Binadamu leo wamesimama kwenye ukingo wa shimo, si kwa sababu ya hatari ya maangamizi kamili yanayoning'inia juu ya vichwa vyao, kwani hilo ni dalili tu na si ugonjwa wenyewe, bali kwa sababu ubinadamu umekosa maadili hayo muhimu ambayo ni ya lazima si tu kwa maendeleo yake yenye afya, bali pia kwa maendeleo yake ya kweli.

Mankind today is on the brink of a precipice, not because of the danger of complete annihilation which is hanging over its head-this being just a symptom and not the real disease -but because humanity is devoid of those vital values which are necessary not only for its healthy development but also for its real progress.

Hata ulimwengu wa Magharibi unatambua kwamba ustaarabu wa Magharibi hauwezi kutoa maadili yenye afya ya kuongoza wanadamu. Unajua kwamba haumiliki kitu chochote kitakachoridhisha dhamiri yake yenyewe na kuhalalisha kuwepo kwake.

Even the Western world realises that Western civilization is unable to present any healthy values for the guidance of mankind. It knows that it does not possess anything which will satisfy its own conscience and justify its existence.

Demokrasia magharibi imekuwa tasa kiasi kwamba inakopa kutoka kwa mifumo ya kambi ya Mashariki, hasa katika mfumo wa kiuchumi, chini ya jina la ujamaa. Hali ni hiyo hiyo kwa kambi ya Mashariki. Nadharia zake za kijamii, ambazo kubwa kuliko zote ni Umaksi, mwanzoni ziliwavutia watu wengi si tu kutoka Mashariki bali pia kutoka Magharibi, kwa kuwa ilikuwa njia ya maisha iliyojengwa juu ya imani fulani. Lakini sasa Umaksi umeshindwa katika uwanja wa mawazo, na ikisemwa kwamba hakuna taifa hata moja duniani ambalo ni Umaksi kweli, haitakuwa kutia chumvi. Kwa ujumla nadharia hii inapingana na asili ya mwanadamu na mahitaji yake. Itikadi hii inastawi tu katika jamii iliyoharibika au katika jamii iliyoogopeshwa kutokana na aina fulani ya udikteta wa muda mrefu. Lakini sasa, hata katika mazingira haya, mfumo wake wa kiuchumi wa kimaada unaporomoka, ingawa hiki ndicho kilikuwa msingi pekee ambao muundo wake ulijengwa juu yake. Urusi, ambayo ndiyo kiongozi wa nchi za kikomunisti, yenyewe inakabiliwa na uhaba wa chakula. Ingawa wakati wa Mafalme wa Urusi (Tsars) Urusi ilikuwa ikizalisha chakula cha ziada, sasa inalazimika kuagiza chakula kutoka nje na kuuza akiba zake za dhahabu kwa madhumuni hayo. Sababu kuu ya hali hii ni kushindwa kwa mfumo wa kilimo cha pamoja, au tunaweza kusema, kushindwa kwa mfumo unaopingana na asili ya binadamu.

Democracy in the West has become infertile to such an extent that it is borrowing from the systems of the Eastern bloc, especially in the economic system, under the name of socialism. It is the same with the Eastern bloc. Its social theories, foremost among which is Marxism, in the beginning attracted not only a large number of people from the East but also from the West, as it was a way of life based on a creed. But now Marxism is defeated on the plane of thought, and if it is stated that not a single nation in the world is truly Marxist, it will not be an exaggeration. On the whole this theory conflicts with man's nature and its needs. This ideology prospers only in a degenerate society or in a society which has become cowed as a result of some form of prolonged dictatorship. But now, even under these circumstances, its materialistic economic system is failing, although this was the only foundation on which its structure was based. Russia, which is the leader of the communist countries, is itself suffering from shortages of food. Although during the times of the Tsars Russia used to produce surplus food, it now has to import food from abroad and has to sell its reserves of gold for this purpose. The main reason for this is the failure of the system of collective farming, or, one can say, the failure of a system which is against human nature.

Ni muhimu sana kwa wanadamu kuwa na uongozi mpya! Uongozi wa wanadamu na mwanadamu wa Magharibi sasa unapungua, si kwa sababu utamaduni wa Magharibi umekuwa maskini kimali, wala kwa sababu nguvu zake za kiuchumi na kijeshi zimedhoofika. Kipindi cha mfumo wa Magharibi kimefikia mwisho hasa kwa sababu umenyimwa zile thamani zinazotoa uhai ambazo ziliuwezesha kuwa kiongozi wa wanadamu.

It is essential for mankind to have new leadership! The leadership of mankind by Western man is now on the decline, not because Western culture has become poor materially or because its economic and military power has become weak. The period of the Western system has come to an end primarily because it is deprived of those life-giving values which enabled it to be the leader of mankind.

Ni lazima kwa uongozi mpya kuhifadhi na kuendeleza matunda ya kimaada ya ubunifu wa kiakili wa Ulaya, na pia kuwapa wanadamu maadili na kanuni za juu ambazo hadi sasa hazijagunduliwa na wanadamu, na ambazo pia zitawajulisha wanadamu njia ya maisha inayopatana na asili ya binadamu, yenye kujenga na yenye manufaa, na inayowezekana kutekelezeka.

It is necessary for the new leadership to preserve and develop the material fruits of the creative genius of Europe, and also to provide mankind with such high ideals and values as have so far remained undiscovered by mankind, and which will also acquaint humanity with a way of life which is harmonious with human nature, which is positive and constructive, and which is practicable.

Uislamu ndio mfumo pekee unaomiliki maadili haya na mtindo huu wa maisha.

Islam is the only System which possesses these values and this way of life.

Kipindi cha kuamka upya kwa sayansi nacho kimefikia mwisho. Kipindi hiki, kilichoanza na Renaissance katika karne ya kumi na sita baada ya Kristo na kufikia kilele chake katika karne ya kumi na nane na kumi na tisa, hakina roho ya kuhuisha.

The period of the resurgence of science has also come to an end. This period, which began with the Renaissance in the sixteenth century after Christ and reached its zenith in the eighteenth and nineteenth centuries, does not possess a reviving spirit.

Itikadi zote za kitaifa na za kujikweza zilizojitokeza katika nyakati za kisasa, pamoja na harakati na nadharia zote zilizotokana nazo, pia zimepoteza nguvu zake za uhai. Kwa ufupi, nadharia zote za kibinadamu, za mtu mmoja mmoja au za kikundi, zimethibitika kuwa kushindwa.

All nationalistic and chauvinistic ideologies which have appeared in modern times, and all the movements and theories derived from them, have also lost their vitality. In short, all man-made individual or collective theories have proved to be failures.

Katika wakati huu muhimu na wenye mkanganyiko, zamu ya Uislamu na jamii ya Waislamu imewadia — zamu ya Uislamu, ambao hauzuii uvumbuzi wa vitu vya kimaada. Kwa kweli, unauhesabu kuwa wajibu juu ya mwanadamu tangu mwanzo wa zama, pale Mungu alipomteua kuwa khalifa Wake duniani, na unauona, chini ya masharti fulani, kuwa ibada kwa Mungu na mojawapo ya madhumuni ya kuumbwa kwa mwanadamu. "Na Mola wako Mlezi alipowaambia Malaika: Hakika mimi nitaweka khalifa katika ardhi," (Qur'an 2:30)

At this crucial and bewildering juncture, the turn of Islam and the Muslim community has arrived -the turn of Islam, which does not prohibit material inventions. Indeed, it counts it as an obligation on man from the very beginning of time, when God deputed him as His representative on earth, and regards it under certain conditions a5 worship of God and one of the purposes of man's creation. "And when Your Sustainer said to the angels, I am going to make My representative on earth.," (Qur'an 2:30)

"Na sikuumba majini na binadamu isipokuwa wanipwekeshe kwa ibada."

"And I have not created jinns and men except that they worship Me." (2:143)

Hivyo basi, zamu ya umma wa Kiislamu imewadia kutekeleza jukumu kwa ajili ya wanadamu ambalo Mwenyezi Mungu ameliamuru.

Thus the turn of the Muslim community has come to fulfill the task for mankind which God has enjoined upon it.

"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 wrong, and you believe in God." (3:110)

Hivyo ndivyo tulivyokufanya kuwa umma wa wastani, ili muwe mashahidi kwa watu, na Mtume awe shahidi juu yenu.

"Thus We have made you a middle community, so that you be witnesses for mankind as the Messenger is a witness for you." (2:143)

Uislamu hauwezi kutimiza jukumu lake isipokuwa kwa kuchukua umbo halisi katika jamii, naam, katika taifa; kwa maana mwanadamu hasikilizi, hasa katika zama hizi, nadharia ya kifikra isiyoonekana ikitekelezwa katika jamii hai. Kwa mtazamo huu, tunaweza kusema kwamba umma wa Kiislamu umetoweka kwa karne kadhaa, kwani umma huu wa Kiislamu hauashirii jina la ardhi ambamo Uislamu unaishi, wala si watu ambao mababu zao waliishi chini ya mfumo wa Kiislamu wakati fulani uliopita. Ni jina la kundi la watu ambao tabia zao, mawazo na dhana zao, kanuni na sheria zao, thamani na vigezo vyao, vyote vinatokana na chanzo cha Kiislamu. Umma wa Kiislamu wenye sifa hizi ulitoweka wakati ule sheria za Mungu zilipositishwa duniani.

Islam cannot fulfill its role except by taking concrete form in a society, rather, in a nation; for man does not listen, especially in this age, to an abstract theory which is not seen materialized in a living society. From this point of view, we can say that the Muslim community has been extinct for a few centuries, for this Muslim community does not denote the name of a land in which Islam resides, nor is it a people whose forefathers lived under the Islamic system at some earlier time. It is the name of a group of people whose manners, ideas and concepts, rules and regulations, values and criteria, are all derived from the Islamic source. The Muslim community with these characteristics vanished at the moment the laws of God became suspended on earth.

Ikiwa Uislamu utakusudiwa tena kuchukua nafasi ya uongozi wa wanadamu, basi ni lazima jamii ya Waislamu irejeshwe katika umbo lake la awali.

If Islam is again to play the role of the leader of man- kind, then it is necessary that the Muslim community be restored to its original form.

Ni lazima kuufufua jumuiya hiyo ya Waislamu iliyozikwa chini ya magofu ya mila za kibinadamu za vizazi kadhaa, na iliyoponderwa chini ya uzito wa sheria na desturi hizo za uongo ambazo hazihusiani hata kidogo na mafundisho ya Kiislamu, na ambayo, licha ya hayo yote, hujiita 'ulimwengu wa Kiislamu.' Ninatambua kwamba kati ya jaribio la 'kufufua' na kupata 'uongozi' kuna umbali mkubwa, kwa kuwa jumuiya ya Waislamu imetoweka kwa muda mrefu kutoka katika uhai na katika macho ya watu, na uongozi wa wanadamu umehamia kwa muda mrefu kwa itikadi nyingine, kwa mataifa mengine, kwa dhana nyingine na mifumo mingine.

It is necessary to revive that Muslim community which is buried under the debris of the man-made traditions of several generations, and which is crushed under the weight of those false laws and customs which are not even remotely related to the Islamic teachings, and which, in spite of all this, calls itself the 'world of Islam.' I am aware that between the attempt at 'revival' and the attainment of 'leadership' there is a great distance, as the Muslim community has long ago vanished from existence and from observation, and the leadership of mankind has long since passed to other ideologies and other nations, other concepts and other systems.

Enzi hii ndiyo wakati ambapo ufundi wa Ulaya ulizaa kazi za ajabu katika sayansi, utamaduni, sheria na uzalishaji wa bidhaa, na kwa sababu hiyo wanadamu wamefika kwenye viwango vikubwa vya ubunifu na starehe za kimwili. Si rahisi kuwakosoa wavumbuzi wa mambo mazuri kama haya, hasa kwa kuwa kile tunachokiita "ulimwengu wa Kiislamu" kimekosa kabisa uzuri huu wote.

This was the era during which Europe's genius created its marvellous works in science, culture, law and material production, due to which mankind has progressed to great heights of creativity and material comfort. It is not easy to find fault with the inventors of such marvellous things, especially since what we call the 'world of Islam' is completely devoid of all this beauty.

Lakini licha ya haya yote, ni lazima kuhuisha Uislamu. Umbali kati ya kuhuishwa kwa Uislamu na kupata uongozi wa dunia unaweza kuwa mkubwa, na huenda kukawa na matatizo makubwa njiani; lakini hatua ya kwanza lazima ichukuliwe kwa ajili ya kuhuishwa kwa Uislamu.

But in spite of all this, it is necessary to revive Islam. The distance between the revival of Islam and the attainment of world leadership may be vast, and there may be great difficulties on the way; but the first step must be taken for the revival of Islam.

Ikiwa tunataka kutekeleza jukumu letu kwa busara na maarifa, ni lazima kwanza tujue kwa uwazi asili ya sifa zile ambazo jamii ya Waislamu inaweza kutimiza wajibu wake wa kuwa kiongozi wa dunia.

If we are to perform our task with insight and wisdom, we must first know clearly the nature of those qualities on the basis of which the Muslim community can fulfill its obligation as the leader of the world.

Hii ni muhimu sana ili tusifanye makosa yoyote katika hatua ya kwanza kabisa ya ujenzi na uhuishaji wake.

This is essential so that we may not commit any blunders at the very first stage of its reconstruction and revival.

Jumuiya ya Waislamu leo haina uwezo wala haihitajiki kuwasilisha mbele ya wanadamu ubunifu mkubwa wa kisayansi katika uvumbuzi wa vitu vya kimaada, ambao utafanya dunia kuinamisha kichwa mbele ya ubora wake na hivyo kurejesha tena uongozi wake wa dunia. Akili ya ubunifu ya Ulaya iko mbele sana katika eneo hili, na angalau kwa karne kadhaa zijazo hatuwezi kutarajia kushindana na Ulaya wala kupata ubora juu yake katika nyanja hizi.

The Muslim community today is neither capable of nor required to present before mankind great genius in material inventions, which will make the world bow its head before its supremacy and thus re-establish once more its world leadership. Europe's creative mind is far ahead in this area, and at least for a few centuries to come we cannot expect to compete with Europe and attain supremacy over it in these fields.

Kwa hiyo lazima tuwe na sifa nyingine, sifa ambayo ustaarabu wa kisasa hauna.

Hence we must have some other quality, that quality which modern civilization does not possess.

Lakini hii haimaanishi kwamba tunapaswa kupuuza maendeleo ya kimwili. Tunapaswa pia kutoa umakini wetu wote na juhudi zetu katika mwelekeo huu, si kwa sababu katika hatua hii ni sharti la msingi la kufikia uongozi wa wanadamu, bali kwa sababu ni sharti la msingi la kuwepo kwetu wenyewe; na Uislamu wenyewe, ambao unamwinua mwanadamu hadi nafasi ya kuwa mwakilishi wa Mungu duniani, na ambao, chini ya masharti fulani, unazichukulia majukumu ya mwakilishi huyu kuwa ibada ya Mungu na lengo la kuumbwa kwa mwanadamu, unafanya maendeleo ya kimwili kuwa ya lazima kwetu.

But this does not mean that we should neglect material progress. We should also give our full attention and effort in this direction, not because at this stage it is an essential requirement for attaining the leadership of mankind, but because it is an essential condition for our very existence; and Islam itself, which elevates man to the position of representative of God on earth, and which, under certain conditions, considers the responsibilities of this representative as the worship of God and the purpose of man's creation, makes material progress obligatory for us.

Ili kupata uongozi wa wanadamu, lazima tuwe na kitu cha kutoa zaidi ya maendeleo ya kimaada. Sifa hii nyingine inaweza kuwa tu imani na mtindo wa maisha unaohifadhi, kwa upande mmoja, faida za sayansi na teknolojia ya kisasa, na kwa upande mwingine, unaotimiza mahitaji ya msingi ya binadamu kwa kiwango sawa cha ubora ambacho teknolojia imeyatimiza katika uwanja wa starehe za kimaada. Kisha imani na mtindo huu wa maisha lazima uchukue umbo halisi katika jamii ya kibinadamu, yaani, katika jamii ya Kiislamu.

To attain the leadership of mankind, we must have something to offer besides material progress, and this other quality can only be a faith and a way of life which on the one hand conserves the benefits of modern science and technology, and on the other fulfills the basic human needs on the same level of excellence as technology has fulfilled them in the sphere of material comfort. And then this faith and way of life must take concrete form in a human society - in other words, In a Muslim society.

Ukiangalia vyanzo na misingi ya namna za kisasa za maisha, inadhihirika wazi kwamba dunia nzima imezama katika Jahiliyyah [ujinga wa mwongozo wa Kiungu], na starehe zote kubwa za kimaada na uvumbuzi wa hali ya juu haupunguzi ujinga huu. Jahiliyyah hii imejengwa juu ya uasi dhidi ya mamlaka ya Mungu duniani. Inamhamishia binadamu mojawapo ya sifa kuu za Mungu, yaani mamlaka, na kuwafanya baadhi ya watu kuwa watawala juu ya wengine. Sasa haipo katika umbo lile rahisi na la kizamani la Jahiliyyah ya kale, bali inachukua umbo la kudai kwamba haki ya kuunda thamani, kutunga kanuni za mwenendo wa kijamii, na kuchagua njia yoyote ya maisha iko mikononi mwa binadamu, bila kuzingatia alichokiamrisha Mungu. Matokeo ya uasi huu dhidi ya mamlaka ya Mungu ni dhuluma kwa viumbe Vyake. Hivyo basi, kudhalilishwa kwa mtu wa kawaida chini ya mifumo ya kikomunisti, na unyonyaji wa watu binafsi na mataifa kutokana na tamaa ya utajiri na ubeberu chini ya mifumo ya kibepari, ni matokeo tu ya uasi dhidi ya mamlaka ya Mungu na kukataa heshima ya binadamu aliyopewa na Mungu.

If we look at the sources and foundations of modern ways of living, it becomes clear that the whole world is steeped in Jahiliyyah, [Ignorance of the Divine guidance] and all the marvellous material comforts and high-level inventions do not diminish this ignorance. This Jahiliyyah is based on rebellion against God's sovereignty on earth. It transfers to man one of the greatest attributes of God, namely sovereignty, and makes some men lords over others. It is now not in that simple and primitive form of the ancient Jahiliyyah, but takes the form of claiming that the right to create values, to legislate rules of collective behavior, and to choose any way of life rests with men, without regard to what God has prescribed. The result of this rebellion against the authority of God is the oppression of His creatures. Thus the humiliation of the common man under the communist systems and the exploitation of individuals and nations due to greed for wealth and imperialism under the capitalist systems are but a corollary of rebellion against God's authority and the denial of the dignity of man given to him by God.

Kwa mtazamo huu, mfumo wa maisha wa Uislamu ni wa kipekee, kwani katika mifumo mingine isipokuwa Uislamu, baadhi ya watu huwaabudu wengine kwa namna moja au nyingine. Ni katika mfumo wa maisha wa Kiislamu pekee ambapo watu wote huwa huru kutoka utumwa wa binadamu kwa binadamu wenzao, na hujitolea kuabudu Mungu peke yake, wakipata mwongozo kutoka Kwake peke yake, na kuinama mbele Yake peke yake.

In this respect, Islam's way of life is unique, for in systems other that Islam, some people worship others in some form or or another. Only in the Islamic way of life do all men become free from the servitude of some men to others and devote themselves to the worship of God alone, deriving guidance from Him alone, and bowing before Him alone.

Hapa ndipo njia zinapotengana, na hii ndiyo dhana mpya tuliyo nayo na tunayoweza kuiwasilisha kwa wanadamu: dhana hii, pamoja na mfumo wa maisha ambao dhana hii unapanga kwa ajili ya vipengele vyote vya kivitendo vya maisha ya mwanadamu. Huu ndio ujumbe muhimu ambao wanadamu hawaujui. Haukuwa bidhaa ya uvumbuzi wa Magharibi wala ubunifu wa Ulaya, iwe ya Mashariki au ya Magharibi.

This is where the roads separate, and this is that new concept which we possess and can present to mankind - this and the way of life which this concept organizes for all the practical aspects of man's life. This is that vital message of which mankind does not know. It is not a product of Western invention nor of European genius, whether eastern or western.

Bila shaka, tunamiliki jambo hili jipya ambalo ni kamilifu kwa kiwango cha juu kabisa, jambo ambalo wanadamu hawalijui wala hawana uwezo wa "kulitengeneza".

Without doubt, we possess this new thing which is perfect to the highest degree, a thing which mankind does not know about and is not capable of 'producing'.

Lakini kama tulivyosema hapo awali, uzuri wa mfumo huu mpya hauwezi kuthaminiwa isipokuwa ukichukua umbo halisi. Kwa hiyo ni muhimu jamii ipange mambo yake kwa mujibu wake na kuuonyesha kwa ulimwengu. Ili hili litimie, tunahitaji kuanzisha harakati ya uamsho wa Kiislamu katika nchi fulani ya Kiislamu.

But as we have stated before, the beauty of this new system cannot be appreciated unless it takes a concrete form. Hence it is essential that a community arrange its affairs according to it and show it to the world. In order to bring this about, we need to initiate the movement of Islamic revival in some Muslim country.

Harakati kama hiyo tu ndiyo hatimaye itakayofikia hadhi ya uongozi wa dunia, iwe umbali ni mfupi au mrefu. Je, inawezekanaje kuanza kazi ya kuufufua Uislamu?

Only such a revivalist movement will eventually attain to the status of world leadership, whether the distance is near or far. How is it possible to start the task of reviving Islam?

Ni lazima kuwepo na kikosi cha mbele ambacho kitaanza safari kwa azma hii na kisha kuendelea kutembea katika njia hiyo, kikipita katika bahari kubwa ya Jahiliyyah ambayo imeyazingira ulimwengu mzima. Katika safari yake, kinapaswa kujitenga kwa kiasi fulani na Jahiliyyah hii iliyoenea kila mahali, na pia kinapaswa kudumisha baadhi ya mahusiano nayo.

It is necessary that there should be a vanguard which sets out with this determination and then keeps walking on the path, marching through the vast ocean of Jahiliyyah which has encompassed the entire world. During its course, it should keep itself somewhat aloof from this all-encompassing Jahiliyyah and should also keep some ties with it.

Ni lazima kwamba kundi hili la mbele lijue alama na vituo vya njia kuelekea lengo hili, ili waweze kutambua mahali pa kuanzia, asili yake, majukumu yake na lengo la mwisho la safari hii ndefu. Si hayo tu, bali wanapaswa kufahamu msimamo wao kinyume na Jahiliyyah hii, ambayo imezamisha vigingi vyake duniani kote: wakati wa kushirikiana na wengine na wakati wa kujitenga nao; sifa na tabia gani wanapaswa kujijengea, na sifa na tabia gani Jahiliyyah iliyo karibu nao imejizatiti nazo; jinsi ya kuwaendea watu wa Jahiliyyah kwa lugha ya Kiislamu, na mada na matatizo gani yanapaswa kujadiliwa; na mahali na namna ya kupata mwongozo katika mambo haya yote.

It is necessary that this vanguard should know the landmarks and the milestones of the road toward this goal so that they may recognize the starting place, the nature, the responsibilities and the ultimate purpose of this long journey. Not only this, but they ought to be aware of their position as opposed to this Jahiliyyah, which has struck its stakes throughout the earth: when to co-operate with others and when to separate from them: what characteristics and qualities they should cultivate, and with what characteristics and qualities the Jahiliyyah immediately surrounding them is armed; how to address the people of Jahiliyyah in the language of Islam, and what topics and problems ought to be discussed; and where and how to obtain guidance in all these matters.

Alama hizi za njia zitaamuliwa kwa lazima kwa mwanga wa chanzo cha kwanza cha imani hii, yaani Qur'ani Tukufu, na kutokana na mafundisho yake ya msingi, na kutokana na dhana ambayo iliijenga katika akili za kundi la kwanza la Waislamu, wale ambao Mungu aliwainua kutekeleza mapenzi yake, wale ambao wakati mmoja waligeuza mwelekeo wa historia ya mwanadamu kuelekea upande ulioamriwa na Mungu.

The milestones will necessarily be determined by the light of the first source of this faith-the Holy Qur'an - and from its basic teachings, and from the concept which it created in the minds of the first group of Muslims, those whom God raised to fulfill His will, those who once changed the course of human history in the direction ordained by God.

Nimeandika "Milestones" kwa ajili ya kikosi hiki cha mbele, ambacho ninakiona kuwa ni hali halisi inayokaribia kutimia. Sura nne [Sura hizi ni "Asili ya Mbinu ya Qur'ani", "Dhana na Utamaduni wa Kiislamu", "Jihaad katika Njia ya Mwenyezi Mungu", na "Kufufuliwa kwa Jamii ya Waislamu na Sifa zake."] zimechukuliwa kutoka kwenye tafsiri yangu, Fi Jilal al-Qur'an, [Maana yake ni "Katika Vivuli vya Qur'ani", tafsiri ya Qur'ani.] ambayo nimeibadilisha kidogo hapa na pale ili kuendana na mada hii. Utangulizi huu na sura nyingine niliziandika nyakati tofauti. Katika kuandika sura hizi nimeweka kwenye karatasi kweli za kina nilizozifahamu wakati wa tafakuri yangu juu ya mfumo wa maisha unaowasilishwa katika Qur'ani Tukufu. Mawazo haya yanaweza kuonekana kama ya bahati nasibu na yasiyo na mpangilio, lakini jambo moja ni la pamoja miongoni mwao: mawazo haya ni vigingi vya barabara, na asili ya alama za barabarani ni kuwa zimetengana. Kwa pamoja, maandishi haya ni awamu ya kwanza ya mfululizo, na kwa msaada wa Mwenyezi Mungu natumaini kuandika makusanyo mengine zaidi kuhusu mada hii.

I have written "Milestones" for this vanguard, which I consider to be a waiting reality about to be materialized. Four chapters [ These chapters are "The Nature of the Qur'anic Method". "Islamic Concept and Culture", "Jihaad in the Cause of God", and "Revival of the Muslim Community and its characteristics.] are taken from my commentary, Fi Jilal al-Qur'an, [ In the Shades of the Qur'an, a commentary on the Qur'an.] which I have changed here and there slightly to suit the topic. This introduction and the other chapters I wrote at various times. In writing these chapters I have set down the deep truths which I grasped during my meditations over the way of life presented in the Holy Qur'an. These thoughts may appear random and disconnected, but one thing is common among them; that is, these thoughts are milestones on the road,' and it is the nature of signs along the road to be disconnected. Taken together, these writings are a first installment of a series, and with God's help I hope to write some more collections on this topic.

Na mwongozo unatoka kwa Mungu.

And the guidance is from God.