with His creatures for their aspiring after knowledge, nor does He have any fear whatsoever of them that they would challenge His authority or vie with Him; and that He is provoked to anger only when man abuses his knowledge of science and makes it a means to torment others or commits aggression against his fellowmen.

Hivyo ndivyo Uislamu unavyoanzisha si amani na maelewano tu, bali pia unaiondoa jamii ya binadamu katika dhuluma na ukandamizaji. Ulimwengu wa leo hauonyeshi mtazamo bora zaidi katika jambo hili kuliko ulivyofanya miaka elfu moja mia tatu iliyopita, wakati Uislamu ulipoukomboa kutoka kwa miungu yote ya uongo. Dhuluma bado inajivuna katika sura ya wafalme wenye kiburi, wachochezi wasio na adabu, na wenye mabepari wasio na huruma, ambao wako busy kama zamani katika kunyonya damu ya mamilioni ya wafanyakazi, kuwatiisha na kujinufaisha kwa kutegemea udhaifu wao na hali yao ya huzuni na mateso. Pia kuna kundi jingine la madikteta wanaotawala kwa moto na upanga, wanaonyang'anya uhuru wa watu, na kwenda huku na huku wakiimba kwamba wao ni vyombo tu vya kutekeleza mapenzi ya watu au ya tabaka la wafanyakazi.

Thus Islam establishes not only peace and harmony but also rids mankind of tyranny and oppression. The contemporary world presents in this respect no better view than it did thirteen hundred years ago, when Islam freed it from all false gods. Tyranny still struts abroad in the guise of haughty kings, insolent demagogues and heartless capitalists who are busy as ever in sucking up the blood of the working millions, subjugating them and making capital out of their helplessness and miserable plight. There is still another class of dictators who rule with fire and sword, usurp peoples' liberties and go about chanting that they are merely instruments in enforcing the people's or the proletariat's will.

Madai kwamba Uislamu unaisaidia binadamu kujiondoa katika minyororo hii yote unaweza kuwafanya baadhi ya wasomaji kuuliza: je, kwa nini basi Uislamu hauwaachilii wafuasi wake wenyewe kutoka katika udhalimu wa kidhalimu wa baadhi ya watawala wao ambao wameinyakua uhuru wao wote na kuwaweka katika aina za aibu na fedheha zinazochukiza kabisa kwa jina la Uislamu hasa? Kwa wasomaji kama hao, tungependa kuwaeleza kwamba ingawa madikteta hawa wanatumia vibaya jina la Uislamu, Uislamu upo mbali sana na kuwa na madaraka katika maeneo yao, wala haufanyi udhibiti wowote au kuwa na kizuizi juu yao. Wao ni wa kundi ambalo Mungu Mwenyewe ametangaza kuhusu wao kwamba:

The assertion that Islam helps humanity shake off all of these shackles may occasion some readers to ask: why does not Islam then liberate its own followers from the oppressive tyranny of some of their rulers who have usurped all their liberties and exposed them to the most revolting forms of disgrace and dishonor in the very name of Islam? To such readers we would like to point out that though these dictators exploit the name of Islam yet Islam is far from being in power in their domains or exercising any control or check over them. They belong to the class about which God Himself has declared that:

"Na wale wasiohukumu kwa yale aliyoteremsha Mwenyezi Mungu, basi hao ni makafiri" (5:44).

..And those who do not rule in accordance with what is revealed by God, are disbelievers" (v: 44).

Na hilo:

And that:

Hapana! Naapa kwa Mola wako! Hawataamini (kwa hakika) mpaka wakufanye hakimu katika yale yaliyozuka kati yao mzozo, kisha wasipate ndani ya nyoyo zao uzito wowote kuhusu yale uliyoamua, na wayakubali kwa unyenyekevu kamili" (An-Nisaa: 65).

..But no! By your Lord! They do not believe (in reality) until they make you a judge of that which has become a matter of disagreement among them, and then do not find any straitness in their hearts as to what you have decided and submit with entire submission" (iv: 65).

Islamu ambao sisi tunawaita watu wenzetu wauchukue kama mwongozo wa maisha si kitu kimoja na kile kinachotolewa kwa jina hilo na baadhi ya watawala Waislamu wa Mashariki ya leo. Hawaheshimu wala kuzingatia Sharia ya Mwenyezi Mungu, kwani mara nyingi hawasiti kuivunja kwa kadiri wapendavyo. Hivyo, wanapoamua mambo yao hawaoni haja ya kuwa waaminifu kwake; wakati mwingine hufuata sheria iliyotungwa na binadamu iliyokopwa kutoka nchi fulani ya Ulaya, na wakati mwingine hufuata Sharia ya Mungu kulingana na mahitaji yao au matakwa yao ya wakati huo. Hivyo wanatenda dhuluma dhidi ya zote mbili, dhidi ya binadamu pamoja na dhidi ya Mungu, kwani wanachagua kutoka pande zote mbili si kile ambacho ni sahihi kwa mtazamo wao, bali kile tu kinachoweza kutumikia tamaa zao binafsi, uchoyo au shahawa.

The Islam that we call upon our fellowmen to adopt as their guide in life is not one and the same thing as that passed off under this name by some Muslim rulers of today's East. They have no respect or regard for the Divine Law as they seldom hesitate in breaking it at will. Thus when deciding their affairs they feel no need to be faithful to it following sometimes a man-made law borrowed from some European country and sometimes the Divine Law as may suit their needs or whims at the time. They are thus guilty of injustice towards both, towards men as well as God, for they choose from either side not what is right according to them but only that which might serve their personal ambitions, greed or lust.

Uislamu tunaoujua ni ule ambao kwa kweli huwashusha kutoka kwenye viti vyao vya kiburi vya madaraka wafalme wenye majivuno na madhalimu wenye dharau. Huwafanya wawe chini ya Sharia ya Mwenyezi Mungu pamoja na wanaume na wanawake wengine, au huwaondoa kabisa mara moja kwa wote. "... Kwa upande wa povu, hupotea kama kitu kisicho na thamani, na kwa upande wa kile kinachowafaa watu, hukaa duniani" (Ar-Ra'd: 17).

The Islam that we know of is rather that which jolts down the haughty kings and insolent tyrants from above their proud seats of power. It makes them subject to the Divine Law along with other men and women or does away with them once for all, for "... .As for the scum, it passes away as a worthless thing, and as for that which profits the people it tarries in the earth” (xiii: 17).

Katika ulimwengu wa Uislamu huu, na kwa sababu yake, hakutakuwepo na madhalimu, kwa kuwa haukubali dhulma yoyote, wala hauruhusu mtu yeyote kuwatiisha wengine au kuwalazimisha matakwa yake, isipokuwa matakwa ya Mwenyezi Mungu na ya Mtume Wake, wanaoamuru yale tu yaliyo mema na ya haki. Kiongozi katika jamii kama hiyo, kama sehemu ya wajibu wake kwa watu na kwa Mwenyezi Mungu, atalazimika kutekeleza Sheria ya Mwenyezi Mungu; asipofanya hivyo, hatakuwa tena na haki halali ya kutiiwa na raia wake. Katika hali kama hiyo, wao wanaweza kwa haki kabisa kupuuza amri zake. Hili lilitamkwa waziwazi na Khalifa wa kwanza, Abu Bakr (Mwenyezi Mungu amridhie), aliposema: "Nitiini mimi tu muda wote ninapomtii Mwenyezi Mungu kuhusu nyinyi; na nikitoka katika utiifu wa Mwenyezi Mungu, basi katika hali hiyo utiifu wangu hautakuwa tena wajibu juu yenu." Kwa hiyo, kiongozi katika Uislamu hana haki zaidi ya raia wa kawaida kabisa ya kuingilia Hazina ya Umma au sheria za nchi. Zaidi ya hayo, hakuna mtu katika ulimwengu huo wa Uislamu atakayekuwa na haki ya kutawala wengine isipokuwa baada ya kuchaguliwa kwenye wadhifa wa mamlaka ambao wajumbe wengine wameukabidhi kwake kwa hiari yao, katika uchaguzi huru, wa haki na usio na upendeleo, bila vizuizi kwa wapigakura isipokuwa vile vya haki, wema na adabu.

In the domain of this Islam and as a consequence thereof, there shall be no tyrants as it countenances no tyranny, nor does it allow any man to subjugate others or impose upon them his will, save that of God and His Apostle who command but that which is good and just. The ruler in such a community shall, as a part of his obligations towards men and God, be required to enforce Divine Law failing which he may no longer have any lawful claim to his subjects' obedience. They may in such a situation quite lawfully disregard his orders. This was explicitly stated by the first Caliph, Abu Bakr (may God be pleased with him) when he said that "Obey me only so long as I obey God with respect to you; and if I should happen to deviate from God's obedience, then in that case my obedience shall no longer be incumbent upon you", As such the ruler in Islam has no more right to tamper with the Public Exchequer or state legislation than the lowliest of his subjects, Moreover none would in such a domain of Islam have any right to rule others except after his election to a post of authority that the other members might have willingly devolved upon him in a free, just and impartial election with no checks on voters save those of justice, virtue and decency.

Dola hiyo ya Kiislamu haitawakomboa tu raia wake dhidi ya madhalimu wote wa ndani, bali pia itailinda uhuru wao dhidi ya uchokozi wowote wa nje, iwe ni kwa njia ya unyonyaji wa kikoloni au tishio la kufanya hivyo. Hii ni kwa sababu Uislamu wenyewe ni dini ya utukufu na nguvu, na kwa hivyo hauwezi kuvumilia kwamba watu wajidhalilishe kwa kusujudu miguuni mwa mungu wa uongo wa ukoloni. Uislamu unaweka kanuni rahisi sana ya maisha kwa binadamu. Unamhimiza kujitahidi sana kupata radhi za Muumba wake, kujisalimisha matakwa yake kwa Yake, kufuata amri Zake, na kujitolea kwa rasilimali zote alizonazo kupigana dhidi ya pepo mwovu wa ukoloni na udhalimu.

Such an Islamic State will not only liberate its citizens from all tyrants at home but shall safeguard their freedom against any out side aggression as well, whether it be in the form of imperialistic exploitation or a threat of it, This is so because Islam itself is a religion of glory and power and as such it cannot tolerate that men should degrade themselves by prostrating at the feet of the false god of imperialism, Islam prescribes a very simple code of life for man. It exhorts him to strive hard to gain the pleasure of his Creator, surrender his will to that of His, follow His commandments and come forward with all the resources at his disposal to fight against the damned specter of imperialism and tyranny.

Basi, watu na wageuke kwenye Uislamu, kwani wakati wa sasa ni wakati ambao wote wanapaswa kukusanyika chini ya bendera yake ili kuondoa kutoka uso wa dunia mabaki yote ya ubeberu. Ndani yake ndimo mlipo tumaini pekee la ubinadamu la kujiweka huru kutoka katika makucha ya roho hii mbaya inayoendelea kuitawala hali ya dunia. Hii ndiyo njia ya uhuru wa kweli usioruhusu utumwa, na unaoahidi watu wote uhuru wa fikra, vitendo, mali na dini, huku ukilinda kwa wivu uadilifu wao pamoja na heshima yao. Kwa kuwa kwa njia hii pekee ndipo tunaweza kuwa Waislamu wanaostahili Mungu wetu, kitu cha ibada yetu, katika njia Yake tunayokanyaga, njia aliyotuchagulia: {Leo nimekukamilishieni dini yenu, na nimekutimizieni neema Yangu, na nimekuridhieni Uislamu uwe ndiyo dini yenu} (5:3).

Let men, therefore, turn towards Islam for right now is the time that all should flock together under its standard so as to sweep off from the face of the earth all the vestiges of imperialism. Therein lies the solitary hope of humanity of freeing itself from the clutches of this specter that still clouds the world scene. Here is the way to real freedom such as allows of no serfdom, promises all men freedom of thought, action, property and religion jealously safe guarding their integrity as well as honor. For only thus can we become Muslims worthy of our God, the object of our adoration in Whose path we tread, the path He chose for us: "This day have I perfected your religion for you and completed My favor on you and have chosen for you Islam as religion" (v: 3).

Mageuzi makubwa kiasi hiki yanayoletwa na Uislamu si ya kijumuiya finyu yanayohusu jamii ya Waislamu peke yake, bali kwa asili yake ni ya ulimwengu mzima. Si chochote zaidi ya baraka kwa ulimwengu wa leo, ambao umeathiriwa na vita vya ndani kwa ndani, huku vita ya tatu ya dunia, yenye uharibifu mkubwa zaidi, ikitanda mbele yake kwa tishio kubwa.

Such a radical reformation effected by Islam is by no means a parochial one confined to the Muslim community alone, but is, on the other hand, by its very nature universal in character. It is nothing Jess than a blessing for the world of today afflicted as it is with internecine wars, with a still another and far molt: terrible third world war looming large on the horizon.

Dunia ya leo imegawanyika katika makundi mawili makubwa ya nguvu: kambi ya kibepari na kambi ya kikomunisti, kila moja ikipambana na nyingine katika mapambano makali ya kuteka masoko ya dunia na sehemu muhimu za kimkakati duniani. Hata hivyo, licha ya tofauti zao zote, bado wao ni kitu kimoja, kwani wote wawili wana mtazamo wa kikoloni na wanataka kuwatumikisha watu wengine wa dunia. Kwa lengo hilo, wote wawili wana hamu ya kukamata rasilimali nyingi iwezekanavyo, za binadamu pamoja na za mali. Kwa macho yao, binadamu wengine si bora zaidi ya bidhaa nyingi (wanaziita nguvu-kazi) au zana tu za kutekeleza mipango yao ya kuchukiza.

Today's world is divided into two big power blocs-the capitalist and the communist blocs, each set against the other in a deadly struggle for the capture of world-markets and important strategical points on the globe, They, however, despite all their differences still remain one and the same thing as both are imperialistic in outlook and are out to enslave other peoples of the world. With this end in view they are both anxious to capture the maximum possible resources, human as well as material. Other human beings are in their eyes no better than so many chattels (man power they call it) or mere tools with which to realize their nefarious designs. .

Ikiwa ulimwengu wa Kiislamu kwa ujumla utainuka dhidi ya udhalimu wa kikatili wa madola ya kisasa ya kikoloni—kama kwa kweli tayari uko njiani kufanya hivyo—unaweza kwa ufanisi kumaliza mashindano na mizozo yote ya kimataifa inayoleta tishio hatari sana kwa usalama wa dunia pamoja na amani. Nchi za Kiislamu, kwa kuunganisha safu zao, zinaweza kwa urahisi sana kuunda kambi yao wenyewe yenye nguvu. Shukrani kwa nafasi yake bora ya kijiografia, kambi kama hiyo ya mataifa ya Kiislamu ingeshika ufunguo wa mizani ya nguvu katika jumuiya ya mataifa ya dunia, kwa kuwa ingekuwa katikati kati ya ulimwengu wa zamani na ulimwengu mpya. Kisha wangekuwa huru kuchagua upande pamoja na huyu au yule kulingana na maslahi yao ya pamoja, badala ya kutumikia yale ya ukoloni wa Mashariki au wa Magharibi.

If the world of Islam should, as a whole, rise against the barbarous tyranny of the modern imperialist Powers-as it is in fact on the way to it-it can effectively end all international rivalries and bickerings that constitute so dangerous a threat for world security as well as peace. The Muslim countries can by closing their ranks very easily form a power bloc of their own. Thanks to its excellent geographical position, such a power bloc of Muslim nations would hold the key to a balance of power in the comity of world nations, situated as it would be midways between the old and the new world. They will then be free to choose sides with this or that party in keeping with their own collective interests rather than serve those of the Eastern or the Western imperialism.

Uislamu ndio tumaini pekee la baadaye kwa ubinadamu, na kujitokeza kwake kwa ushindi kutoka katika vita hivi vya kiitikadi vya sasa ndiyo dhamana pekee ya wokovu wa mwanadamu. Lakini ingawa ushindi wa Uislamu ni muhimu kiasi hiki kwa mustakabali wa wanadamu, kutimia kwake si ndoto tupu.

Islam is the only future hope of humanity, and its victorious emergence out of the present ideological warfare 'is the only guarantee of man's salvation. But important as the triumph of Islam is for the future of mankind, its realization is also not a mere illusion.

Kwa kuwa hili linaweza kutimia iwapo watu ambao tayari wako ndani ya Uislamu na wanaoonyesha uaminifu kwake wataahidi sasa hivi kujitolea kwa utukufu na ushindi wake. Kwa madhumuni haya hawahitaji msaada wowote kutoka nje. Ushindi wa namna hiyo wa Uislamu, kwa mtu wa kisasa, ungemaanisha kuondolewa kwa vivuli vinavyotisha daima vya moto mkubwa wa dunia nzima unaokaribia; ungemaanisha kutokuwepo kwa kuvunjika kwa neva, kutokuwepo kwa mivutano ya kimwili au kisaikolojia, kwa kweli nyumba yenye furaha na dunia yenye furaha na amani.

For, it can be effected if the people who are already in its fold and profess loyalty to it should right now pledge themselves for its glory and triumph. For this purpose they may not stand in need of any help whatever from outside. Such a triumph of Islam would, for the modern man, mean the abolition of the ever-menacing shadows of an approaching worldwide conflagration; it would mean no nervous breakdowns, no physical or psychological tensions, in fact a happy home and a happy, peaceful world.

Lakini kuna jambo jingine pia katika suala hili. Magharibi ya kisasa imepata mafanikio makubwa sana katika nyanja ya sayansi, lakini katika nyanja ya utu wa binadamu bado iko katika hali ile ile ya ukatili na nyuma kama zamani. Chini ya utawala wake sayansi imeendelea, lakini mwanadamu amebaki nyuma sana, akipoteza polepole heshima yote kwa maadili ya juu katika maisha ya binadamu. Ustaarabu wa kisasa umesisitiza zaidi mambo ya kimwili kuliko ya kiroho, na umetoa umuhimu mkubwa zaidi kwa starehe za kimwili kuliko kwa mambo ya kiroho, matokeo yake ni kwamba watu wamekuja kuthamini zaidi starehe zao binafsi na maslahi yao ya ubinafsi kuliko kujitahidi au kuteseka kwa ajili ya ustawi wa wote. Ndiyo maana tunamwona mwanadamu wa kisasa akiwa amezama sana katika starehe zake za kimwili. Hali kama hii haiwezi kwa urahisi kuitwa maendeleo ya mwanadamu wala kuendelea kwa ubinadamu, kwa sababu haimaanishi maendeleo ya kimwili na kisayansi tu, bali pia kumwachilia mwanadamu kutoka kwenye utawala wa matamanio yake ya kinyama yanayomkandamiza. Hapa ndipo Uislamu unapoingia; ni yeye peke yake anayeweza kumfanya mwanadamu aendelee na kuwa mstaarabu kweli.

There is, however, yet another aspect of the matter too. The Modern West has achieved tremendous successes in the field of science, yet in the field of humanity it remains as savage and backward as ever. Under its dominance science advanced but man lagged far behind gradually losing all respect for the higher values in human life. Modern civilization stressed matter more than spirit, attached more importance to sensuality rather than spirituality with the result that the individuals have come to attach far more importance to their personal pleasures and selfish interests than strive or suffer for the common weal. That is why we find the modern man so engrossed in his sensual pleasures. Such a state of affairs can hardly be termed as man's progress or humanity's advancement, for it means not only material progress and scientific advancement but man's freedom from the dominance of his oppressive animal appetites as well. It is here that Islam steps in; it alone can make man progress and be really advanced.

Maendeleo si sawa na kuwa na ndege zinazokwenda kwa kasi, mabomu ya atomiki, redio au taa za umeme zinazong'aa, kama wanavyodhani baadhi ya watu waliopotoka. Vitu hivi havitoi kipimo cha kupima maendeleo kwa mtazamo wa kibinadamu. Kipimo chake kingekuwa badala yake: je, mwanadamu anatawaliwa na matamanio yake ya kimnyama, au yeye anayadhibiti na kuyaweka chini ya udhibiti?

Progress is not synonymous to having fast-moving planes, atom bombs, radios or dazzling electric lamps as some misguided people seem to think. These things offer no criterion to judge progress in human terms. The criterion of it would rather be: whether man is dominated over by his animal appetites or he controls and keeps them in check?

Je, ana uwezo wa kujiinua juu ya tamaa hizi za upofu, au ni kichezeo tu mikononi mwa matamanio yake yasiyotawalika? Ikiwa bado hana tofauti na mtumwa wa matamanio haya, basi yuko mbali sana na kupata maendeleo au kuendelea kwa kweli. Katika hali kama hiyo, anaweza kwa haki kuitwa mtu aliyeshindwa vibaya kama binadamu, licha ya ushindi wake wa kustaajabisha katika nyanja ya sayansi na maarifa.

Has he the capacity to rise above these blind passions or is he a mere plaything in the hands of his unruly passions? If he is still no better than a mere slave to these then he is far from having achieved any real progress or advancement. He may in such a case be rightly called a miserable failure as a man, not withstanding his astounding conquests in the field of science and knowledge.

Lakini kigezo hiki si cha mamlaka iliyobuniwa kiholela na dini au maadili. Si maono bali ni ukweli ambao historia inathibitisha kwa wingi, kwa kuwa umejengeka juu ya asili ya binadamu na uhalisia wa mwisho, kwa sababu hakuna taifa lolote ambalo limewahi kuweza kudumisha nguvu, utukufu na madaraka yake, wala kuchangia katika ustawi na maendeleo ya jamii ya binadamu, pale lilipoangukia mikononi mwa anasa na starehe za maisha haya. Ni nini kilichoishusha Ugiriki yenye kiburi ya zama za kale, na Dola Kuu ya Roma? Na ni vipi utukufu wa Uajemi ya kale na ule wa ulimwengu wa Kiislamu kuelekea mwisho wa kipindi cha Abbasi ulififia? Na hatimaye, je, bado hatukumbuki jinsi Jamhuri ya Ufaransa iliyoharibika, pamoja na watu wake waliojishughulisha kabisa na starehe za mwili, ilivyofanya vibaya katika Vita vya Dunia vya mwisho? Walijisalimisha kwa adui zao karibu mara moja.

This criterion, however, is not an authoritative one arbitrarily fabricated by religion or morality. It is not a vision but a fact to the veracity of which history bears ample witness as it is well grounded in the human nature and ultimate reality, for no people have ever been able to retain their strength, glory and power and contribute towards the welfare and advancement of human race once they fell a prey to the extravagances and luxuries of this life. What was it that brought the proud Greece of ancient times low, and the Great Roman Empire? How was it that the glory of ancient Persia and that of the Islamic world towards the end of the Abasside period fadedout? And lastly, don't we still remember how the corrupt French Republic with its people wholly engrossed in bodily pleasures fared in the last World War? They surrendered to their enemies almost immediately.

Hawakuweza kustahimili hata pigo moja la adui yao kwa sababu walijali zaidi starehe zao binafsi kuliko kuvutiwa na ulinzi wa nchi yao. Walikuwa na wasiwasi zaidi kuhusu kulinda Paris yao yenye watu wengi kupita kiasi, pamoja na kumbi zake za densi zilizopambwa, kutoka kwenye makombora ya adui, kuliko kuwa na fikra yoyote ya kurejesha jina jema na heshima ya taifa lao lililokuwa jasiri na lenye fahari wakati mmoja.

They could not withstand even a single blow of their enemy as they cared more for their personal pleasures than they were interested in the defense of their homeland, They were more concerned with the safeguard of their overpopulated Paris with its elegant dancing halls from the enemy shells than have any thought of redeeming the good name and honor of their once proud and brave nation.

Wakati mwingine Marekani pia hutajwa na baadhi ya watu wasio na taarifa sahihi huko Mashariki kama mfano wa taifa lililozama katika starehe za dunia, lakini lenye nguvu na ukuu, lenye uzalishaji wa mali wa kiwango cha juu zaidi duniani. Lakini watu hawa husahau kwamba Marekani bado ni taifa changa, kiroho na kimali pia. Na, kama wote wajuavyo, ujana ni kipindi ambacho dalili za ugonjwa wa hila hugunduliwa kwa shida, kwa sababu mwili wa kisiasa bado una nguvu za kutosha na unaweza kabisa kuzuia dhihirisho la nje la ugonjwa huo.

At times America is also referred to by some misinformed people in the East as an example of a nation steeped in worldly pleasures, yet powerful and great with the highest material output in the world. But these people forget that America is yet a young nation in the spiritual as well as material sense of the word. And, as all know, youth is the period when the effects of an insidious disease are hardly detected, for the body-politic is still vigorous enough and fully capable of checking the outward manifestations of the disease.

Lakini jicho lenye ufahamu wa kina haliwezi kudanganywa na afya inayoonekana na nguvu za ujana za watu wa namna hii, kwani linaona dalili zote za ugonjwa mbaya wa kuua waziwazi na bila shaka nyuma ya pazia jembamba la muonekano wao unaong'aa. Kwamba Marekani si ubaguzi wa kanuni hii inaweza kuonyeshwa kwa habari mbili zifuatazo zilizochapishwa kwenye magazeti miezi kadhaa iliyopita. Pia zinaonyesha kwamba sayansi, licha ya maendeleo yake yote, bado haina nguvu kama ilivyokuwa kamwe katika kuleta mabadiliko yoyote ya msingi katika asili ya mwanadamu, kwani sayansi yenyewe ni sehemu ya Sheria ya Mungu - "sheria ambayo hautaona mabadiliko yoyote ndani yake".

But a penetrating eye may not be deceived by the apparent health and youthful vigor of such a people, as it observes all the symptoms of the fatal malady distinctly and unmistakably behind the thin veil of its resplendent exterior. That America is no exception to the rule may be illustrated by the following two news items appearing in the papers some time back. They also show that science, despite all its progress, is still as ineffectual as ever so far as effecting any basic change in human nature is concerned, for science is itself a part of God's Law-"the law wherein ye shall never witness a change".

Habari ya kwanza inaeleza kwamba Idara ya Serikali ya Marekani iliwafukuza kazi wafanyakazi thelathini na watatu wake, kwa kuonekana kuwa na tabia isiyo ya uadilifu na kwa kupatikana na hatia ya kusaliti siri za nchi kwa maadui zao.

The first news item describes that the State Department of America gave sack to thirty-three of its employees as they were found of a loose moral character and guilty of betraying state secrets to their enemies.

Habari ya pili inadai kwamba wanajeshi wa Marekani laki moja na ishirini elfu walikiacha jeshi. Idadi hii ni kubwa kiasi, ukizingatia jumla ya nguvu ya jeshi la Marekani, na ukweli kwamba wao ni wa taifa bado changa ambalo pia linatamani uongozi na utawala wa dunia.

The second news item purports to the effect that one hundred and twenty thousand American military men deserted the armed forces. This number is a fairly large one considering the total strength of the American armed forces and the fact that they belong to a nation still in its youth that also aspires for world leadership and domination.

Huu ni mwanzo tu. Mambo mengine yote na yasiyoepukika yatafuata iwapo taifa la Kimarekani litaendelea na mtazamo wake wa sasa wa kimaada kuhusu maisha.

This is just the beginning. The rest and the inevitable needs must follow if the American nation persists in its present materialistic attitude towards life.

Lakini hili ni upande mmoja tu wa picha. Upande mwingine unaonyesha kwamba, licha ya kiwango chake cha juu kabisa cha uzalishaji wa mali, umri wake mdogo kiasi na rasilimali kubwa za watu na ardhi, taifa la Marekani limethibitika kuwa tasa kwa namna ya pekee katika ulimwengu wa kanuni na maadili ya juu, kwa sababu ni taifa lililozama kabisa katika starehe za kimwili, na katika hilo mara chache limeonekana likipanda juu ya kiwango cha wanyama tu. Unyanyasaji mkali waliofanyiwa watu weusi nchini Marekani unawakilisha taifa lisilo na afya ya kiroho, lenye kiwango cha ubinadamu cha chini sana kwa huzuni. Hakika dunia haiwezi kamwe kuendelea kwa kujishusha ili kutosheleza hamu za kinyama, kwa kuziabudu.

However this is just one aspect of the picture. The other side shows that notwithstanding its highest material output, its relative youth and vast resources in men and land, the American nation has proved singularly barren in the world of principles and higher moral values due to the fact that it is, as a nation, wholly engrossed in physical pleasures and in this respect has seldom been seen rising higher than the purely animal level. The savage treatment meted out to the negroes in the United States represents a nation spiritually unsound with a plane of humanity miserably low. Surely the world can never progress by stooping low for the gratification of animal appetites-by worshipping them.

Hili ni kweli picha ya kuhuzunisha sana ya ulimwengu wa leo, lakini bado kuna jambo moja la kutia moyo, nalo ni Uislamu. Miaka elfu moja na mia tatu iliyopita, uliwakomboa wanadamu kutoka katika udhalimu wa matamanio ya wanyama; na sasa tena, ndio tumaini pekee la wanadamu kujinasua na minyororo ya tamaa mbaya na kuwa huru kuelekeza nguvu zao zote kufikia kiwango cha juu cha kiroho na kueneza wema na ubora katika maisha.

This is indeed a very distressing picture of today's world but still there is one redeeming factor that is Islam. It freed mankind from the tyranny of animal appetites thirteen hundred years ago; now again it is the only hope for mankind to shake off the shackles of lust and be free to direct all its faculties to reach a higher spiritual plane and propagate virtue and goodness in life.

Mtu yeyote asithubutu kusema kwamba kufufuliwa kwa Uislamu ni jambo lisilowezekana na lisilo na matumaini, kwa kuwa jamii ya binadamu huko nyuma imethibitisha bila shaka yoyote kwamba ina uwezo wa kupanda juu ya kiwango cha wanyama tu. Na hakika kile kilichowezekana zamani lazima bado kiwezekane sasa, kwani kwa asili yake wanadamu hawajabadilika tangu hapo. Ulimwengu wa wanadamu ulikuwa umeshuka wakati ule, kama ulivyo sasa, hadi kiwango cha chini sana, na ulikuwa umejishughulisha na starehe za kimwili kama unavyoonekana kufanya sasa. Hakuna tofauti kati ya hali yake ya sasa na ya zamani isipokuwa maumbo ya nje yanayoonekana ya anasa, au majina ya anasa zinazofurahiwa. Roma ya kale haikuwa bora kimaadili kuliko wenzake wa kisasa: Paris, London na miji ya Marekani.

Let none dare say that the revival of Islam is an impossible and hopeless undertaking, as the human race has in the past proved beyond any doubt that it is quite capable of rising above a purely animal level. And surely what once was possible in the past needs must still be possible in the present, for mankind has temperamentally not undergone any change ever since. The world of humanity had sunk then, as now, to quite as low level and was as much taken up with sensual pleasures as it at present seems to be. There is no difference between its present and past save the outwardly visible forms of voluptuousness or the names of the luxuries indulged in. Ancient Rome was no less rotten morally than its modern Counterparts-Paris, London and the cities of America.

Vivyo hivyo, katika Uajemi wa kale uasherati wa kijinsia na machafuko ya kimaadili yalikuwa makubwa kama yanavyohusishwa leo na nchi za kikomunisti. Ilikuwa katika mtazamo huo wa kihistoria ambapo Uislamu ulifunuliwa kwa ulimwengu. Ulileta mabadiliko kamili, ukamwinua mwanadamu kutoka shimo la kuporomoka kwa maadili, ukampa maisha ya binadamu madhumuni tukufu, nguvu, mwendo, na ukaingiza ndani yake roho ya kujitahidi kwa bidii katika njia ya ukweli na wema. Chini ya Uislamu, ubinadamu ulistawi, ukafanikiwa, na harakati hai ya kiakili na kiroho ikaanzishwa, iliyoenea Mashariki na Magharibi pia. Hakuna nguvu za uovu na fitina zilizothubutu kuzuia mwendo wa Uislamu, matokeo yake mtazamo mzima wa maisha ya binadamu ukabadilika kabisa. Hivyo, ulimwengu wa Kiislamu ukawa chemchemi ya nuru, ubora na maendeleo duniani kwa muda mrefu ujao. Katika kipindi hiki kirefu cha utawala wake, ulimwengu wa Kiislamu haukuwahi kujikuta ukirudi nyuma kimali, kiakili au kiroho, kwa sababu rahisi kwamba haukuhimiza uharibifu wa kimaadili, uasherati wa kijinsia wala kutokumcha Mungu. Wafuasi wake walichukuliwa kuwa alama ya wema na ubora katika nyanja zote za shughuli za binadamu, hadi walipoacha kuakisi katika maisha yao bora na tukufu la Uislamu, wakawa watumwa tu wa matamanio yao na hisia za wanyama. Ndipo utukufu wao wote na nguvu zao zilipofikia mwisho, kulingana na sheria isiyobadilika ya Mungu.

Similarly, in ancient Persia sexual anarchy was as rank as is at present associated with the communist Countries. It was in this historical perspective that Islam was revealed to the world. It brought about a complete change, lifted mankind from the abyss of moral degradation, gave human life a lofty purpose, dynamism, movement, and infused into it a spirit to strive hard in the way of truth and goodness. Humanity under Islam flourished, prospered and there was set afoot a dynamic intellectual and spiritual movement that encompassed the East as well as the West. No forces of evil and mischief dared check the onward march of Islam with the result that the whole out look of human life was radically transformed. Thus the world of Islam became the headspring of light, excellence and progress in the world for a long time to com" During this long period of its dominance never did the Islamic world find itself lagging behind materially, intellectually or spiritually for the simple reason that it did not encourage moral corruption, sexual anarchy or Godlessness. Its followers were looked upon as symbols of goodness and excellence in all spheres of human activity till they ceased to reflect in their lives the noble and exalted ideal of Islam and became mere slaves to their whims and animal desires. It was then that all their glory and power came to an end in accordance with the immutable law of God.

Harakati ya kisasa ya Kiislamu, ambayo bado inazidi kupata nguvu, inapata nguvu zake kutoka zamani na inatumia rasilimali zote za kisasa zilizopo, huku macho yake yakiwa yameelekezwa kwenye siku zijazo. Ina uwezo mkubwa, na kwa sababu hiyo ina mustakabali mzuri mbele yake, kwani inaweza kabisa kufanya ile miujiza mikubwa ambayo tayari iliwahi kufanywa na Uislamu: kumfanya mwanadamu atazame juu zaidi na zaidi ya starehe za wanyama, huku miguu yake ikiwa imesimama imara ardhini na macho yake yakiwa yameelekezwa zaidi ya mbingu.

The modern Islamic movement that is still gathering force derives its strength from the past and makes use of all the modern available resources with its gaze fixed on the future. It has great potentialities and as such has a bright future ahead, for it is fully capable of performing that great miracle which has once been already effected by Islam making man look higher and beyond animal pleasures with his feet planted firmly on the earth and with his gaze fixed beyond the heavens.

Hata hivyo, hii haimaanishi kwamba Uislamu ni imani ya kiroho tu, au wito wa maadili tu, au utafiti wa kiakili tu juu ya ufalme wa mbingu na ardhi. Ni kanuni ya vitendo ya maisha inayokumbatia kikamilifu mambo ya kidunia. Hakuna kinachoponyoka jicho lake lenye kupenya. Inatambua mifumo mbalimbali ya mahusiano yanayowaunganisha watu pamoja, bila kujali kama mahusiano hayo yanaangukia katika vichwa vya kisiasa, kiuchumi au kijamii; inayadhibiti kwa kuweka sheria zinazofaa, kisha inayatekeleza katika maisha ya binadamu. Sifa inayojitokeza zaidi katika utekelezaji huu ni kupatikana kwa muafaka wa kipekee kati ya mtu binafsi na jamii, kati ya akili na hisia za moyo, kati ya vitendo na ibada, kati ya ardhi na mbingu, kati ya dunia hii na Akhera, yote yakiwa yameunganishwa kwa uzuri katika kitu kimoja chenye muafaka.

This does not, however, mean that Islam is a mere spiritual creed, or a plea for morality, or just an intellectual research in the kingdom of heavens and earth. It is a practical code of life that fully embraces worldly affairs. Nothing escapes its penetrating eye. It takes notice of all the diverse patterns of relationships binding men together irrespective of the fact that such relationships fall under the political, economical, or social heads; regulates them by prescribing suitable laws and then enforces them in human life, the most out standing characteristic of the performance being the achievement of a unique harmony between the individual and society, between reason and intuition, between practice and worship, between the earth and Heavens, between this world and the Hereafter, all beautifully couched together in a single harmonious whole.

Nafasi iliyopo katika sura hii ni finyu mno kuruhusu mjadala wa kina kuhusu mfumo wa kisiasa, kiuchumi na kijamii wa Uislamu. Hata hivyo, sura zitakazofuata zitatoa mwanga juu ya baadhi ya sifa kuu za mfumo huu wa Uislamu unaojumuisha kila kitu, wakati tutakapokuwa tukishughulikia dhana potofu zilizoenezwa na wasomi wa Magharibi. Walakini, tungependa hapa kuwawekea wasomaji wetu ukweli ufuatao:

The space at our disposal in the present chapter is too limited to admit of any detailed discussion of the political, economical and social system of Islam. The following chapters will, however, throw some light on some of the salient features of this all comprehensive system of Islam in the course of dealing with the misunderstandings spread against by the Western scholars. The following facts we would, however, like to lay down here before our readers:

Kwanza, lazima ieleweke vizuri kwamba Uislamu si dira ya kiitikadi tu. Badala yake, ni mfumo wa maisha wa kivitendo unaothamini kikamilifu mahitaji yote ya kweli ya binadamu na kujitahidi kuyatimiza.

Firstly, it must be well understood that Islam is not a mere ideological vision. It is, on the other hand, a practical system of life that fully appreciates all the genuine needs of mankind and tries to realize them.

Pili, katika kujaribu kutimiza mahitaji halisi ya mwanadamu, Uislamu unaleta mizani kamili kadiri mipaka ya maumbile ya binadamu inavyoruhusu.

Secondly, in trying to meet the genuine requirements of man Islam effects a perfect balance so far as the limitations of human nature would allow.

Huanza kwa mtu kudumisha uwiano kati ya mahitaji yake ya mwili na ya roho, ya akili na ya kiroho, na kwa hali yoyote hairuhusu upande mmoja kutawala upande mwingine. Haikandamizi silika za wanyama ili kuifanya roho ipande hadi viwango vya juu, wala haimfanyi mtu, kwa kutamani matamanio ya mwili, ashuke hadi kiwango cha chini cha kuwa mnyama tu. Badala yake, inayakutanisha yote mawili katika ngazi moja ya juu zaidi, ikiondoa migongano yote ya ndani ya kisaikolojia inayotishia utu wa nafsi ya binadamu au inayoweka sehemu moja ya nafsi dhidi ya sehemu nyingine. Kutokana na hilo, inaendelea kufikia usawa kati ya mahitaji ya mtu binafsi na yale ya jamii. Haimruhusu mtu mmoja kuwakosea watu wengine, wala jamii. Wala hairuhusu jamii kumkosea mtu binafsi. Pia haikubali kundi moja la watu au taifa moja kuwatumikisha kundi jingine la watu au taifa jingine. Uislamu unaweka kizuizi chenye manufaa juu ya nguvu hizi zote zinazopingana, na kuzuia zisiungane pamoja, ukiziita zote kushikana mikono na kushirikiana kwa manufaa ya wanadamu wote kwa ujumla.

It starts with the individual maintaining a balance between his requirements of body and soul, reason and spirit, and in no case allows one side to predominate the other. It does not suppress the animal instincts in order to make the soul ascend the higher planes, nor does it, in hankering after the bodily desires, make man stoop to the low level of mere animalism. On the other hand, it makes them both meet on a single higher plane doing away with all the internal psychological conflicts that threaten the entity of human soul or set a part of it against the other parts. Thence it proceeds to achieve an equilibrium between the needs of the individual and those of the community. It allows not an individual to transgress other individuals, or the community. Nor does it allow the community to commit transgression against the individual. It also does not approve of one class or people to enslave another class or people. Islam exercises a beneficent constraint on all these mutually opposed forces, prevents them from coming into collusion with one another, calling upon them all to join hands and co-operate for the general good of mankind as a whole.

Hivyo ndivyo Uislamu unavyoweka uwiano kati ya vipengele tofauti vya jamii, kati ya mambo ya kiroho na ya kidunia, mambo ya kiuchumi na ya kibinadamu. Tofauti na ukomunisti, hauamini kwamba mambo ya kiuchumi, yaani upande wa kimaada peke yake, ndiyo yanayotawala maisha ya mwanadamu. Wala haukubaliani na wale wanaoshikilia kikamilifu roho na wanaofikiri kuwa mambo ya kiroho na malengo ya juu peke yake yanatosha kupanga maisha ya mwanadamu. Badala yake, Uislamu unashikilia kwamba si moja wala mbili, bali vipengele hivi vyote tofauti vikiunganishwa pamoja, ndivyo vinavyounda kile kinachoitwa jamii ya binadamu; na kwamba kanuni bora ya maisha ni ile inayozingatia vyote hivi, ikitoa haki kamili kwa mwili pamoja na akili na roho, na kuvipanga vyote ndani ya mfumo wa umoja wenye upatanifu.

Thus Islam strikes a balance between different factors of society, between spiritual and temporal, economic and human factors. Unlike communism it does not believe that economic factors i.e. the material aspect alone, dominate the human existence. -or does it contribute to what the pure spiritualists or idealists say claiming that spiritual factors of high ideals alone arc sufficient to organize human life. Islam rather holds that not one or two but all these diverse elements put together form what is called human society; and that the best code of life is that which takes note of all these, making full allowance for body as well as reason and spirit and arranging them all in the framework of a harmonious whole.

Tatu, lazima daima ikumbukwe kwamba Uislamu una uwepo wake huru kabisa kama falsafa ya kijamii pamoja na mfumo wa kiuchumi. Baadhi ya mwonekano wake wa nje unaweza juu juu kufanana na ule wa ubepari au ukomunisti, lakini kwa kweli si mojawapo ya hivyo. Unahifadhi sifa zote njema za mifumo hii, lakini umeepukana na upungufu wao na upotoshaji wao. Haupendelei ubinafsi kwa kiwango kile cha kuchukiza ambacho ni sifa ya Magharibi ya kisasa, inayomshikilia mtu binafsi kuwa msingi wa mpangilio wa kijamii na kusema kwamba uhuru wa mtu binafsi lazima uhifadhiwe katika kila hali na kamwe usiingiliwe na jamii. Kutokana na msingi huu ndipo ubepari wa kisasa ulipochipuka Magharibi, ukiegemea dhana ya uhuru wa mtu binafsi wa kuwanyonya wengine, ikiwemo jamii iliyomlea na kumtunza. Uislamu, ingawa unasisitiza umuhimu wa jamii, hauendi kwenye kiwango cha mwisho kama kinavyoshuhudiwa katika nchi za Ulaya Mashariki. Hizo zinaichukulia jamii kuwa msingi wa maisha ya binadamu, ambapo mtu binafsi ni kama kibwengo kisicho na maana, asiye na uwepo wowote wake mwenyewe nje ya kundi na asiyejitegemea.

Third/y, it must always be kept in mind that Islam has an altogether independent existence of its own as a social philosophy as well as an economic system. Some of its outward manifestations may on the surface appear to resemble those of capitalism or communism, but in fact it is far from being the one or the other. It retains all the good characteristics of these systems yet is free from their shortcomings and perversions. It extols not individualism to that loathful extent which is characteristic of the modern West that holds the individual as the basis of social order and says that freedom of the individual must in all circumstances be preserved and in no case interfered with by the community. From this germ sprang up in the West the modern capitalism that is based on the concept of the individual's freedom to exploit others including the community that up brings and preserves him. Islam, while emphasizing the importance of society, docs not go to the extreme such as is witnessed in the countries of Eastern Europe. They hold society the basis of human life wherein the individual is no more than an insignificant midget with no existence whatever of its own outside and independent of the herd.

Kwa hiyo, jamii peke yake ndiyo inayofurahia uhuru pamoja na mamlaka; mtu binafsi hana haki ya kuhoji mamlaka yake wala kudai kwake haki zake. Hivyo ndivyo ukomunisti ulivyozaliwa, ukidai kwamba dola inashikilia mamlaka kamili ya kuunda maisha ya watu binafsi kwa namna yoyote inavyotaka.

Therefore, the community alone enjoys freedom as well as power; the individual has no right to question its authority or demand of it, his rights. Thus did there originate communism claiming that the state holds the absolute power to shape, howsoever it should desire, the lives of the individuals.

Uislamu unalenga usawa kati ya misimamo hii miwili kupita kiasi: ukomunisti na ubepari.

Islam strikes a balance between these two extremes-communism and capitalism.

Tukitambua umuhimu wa vyote viwili, kwa kuwa hili linaleta maelewano kati ya mtu binafsi na dola, kiasi kwamba watu binafsi wapate uhuru unaohitajika wa kuendeleza uwezo wao, lakini wasiwe na haki ya kuvuka mipaka dhidi ya wenzao; na pia kiasi kwamba jamii au dola inayowakilisha jamii iliyopangwa ipate mamlaka makubwa ya kudhibiti na kusimamia mahusiano ya kijamii na kiuchumi, ili kulinda na kudumisha daima maelewano hayo katika maisha ya binadamu. Msingi wa muundo huu wote kama Uislamu unavyoutazamia ni upendo wa kurudiana baina ya watu binafsi na makundi. Haujengwi juu ya chuki na mgongano wa kitabaka kama ilivyo katika jamii za kikomunisti.

Recognizing the importance of both it so harmonizes the individual and the state that individuals have the freedom necessary to develop their potentialities but not to transgress against others of their fellowmen as also it gives to the community or the state that represents the organized community, vast powers to regulate and control the socioeconomic relationships, so as ever to guard and maintain this harmony in human life. The basis of this whole structure as envisaged by Islam is the reciprocity of love between individuals and groups. It is not erected on the basis of malevolence and class conflict as the communist societies.

Inapaswa pia kuonyeshwa hapa kwamba mfumo huu wa kipekee wa maisha, kama unavyoonekana katika Uislamu, haukutokana na shinikizo lolote la kiuchumi, wala haukuwa matokeo ya maslahi yanayogongana ya makundi mahasimu ya watu. Zaidi ya hayo, ulifunuliwa kwa ulimwengu kama mfumo wa maisha uliowekwa na Mwenyezi Mungu wakati ambapo watu hawakuweka umuhimu wowote hasa kwa mambo ya kiuchumi, wala hawakujua chochote kuhusu haki ya kijamii kwa maana tunayoijua leo. Ukomunisti na ubepari vyote viwili ni mambo ya baadaye sana. Kwa upande wa mageuzi katika nyanja za kijamii na kiuchumi za maisha ya binadamu, mahitaji ya msingi ya mtu, yaani chakula, makazi na kutosheleza hamu ya kimapenzi, ni jambo ambalo jina la Karl Marx hutajwa nalo kwa kawaida, kwa kuwa ndiye wa kwanza kushikilia kwamba ni wajibu wa serikali kuweka utaratibu wa kukidhi mahitaji haya ya msingi ya binadamu. Hili linadaiwa kuwa mapinduzi makubwa katika historia ya fikra za binadamu. Lakini muda mrefu kabla ya Karl Marx, miaka elfu moja mia tatu iliyopita, Uislamu ulikwisha kutangaza mbele ya ulimwengu haki hizi hizo za mtu binafsi. Hivyo, Mtume Mtukufu ﷺ alisema kwamba:

It may all so be pointed out her\: that this unique system of life, as envisaged by Islam, did not originate as a result of any economic pressure, nor was it an outcome of some mutually conflicting interests of antagonistic groups of people, No, not only this but it was revealed to the world as the ordained system of life at a time when men attached no particular importance to the economic factors, nor did they know anything about social justice in the sense we know it in modern times. Both communism and capitalism are much later growths. As far as reformation in the social and economic spheres of human life is concerned, the basic needs of man-food, housing, and sexual satisfaction-with which the name of Karl Marx is generally associated as being the first to hold that it was the duty of the government to make provision for these basic needs of man. This is claimed as a great revolution in the history of human thought. But long before Karl Marxthirteen hundred years ago-Islam had already proclaimed these very rights of the individual before the world. Thus the Holy Prophet (peace be upon him) said that:

"Yeyote anayefanya kazi ya umma kwa ajili yetu (yaani Dola ya Kiislamu) na hana mke, atapaswa kuwa na mke; asipokuwa na nyumba, atapewa nyumba ya kuishi; asipokuwa na mtumishi, atapata mtumishi; na asipokuwa na mnyama (chombo cha usafiri), atapewa mmoja." Tangazo hili la kihistoria la haki za msingi za binadamu halijumuishi tu zile zilizotolewa na Karl Marx, bali linaziongezea nyingine pia, bila kuhitaji chuki baina ya matabaka, mapinduzi ya umwagaji damu, na bila, bila shaka, kukataa vipengele vyote vya kibinadamu maishani ambavyo havianguki chini ya vichwa hivyo vitatu vilivyotajwa hapo juu:

“Whosoever acts as a public officer for us (i.e. the Islamic State) and has no wife, he shall hare a wife: if he has no house, he shall be given a house to live in; if he has no servant, he shall have one; and if he has no animal (a conveyance), he shall be provided with one". This historical announcement of the fundamental human rights not only includes those voiced by Karl Marx, but it adds to them some more as well, without however necessitating any inter-class hatred, bloody revolutions, and without, of course, rejecting all those human elements in life that do not fall under the above three heads:

chakula, makazi na kushiba kingono.

food, housing and sexual surfeit.

Haya ni baadhi ya sifa kuu za mfumo wa maisha wa Kiislamu. Zinatosha kuthibitisha kwamba dini yenye sheria na kanuni kama hizi, na yenye upana wa kujumuisha uzima wote wa binadamu, hisia zake, mawazo yake, matendo yake, ibada zake, mahusiano yake ya kiuchumi, mahusiano yake ya kijamii, misukumo yake ya asili na matarajio yake ya kiroho, yote yakipangwa ndani ya mfumo mmoja wenye mshikamano na wa kipekee wa maisha, haiwezi kamwe kupoteza umuhimu wake kwa wanadamu. Wala dini kama hiyo haiwezi kamwe kupitwa na wakati, kwa kuwa malengo yake ni yale yale ya maisha yenyewe, na hivyo imekusudiwa kuendelea kuishi maadamu kuna uhai juu ya sayari hii.

These are some of the salient features of the Islamic code of life. They are sufficient to prove that a religion with such laws and principals and so comprehensive as to include the whole of the human existence, emotions, thoughts, actions, worship, economic; dealings, social relationships, instinctive urges and spiritual aspirations all arranged in the framework of a single harmonious but unique system of life, an never lose its usefulness for mankind. Nor can such a religion ever become obsolete as its objectives are the same as those of life itself and, therefore, destined to live on so long as there is life on this planet.

Kwa kuzingatia hali iliyopo katika ulimwengu wa leo, wanadamu hawawezi kwa busara kuigeuzia mgongo Uislamu au kukataa mfumo wake wa maisha. Wanadamu bado wanakumbwa na aina za ubaguzi wa rangi za kikatili na zenye kuchukiza zaidi hata katika karne hii ya ishirini inayojiita ya mwanga; Marekani na Afrika Kusini zinaweza kutoa mfano halisi katika hili. Hakika ulimwengu wa karne ya ishirini bado una mengi ya kujifunza kutoka kwa Uislamu. Zamani sana Uislamu uliwaweka huru wanadamu kutoka kila ubaguzi wa rangi. Haukuridhika tu na kuwasilisha taswira nzuri ya usawa, bali kwa vitendo pia ulileta hali ya usawa isiyo na kifani kati ya watu wote, weusi, weupe au wekundu, ukitangaza kwamba hakuna aliyekuwa na kipaumbele juu ya wengine isipokuwa kwa sababu ya uchamungu. Haikumkomboa tu mweusi kutoka utumwani, bali pia ilitambua kikamilifu haki zao za kutamani hata kiti cha juu kabisa cha mamlaka katika Dola ya Kiislamu. Wangeweza, kama watu huru, kuwa viongozi wa Dola ya Kiislamu. Mtume Mtukufu (rehema na amani zimshukie ﷺ) alisema: "Sikilizeni na mtii hata kama mtumwa mweusi atateuliwa kuwa kiongozi wenu, mradi tu atekeleze miongoni mwenu Sheria ya Mwenyezi Mungu." Je, ulimwengu wa leo pia unawezaje kupuuza ujumbe wa Uislamu, wakati umeelemewa na maovu ya ukoloni na udhalimu pamoja na sifa zake zote za kikatili? Kwani Uislamu peke yake unaweza kuisaidia binadamu kujikomboa kutoka minyororo yake. Unapinga ukoloni na aina zote za unyonyaji. Mwenendo wa Uislamu kwa watu wa nchi ulizoziteka, kwa lengo la kueneza neno la Mwenyezi Mungu, ulikuwa wa ukarimu, wa juu na wa kiwango cha juu sana hata macho ya vibwengo wa Ulaya "iliyostaarabika" yanaweza kwa shida tu kufika kwenye kimo hicho. Katika jambo hili tunaweza kutaja uamuzi maarufu wa Khalifa. Umar bin Al-Khattab alimwadhibu mwana wa Amr bin Al-Aas, jemadari shujaa na gavana mwenye heshima wa Misri, kwa sababu alikuwa amempiga Mkopti wa Misri bila haki yoyote ya kisheria, huku baba yake mwenyewe akikaribia sana kuepuka kuchapwa kwa mjeledi wa Khalifa. Hili linaonyesha ni kwa kiwango gani raia wa Dola ya Kiislamu walifurahia uhuru wa kiraia. Kisha kuna uovu wa ubepari ambao umetia sumu maisha yote, na haja ya kuukomesha na kumwondoa mwanadamu katika matokeo yake maovu inaitaka tena Uislamu. Kwani Uislamu unakataza riba na kuhodhi, ambavyo kwa pamoja vinaunda msingi mkuu wa uchumi wa kibepari. Kwa maneno mengine, hii ina maana kwamba Uislamu peke yake unaweza kudhibiti kwa ufanisi maovu ya ubepari, kama ulivyoyadhibiti miaka elfu moja mia tatu iliyopita.

Considering the existing state of affairs in the contemporary world, mankind cannot reasonably afford to turn its back upon Islam or reject its system of life, Mankind is still afflicted with the most savage and odious forms of racial prejudices in even this so-called enlightened twentieth century, America and South Africa may offer a case in point in this respect, Surely the twentieth century world has yet a great deal to learn from Islam, Long ago Islam freed humanity from all racial prejudices, It did not content itself with the presentation of a beautiful vision of equality alone but in practice did also have an unprecedented state of equality between all people black, white or red, declaring that none enjoyed any priority over the others except by virtue of piety, It not only freed the black from slavery but also fully recognized their rights to aspire even to the highest seat of authority in the Islamic State, They could, like freemen, become the heads of the Islamic State. The Holy Prophet (peace be upon him) said: “Listen and obey even if a negro slave be appointed as your superior so long as he should enforce amongst you the Law of God," How can also the world of today ignore the message of Islam stricken as it is with the evils of imperialism and tyranny with all their barbarous attributes, for Islam alone can help mankind shake off their chains, It is opposed to imperialism and all forms of exploitation, The treatment of Islam with the peoples of the countries it conquered with a view to spreading the word of God, was so generous, lofty and sublime that the eyes of the pygmies of the "Civilized" Europe can hardly penetrate those heights, We may in this regard cite the famous decision of the Caliph. Omar bin Al-Khattab to whip the son of Amr bin Al-Aas, the victorious general and honored governor of Egypt as he had beaten an Egyptian Copt without any legal justification with the renowned father himself having a very narrow escape from the whip of the Caliph, This shows how great civil liberty was enjoyed by the subjects of the Islamic Slate. Then there is the evil of capitalism that has poisoned all life its abolition and the need to rid human race of its evil consequences again call for Islam. For, Islam prohibits usury and hoarding which taken together form the mainstay of the capitalist economy. This, in other words, means that Islam alone can effectively check the evils of capitalism as it did check them thirteen hundred years ago.

Vivyo hivyo, ulimwengu unaotawaliwa na Ukomunisti wa kimaada, usiomcha Mungu, hauwezi kuacha kuhitaji Uislamu, kwa kuwa Uislamu unapata na kudumisha haki ya kijamii ya kiwango cha juu kabisa bila kukausha chemchemi za kiroho za moyo wa mwanadamu. Wala haulazimishi ulimwengu wa mwanadamu kubaki katika ulimwengu finyu wa hisia. Zaidi ya yote, haujitahidi wala hauna lengo la kulazimisha imani yake juu ya wanadamu kwa nguvu, kwa fimbo ya chuma ya udikteta wa tabaka la wafanyakazi. "Hakuna kulazimishwa katika dini; hakika uongofu umetofautishwa na upotovu" (ii: 256).

Similarly, the world dominated over by the materialistic, godless Communism cannot help standing in need of Islam as it achieves and maintains social justice of the highest order without recourse drying up the spiritual head-springs in human heart. Nor does it confine man's world to the narrow world of the senses. Above all, it neither endeavors nor aims at the imposition of its own creed on mankind forcibly with the iron rod of a proletarian dictatorship for. "There is no compulsion in religion; indeed righteousness has been differentiated from wickedness" (ii: 256).

Hatimaye, dunia yenye vivuli vya vita bado vikining'inia juu yake haiwezi kufanya kingine zaidi ya kugeukia Uislamu, ambao ndio njia pekee ya kuanzisha na kudumisha amani halisi duniani.

Finally, the world with the shadows of war still hanging over it cannot but turn towards Islam-the only way to establish and maintain real peace on this earth.

Enzi ya Uislamu kwa namna fulani ndiyo kwanza imeanza, haijaisha; si nguvu iliyopoteza uwezo wake, bali ni nguvu hai inayosonga mbele. Mustakabali wake ni mzuri kama vile historia yake kuu ilivyokuwa tukufu, wakati ilipoangaza uso wa dunia, katika zama ambapo Ulaya ilikuwa bado inajikwaa gizani katika kina cha enzi za kati.

The era of Islam has in a way just started, not ended; it is not a spent force, but a living dynamic force. Its future is as bright as its great historical past is glorious when it illumined the face of the earth at a time when Europe was still groping its way in the dark recesses of medievalism.

Kurani Tukufu inasema: “Na wale watumwa wenu wanaotaka kujikomboa, waandikieni hati hiyo ikiwa mnaona ndani yao wema wowote, na wapeni katika mali ya Mwenyezi Mungu aliyowapa ninyi” (xxiv: 33),

The Holy Qur'an states: “And such of your slaves as seek a writing (of emancipation), write it for them if ye are aware of aught of good in them, and bestow upon them of the wealth of Allah which He hath bestowed upon you" (xxiv: 33),