Ujumbe wa Uislamu ulioletwa na Mtume wa Mungu, Muhammad - amani iwe juu yake ﷺ - ulikuwa ni kiungo cha mwisho katika mnyororo mrefu wa mwaliko kuelekea kwa Mungu uliotolewa na Mitume watukufu. Katika historia yote, ujumbe huu umebaki ule ule: kwamba wanadamu watambue kwamba Mlezi wao wa kweli na Bwana wao ni Mungu Mmoja, kwamba wamnyenyekee Yeye Peke Yake, na kwamba utawala wa mwanadamu juu ya mwanadamu uondolewe. Isipokuwa watu wachache hapa na pale katika historia, binadamu kwa ujumla hajawahi kukanusha kuwepo kwa Mungu na mamlaka yake juu ya ulimwengu; badala yake amekosea katika kuelewa sifa halisi za Mungu, au kwa kuchukua miungu mingine mbali na Mungu kuwa washirika Wake. Ushirikiano huu na Mungu umekuwa ama katika imani na ibada, au katika kukubali mamlaka ya wengine mbali na Mungu. Mambo haya mawili ni Shirk [Shirk ni neno la Kiarabu linalorejelea kuhusisha sifa, uwezo au mamlaka ya Mungu kwa wengine mbali Naye na/au kuabudu wengine mbali Naye.] kwa maana kwamba yanawaondoa wanadamu kutoka kwenye dini ya Mungu, iliyoletwa na Mitume. Baada ya kila Mtume, kulikuwepo kipindi ambacho watu waliielewa dini hii, lakini kisha polepole vizazi vya baadaye vilisahau na kurejea katika Jahiliyyah. Walianza tena njia ya Shirk, wakati mwingine katika imani na ibada yao, wakati mwingine katika kunyenyekea mamlaka ya wengine, na wakati mwingine katika yote mawili.

The message of Islam brought by the Messenger of God, Muhammad - peace be on him -was the last link in the long chain of invitations toward God by the noble Prophets. Throughout history, this message has remained the same: that human beings should recognise that their true Sustainer and Lord is One God, that they should submit to Him Alone, and that the lordship of man be eliminated. Except for a few people here and there in history, mankind as a whole has never denied the existence of God and His sovereignty over the universe; it has rather erred in comprehending the real attributes of God, or in taking other gods besides God as His associates. This association with God has been either in belief and worship, or in accepting the sovereignty of others besides God. Both of these aspects are Shirk [Shirk is an Arabic word which refers to ascribing the attributes, power or authority of God to others besides Him and/or worshipping others besides Him.] in the sense that they take human beings away from the religion of God, which was brought by the Prophets. After each Prophet, there was a period during which people understood this religion, but then gradually later generations forgot it and returned to Jahiliyyah. They started again on the way of Shirk, sometimes in their belief and worship and sometimes in their submission to the authority of others, and sometimes in both.

Katika kila kipindi cha historia ya binadamu, wito kuelekea kwa Mungu umekuwa na asili moja. Lengo lake ni 'Uislamu', ambao maana yake ni kuwaleta wanadamu katika utii kwa Mungu, kuwakomboa kutoka utumwa kwa wanadamu wengine ili wajitolee kwa Mungu Mmoja wa Kweli, kuwaokoa kutoka katika makucha ya utawala wa binadamu na sheria, mifumo ya thamani na mila zilizotungwa na binadamu, ili wakiri mamlaka na enzi ya Mungu Mmoja wa Kweli na kufuata sheria Yake katika nyanja zote za maisha. Uislamu wa Muhammad ﷺ ulikuja kwa kusudi hili, kama walivyokuja pia ujumbe wa Manabii waliotangulia. Ulimwengu wote uko chini ya mamlaka ya Mungu, na binadamu, akiwa sehemu ndogo yake, kwa lazima hutii sheria za kimaumbile zinazoutawala ulimwengu. Pia ni lazima mamlaka hiyo hiyo itambuliwe kuwa ndiyo mtunga sheria wa maisha ya binadamu. Binadamu asijitenge na mamlaka hii ili kuunda mfumo tofauti na mpango tofauti wa maisha. Ukuaji wa binadamu, hali zake za afya na maradhi, maisha na kifo chake viko chini ya mpango wa sheria hizo za kimaumbile zinazotoka kwa Mungu; hata katika matokeo ya matendo yake ya hiari, yeye hana msaada mbele ya sheria za ulimwengu. Binadamu hawezi kubadilisha utaratibu wa Mungu katika sheria zinazotawala ulimwengu. Kwa hiyo inafaa pia afuate Uislamu katika zile nyanja za maisha yake ambazo ameachiwa uchaguzi, na afanye Sheria ya Mungu kuwa hakimu katika mambo yote ya maisha ili kuwepo na maelewano kati ya binadamu na ulimwengu uliosalia. [Ona Towards Understanding Islam, cha A. A. Maududi, kwa maelezo ya hoja hii.] Jahiliyyah, kwa upande mwingine, ni utawala wa mtu mmoja juu ya mwingine, na katika hilo ni kinyume cha mfumo wa ulimwengu na huleta sehemu ya hiari ya maisha ya binadamu katika mgongano na sehemu yake ya lazima. Hii ndiyo Jahiliyyah iliyokabiliana na kila Nabii wa Mungu, akiwemo Nabii wa mwisho ﷺ, katika wito wao wa kuelekea utii kwa Mungu Mmoja. Jahiliyyah hii si nadharia ya kiitikadi tu; kwa kweli, katika hali fulani haina nadharia kabisa. Daima huchukua sura ya harakati hai katika jamii yenye uongozi wake, dhana na thamani zake, na mila, tabia na hisia zake. Ni jamii iliyopangwa, na kuna ushirikiano wa karibu na uaminifu kati ya watu wake, na daima iko tayari na hai kujitetea kwa makusudi au bila makusudi. Huponda vipengele vyote vinavyoonekana kuwa hatari kwa utu wake.

Throughout every period of human history the call toward God has had one nature. Its purpose is 'Islam', which means to bring human beings into submission to God, to free them from servitude to other human beings so that they may devote themselves to the One True God, to deliver them from the clutches of human lordship and man-made laws, value systems and traditions so that they will acknowledge the sovereignty and authority of the One True God and follow His law in all spheres of life. The Islam of Muhammad - peace be on him-came for this purpose, as well as the messages of the earlier Prophets. The entire universe is under the authority of God, and man, being a small part of it, necessarily obeys the physical laws governing the universe. It is also necessary that the same authority be acknowledged as the law-giver for human life. Man should not cut himself off from this authority to develop a separate system and a separate scheme of life. The growth of a human being, his conditions of health and disease, and his life and death are under the scheme of those natural laws which come from God; even in the consequences of his voluntary actions he is helpless before the universal laws. Man cannot change the practice of God in the laws prevailing in the universe. It is therefore desirable that he should also follow Islam in those aspects of his life in which he is given a choice and should make the Divine Law the arbiter in all matters of life so that there may be harmony between man and the rest of the universe. [See Towards Understanding Islam, by A. A. Maududi, for an explanation of this point.] Jahiliyyah, on the other hand, is one man's lordship over another, and in this respect it is against the system of the universe and brings the involuntary aspect of human life into conflict with its voluntary aspect. This was that Jahiliyyah which confronted every Prophet of God, including the last Prophet-peace be on Him-in their call toward submission to One God. This Jahiliyyah is not an abstract theory; in fact, under certain circumstances it has no theory at all. It always takes the form of a living movement in a society which has its own leadership, its own concepts and values, and its own traditions, habits and feelings. It is an organized society and there is a close cooperation and loyalty between its individuals, and it is always ready and alive to defend its existence consciously or unconsciously. It crushes all elements which seem to be dangerous to its personality.

Wakati Jahiliyyah inapochukua umbo, si la "nadharia" bali la harakati hai na ya kiutendaji kwa namna hii, basi jaribio lolote la kuiondoa Jahiliyyah hii na kuwarudisha watu kwa Mwenyezi Mungu, ambalo linaiwasilisha Uislamu kama nadharia tu, litakuwa lisilotakiwa, na badala yake halina faida. Jahiliyyah inatawala ulimwengu wa kiutendaji, na kwa ajili ya kuidumisha kuna shirika hai na linalofanya kazi. Katika hali hii, juhudi za kinadharia tu za kupambana nayo haziwezi hata kuwa sawa nayo, achilia mbali kuwa bora kuliko hiyo. Pale lengo linapokuwa ni kuondoa mfumo uliopo na kuubadilisha kwa mfumo mpya ambao kwa asili yake, kanuni zake, na pande zake zote za jumla na za kina, unatofautiana na mfumo wa kijahili unaotawala, basi ni jambo la busara kwamba mfumo huu mpya pia uingie uwanjani kama harakati iliyopangwa na kundi lenye uwezo wa kuishi. Uingie uwanjani kwa azma kwamba mkakati wake, muundo wake wa kijamii, na uhusiano baina ya wanachama wake, uwe imara na wenye nguvu zaidi kuliko mfumo wa kijahili uliopo.

When Jahiliyyah takes the form, not of a 'theory' but of an active movement in this fashion, then any attempt to abolish this Jahiliyyah and to bring people back to God which presents Islam merely as a theory will be undesirable, rather useless. Jahiliyyah controls the practical world, and for its support there is a living and active organization. In this situation, mere theoretical efforts to fight it cannot even be equal, much less superior, to it. When the purpose is to abolish the existing system and to replace it with a new system which in its character' principles and all its general and particular aspects, is different from the controlling jahili system, then it stands to reason that this new system should also come into the battlefield as an organized movement and a viable group. It should come into the battlefield with a determination that its strategy, its social organization, and the relationship between its individuals should be firmer and more powerful than the existing jahili system.

Msingi wa kinadharia wa Uislamu, katika kila kipindi cha historia, ni kushuhudia "La ilaha illa Allah" - "Hakuna mungu isipokuwa Mwenyezi Mungu", ambayo ina maana ya kushuhudia kwamba mungu pekee wa kweli ni Mwenyezi Mungu, kwamba Yeye ndiye Mtegemezi, kwamba Yeye ndiye Mtawala wa ulimwengu, na kwamba Yeye ndiye Mfalme wa kweli; kumwamini Yeye moyoni, kumwabudu Yeye Peke Yake, na kutekeleza sheria Zake. Bila kukubali kikamilifu "La ilaha illa Allah", ambayo inamtofautisha yule anayesema kwamba yeye ni Muislamu na asiye Muislamu, kauli hii haitakuwa na maana yoyote ya vitendo, wala haitakuwa na uzito wowote kulingana na sheria ya Kiislamu.

The theoretical foundation of Islam, in every period of history, has been to witness "La ilaha illa Allah"- "There is no deity except God" - which means to bear witness that the only true deity is God, that He is the Sustainer, that He is the Ruler of the universe, and that He is the Real Sovereign; to believe in Him in one's heart, to worship Him Alone, and to put into practice His laws. Without this complete acceptance of "La ilaha illa Allah", which differentiates the one who says he is a Muslim from a non-Muslim, there cannot be any practical significance to this utterance, nor will it have any weight according to Islamic law.

Kinadharia, kuanzisha Uislamu maana yake ni kwamba watu wanapaswa kujitolea maisha yao yote kwa unyenyekevu kwa Mwenyezi Mungu, wasiamue jambo lolote kwa kujitegemea, bali lazima warejee maagizo ya Mwenyezi Mungu kuhusu jambo hilo na kuyafuata. Tunajua mwongozo wa Mwenyezi Mungu kupitia chanzo kimoja tu, yaani kupitia Mtume wa Mwenyezi Mungu ﷺ. Hivyo, katika sehemu ya pili ya imani ya Kiislamu, tunashuhudia "Wa ashhadu anna Muhammadar Rasul Allah" - "Nami nashuhudia kwamba Muhammad ni Mtume wa Mwenyezi Mungu" ﷺ.

Theoretically, to establish it means that people should de- vote their entire lives in submission to God, should not decide any affair on their own, but must refer to God's injunctions concerning it and follow them. We know of God's guidance through only one source, that is, through the Messenger of God-peace be on him. Thus, in the second part of the Islamic creed, we bear witness 'Wa ashhadu anna Muhammadar Rasul Allah" - "And I bear witness that Muhammad is the Messenger of God".

Kwa hiyo ni lazima itikadi ya msingi ya Uislamu ijidhihirishe katika mfumo wa kikundi kilichopangwa na chenye shughuli tangu mwanzo kabisa. Ni lazima kikundi hiki kijitenge na jamii ya kijahiliya, kiwe huru na tofauti na jamii ya kijahiliya yenye shughuli na mpangilio, ambayo lengo lake ni kuzuia Uislamu. Kitovu cha kikundi hiki kipya kinapaswa kuwa uongozi mpya, uongozi ambao awali ulikuja katika nafsi ya Mtume ﷺ mwenyewe, na baada yake ukakabidhiwa wale waliojitahidi kuwarudisha watu chini ya utawala wa Mungu, mamlaka Yake na sheria Zake. Mtu anayeshuhudia kwamba hakuna mungu isipokuwa Mungu na kwamba Muhammad ni Mtume wa Mungu ﷺ anapaswa kukata uhusiano wake wa utiifu na jamii ya kijahiliya, ambayo ameiacha, na na uongozi wa kijahiliya, iwe ni katika sura ya makuhani, wachawi au wanajimu, au katika mfumo wa uongozi wa kisiasa, kijamii au kiuchumi, kama ilivyokuwa kwa Maquraishi wakati wa Mtume ﷺ. Atalazimika kutoa utiifu wake kamili kwa harakati mpya ya Kiislamu na kwa uongozi wa Waislamu.

It is therefore necessary that Islam's theoretical foundation-belief-materialize in the form of an organized and active group from the very beginning. It is necessary that this group separate itself from the jahili society, becoming independent and distinct from the active and organized jahili society whose aim is to block Islam. The center of this new group should be a new leadership, the leadership which first came in the person of the Prophet-peace be on him- himself, and after him was delegated to those who strove for bringing people back to God's sovereignty, His authority and His laws. A person who bears witness that there is no deity except God and that Muhammad is God's Messenger should cut off his relationship of loyalty from the jahili society, which he has forsaken, and from jahili leadership, whether it be in the guise of priests, magicians or astrologers, or in the form of political, social or economic leadership, as was the case of the Quraish in the time of the Prophet-peace be on him. He will have to give his complete loyalty to the new Islamic movement and to the Muslim leadership.

Hatua hii madhubuti lazima ichukuliwe wakati ule ule mtu anaposema kwa ulimi wake, "La ilaha illa Allah, Muhammadar Rasul Allah" ﷺ. Jamii ya Kiislamu haiwezi kuwepo bila hili. Haiwezi kuwepo kama imani tu iliyo mioyoni mwa Waislamu binafsi, hata wawe wengi kiasi gani, isipokuwa wawe kundi lenye shughuli, lenye maelewano na ushirikiano, linalojitofautisha lenyewe, ambalo vipengele vyake tofauti, kama viungo vya mwili wa binadamu, vinafanya kazi pamoja kwa ajili ya kuundwa kwake, kuimarishwa kwake, kupanuka kwake, na kwa ajili ya kulinda dhidi ya vipengele vyote vinavyoshambulia mfumo wake. Kundi hilo linapaswa kuongozwa na uongozi usio tegemezi kwa uongozi wa kijahiliya, unaopanga juhudi zake mbalimbali kuwa lengo moja lenye maelewano, na unaoandaa kuimarisha na kupanua tabia yao ya Kiislamu, na kuwaelekeza kuondoa athari za mpinzani wao, yaani maisha ya kijahiliya.

This decisive step must be taken at the very moment a person says, "La ilaha illa Allah, Muhammadar Rasul Allah" with his tongue. The Muslim society cannot come into existence without this. It cannot come into existence simply as a creed in the hearts of individual Muslims, however numerous they may be, unless they become an active, harmonious and cooperative group, distinct by itself, whose different elements, like the limbs of a human body, work together for its formation, its strengthening, its expansion, and for its defense against all those elements which attack its system, working under a leadership which is independent of the jahili leadership, which organizes its various efforts into one harmonious purpose, and which prepares for the strengthening and widening of their Islamic character and directs them to abolish the influences of their opponent, the jahili life.

Uislamu ulianzishwa kwa njia hii. Ulianzishwa juu ya imani ambayo, ingawa fupi, ilijumuisha maisha yote. Imani hii mara moja iliamsha kundi hai na lenye nguvu la watu waliojitenga na kujitegemea mbali na jamii ya kijahili, wakiipinga moja kwa moja; haikuja kamwe kama nadharia ya kufikirika isiyo na uhai wa kiutendaji. Na katika siku zijazo, jambo hili linaweza kutimia kwa njia hii pekee. Hakuna njia nyingine ya kuufufua Uislamu chini ya kivuli cha Ujahiliyyah, katika zama yoyote au nchi yoyote itakapojitokeza, isipokuwa kufuata tabia yake ya asili na kuiendeleza kuwa harakati na mfumo hai.

Islam was founded in this manner. It was founded on a creed which, although concise, included the whole of life. This creed immediately brought into action a viable and dynamic group of people who became independent and separate from the jahili society, immediately challenging it; it never came as an abstract theory devoid of practical existence. And, in the future it can be brought about only in this manner. There is no other way for the revival of Islam in the shade of Jahiliyyah, in whatever age or country it appears, except to follow its natural character and to develop it into a movement and an organic system.

Wakati Uislamu, kwa mujibu wa mbinu iliyoelezwa hapo juu, unapoanzisha jamii ya Waislamu juu ya msingi huu, kuiunda kuwa kikundi chenye shughuli, na kufanya imani hii kuwa msingi pekee wa uhusiano kati ya watu binafsi wa kikundi hiki, lengo lake la mwisho ni kuamsha "ubinadamu wa mwanadamu", kuuendeleza, kuufanya uwe na nguvu na imara, na kuufanya kuwa kipengele kinachotawala zaidi miongoni mwa vipengele vyote vilivyomo katika kiumbe cha mwanadamu. Uislamu unatafuta kutimiza lengo hili kupitia mafundisho yake, kanuni zake, sheria zake na maagizo yake.

When Islam, according to the method described above, starts a Muslim community on this basis, forms it into an active group, and makes this faith the sole basis for the relationship between the individuals of this group, its ultimate aim is to awaken the 'humanity of man', to develop it, to make it powerful and strong, and to make it the most dominant factor among all the aspects found in man's being. It seeks to implement this purpose through its teachings, its rules, its laws and injunctions.

Baadhi ya sifa za kibinadamu zinafanana na zile za wanyama, hata na zile za vitu visivyo hai. Hili limewapotosha wafuasi wa 'Ujahiliya wa kisayansi' hadi kumchukulia mwanadamu kuwa si zaidi ya mnyama, au hata kuwa si zaidi ya kitu kisicho hai! Lakini licha ya sifa ambazo mwanadamu anashiriki na wanyama na vitu visivyo hai, mwanadamu anazo sifa nyingine fulani zinazomtofautisha na kumfanya kuwa kiumbe cha kipekee.

Some human characteristics are common with those of animals, even with those of inorganic matter. This has misled the exponents of 'scientific Jahiliyyah' to consider man to be nothing more than an animal, or even than inorganic matter! But in spite of the characteristics which man shares with animals and inorganic matter, man possesses certain other characteristics which distinguish him and make him a unique creation.

Hata wale wanaoitwa wafuasi wa "ujinga wa kisayansi" walilazimika kukubali jambo hili, ushahidi wa ukweli wa kiuchunguzi ukiwabana koo; lakini hata hivyo, kukubali kwao jambo hili si kwa dhati wala bila shaka. [Miongoni mwa wafuasi wa Darwin wa kisasa, mashuhuri zaidi ni Julian Huxley.] Katika jambo hili, huduma inayotolewa na mwenendo safi wa Uislamu imezaa matokeo halisi na yenye thamani.

Even the exponents of 'scientific ignorance' were forced to admit this, the evidence of observational facts choking them; but even then, their admission of this fact is neither sincere nor unequivocal. [Foremost among the modern Darwinists is Julian Huxley.] In this respect the service rendered by Islam's pure way of life has produced concrete and valuable results.

Uislamu uliijenga jamii ya Kiislamu juu ya msingi wa imani pekee, badala ya ushirikiano wa chini unaotokana na rangi na ngozi, lugha na nchi, maslahi ya kikanda na kitaifa. Badala ya kusisitiza sifa zile ambazo ni za pamoja kwa binadamu na mnyama, uliendeleza sifa za kibinadamu za mtu, uzikuza na kuzifanya kuwa jambo kuu. Miongoni mwa matokeo halisi na ya kung'aa ya mtazamo huu ni kwamba jamii ya Kiislamu ikawa jumuiya iliyo wazi na yenye kujumuisha wote, ambamo waliishi watu wa mataifa, lugha na rangi mbalimbali kama wanachama, bila kubaki athari yoyote ya sifa hizo za chini za kimnyama. Mito ya vipaji vya juu na uwezo mbalimbali wa jamii zote za wanadamu ilitiririka kuingia katika bahari hii kubwa na kuchanganyika ndani yake. Muingiliano wao ulizaa kiwango cha juu cha ustaarabu ndani ya muda mfupi sana, na kuvutia macho ya dunia nzima, huku ukikusanya kiini cha uwezo wote wa kibinadamu, mawazo na hekima ya kipindi hicho, licha ya ukweli kwamba katika nyakati hizo safari zilikuwa ngumu na njia za mawasiliano zilikuwa za polepole.

Islam based the Islamic society on the association of belief alone, instead of the low associations based on race and color, language and country, regional and national interests. Instead of stressing those traits which are common to both man and animal, it promoted man's human qualities, nurtured them and made them the dominant factor. Among the concrete and brilliant results of this attitude was that the Islamic society became an open and all-inclusive community in which people of various races, nations, languages and colors were members, there remaining no trace of these low animalistic traits. The rivers of higher talents and various abilities of all races of mankind flowed into this vast ocean and mixed in it. Their intermingling gave rise to a high level of civilization in a very short span of time, dazzling the whole world, and compounding the essences of all the human capabilities, ideas and wisdom of that period, in spite of the fact in those times travel was difficult and the means of communication were slow.

Katika jamii hii kubwa ya Kiislamu walikusanyika pamoja Waarabu, Waajemi, Wasiria, Wamisri, Wamoroko, Waturuki, Wachina, Wahindi, Warumi, Wagiriki, Waindonesia, Waafrika; kwa kifupi, watu wa mataifa yote na jamii zote. Sifa zao mbalimbali ziliunganishwa, na kwa ushirikiano, maelewano na umoja wa pamoja walishiriki katika kujenga jumuiya ya Kiislamu na utamaduni wa Kiislamu. Ustaarabu huu wa ajabu haukuwa 'ustaarabu wa Kiarabu', hata kwa siku moja; ulikuwa ustaarabu wa Kiislamu tu. Haukuwahi kuwa 'utaifa' bali daima ulikuwa jumuiya ya imani.

In this great Islamic society Arabs, Persians, Syrians, Egyptians, Moroccans, Turks, Chinese, Indians, Romans, Greeks, Indonesians, Africans were gathered together- in short, peoples of all nations and all races. Their various characteristics were united, and with mutual cooperation, harmony and unity they took part in the construction of the Islamic community and Islamic culture. This marvellous civilization was not an 'Arabic civilization', even for a single day; it was purely an 'Islamic civilization'. It was never a 'nationality' but always a community of belief'.

Hivyo wote walikusanyika pamoja kwa usawa katika uhusiano wa upendo, wakiwa na nia zao zilizoelekezwa kwenye lengo moja; hivyo wakatumia uwezo wao bora zaidi, wakaendeleza sifa za jamii yao kikamilifu, na wakaleta kiini cha uzoefu wao wa kibinafsi, wa kitaifa na wa kihistoria kwa ajili ya kuendeleza jumuiya hii moja, ambayo wote walikuwa wa kwake kwa usawa, na ambayo kifungo chao cha pamoja kilikuwa uhusiano wao na Mlezi wao. Katika jumuiya hii 'ubinadamu' wao uliendelea bila kizuizi chochote.

Thus they all came together on an equal footing in the relationship of love, with their minds set upon a single goal; thus they used their best abilities, developed the qualities of their race to the fullest, and brought the essence of their personal, national and historical experiences for the development of this one community, to which they all belonged on an equal footing and in which their common bond was through their relationship to their Sustainer. In this community their 'humanity' developed without any hindrance.

Hizi ni sifa ambazo hazikuwahi kufikiwa na kundi lingine lolote la watu katika historia yote ya binadamu! Jamii inayojulikana zaidi na yenye heshima kubwa katika historia ya kale inachukuliwa kuwa ni Dola ya Roma.

These are characteristics which were never achieved by any other group of people in the entire history of mankind! The most distinguished and best known society in ancient history is considered to be the Roman Empire.

Watu wa jamii, lugha na tabia mbalimbali walikusanyika katika jamii hii, lakini haya yote hayakuwa yamejengwa juu ya 'uhusiano wa kibinadamu', wala imani yoyote tukufu haikuwa kiunganishi kati yao; badala yake jamii yao ilipangwa kwa mfumo wa matabaka, tabaka la 'watukufu' na tabaka la 'watumwa', katika Dola yote.

Peoples of various races, languages and temperaments came together in this society, but all this was not based on 'human relation- ship' nor was any sublime faith the uniting factor among them; rather their society was ordered on a class system, the class of 'nobles' and the class of 'slaves', throughout the Empire.

Zaidi ya hayo, taifa la Warumi kwa ujumla lilikuwa na uongozi, na mataifa mengine yalichukuliwa kuwa raia wake.

Moreover, the Roman race - in general - had the leadership and the other races were considered its subjects.

Kwa hiyo, jamii hii haikuweza kufikia kiwango kile ambacho kilifikiwa na jamii ya Kiislamu, wala haikuleta baraka zile zilizoletwa na jamii ya Kiislamu.

Hence this society could not achieve that height which was achieved by the Islamic society and did not bring those blessings which were brought by the Islamic society.

Jamii mbalimbali pia zimeibuka katika nyakati za kisasa. Kwa mfano, fikiria Dola la Uingereza. Ni kama jamii ya Kirumi ambayo ni mrithi wake. Inategemea tamaa ya kitaifa, ambapo taifa la Waingereza lina uongozi na linanyonya zile koloni zilizounganishwa na Dola. Vivyo hivyo ni kwa falme nyingine za Ulaya.

Various societies have also appeared in modern times. For example, consider the British Empire. It is like the Roman society to which it is an heir. It is based on national greed, in which the British nation has the leadership and exploits those colonies annexed by the Empire. The same is true of other European empires.

Milki za Kihispania na Kireno katika zama zao, pamoja na himaya ya Kifaransa, zote ni sawa katika ukandamizaji na unyonyaji. Ukomunisti nao ulitaka kuanzisha aina mpya ya jamii, kubomoa kuta za rangi na ngozi, taifa na eneo la kijiografia, lakini haujengwi juu ya 'uhusiano wa kibinadamu' bali juu ya 'mfumo wa matabaka'. Hivyo jamii ya kikomunisti ni kama jamii ya Kiroma yenye mkazo uliogeuzwa; huko wakuu walikuwa na heshima, hapa tabaka la wafanyakazi ndilo lenye heshima. Hisia iliyojificha ndani ya tabaka hili ni chuki na wivu dhidi ya matabaka mengine. Jamii yenye ubinafsi na kisasi kama hii haiwezi kushindwa kuchochea hisia duni kwa watu wake. Msingi wake kabisa umewekwa katika kuchochea sifa za kinyama, na kuzikuza na kuziimarisha. Hivyo, kwa mtazamo wake, mahitaji ya msingi kabisa ya binadamu ni yale anayoshiriki na wanyama, yaani, 'chakula, makazi na ngono'. Kwa mtazamo wake, historia nzima ya binadamu si chochote zaidi ya mapambano ya chakula! Basi Uislamu ndio njia pekee ya Kimungu ya maisha inayotoa sifa bora kabisa za kibinadamu, ikizikuza na kuzitumia kwa ujenzi wa jamii ya kibinadamu. Uislamu umebaki wa kipekee katika jambo hili hadi leo.

The Spanish and Portuguese Empires in their times, and the French Empire, all are equal in respect to oppression and exploitation. Communism also wanted to establish a new type of society, demolishing the walls of race and color, nation and geographical region, but it is not based on 'human relationship' but on a 'class system'. Thus the communist society is like the Roman society with a reversal of emphasis; there nobles had distinction, while here the proleteriat has distinction. The underlying emotion of this class is hatred and envy of other classes. Such a selfish and vengeful society cannot but excite base emotions in its individuals. The very basis of it is laid down in exciting animalistic characteristics, and in developing and strengthening them. Thus, in its view, the most fundamental needs of a human being are those which are common with the animals, that is, 'food, shelter and sex. From its point of view, the whole of human history is nothing but a struggle for food! Islam, then, is the only Divine way of life which brings out the noblest human characteristics, developing and using them for the construction of human society. Islam has remained unique in this respect to this day.

Wale wanaopotoka katika mfumo huu na kutaka mfumo mwingine, iwe ni wa msingi wa utaifa, rangi na ubaguzi wa rangi, mapambano ya kitabaka, au nadharia nyingine potofu kama hizo, kwa hakika ni maadui wa binadamu! Hawataki mwanadamu aendeleze zile sifa tukufu alizopewa na Muumba wake, wala hawataki kuona jamii ya binadamu ikinufaika na mchanganyiko wa usawa wa uwezo wote, uzoefu na sifa zote ambazo zimekuzwa miongoni mwa jamii mbalimbali za binadamu.

Those who deviate from this system and want some other system, whether it be based on nationalism, color and race, class struggle, or similar corrupt theories, are truly enemies of mankind! They do not want man to develop those noble characteristics which have been given to him by his Creator nor do they wish to see a human society benefit from the harmonious blending of all those capabilities, experiences and characteristics which have been developed among the various races of mankind.

Mwenyezi Mungu Mtukufu anasema kuhusu watu kama hao:

God Most High says about such people:

Sema: Je, tuwaambie ni akina nani watakaopata hasara kubwa zaidi kwa matendo yao? Ni wale ambao juhudi zao zimepotea katika maisha ya dunia hii, ilhali wao wanadhani kwamba wanatenda mema. Hao ndio wale waliokufuru ishara za Mola wao na kukutana Naye. Matendo yao yameharibika, na siku ya Kiyama hatutawapa uzito wowote. Hiyo ndiyo malipo yao: Jahannamu, kwa sababu walikuwa makafiri na walizifanyia dhihaka ishara Zangu na Mitume Wangu.

"Say: Shall We tell you who will be the greatest losers in their deeds? Those whose effort goes astray in the present life, while they think that they are doing good deeds. Those are they who disbelieve in the signs of their Lord and in the encounter with Him. Their works have failed, and on the Day of Resurrection We shall not assign to them any value. That is their payment-Hell-for that they were unbelievers and took My signs and My Messengers in mockery." (18:103- 106)

Mungu Mtukufu husema kweli.

God Almighty speaks the truth.