Tunapowaalika watu kwenye Uislamu, iwe wao ni Waumini au wasioamini, tunapaswa kukumbuka ukweli mmoja, ukweli ambao ni sifa ya Uislamu wenyewe na ambao unaonekana katika historia yake. Uislamu ni dhana kamili ya maisha na ulimwengu yenye sifa zake za kipekee. Dhana ya maisha ya binadamu katika vipengele vyake vyote na mahusiano yake yanayotokana nayo pia ni mfumo kamili wenye sifa zake maalum. Dhana hii kimsingi inapingana na dhana zote mpya au za zamani za kijahili. Ingawa huenda kukawa na baadhi ya mambo madogo ambayo Uislamu na dhana za kijahili yanafanana, kuhusiana na kanuni ambazo mambo hayo madogo yanatokana nazo, dhana ya Kiislamu ni tofauti na nadharia zote nyingine ambazo mwanadamu amezifahamu.

When we invite people to Islam, whether they are Believers or non-believers, we should keep in mind one fact, a fact which is a characteristic of Islam itself and which can be seen in its history. Islam is a comprehensive concept of life and the universe with its own unique characteristics. The concept of human life in all its aspects and relationships which are derived from it is also a complete system which has its particular characteristics. This concept is basically against all the new or old jahili concepts. Although there might be some details in which there are similarities between Islam and the jahili concepts, in relation to the principles from which these particulars are derived, the Islamic concept is different from all other theories with which man has been familiar.

Kazi ya kwanza ya Uislamu ni kwamba unaunda maisha ya mwanadamu kulingana na dhana hii na kuyapa umbo la kivitendo, na kuanzisha katika dunia mfumo ambao umewekwa na Mwenyezi Mungu; na kwa lengo hili hasa Mwenyezi Mungu amelisimamisha taifa hili la Kiislamu liwe mfano wa kivitendo kwa wanadamu. Mwenyezi Mungu Mtukufu anasema:

The first function of Islam is that it molds human life according to this concept and gives it a practical form, and establishes a system in the world which has been prescribed by God; and for this very purpose God has raised this Muslim nation to be a practical example for mankind. God Most High says:

"Ninyi ndio umma bora kabisa iliyotolewa kwa ajili ya manufaa ya wanadamu. Mnaamrisha mema na mnakataza maovu, na mnamwamini Mwenyezi Mungu."

"You are the best community raised for the good of mankind. You enjoin what is good and forbid what is evil, and you believe in God". (3:110)

Na Yeye anaieleza jumuiya hii kwa sifa zifuatazo:

and He characterizes this community as follows:

"Hao ni wale ambao, Tukiwapa mamlaka katika ardhi, husimamisha Swala, hutoa Zakat, huamrisha mema, na kukataza maovu." (22:41)

"Those who, if We give them authority in the land, establish regular prayers, pay Zakat, enjoin good, and forbid evil." (22:41)

Si kazi ya Uislamu kuafikiana na dhana za Ujahiliyyah zilizoenea duniani, wala kuishi katika ardhi moja pamoja na mfumo wa kijahili. Haikuwa hivyo hata ulipoanza kuonekana duniani, wala haitakuwa hivyo leo wala siku zijazo. Ujahiliyyah, popote pale unapotokea kwa kipindi chochote, ni Ujahiliyyah; yaani, upotovu kutoka kwenye ibada ya Mungu Mmoja na mwenendo wa maisha ulioagizwa na Mungu. Mfumo wake, sheria zake, kanuni zake, tabia zake, viwango vyake na thamani zake vinatokana na chanzo kingine tofauti na Mungu. Kwa upande mwingine, Uislamu ni kujisalimisha kwa Mungu, na kazi yake ni kuwaita watu waache Ujahiliyyah na waelekee Uislamu.

It is not the function of Islam to compromise with the concepts of Jahiliyyah which are current in the world or to coexist in the same land together with a jahili system. This was not the case when it first appeared in the world, nor will it be today or in the future. Jahiliyyah, to whatever period it belongs, is Jahiliyyah; that is, deviation from the worship of One God and the way of life prescribed by God. It derives its system and laws and regulations and habits and standards and values from a source other than God. On the other hand, Islam is submission to God, and its function is to invite people away from Jahiliyyah toward Islam.

Jahiliyyah ni ibada ya baadhi ya watu kwa wengine; yaani, baadhi ya watu hujitawala na kutunga sheria kwa ajili ya wengine, bila kujali kama sheria hizo zinapingana na amri za Mungu, na bila kujali matumizi au matumizi mabaya ya madaraka yao.

Jahiliyyah is the worship of some people by others; that is to say, some people become dominant and make laws for others, regardless of whether these laws are against God's injunctions and without caring for the use or misuse of their authority.

Uislamu, kwa upande mwingine, ni watu kumwabudu Mungu peke yake, na kupata dhana na imani, sheria na kanuni, na maadili kutoka katika mamlaka ya Mungu, na kujiweka huru kutokana na utumwa kwa waja wa Mungu.

Islam, on the other hand, is people's worshipping God alone, and deriving concepts and beliefs, laws and regulations and values from the authority of God, and freeing themselves from servitude to God's servants.

Hii ndiyo asili halisi ya Uislamu na asili ya nafasi yake duniani. Jambo hili linapaswa kusisitizwa kwa kila mtu tunayemlingania kwenye Uislamu, awe Waislamu au wasio Waislamu.

This is the very nature of Islam and the nature of its role on the earth. This point should be emphasized to anyone whomsoever we invite to Islam, whether they be Muslims or non-Muslims.

Uislamu hauwezi kukubali kuchanganywa kwa aina yoyote na Jahiliyyah, iwe katika dhana yake au katika namna za maisha zinazotokana na dhana hii. Ama Uislamu utabaki, au Jahiliyyah: Uislamu hauwezi kukubali wala kuafiki hali ya nusu Uislamu na nusu Jahiliyyah. Kuhusu jambo hili, msimamo wa Uislamu ni wazi kabisa. Unasema kwamba haki ni moja na haiwezi kugawanywa; kama si haki, basi lazima iwe batili. Kuchanganyika na kuishi pamoja kwa haki na batili hakuwezekani. Amri ni ya Mwenyezi Mungu, au vinginevyo ni ya Jahiliyyah; Shari'ah ya Mwenyezi Mungu itatawala, au vinginevyo matamanio ya watu.

Islam cannot accept any mixing with Jahiliyyah, either in its concept or in the modes of living which are derived from this concept. Either Islam will remain, or Jahiliyyah: Islam cannot accept or agree to a situation which is half-Islam and half-Jahiliyyah. In this respect Islam's stand is very clear. It says that the truth is one and cannot be divided; if it is not the truth, then it must be falsehood. The mixing and co- existence of the truth and falsehood is impossible. Command belongs to God, or otherwise to Jahiliyyah; God's Shari'ah will prevail, or else people's desires.

Na uhukumu baina yao kwa yale aliyoteremsha Mwenyezi Mungu, wala usifuate matamanio yao, na jihadhari nao usije ukakupotosha katika baadhi ya yale aliyokuteremshia Mwenyezi Mungu.

"And judge between them according to what God has revealed, and do not follow their opinions, and beware of them lest they confuse you in matters which God has revealed to you." (5:49)

Basi waite kwenye hilo, na simama imara juu ya yale uliyoamriwa, wala usifuate matamanio yao. (42:15)

"Then invite them to this, and remain firmly committed to what you have been commanded, and do not follow their desires." (42:15)

"Na wakikujibu, basi jua kwamba wanafuata matamanio yao tu; na nani aliyepotea zaidi kuliko yule anayefuata matamanio yake bila uongozi kutoka kwa Mwenyezi Mungu? Hakika Mwenyezi Mungu haongoi watu madhalimu."

"And if they do not respond to you, then know that they are following their own opinions; and who can be more misguided than one who follows his own opinion against the guidance from God? Indeed, God does not guide the wicked people". (28:50)

Tumekuweka katika njia iliyoamriwa (na Mwenyezi Mungu); basi ifuate, wala usifuate matamanio ya wale wasiokuwa na elimu. Hawatakufaa chochote mbele ya Mwenyezi Mungu. Hakika madhalimu ni marafiki wa kila mmoja wao, na Mwenyezi Mungu ndiye Rafiki wa wenye taqwa.

"We have set you on a way ordained (by God); then follow it, and do not follow the desires of those who have no knowledge. They will not avail thee anything before God. Surely the evil-doers are friends of one another, and God is the Friend of the Godfearing." (45:18)

Je, wanataka hukumu ya zama za Ujahiliya? Lakini ni nani aliye bora zaidi kuhukumu kuliko Mwenyezi Mungu, kwa watu wenye imani thabiti? {(5:50)}

"Do they want a judgment from the Days of Ignorance? Yet who is better in judgment than God, for a people having sure faith? (5:50)

Aya hizi zinaonyesha wazi kwamba kuna njia mbili tu, na hakuna uwezekano wa tatu: ama kujisalimisha kwa Mwenyezi Mungu na Mtume Wake ﷺ, au kufuata Jahiliyyah. Ikiwa sheria aliyoitoa Mungu haifanywi kuwa hakimu, basi bila shaka mtu atapotoka nayo. Baada ya amri hii wazi na yenye uamuzi kutoka kwa Mwenyezi Mungu Mtukufu, hakuna nafasi yoyote ya mabishano au kutafuta visingizio.

These verses make it clear that there are only two ways, and no third possibility exists: either to submit to God and His Messenger - peace be on him - or else to follow Jahiliyyah. If the law given by God is not made the arbiter, then naturally one will deviate from it. After this clear and decisive injunction from God Most High there is no room for any controversy or excuse-making.

Wajibu wa kwanza kabisa wa Uislamu duniani ni kuiondoa Jahiliyyah katika uongozi wa binadamu, na kuchukua uongozi mikononi mwake na kutekeleza namna mahsusi ya maisha ambayo ndiyo sifa yake ya kudumu. Lengo la uongozi huu ulioongozwa kwa uongofu ni kheri na mafanikio ya wanadamu, kheri inayotokana na kurejea kwa Muumba, na mafanikio yanayotokana na kuwa katika maelewano na sehemu nyingine za ulimwengu. Lengo ni kuwainua binadamu hadi kwenye nafasi ile ya juu ambayo God amewachagulia, na kuwaweka huru kutokana na utumwa wa matamanio. Lengo hili limefafanuliwa na Raba'i bin 'Amer, alipomjibu kamanda mkuu wa jeshi la Waajemi, Rustum. Rustum alimuuliza, "Mmekuja kwa madhumuni gani?" Raba'i akajibu, "God ametutuma ili kumtoa yeyote anayetaka kutoka utumwani kwa wanadamu na kumleta katika ibada ya God peke yake, kutoka katika ufinyu wa dunia hii hadi katika upana wa dunia hii na Akhera, kutoka katika dhulma ya dini mbalimbali hadi katika haki ya Uislamu." Uislamu haukuja kuunga mkono matamanio ya watu, yanayodhihirishwa katika dhana zao, taasisi zao, njia zao za maisha, na tabia na mila zao, iwe zilikuwa zimeenea wakati wa kuja kwa Uislamu au zimeenea sasa, Mashariki na Magharibi. Uislamu hauidhinishi utawala wa matamanio ya kibinafsi. Umekuja kuvifuta dhana, sheria, desturi na mila zote za namna hiyo, na kuzibadilisha kwa dhana mpya ya maisha ya binadamu, ili kuujenga ulimwengu mpya juu ya msingi wa kunyenyekea kwa Muumba. Wakati mwingine inaonekana kwamba baadhi ya sehemu za Uislamu zinafanana na baadhi ya vipengele vya maisha ya watu wa Jahiliyyah; lakini vipengele hivyo si vya kijahili wala havitokani na Jahiliyyah. Mfanano huu wa juu juu katika mambo madogo ni tukio la bahati tu; mizizi ya miti hiyo miwili ni tofauti kabisa. Mti wa Uislamu umepandwa na kulelewa kwa hekima ya God, ilhali mti wa Jahiliyyah ni zao la udongo wa matamanio ya binadamu.

The foremost duty of Islam in this world is to depose Jahiliyyah from the leadership of man, and to take the leadership into its own hands and enforce the particular way of life which is its permanent feature. The purpose of this rightly guided leadership is the good and success of mankind, the good which proceeds from returning to the Creator and the success which comes from being in harmony with the rest of the universe. The intention is to raise human beings to that high position which God has chosen for them and to free them from the slavery of desires. This purpose is explained by Raba'i bin 'Amer, when he replied to the commander-in- chief of the Persian army, Rustum. Rustum asked, "For what purpose have you come?" Raba'i answered, "God has sent us to bring anyone who wishes from servitude to men into the service of God alone, from the narrowness of this world into the vastness of this world and the Hereafter, from the tyranny of religions into the justice of Islam." Islam did not come to support people's desires, which are expressed in their concepts, institutions, modes of living, and habits and traditions, whether they were prevalent at the advent of Islam or are prevalent now, both in the East and in the West. Islam does not sanction the rule of selfish desires. It has come to abolish all such concepts, laws, customs and traditions, and to replace them with a new concept of human life, to create a new world on the foundation of submission to the Creator. Sometimes it appears that some parts of Islam resemble some aspects of the life of people in Jahiliyyah; but these aspects are not jahili nor are they from Jahiliyyah. This apparent resemblance in some minor aspects is a mere coincidence; the roots of the two trees are entirely different. The tree of Islam has been sown and nurtured by the wisdom of God, while the tree of Jahiliyyah is the product of the soil of human desires.

"Ardhi nzuri hustawi mimea mizuri kwa idhini ya Mola wake, na ardhi mbaya haitoi isipokuwa kidogo." (7:58)

"The fertile piece of land grows good vegetation with the permission of its Lord, while the bad land brings forth but little." (7:58)

Jahiliyyah ni uovu na upotovu, iwe ni ya zamani au ya kisasa. Udhihirisho wake wa nje unaweza kutofautiana katika vipindi tofauti, lakini mizizi yake ni ile ile. Mizizi yake ni matamanio ya kibinadamu, ambayo hayawaruhusu watu kutoka katika ujinga wao na kujikweza kwao, matamanio yanayotumiwa kwa maslahi ya watu fulani, au tabaka fulani, au mataifa fulani, au jamii fulani, maslahi ambayo hushinda kudai haki, ukweli na wema. Lakini sheria safi ya Mungu hukata mizizi hii na kutoa mfumo wa sheria usio na uingiliaji wa kibinadamu, na hauathiriwi na ujinga wa kibinadamu wala matamanio ya kibinadamu, wala kwa maslahi ya kundi fulani la watu.

Jahiliyyah is evil and corrupt, whether it be of the ancient or modern variety. Its outward manifestations may be different during different epochs, yet its roots are the same. Its roots are human desires, which do not let people come out of their ignorance and self-importance, desires which are used in the interests of some persons or some classes or some nations or some races, which interests prevail over the demand for justice, truth and goodness. But the pure law of God cuts through these roots and provides a system of laws which has no human interference, and it is not influenced by human ignorance or human desire or for the interests of a particular group of people.

Hii ndiyo tofauti ya msingi kati ya dhana ya maisha inayofundishwa na Mwenyezi Mungu na nadharia zilizobuniwa na binadamu, na kwa sababu hiyo haiwezekani kuziunganisha pamoja chini ya mfumo mmoja. Ni kazi isiyo na faida kujaribu kujenga mfumo wa maisha ambao ni nusu Uislamu na nusu Jahiliyyah. Mwenyezi Mungu hasamehe kumshirikisha Yeye, wala hakubali ushirikishaji wowote katika mfumo wake wa maisha alioufunua. Yote mawili ni sawa mbele ya Mwenyezi Mungu kuwa ni Shirki, kwa kuwa yote mawili ni matokeo ya fikra hiyo hiyo moja.

This is the basic difference between the concept of life taught by God and man made theories, and hence it is impossible to gather them together under one system. It is fruitless to try to construct a system of life which is half-Islam and half-Jahiliyyah. God does not forgive any association with His person, and He does not accept any association with His revealed way of life. Both are equally Shirk in the sight of God, as both are the product of the same mentality.

Ukweli huu unapaswa kuthibitishwa vizuri na kwa uwazi akilini mwetu, na tunapowasilisha Uislamu kwa watu, ndimi zetu zisisite kuutamka, wala hatupaswi kuona aibu, wala hatupaswi kuacha shaka yoyote katika akili za watu, wala kuwaacha mpaka wahakikishiwe kwamba iwapo wataufuata Uislamu, maisha yao yatabadilika kabisa. Uislamu utabadilisha mitazamo yao ya maisha pamoja na mienendo yao kabisa. Kadiri unavyowabadilisha, unawapa baraka zisizowezekana kufikirika kwa kuinua mitazamo yao, kuboresha mienendo yao, na kuwaleta karibu na nafasi ya heshima inayostahili maisha ya binadamu. Hakuna kitakachobaki katika mienendo ya Jahiliyyah ambayo walikuwa wamezama ndani yake, isipokuwa baadhi ya mambo madogo ambayo kwa bahati yanafanana na baadhi ya mambo ya Uislamu. Hata haya hayatabaki vilevile kabisa yanapounganishwa na mzizi mkuu wa Uislamu, ambao uko wazi kabisa kuwa tofauti na mzizi ambao walikuwa wameunganishwa nao hadi sasa, mzizi usiozaa matunda na mbaya wa Jahiliyyah. Katika mchakato huu, Uislamu hautawanyima maarifa yoyote yanayotokana na uchunguzi wa kisayansi; kwa kweli, unatoa msukumo mkubwa katika mwelekeo huu.

This truth ought to be firmly and clearly impressed on our minds, and when we present Islam to people our tongues should not hesitate to pronounce it, nor should we be ashamed, nor should we leave any doubt in people's minds, nor leave them until they are assured that if they follow Islam their lives will be completely changed. Islam will change their concepts of life as well as their modes of behavior completely. As it changes them, it bestows on them blessings beyond imagination by uplifting their concepts, improving their modes of behavior, and bringing them closer to the position of dignity worthy of human life. Nothing will remain of the modes of Jahiliyyah in which they were steeped, except some minor aspects which by accident appear similar to some aspects of Islam. Even these will not remain exactly the same as they become joined to the great root of Islam, which is clearly different from the root to which they had been joined so far, the fruitless and evil root of Jahiliyyah. During this process it will not deprive them of any of the knowledge based on scientific observation; indeed, it gives a great impetus in this direction.

Tunapowaita watu kwenye Uislamu, ni wajibu wetu kuwafanya waelewe kwamba haumo katika dini au itikadi zilizobuniwa na binadamu, wala si mfumo wa kibinadamu wenye majina mbalimbali, bendera na mapambo mbalimbali, bali ni Uislamu, na si kitu kingine chochote. Uislamu una utu wake wa kudumu, dhana yake ya kudumu na mbinu zake za kudumu. Uislamu unamhakikishia mwanadamu baraka kubwa kuliko mifumo yote hii ya kibinadamu. Uislamu ni tukufu, safi, wa haki, mzuri, unaotokana na chanzo cha Mwenyezi, Mungu Mkuu kabisa.

When we call people to Islam, it is our duty to make them understand that it is not one of the man-made religions or ideologies, nor is it a man-made system-with various names, banners and paraphernalia-but it is Islam, and nothing else. Islam has its own permanent personality and permanent concept and permanent modes. Islam guarantees for mankind a blessing greater than all these man-made systems. Islam is noble, pure, just, beautiful, springing from the source of the Most High, the Most Great God.

Tunapoelewa kiini cha Uislamu kwa namna hii, uelewa huu wenyewe hujenga ndani yetu kujiamini, nguvu, huruma na mshikamano tunapouwasilisha Uislamu kwa watu: kujiamini kwa mtu anayejua kwamba yeye yuko upande wa haki, wakati kile walichonacho watu ni batili; na huruma ya mtu anayeona mateso ya wanadamu na anajua jinsi ya kuwaletea faraja; na mshikamano wa mtu anayeona upotofu wa watu na anajua ni nini mwongozo wa juu kabisa.

When we understand the essence of Islam in this manner, this understanding in itself creates in us confidence and power compassion and sympathy, while presenting Islam to the people: the confidence of a man who knows that he is with the truth, while what the people have is falsehood; and the compassion of a person who sees the suffering of mankind and knows how to bring them to ease; and the sympathy of a person who sees the error of the people and knows what supreme guidance is.

Hatupaswi kuifafanua Uislamu kwao, wala kuridhisha matamanio yao na dhana zao potofu. Tutazungumza nao waziwazi kabisa: "Ujinga mnamoishi unawafanya kuwa najisi, na Mwenyezi Mungu anataka kuwatakasa; desturi mnazozifuata ni chafu, na Mwenyezi Mungu anataka kuwasafisha; maisha mnayoishi ni ya chini, na Mwenyezi Mungu anataka kuwainua; hali mliyomo ni ya taabu, ya huzuni na ya kudhalilisha, na Mwenyezi Mungu anataka kuwapa faraja, rehema na wema. Uislamu utabadilisha dhana zenu, njia zenu za kuishi na maadili yenu; utawainua hadi maisha mengine, mpaka mtaitazama hii maisha mnayoishi sasa kwa chuki; utawaonyesha njia za kuishi ambazo mtazitazama njia nyingine zote, za Mashariki au za Magharibi, kwa dharau; na utawajulisha maadili ambayo mtayatazama maadili yote yaliyopo duniani leo kwa kuyadharau. Na ikiwa, kwa sababu ya hali mbaya mliyomo, hamwezi kuona picha halisi ya maisha ya Kiislamu, kwa kuwa maadui wenu, yaani maadui wa dini hii, wameungana wote dhidi ya kuanzishwa kwa njia hii ya maisha, dhidi ya kuchukua umbo la vitendo, basi tutawaonyesha; na shukrani kwa Mwenyezi Mungu, picha yake iko mioyoni mwetu, tunaiona kupitia madirisha ya Qur'ani yetu, ya Shari'ah yetu, ya historia yetu, ya mtazamo wetu wa wakati ujao, ambao hatutilii shaka kuja kwake!" Hivyo ndivyo tunavyopaswa kuwasemesha watu tunapoiwasilisha Uislamu. Hii ndiyo haki, na hivi ndivyo Uislamu ulivyowasemesha watu kwa mara ya kwanza; ilikuwa hivi, iwe katika Rasi ya Arabia, huko Persia, au katika majimbo ya Kirumi, au mahali pengine popote ulipofika.

We need not rationalize Islam to them, need not appease their desires and distorted concepts. We will be extremely outspoken with them: "The ignorance in which you are living makes you impure, and God wants to purify you; the customs which you follow are defiling, and God wants to cleanse you; the life you are living is low, and God wants to uplift you; the condition which you are in is troublesome, depressing and base, and God wants to give you ease, mercy and goodness. Islam will change your concepts, your modes of living and your values; will raise you to another life so that you will look upon the life you are now living with disgust; will show you modes of living such that you will look upon all other modes, whether Eastern or Western, with contempt; and will introduce you to values such that you will look upon all current values in the world with disdain. And if, because of the sorry state you are in, you cannot see the true picture of the Islamic life, since your enemies-the enemies of this religion -are all united against the establishment of this way of life, against its taking a practical form, then let us show it to you; and, thank God, its picture is in our hearts, seen through the windows of our Qur'an, of our Shari'ah, of our history, of our concept of the future, whose coming we do not doubt!" This is the way in which we ought to address people while presenting Islam. This is the truth, and this was the form in which Islam addressed people for the first time; this was the form, whether it was in the Arabian peninsula, in Persia or in the Roman provinces, or in whatever other places it went.

Uislamu uliwaangalia kutoka juu, kwa kuwa hii ndiyo nafasi yake ya kweli, na uliwasemesha kwa upendo mkubwa na wema wa hali ya juu, kwa kuwa hii ndiyo tabia yake ya kweli, na uliwaeleza kila kitu kwa uwazi kamili, bila utata wowote, kwa kuwa hii ndiyo mbinu yake. Haukuwahi kuwaambia kwamba hautagusa njia yao ya maisha, mienendo yao, dhana zao na thamani zao isipokuwa kidogo tu; haukupendekeza mfanano na mfumo wao au tabia zao ili kuwafurahisha, kama baadhi ya watu wanavyofanya leo wanapoiwasilisha Uislamu kwa watu chini ya majina ya 'Demokrasia ya Kiislamu' au 'Ujamaa wa Kiislamu', au wakati mwingine kwa kusema kwamba mifumo ya sasa ya kiuchumi, kisiasa au kisheria duniani haihitaji kubadilishwa isipokuwa kidogo ili ikubalike kiislamu. Lengo la kuhalalisha yote haya ni kuridhisha matamanio ya watu! Hakika jambo hilo ni tofauti kabisa! Mabadiliko kutoka kwenye Ujahiliya huu, ambao umeenea duniani kote, kwenda kwenye Uislamu ni makubwa na yenye athari pana; na maisha ya Kiislamu ni kinyume cha mienendo yote ya maisha ya kijahiliya, iwe ya zamani au ya kisasa. Hali mbaya ya binadamu haitapunguzwa kwa mabadiliko machache madogo katika mifumo na mienendo ya sasa. Binadamu hatatoka humo kamwe bila mabadiliko haya makubwa na yenye athari pana: mabadiliko kutoka njia za viumbe kwenda njia ya Muumba, kutoka mifumo ya wanadamu kwenda mfumo wa Bwana wa wanadamu, na kutoka amri za waja kwenda amri ya Bwana wa waja.

Islam looked at them from a height, as this is its true position, and addressed them with extreme love and kindness, as this is its true temperament, and explained everything to them with complete clarity, without any ambiguity, as this is its method. It never said to them that it would not touch their way of living, their modes, their concepts and their values except perhaps slightly; it did not propose similarities with their system or manners to please them, as some do today when they present Islam to the people under the names of 'Islamic Democracy' or 'Islamic Socialism', or sometimes by saying that the current economic or political or legal systems in the world need not be changed except a little to be acceptable Islamically. The purpose of all this rationalization is to appease people's desires! Indeed, the matter is entirely different! The change from this Jahiliyyah, which has encompassed the earth, to Islam is vast and far-reaching; and the Islamic life is the opposite of all modes of jahili life, whether ancient or modern. The miserable state of mankind is not alleviated by a few minor changes in current systems and modes. Mankind will never come out of it without this vast and far-reaching change-the change from the ways of the created to the way of the Creator, from the systems of men to the system of the Lord of men, and from the commands of servants to the command of the Lord of servants.

Huu ni ukweli - ukweli ambao tunautangaza, na tunautangaza kwa sauti kubwa, bila kuacha shaka wala utata wowote katika akili za watu.

This is a fact - a fact which we proclaim, and proclaim loudly, without leaving any doubt or ambiguity in the minds of people.

Mwanzoni, watu wanaweza kuchukia njia hii ya kutoa ujumbe, wanaweza kuikimbia, na wanaweza kuiogopa. Lakini watu walikichukia, wakakikimbia, na wakakiogopa walipoletewa Uislamu kwa mara ya kwanza. Waliuchukia na kuumizwa pale Muhammad ﷺ alipokosoa dhana zao, akazidharau miungu yao, akakataa njia zao za tabia, akaachana na mazoea na desturi zao, na akajichagulia yeye mwenyewe pamoja na wachache wa Waumini waliokuwa pamoja naye njia za tabia, maadili na desturi tofauti na zile za Jahiliyyah.

In the beginning, people may dislike this method of giving the message, may run away from it, and may be afraid of it. But the people disliked it, ran away from it, and were afraid of it when Islam was presented to them for the first time. They hated it and were hurt when Muhammad - peace be on him-criticized their concepts, derided their deities, rejected their ways of behavior, turned away from their habits and customs, and adopted for himself and for the few believers who were with him modes of behavior, values and customs other than the modes, values and customs of Jahiliyyah.

Basi, nini kilitokea baadaye? Waliipenda kweli ile ile ambayo mwanzoni ilionekana kuwa ngeni sana kwao, ambayo walikimbia kutoka kwayo "kama punda waliofadhaika wanaokimbia mbele ya simba ..." (74:50-51), ambayo waliipiga vita kwa nguvu zao zote na mbinu zao zote, wakiwatesa vikali wafuasi wake walipokuwa dhaifu Makka, na kupigana nao bila kukoma walipokuwa imara Madina.

Then what happened? They loved the same truth which at first seemed so strange to them, from which they ran away "as if they were startled donkeys fleeing before a lion ..." (74:50-51), against which they fought with all their power and strategy, grievously torturing its adherents when they were weak in Mecca and fighting with them incessantly when they were strong in Medina.

Hali ambazo Wito wa Kiislamu ulikabiliana nazo katika kipindi chake cha mwanzo hazikuwa bora wala nzuri zaidi kuliko hali za leo. Ulikuwa jambo lisilojulikana, lililokataliwa na Jahiliyyah; ulibanwa ndani ya bonde la Makka, ukifukuzwa na watu wenye madaraka na mamlaka; na wakati huo ulikuwa mgeni kabisa kwa dunia nzima. Ulizungukwa na himaya kubwa na zenye kiburi ambazo zilipinga misingi yake ya msingi na malengo yake. Licha ya haya yote, ulikuwa wito wenye nguvu, kama ulivyo na nguvu leo na utakavyobaki na nguvu kesho. Chanzo cha nguvu zake halisi kimefichika katika asili yenyewe ya imani hii; ndiyo sababu unaweza kufanya kazi chini ya hali mbaya kabisa na mbele ya upinzani mkali kabisa. Unapata nguvu zake kutoka katika ukweli rahisi na wazi unaosimama juu yake. Mafundisho yake yaliyo sawia yanaendana na maumbile ya binadamu - maumbile ambayo hayawezi kuvumilia upinzani kwa muda mrefu - na ni katika uwezo wake kuwaongoza wanadamu kuelekea maendeleo, bila kujali wako katika hatua gani ya kurudi nyuma au maendeleo kiuchumi, kijamii, kisayansi au kiakili. Siri nyingine ya nguvu yake ni kwamba inapinga Jahiliyyah na nguvu zake za kimwili, bila kukubali kubadilisha hata herufi moja ya kanuni zake. Haielewani na mielekeo ya kijahili wala haitumii visingizio. Inatangaza ukweli kwa ujasiri ili watu waelewe kwamba ni jema, kwamba ni rehema na baraka.

The conditions which the Islamic Call had to face in its first period were not more favorable or better than the conditions of today. It was an unknown thing, rejected by Jahiliyyah; it was confined to the valley of Mecca, hounded by the people in power and authority; and, at that time, it was a complete stranger to the whole world. It was surrounded by mighty and proud empires which were against its basic teachings and purposes. In spite of all this it was a powerful Call, as it is powerful today and will remain powerful tomorrow. The source of its real power is hidden in the very nature of this belief; that is why it can operate under the worst conditions and in the face of the most severe opposition. It derives its power from the simple and clear truth on which it stands. Its balanced teachings are according to human nature-that nature which cannot tolerate any resistance for very long - and it is in its power to lead mankind over toward progress, no matter in what stage of economic, social, scientific or intellectual backwardness or development it may be. Another secret of its power is that it challenges Jahiliyyah and its physical power, without agreeing to change even a single letter of its principles. It does not compromise with jahili inclinations nor does it use rationalizations. It proclaims the truth boldly so that people may understand that it is good, that it is a mercy and a blessing.

Ni Mwenyezi Mungu aliyemuumba mwanadamu, Anayejua asili yake na njia zinazoelekea mioyoni mwao. Anajua jinsi wanavyokubali ukweli unapotangazwa waziwazi, kwa uwazi, kwa nguvu na bila kusita wala shaka! Hakika katika maumbile ya mwanadamu kuna uwezo wa kubadilika kabisa kutoka mtindo mmoja wa maisha hadi mwingine; na jambo hili ni rahisi zaidi kwake kuliko mabadiliko mengi ya sehemu. Na kama mabadiliko kamili yatakuwa ni kutoka mfumo mmoja wa maisha kwenda mwingine ulio juu zaidi, kamilifu zaidi na safi zaidi kuliko wa kwanza, basi mabadiliko haya kamili yanaendana na saikolojia ya mwanadamu. Lakini nani atakubali kubadilika kutoka mfumo wa Jahiliyyah kwenda mfumo wa Uislamu ikiwa mfumo wa Kiislamu haungekuwa zaidi ya mabadiliko madogo hapa na tofauti ndogo pale? Kuendelea na mfumo wa zamani kunaonekana kuwa na mantiki zaidi. Angalau ni utaratibu uliokwisha simama, unaoweza kurekebishwa na kubadilishwa; basi kuna haja gani ya kuuacha kwa ajili ya utaratibu ambao bado haujaanzishwa wala kutekelezwa, hali ukiendelea kufanana na utaratibu wa zamani katika sifa zake zote kuu?

It is God Who created men and Who knows their nature and the passages to their hearts. He knows how they accept the truth when it is proclaimed boldly, clearly, forcefully, and without hesitation and doubt! Indeed, the capacity exists in human nature to change completely from one way of life to another; and this is much easier for it than many partial changes. And if the complete change were to be from one system of life to another which is higher, more perfect and purer than the former, this complete change is agreeable to human psychology. But who would be agreeable to changing from a system of Jahiliyyah to the system of Islam if the Islamic system were no more than a little change here and a little variation there? To continue with the former system is more logical. At least it is an established order, amenable to reform and change; then what is the need to abandon it for an order not yet established or applied, while it continues to resemble the old order in all its major characteristics?

Pia tunawapata baadhi ya watu ambao, wanapozungumzia Uislamu, huuwasilisha kwa watu kana kwamba ni kitu kinachoshtakiwa, na wanataka kuutetea dhidi ya shtaka hilo. Miongoni mwa utetezi wao ni huu: "Inasemwa kwamba mifumo ya kisasa imefanya kadhaa na kadhaa, lakini Uislamu haukufanya chochote kinachofanana na hayo. Lakini sikilizeni! Uislamu ulifanya yote haya miaka elfu moja mia nne hivi kabla ya ustaarabu wa kisasa!" Ole wake utetezi wa namna hii! Aibu iwe juu ya utetezi wa namna hii! Hakika Uislamu hauchukui hoja zake kutoka kwenye mfumo wa kijahiliya na matokeo yake maovu. Na hizi 'ustaarabu', ambazo zimewavutia wengi na kuzishinda roho zao, si kitu kingine ila mfumo wa kijahiliya kiini chake, na mfumo huu ni potofu, tupu na hauna thamani ukilinganishwa na Uislamu. Hoja kwamba watu wanaoishi chini yake wako katika hali bora kuliko watu wa nchi inayoitwa ya Kiislamu au "ulimwengu wa Kiislamu" haina uzito wowote. Watu wa nchi hizi wamefikia hali hii ya huzuni kwa sababu ya kuuacha Uislamu, na si kwa sababu wao ni Waislamu. Hoja ambayo Uislamu unawasilisha kwa watu ni hii: Hakika kabisa Uislamu ni bora mno, usiokadirika. Umekuja kubadilisha Ujahiliya, si kuuendeleza; kuinua wanadamu kutoka uovu wao, na si kubariki udhihirisho wake ambao umevaa vazi la 'ustaarabu'.

We also find some people who, when talking about Islam, present it to the people as if it were something which is being accused and they want to defend it against the accusation. Among their defenses, one goes like this: "It is said that modern systems have done such and such, while Islam did not do anything comparable. But listen! It did all this some fourteen hundred years before modern civilization!" Woe to such a defense! Shame on such a defense! Indeed, Islam does not take its justifications from the jahili system and its evil derivatives. And these 'civilizations', which have dazzled many and have defeated their spirits, are nothing but a jahili system at heart, and this system is erroneous, hollow and worthless in comparison with Islam. The argument that the people living under it are in a better condition than the people of a so-called Islamic country or "the Islamic world' has no weight. The people in these countries have reached this wretched state by abandoning Islam, and not because they are Muslims. The argument which Islam presents to people is this: Most certainly Islam is better beyond imagination. It has come to change Jahiliyyah, not to continue it; to elevate mankind from its depravity, and not to bless its manifestations which have taken the garb of 'civilization'.

Hatupaswi kushindwa kiasi cha kuanza kutafuta mfanano na Uislamu katika mifumo ya sasa, au katika baadhi ya dini za sasa, au katika baadhi ya fikra za sasa; tunazikataa mifumo hii Mashariki na pia Magharibi. Tunazikataa zote, kwani kwa hakika zinarudisha nyuma maendeleo na zinapingana na mwelekeo ambao Uislamu unakusudia kuupeleka ubinadamu.

We ought not to be defeated to such an extent that we start looking for similarities with Islam in the current systems or in some current religions or in some current ideas; we reject these systems in the East as well as in the West. We reject them all, as indeed they are retrogressive and in opposition to the direction toward which Islam intends to take mankind.

Tunapowahutubu watu kwa namna hii na kuwawekea mbele ujumbe wa msingi wa dhana kamili ya Uislamu, sababu ya kubadilika kutoka dhana moja hadi nyingine, kutoka njia moja ya maisha hadi nyingine, itatoka ndani kabisa ya nafsi zao. Lakini hatutawaambia kwa hoja hii isiyo na nguvu, kwamba: "Acheni mfumo uliopo sasa na mwende kwenye mfumo ambao bado haujatumika; utafanya mabadiliko madogo tu katika mpangilio uliopo. Msiwe na pingamizi; mnaweza kuendelea kufanya mliyokuwa mkiyafanya. Haitawasumbua isipokuwa kuwaomba mabadiliko kidogo katika tabia, mienendo na mielekeo yenu, na itawahifadhia kila kitu kinachowapendeza, wala haitakigusa isipokuwa kidogo sana." Kwa juu njia hii inaonekana rahisi, lakini haina mvuto ndani yake; zaidi ya hayo, haijengwi juu ya ukweli.

When we address people in this fashion and present to them the basic message of the comprehensive concept of Islam, the justification for changing from one concept to another, from one mode of living to another, will come from the very depths of their being. But we will not address them with this ineffective argument, saying: "Come from a system which is currently established to a system not yet applied; it will make only a little change in the established order. You should have no objection; you can continue to do what you have been doing. It will not bother you except to ask for a few changes in your habits, manners and inclinations, and will preserve for you whatever pleases you and will not touch it except very slightly." On the surface this method seems easy, but there is no attraction in it; moreover, it is not based on the truth.

Ukweli ni kwamba Uislamu haubadilishi tu dhana na mitazamo, bali pia mfumo na njia, sheria na desturi, kwa sababu mabadiliko haya ni ya msingi kiasi kwamba hakuna uhusiano unaoweza kubaki na mtindo wa maisha wa kijahiliya, maisha ambayo wanadamu wanayaishi. Inatosha kusema kwamba unawatoa wote, kwa ujumla na kwa undani, kutoka utumwa wa binadamu hadi utumishi wa Mungu, Ambaye ni Mmoja.

The truth is that Islam not only changes concepts and attitudes, but also the system and modes, laws and customs, since this change is so fundamental that no relationship can remain with the jahili way of life, the life which mankind is living. It is sufficient to say that it brings them both in general and in particular from servitude to men into the service of God, Who is One:

"Waamini aliyetaka, na akatae aliyetaka." "Na atakayekataa, basi Mwenyezi Mungu hana haja na viumbe Vyake." Suala la msingi hapa ni lile la kufuru na imani, la kumshirikisha wengine pamoja na Mungu na Upweke wa Mungu, na la Jahiliyyah na Uislamu. Jambo hili linapaswa kuwekwa wazi. Kwa kweli, watu si Waislamu, kama wanavyodai kuwa, maadamu wanaishi maisha ya Jahiliyyah. Ikiwa mtu anataka kujidanganya mwenyewe au kuwadanganya wengine kwa kuamini kwamba Uislamu unaweza kupatanishwa na Jahiliyyah hii, ni juu yake. Lakini kudanganywa kwa wengine hakuwezi kubadilisha chochote katika uhalisia halisi. Huu si Uislamu, na wao si Waislamu. Leo kazi ya Da'wah ni kuwarudisha watu hawa wajinga kwenye Uislamu na kuwafanya Waislamu upya kabisa.

"Believe if one wishes or reject if one wishes." "And if one rejects, then God is independent of His creation," I he question in essence is that of unbelief and belief, of associating others with God and the Oneness of God, and of Jahiliyyah and Islam. This ought to be made clear. Indeed, people are not Muslims, as they proclaim to be, as long as they live the life of Jahiliyyah. If someone wishes to deceive himself or to deceive others by believing that Islam can be brought in line with this Jahiliyyah, it is up to him. But whether this deception is for others, it cannot change anything of the actual reality. This is not Islam, and they are not Muslims. Today the task of the Call is to return these ignorant people to Islam and make them into Muslims all over again.

Hatuwaalikii watu kwenye Uislamu ili tupate malipo kutoka kwao; hatutaki chochote kwa ajili yetu wenyewe, wala hesabu yetu na thawabu yetu si kwa watu. Kwa hakika, tunawalingania watu kwenye Uislamu kwa sababu tunawapenda na tunawatakia mema, ingawa wanaweza kututesa; na hii ndiyo sifa ya mlinganiaji wa Uislamu na hii ndiyo nia yake. Watu wana haki ya kujifunza kutoka kwetu asili ya Uislamu na asili ya wajibu unaowawekea, pamoja na neema kubwa unayowapa. Pia wana haki ya kujua kwamba asili ya wanachofanya si chochote isipokuwa Jahiliyyah; ni kweli Jahiliyyah, isiyo na chochote cha Uislamu ndani yake. Ni matamanio matupu mradi si Shari'ah; na ni uongo mradi si ukweli - na nini kilicho zaidi ya ukweli isipokuwa uongo! Hakuna chochote katika Uislamu wetu tunachoona aibu nacho au kuwa na wasiwasi wa kukitetea; hakuna ndani yake cha kupitishwa kwa watu kwa udanganyifu, wala hatuzibi ukweli mkubwa unaotangaza. Hii ndiyo fikra iliyoshindwa, iliyoshindwa mbele ya Magharibi na mbele ya Mashariki na mbele ya namna hii na ile ya Jahiliyyah, ambayo inapatikana kwa baadhi ya watu - 'Waislamu' - wanaotafuta mfanano wa Uislamu katika mifumo ya kibinadamu, au wanaotafuta uhalali wa vitendo vya Uislamu na uamuzi wake juu ya mambo fulani kwa kupitia vitendo vya ustaarabu wa kijahili.

We are not inviting people to Islam to obtain some reward from them; we do not desire anything at all for ourselves, nor is our accounting and reward with the people. Indeed, we invite people to Islam because we love them and we wish them well, although they may torture us; and this is the characteristic of the caller to Islam and this is his motivation. The people are entitled to learn from us the nature of Islam and the nature of the obligations it imposes on them, as well as the great blessing which it bestows on them. They are also entitled to know that the nature of what they are doing is nothing but Jahiliyyah; it is indeed Jahiliyyah, with nothing in it from Islam. It is mere desire as long as it is not the Shari'ah; and it is falsehood as long as it is not the truth - and what is beyond the truth but falsehood! There is nothing in our Islam of which we are ashamed or anxious about defending; there is nothing in it to be smuggled to the people with deception, nor do we muffle the loud truth which it proclaims. This is the defeated mentality, defeated before the West and before the East and before this and that mode of Jahiliyyah, which is found in some people - 'Muslims' - who search for resemblances to Islam in man-made systems, or who find justification for the actions of Islam and its decision concerning certain matters by means of the actions of jahili civilization.

Mtu anayehisi haja ya kujitetea, kujihalalisha na kuomba msamaha hawezi kuwafikishia watu Uislamu. Kwa hakika, yeye ni mtu anayeishi maisha ya Jahiliyyah, tupu na yenye mikinzano, kasoro na maovu, na anakusudia kutoa uhalali wa Jahiliyyah aliyomo. Hawa ndio wakosaji dhidi ya Uislamu, nao huwapotosha baadhi ya watu wema wenye nia safi. Wanaificha hali halisi ya Uislamu kwa utetezi wao, kana kwamba Uislamu ni kitu kinachoshtakiwa kimesimama mahakamani, kikiwa na wasiwasi wa kujitetea chenyewe.

A person who feels the need of defense, justification and apology is not capable of presenting Islam to people. Indeed, he is a person who lives the life of Jahiliyyah, hollow and full of contradictions, defects and evils, and intends to provide justification for the Jahiliyyah he is in. These are the offenders against Islam and they distract some sincere persons. They confuse Islam's true nature by their defense, as if Islam were something accused standing at trial, anxious for its own defense.

Wakati wa kukaa kwangu Marekani, kulikuwepo watu wa aina hii waliokuwa wakibishana nasi—sisi wachache tuliochukuliwa kuwa upande wa Uislamu. Baadhi yao walichukua msimamo wa kujihami na kutetea. Mimi, kwa upande wangu, nilichukua msimamo wa kushambulia Ujahiliyya wa Magharibi, imani zake dhaifu za kidini, mifumo yake ya kijamii na kiuchumi, na uovu wake: "Angalieni dhana hizi za Utatu, Dhambi ya Asili, Dhabihu na Ukombozi, ambazo haziendani wala na akili wala na dhamiri. Angalieni ubepari huu pamoja na ukiritimba wake, riba yake, na kila lisilo la haki ndani yake; uhuru huu wa mtu binafsi usio na huruma ya kibinadamu wala uwajibikaji kwa jamaa isipokuwa kwa nguvu ya sheria; mtazamo huu wa kimaada unaoua roho; tabia hii kama ya wanyama, unayoiita 'mchanganyiko huru wa jinsia'; uchafu huu unaouita 'ukombozi wa wanawake'; sheria hizi zisizo za haki na nzito za ndoa na talaka, ambazo zinapingana na mahitaji ya maisha ya kawaida; na Uislamu, pamoja na mantiki yake, uzuri wake, ubinadamu wake na furaha yake, unaofikia upeo ambao mwanadamu hujitahidi kuufikia lakini hauufikii. Ni njia ya maisha ya vitendo, na suluhisho zake zimejengwa juu ya msingi wa maumbile safi ya mwanadamu." Haya ndiyo yalikuwa halisi ya maisha ya Magharibi tuliyokutana nayo. Ukweli huu, unapoonekana kwa mwanga wa Uislamu, uliwafanya Wamarekani waone haya. Lakini wapo watu—wawakilishi wa Uislamu—ambao wanashindwa mbele ya uchafu huu ambamo Ujahiliyya umezama, hadi kufikia kiwango cha kutafuta mfanano na Uislamu katika takataka hii ya Magharibi, na pia katika ubepari mbaya na mchafu wa Mashariki.

During my stay in the United States, there were some people of this kind who used to argue with us-with us few who were considered to be on the side of Islam. Some of them took the position of defense and justification. I, on the other hand, took the position of attacking the Western Jahiliyyah, its shaky religious beliefs, its social and economic modes, and its immoralities: "Look at these concepts of the Trinity, Original Sin, Sacrifice and Redemption, which are agreeable neither to reason nor to conscience. Look at this capitalism with its monopolies, its usury and whatever else is unjust in it; at this individual freedom, devoid of human sympathy and responsibility for relatives except under the force of law; at this materialistic attitude which deadens the spirit; at this behavior, like animals, which you call 'Free mixing of the sexes; at this vulgarity which you call 'emancipation of women,' at these unfair and cumbersome laws of marriage and divorce, which are contrary to the demands of practical life; and at Islam, with its logic, beauty, humanity and happiness, which reaches the horizons to which man strives but does not reach. It is a practical way of life and its solutions are based on the foundation of the wholesome nature of man." These were the realities of Western life which we encountered. These facts, when seen in the light of Islam, made the American people blush. Yet there are people-exponents of Islam-who are defeated before this filth in which Jahiliyyah is steeped, even to the extent that they search for resemblances to Islam among this rubbish heap of the West, and also among the evil and dirty materialism of the East.

Bila shaka, sisi tunaoueleza Uislamu kwa watu si wa kukubaliana na dhana yoyote, mienendo yoyote, wala mila yoyote ya Jahiliyyah, hata kama shinikizo lake juu yetu ni kubwa kiasi gani.

After this, there is no need for me to say: Certainly we who present Islam to the people are not the ones to go along with any of the concepts, modes and traditions of Jahiliyyah however great its pressure on us may be.

Kazi yetu ya kwanza ni kuiondoa hii Jahiliyyah na kuweka mahali pake fikra na mila za Kiislamu. Hili haliwezi kufanikiwa kwa kukubaliana na Jahiliyyah na kuiandama hatua chache tangu mwanzo, kama baadhi yetu wanavyodhani tunapaswa kufanya, kwani hilo litamaanisha tu kwamba tangu mwanzo tumekubali kushindwa.

Our first task is to replace this Jahiliyyah with Islamic ideas and traditions. This cannot be brought about by agreeing with Jahiliyyah and going along a few steps with it from the very beginning, as some of us think we ought to do, for this will simply mean that from the very beginning we have accepted defeat.

Bila shaka mila na desturi zilizopo katika jamii zinaweka shinikizo kubwa, shinikizo linalovunja mgongo, hasa kwa upande wa wanawake; mwanamke Mwislamu yuko chini ya shinikizo kali na la kudhulumu, lakini hii ndiyo hali, na ni lazima tukabiliane nayo. Kwanza, ni lazima tuwe imara; kisha, ni lazima tulishinde; halafu, ni lazima tuonyeshe Jahiliyyah hali yake ya chini kweli, ikilinganishwa na upeo mtukufu na angavu wa maisha ya Kiislamu ambao tunatamani kuufikia.

Of course the current ideas of the society and its prevalent traditions apply great pressure - back-breaking pressure, especially in the case of women; the Muslim woman is really under extreme and oppressive pressure - but this is the situation and we have to face it. First we must be steadfast; next we must prevail upon it; then we must show Jahiliyyah the low state it is really in compared to the lofty and bright horizons of Islamic life which we wish to attain.

Haiwezekani hili kutokea kwa kwenda pamoja na Jahiliyyah hatua chache, wala kwa kukata uhusiano nayo sasa na kujiondoa kwenda kona iliyotengwa; kamwe. Utaratibu sahihi ni kuchanganyika kwa busara, kutoa na kupokea kwa heshima, kusema ukweli kwa upendo, na kuonyesha ubora wa Dini kwa unyenyekevu. Baada ya haya yote, tunapaswa kutambua ukweli kwamba tunaishi katikati ya Jahiliyyah, kwamba mtindo wetu wa maisha ni wa moja kwa moja zaidi kuliko wa Jahiliyyah, na kwamba mabadiliko kutoka Jahiliyyah kwenda Uislamu ni makubwa na yenye athari pana. Pengo kati ya Uislamu na Jahiliyyah ni kubwa, na daraja halipaswi kujengwa juu yake ili watu wa pande mbili wachanganyike wao kwa wao, bali tu ili watu wa Jahiliyyah waje kwenye Uislamu, iwe wanaishi katika nchi inayoitwa ya Kiislamu na kujiona kuwa Waislamu, au wako nje ya nchi hiyo ya 'Kiislamu', ili watoke gizani kuingia nuruni na waondokane na hali yao ya kusikitisha, na wafurahie baraka zile ambazo sisi tumezionja – sisi tuliofahamu Uislamu na tunaishi katika mazingira yake.

This cannot come about by going along a few steps with Jahiliyyah, nor by now severing relations with it and removing ourselves to a separate corner; never. The correct procedure is to mix with discretion, give and take with dignity, speak the truth with love, and show the superiority of the Faith with humility. After all this, we must realize the fact that we live in the midst of Jahiliyyah, that our way of life is straighter than that of Jahiliyyah, and that the change from Jahiliyyah to Islam is vast and far-reaching. The chasm between Islam and Jahiliyyah is great, and a bridge is not to be built across it so that the people on the two sides may mix with each other, but only so that the people of Jahiliyyah may come over to Islam, whether they reside in a so-called Islamic country and consider themselves Muslims or they are outside the 'Islamic' country, in order that they may come out of darkness into light and may get rid of their miserable condition, and enjoy those blessings which we have tasted-we who have understood Islam and live in its atmosphere.

Ikiwa sivyo, basi tuwaambie kile ambacho Mwenyezi Mungu alimwamuru Mtume Wake ﷺ kuwaambia:

If not, then we shall say to them what God commanded His Messenger -peace be on him-to say:

"Kwenu ninyi dini yenu, na kwangu mimi dini yangu." (109:6)

"For you your way, for me mine." (109:6)