juhudi zake za kuwajulisha watu ni nani Mola wao wa kweli, na kwamba wamwabudu Yeye peke yake.

his efforts to making known to people Who their true Sustainer is and that they should worship Him alone.

Kutokana na mtazamo wa ufahamu mdogo wa binadamu, haionekani kuwa hii ingekuwa njia rahisi ya kuzifikia nyoyo za Waarabu. Walilijua vizuri lugha yao na walijua maana ya 'llah' (Mungu), na walijua pia maana ya 'La ilaha illa Allah' (Hakuna mungu isipokuwa Mwenyezi Mungu). Walijua kwamba 'Uluhiyah' maana yake ni 'enzi kuu,' na pia walitambua kwamba kuihusisha enzi kuu kwa Mwenyezi Mungu peke yake kulimaanisha kwamba mamlaka yangeondolewa kwa makuhani, wakuu wa kabila, matajiri na watawala, na yangerejea kwa Mwenyezi Mungu. Ilimaanisha kwamba mamlaka ya Mwenyezi Mungu peke yake ndiyo yangetawala moyoni na dhamirini, katika mambo yanayohusu ibada za kidini na katika mambo ya maisha kama biashara, ugawaji wa mali na utoaji wa haki - kwa ufupi, katika nafsi na miili ya binadamu. Walijua vizuri sana kwamba tangazo, "hakuna mungu isipokuwa Allah," lilikuwa changamoto kwa mamlaka hiyo ya kidunia iliyokuwa imejitwalia sifa kubwa zaidi ya Mwenyezi Mungu, yaani enzi kuu. Lilikuwa ni uasi dhidi ya namna zote za mwenendo zilizobuniwa chini ya ujinga huo wa kujitwalia, na lilikuwa ni tangazo la vita dhidi ya mamlaka ile inayotunga sheria ambazo Mwenyezi Mungu hakuziruhusu. Haikuwa siri kwa Waarabu - waliokijua sana lugha yao na waliojua maana halisi ya ujumbe, "La ilaha illa Allah" - maana yake ilikuwa nini kuhusiana na mila zao, utawala wao na nguvu zao. Kwa hiyo walipokea wito huu - ujumbe huu wa kimapinduzi - kwa hasira, wakapigana nao kwa nguvu ile inayojulikana kwa kila mtu.

From the viewpoint of the limited understanding of man, it does not seem as though this would be the easiest way to reach the hearts of the Arabs. They knew their language well and knew the meaning of 'llah' (god), and they also knew the meaning of 'La ilaha illa Allah' (There is no deity except God). They knew that 'Uluhiyah' means 'sovereignty,' and they also realized that ascribing sovereignty only to God meant that the authority would be taken away from the priests, the leaders of tribes, the wealthy and the rulers, and would revert to God. It meant that only God's authority would prevail in the heart and conscience, in matters pertaining to religious observances and in the affairs of life such as business, the distribution of wealth and the dispensation of justice - in short, in the souls and bodies of men. They knew very well that the proclamation, "there is no deity except 'Allah,' was a challenge to that worldly authority which had usurped the greatest attribute of God, namely, sovereignty. It was a rebellion against all modes of behavior which have been devised under this usurpation and was a declaration of war against that authority which legislates laws not permitted by God. It was no secret to the Arabs-who knew their language very well and knew the real meaning of the message, "La ilaha illa Allah"-what its significance was in relation to their traditions, their rule and their power. Hence they greeted this call -this revolutionary message - with anger, and fought against it with that vigour which is known to everyone.

Kwa nini mwito huu ulianza kwa namna hii? Na kwa nini hekima ya Kiungu iliamua kwamba mwito huu ukabiliwe, katika hatua zake za mwanzo, na majaribu?

Why did this call begin in this manner? And why did the Divine wisdom decide that this call be confronted in its initial stages with trials?

Wakati wa mwito wa Mtume ﷺ wa kuwa Mjumbe, ardhi na mali za Waarabu hazikuwa mikononi mwa Waarabu, bali zilikuwa mikononi mwa watu wengine.

At the time of the Prophet's call to Messengership, the land and the wealth of the Arabs was not in the hands of the Arabs but was in the hands of other people.

Upande wa kaskazini, Syria ilikuwa chini ya Warumi, ambao waliwateua watawala Waarabu wa kienyeji. Vivyo hivyo, upande wa kusini, Yemen ilikuwa chini ya ulinzi wa Dola ya Kiajemi na ilitawaliwa na Waarabu walio chini ya utawala wake. Waarabu walikuwa wamiliki wa Hijaz, Tihama na Najd pekee, ambazo zilikuwa jangwa kame lisilo na maji, lenye chemchemi chache hapa na pale.

In the north, Syria was under the Romans, who appointed local Arab rulers. Similarly, in the south, Yemen was under the tutelage of the Persian Empire and was ruled by Arabs under its domination. Arabs were masters only of Hijaz, Tihama and Najd, which were waterless deserts with a few oases here and there.

Inajulikana pia kwamba Muhammad ﷺ aliitwa 'al-Amin as-Sadiq' (Mwaminifu na Mkweli) na watu wake. Miaka kumi na tano kabla ya kuanza kwa Utume wake, viongozi wa Quraish walimfanya kuwa msuluhishi wao katika tukio la kuwekwa kwa Jiwe Jeusi, nao walifurahishwa na uamuzi wake. Nasaba yake ilitokana na Banu Hashim, ambalo lilikuwa tawi tukufu zaidi la Quraish. Kwa hiyo inaweza kusemwa kwamba Muhammad ﷺ alikuwa na uwezo wa kuwasha miongoni mwa wenzake moto wa uzalendo wa Kiarabu, na hivyo angewaunganisha. Wangeitikia wito huu kwa furaha, kwa kuwa walikuwa wamechoka na vita vya kikabila vya mara kwa mara na visasi vya damu. Angeweza kisha kuzikomboa nchi za Kiarabu kutoka katika utawala wa ukoloni wa Warumi na Waajemi, na kuanzisha dola moja ya Kiarabu. Inaweza kusemwa kwamba, lau Mtume ﷺ angewaita watu kwa njia hii, badala ya kuvumilia mateso kwa miaka kumi na mitatu kutokana na upinzani wa watu wenye mamlaka katika rasi hiyo, Arabia yote ingeukubali.

It is also well-known that Muhammed-peace be on him- was called 'al-Amin as-Sadiq' (The Trustworthy and Truthful') by his people. Fifteen years before his Messengership began the leaders of the Quraish had made him their arbiter in the incident of the placing of the Black Stone and had been pleased with his decision. His lineage was from the Banu Hashim, which was the noblest branch of the Quraish. It can therefore be said that Muhammad-peace be on him-was capable of kindling among his compatriots the fire of Arab nationalism and would thus have united them. They would have responded gladly to this call, for they were weary of continual tribal warfare and blood feuds. He would then have been able to free the Arab lands from the domination of Roman and Persian imperialism and would have been able to establish a united Arab state. It can be said that if the Prophet- peace be on him - had called people in this way, instead of bearing tortures for thirteen years due to the opposition of the people in authority in the peninsula, the whole of Arabia would have accepted it.

Inaweza kusemwa kwamba iwapo Arabia ingeunganishwa hivyo chini ya uongozi wake, na mamlaka yakawa mikononi mwake mara moja, angeweza kutumia yote hayo kuwafanya wakubali imani ya Upweke wa Mungu, ambayo kwa ajili yake alitumwa, na kuwaleta watu kujisalimisha kwa Mola wao baada ya kujisalimisha kwa mamlaka yake ya kibinadamu.

It can be said that if Arabia had thus been united under his leadership and the authority had once devolved into his hands, he could have used all this to make them accept the belief in the Oneness of God, for which purpose he was sent, and to bring people to submit to their Sustainer after they had submitted to his own human authority.

Lakini Mwenyezi Mungu, Mjuzi wa yote na Mwenye hekima yote, hakumwongoza Nabii Wake ﷺ kwenye njia hii. Alimwongoza atangaze waziwazi kwamba hakuna mungu isipokuwa Mungu, na kuvumilia kwa subira, pamoja na Maswahaba wake wachache, kila mateso yaliyowafikia.

But the All-Knowing and All-Wise God did not lead His Prophet- peace be on him -on this course. He led him to declare openly that there is no deity but God, and to bear patiently, with his few Companions, whatever trials came to them.

Kwa nini hivi? Dhahiri haikuwa kwa ajili ya kumtia Mtume Wake - amani iwe juu yake - na Waumini katika dhulma. Hakika Yeye anajua kwamba hakuna njia nyingine. Njia si kuikomboa ardhi kutoka kwenye udhalimu wa Kirumi na Kiajemi ili kuubadilisha kwa udhalimu wa Kiarabu. Udhalimu wote ni uovu! Ardhi ni ya Mwenyezi Mungu na inapaswa kutakaswa kwa ajili Yake, wala haiwezi kutakaswa kwa ajili Yake isipokuwa bendera ya "Hakuna mungu isipokuwa Mwenyezi Mungu" ikipepea kote duniani. Mwanadamu ni mtumwa wa Mwenyezi Mungu peke yake, na anaweza kubaki hivyo ikiwa tu atapandisha bendera ya "Hakuna mungu isipokuwa Mwenyezi Mungu," - "La ilaha illa Allah" - kama Mwarabu mwenye ujuzi wa lugha yake alivyoelewa: hakuna utawala isipokuwa wa Mwenyezi Mungu, hakuna sheria isipokuwa kutoka kwa Mwenyezi Mungu, na hakuna mamlaka ya mtu mmoja juu ya mwingine, kwa kuwa mamlaka yote ni ya Mwenyezi Mungu. Umoja wa watu ambao Uislamu unautangaza umejengwa juu ya imani hii pekee, imani ambayo watu wote, wa rangi yoyote au mbari yoyote - Waarabu, Warumi au Waajemi - ni sawa chini ya bendera ya Mwenyezi Mungu.

Why this? Obviously it was not for the sake of subjecting His Prophet - peace be on him - and the Believers to oppression. Indeed, He knows that there is no other way. The way is not to free the earth from Roman and Persian tyranny in order to replace it with Arab tyranny. All tyranny is wicked! The earth belongs to God and should be purified for God, and it cannot be purified for Him unless the banner, "No deity except God", is unfurled across the earth. Man is servant to God alone, and he can remain so only if he unfurls the banner, "No deity except God,-"La ilaha illa Allah" -as an Arab with the knowledge of his language understood it: no sovereignty except God's, no law except from God, and no authority of one man over another, as the authority in all respects belong to God. The 'grouping' of men which Islam proclaims is based on this faith alone, the faith in which all peoples of any race or color-Arabs, Romans or Persians -are equal under the banner of God.

Na hii ndiyo njia.

And this is the way.

Wakati Mtume alipoteuliwa kuwa Mjumbe wa Mwenyezi Mungu ﷺ, jamii ya Waarabu haikuwa na mgawanyo sahihi wa mali wala haki. Kundi dogo lilikuwa likimiliki mali yote na biashara zote, na utajiri wao uliongezeka kupitia riba. Idadi kubwa ya watu walikuwa maskini na wenye njaa. Matajiri nao walichukuliwa kuwa watukufu na wenye heshima, ilhali watu wa kawaida walinyimwa si mali tu, bali pia utu na heshima.

At the time of the Prophet's call to Messengership, Arab society was devoid of proper distribution of wealth and devoid of justice. A small group monopolized all wealth and commerce, which increased through usury. The great majority of the people were poor and hungry. The wealthy were also regarded as noble and distinguished, and the common people were not only deprived of wealth but also of dignity and honor.

Inaweza kusemwa kwamba Muhammad ﷺ alikuwa na uwezo wa kuanzisha harakati ya kijamii, kutangaza vita dhidi ya tabaka la wakuu na matajiri, kuwanyang'anya mali zao na kuigawanya miongoni mwa maskini.

It can be said that Muhammad - peace be on him - was capable of starting a social movement, declaring war against the class of nobles and the wealthy, taking away their wealth and distributing it among the poor.

Inaweza kusemwa kwamba, lau Mtume ﷺ angeanzisha harakati ya namna hiyo, jamii ya Waarabu ingegawanyika katika matabaka mawili: sehemu kubwa ya watu ingeiunga mkono harakati hiyo mpya kwa sababu walikuwa wamechoka na dhuluma ya utajiri, ukoo wa heshima na madaraka, ambayo yalikuwa mikononi mwa kundi dogo; badala ya Mtume ﷺ kukabiliana na jamii kwa Ujumbe wa Umoja wa Mungu, ujumbe ambao ulibaki mbali na uwezo wa wote isipokuwa roho chache tukufu.

It can be said that had the Prophet-peace be on him- started such a movement, Arab society would have been divided into two classes, the great majority supporting the new movement because they were sick of the tyranny of wealth, nobility and power and a small minority's possessing these things, instead of the Prophet's having to confront the society with the Message of the Oneness of God, which remained beyond the reach of all except a few noble souls.

Inaweza kusemwa kwamba baada ya wengi kujiunga na harakati zake na kumpa uongozi, na baada ya kupata udhibiti wa kundi dogo la matajiri, Muhammad ﷺ angeweza kisha kutumia nafasi yake na nguvu zake kulazimisha imani ya Upweke wa Mungu, ambalo ndilo jukumu ambalo Mungu alimteulia kuwa Nabii Wake. Hivyo, kwa kuwafanya wanadamu kwanza wainamishe vichwa mbele ya mamlaka yake, angeweza kuwafanya wainamishe vichwa mbele ya Mungu wa Kweli.

It can be said that after the majority had joined his movement and had given him the leadership, and after he had gained control of the minority of the rich, Muhammad - peace be on him -could then have used his position and power to impose the belief in the Oneness of God, for which task God had appointed him as His Prophet. Thus, first making human beings bow before his authority, he could have made them bow before the True God.

Lakini Mwenyezi Mungu, Mjuzi wa kila kitu, Mwenye hekima yote, hakumwongoza katika njia hii.

But the All-Knowing, the All-Wise God did not lead him to this course.

Mungu alijua kwamba hii haikuwa njia sahihi. Alijua kwamba haki halisi ya kijamii inaweza kuja kwa jamii tu baada ya mambo yote kuwasilishwa kwa sheria za Mungu, na jamii nzima kuwa tayari kukubali mgawanyo wa mali wa haki aliouagiza, na kila mtu katika jamii, awe mtoaji au mpokeaji, kuamini kwa uthabiti kwamba mfumo huu umewekwa na Mungu Mwenyezi, na kwamba kwa kuutii hatafanikiwa tu katika dunia hii bali atalipwa katika Akhera. Jamii haipaswi kuwa katika hali ambayo baadhi yao wanaendeshwa na tamaa ya kupata zaidi huku wengine wakiwaka kwa wivu, ambayo mambo yote ya jamii yanaamuliwa kwa upanga na bunduki, kwa woga na vitisho, ambayo mioyo ya watu imekuwa tupu na roho zao zimevunjika, kama ilivyo chini ya mifumo inayotegemea mamlaka yoyote nyingine isipokuwa ya Mungu.

God knew that this was not the way. He knew that true social justice can come to a society only after all affairs have been submitted to the laws of God and the society as a whole is willing to accept the just division of wealth prescribed by Him, and every individual of the society, whether he be a giver or a taker, firmly believes that this system has been legislated by God Almighty, by obeying which he will not only prosper in this world but will be rewarded in the next. The society should not be in such a condition that some are driven by greed while others are burning with envy, that all the affairs of the society are decided by the sword and the gun, fear and threats, that the hearts of the population are desolate and their spirits are broken, as is the case under systems which are based on any authority other than God's.

Wakati wa kuteuliwa kwa Mtume ﷺ kuwa Mjumbe, kiwango cha maadili cha Uarabuni kilikuwa cha chini sana kwa kila mtazamo. Desturi chache tu za kikabila zilizokuwa za kizamani ndizo zilizokuwa zimeenea.

At the time of the Prophet's call to Messengership, the moral level of Arabia was extremely low from every point of view. Only a few primitive tribal customs prevailed.

Dhulma ilikuwa ndiyo kanuni ya siku hizo, kama mshairi maarufu Zuhair Selma alivyoeleza:

Oppression was the rule of the day, as the famous poet Zuhair Selma has described:

"Yeyote asiyejilinda kwa silaha ataangamia, na yeyote asiyedhulumu atadhulumiwa."

"One who does not defend himself with weapons will perish, And one who does not oppress will be oppressed'.

Methali nyingine maarufu ya zama za Ujahiliyya inaonyesha hili:

Another famous saying of the Days of Ignorance points to this:

"Msaidie ndugu yako, awe ni dhalimu au anadhulumiwa."

"Help your brother, whether he is the oppressor or being oppressed" .

Unywaji wa pombe na kamari ulikuwa desturi za jamii, na watu walijivunia tabia hizi. Mashairi yote ya Zama za Ujinga yalizunguka mada ya divai na michezo ya kamari. Turfah Abed anasema:

Drinking and gambling were traditions of the society and people were proud of these habits. All the poetry of the Days of Ignorance revolves around the theme of wine and gaming. Turfah Abed says:

"Lau kusingekuwa na mambo matatu ya kumfurahisha kijana, basi nisingejali chochote isipokuwa chakula fulani."

"If there had not been three things for a young man's enjoyment, Then I would not have cared for anything except some food.

Mojawapo ni kwamba mimi ninazidi wengine katika unywaji wa divai, ambayo ina nguvu sana hivi kwamba ukiongeza maji ndani yake, hutoa povu.

One of them is my excelling others in the drinking of wine which is so potent that if you add water to it, it bubbles.

Kunywa pombe, burudani na matumizi ya fedha vimekuwa maisha yangu, na bado ni hivyo.

Drinking and entertainment and spending Have been my life, and still are.

Hatimaye wakati umefika ambao kabila lote limeniacha, kana kwamba mimi ni ngamia mwenye kuwashwa vibaya sana."

At last the time has come when the whole tribe has abandoned me, As if I were a camel with a terrible itch".

Zinaa ilikuwa imeenea kwa namna mbalimbali na ilichukuliwa kuwa jambo la kujivunia, kama ilivyo kwa jamii zote za kijahiliya, za zamani na za sasa. 'Aisha - Mungu awe radhi naye - anaelezea hali ya jamii ya Zama za Ujinga kwa maneno yafuatayo:

Fornication was rampant in various forms and was considered something to be proud of, as is the case among all jahili societies, old or new. 'Aisha-may God be pleased with her -describes the condition of society of the Days of Ignorance in the following words:

"Wakati wa Jahiliyyah kulikuwa na aina nne za ndoa. Ya kwanza ni kama tulivyonayo leo; yaani, mwanamume angemwomba mtu mkono wa binti yake au wa mtoto wake wa kumlea katika ndoa, angetoa mahari, kisha angemwoa. Aina ya pili ilikuwa mwanamume kumwambia mke wake, baada ya kipindi chake cha hedhi, aite mwanamume fulani na apate mimba kwake. Yeye angejitenga naye na asingemgusa hadi dalili za ujauzito zionekane. Kisha, akitaka, angemwingilia. Alifanya hivyo ili apate mtoto wa nasaba tukufu. Aina ya tatu ya ndoa ilikuwa ndoa ya wanaume wengi kwa mwanamke mmoja. Kundi la wanaume, chini ya kumi, wangemwendea mwanamke na kumwingilia. Akipata mimba na kujifungua mtoto, na baada ya usiku kadhaa kupita tangu kujifungua, angewaita. Hakuna aliyeweza kukataa wito huu. Wote wangekusanyika, naye angewaambia, 'Mnajua matokeo yake. Nimejifungua mtoto.' Kisha angemwelekezea mmoja wao na kusema, 'Huyu ni mtoto wake.' Mtoto angepewa jina la mtu huyo na angehesabiwa kuwa wake, wala asingeweza kulikana jambo hilo. Aina ya nne ya ndoa ilikuwa wanaume wengi kumwendea mwanamke, naye alikuwa tayari kuwakubali wote. Kwa kweli, hawa walikuwa makahaba na walikuwa wakiweka bendera mbele ya milango yao kama ishara. Yeyote aliyetaka angewaendea. Mwanamke wa namna hii akipata mimba, baada ya kujifungua watu wengi wangekusanyika kwake na kumwita mtaalamu wa kutambua mfanano. Mtoto angehesabiwa kuwa wa yule ambaye mtaalamu huyo angemnasibisha naye, wala asingeweza kukataa.' [Bukhari 7, Kitabu cha Ndoa.] Inaweza kusemwa kwamba Muhammad ﷺ alikuwa na uwezo wa kuanzisha harakati ya mageuzi ya kimaadili kwa ajili ya kuweka viwango vya kimaadili, kwa ajili ya kutakasa jamii, na kwa ajili ya kujitathmini. Kama ilivyo kwa kila mageuzi, angepata watu wema na wanyoofu waliokuwa pia na masikitiko kuhusu kuporomoka kwa maadili katika jamii yao. Watu hawa hakika wangemwendea ili kujiunga na harakati yake ya kurekebisha mambo.

"There were four kinds of marriages during Jahiliyyah. One was as we have it today; that is, a man would ask a person for the hand of his daughter or his ward in marriage, would pay the marriage-gift, and would marry her. The second type was that a man would tell his wife, in between her menstrual periods, to call such and such man and become pregnant by him. He would stay away from her and would not touch her until the signs of pregnancy appeared. If he then wished, he would have intercourse with her. He adopted this method to obtain a son of high lineage. A third form of marriage was polyandry. A group of men, less than ten, would come to a woman and have sexual intercourse with her. If she became pregnant and then gave birth to a child, and a few nights passed after childbirth, she would call them. No one could refuse this call. When they would all gather, she would tell them, 'You know the result. I have given birth to a child.' Then she would point to one of them and would say, 'This is his child.' The child would then be named after that person and would be considered his, and he could not deny this. A fourth form of marriage was that many men would go to a woman, and she was willing to accept any. Actually, these were prostitutes and would place a flag in front of their doors as a sign. Anyone who wished would go to them. If such a woman became pregnant, after the delivery many people would gather by her and would call an expert in recognizing resemblances. To whomever he would ascribe the child's paternity, the child would be considered his and he could not refuse it." [7 Bukhari, in the Book of Marriage.] It can be said that Muhammad-peace be on him-was capable of starting a movement of moral reform for the establishment of moral standards, for the purification of the society, and for self-evaluation. As is the case with every reformer, he would have found some upright and straight people who were also unhappy about the moral degeneration of their society. These people would certainly have come to him to join his reformist movement.

Kwa hiyo, mtu anaweza kusema kwamba kama Mtume ﷺ angechagua njia hii, angeweza kwa urahisi kuwakusanya kundi kubwa. Kwa sababu ya usafi wao wa maadili na uimara wao wa kiroho, kundi hili la watu, zaidi ya wengine, lingekubali imani ya Upweke wa Mungu na lingebeba majukumu yanayohusiana nayo. Hivyo basi, wito wa Mtume ﷺ, "Hakuna mungu isipokuwa Mungu," usingekutana na upinzani mkali uliokutana nao.

Thus, one can say that if the Prophet-peace be on him- had chosen this course, he would have easily gathered a sizeable group. Because of their moral purity and spiritual fortitude, this group of people, more than others, would have accepted the belief in the Oneness of God would have carried the responsibilities pertaining to it. Thus the Prophet's call, "There is no deity except God," would have been spared the vigourous opposition which it encountered.

Lakini Mwenyezi Mungu Aliye Juu kabisa alijua kwamba njia hii si njia sahihi. Alijua kwamba maadili yanaweza kujengwa tu juu ya imani, imani inayotoa vigezo, inayounda thamani, inayobainisha mamlaka ambayo vigezo na thamani hizo zinatokana nayo, na inayoweka thawabu kwa yule anayekubali mamlaka hayo na adhabu kwa wale wanaopotoka au kupinga. Bila aina hii ya imani au dhana ya mamlaka ya juu, thamani zote zinabaki zisizo imara, na maadili yanayotegemea thamani hizo nayo yanabaki yasiyo imara - bila uwajibikaji, bila mamlaka, bila thawabu! Baada ya juhudi kubwa, imani ilipokuwa thabiti na mamlaka ambayo imani hii inayarejelea yakakubaliwa, watu walipomtambua Mola wao Mlezi na kumwabudu Yeye peke yake, walipojitegemea si tu kwa watu wengine bali pia kwa matamanio yao wenyewe, na "La ilaha illa Allah" ilipochorwa mioyoni mwao, basi Mwenyezi Mungu, kupitia imani hii na kupitia Waumini, alitoa kila kilichohitajika. Ardhi ya Mwenyezi Mungu ikawa huru kutoka kwa 'Warumi na Waajemi', si ili mamlaka ya 'Waarabu' yapate kutawala, bali ili tu mamlaka ya Mwenyezi Mungu yaanzishwe na ardhi isafishwe kutoka kwa waasi wote dhidi Yake, iwe Warumi, Waajemi au Waarabu.

But God Most High knew that this way is not the way. He knew that morality can only be built on faith, a faith which provides criteria, creates values, defines the authority from which these criteria and values are to be derived, and prescribes the reward of the one who accepts this authority and the punishment of those who deviate or oppose. Without this kind of belief or the concept of a higher authority, all valued remain unstable, and similarly morals based on them remain unstable - without accounting, without authority, without reward! When, after hard work, belief became firm and the authority to which this belief refers was acknowledged, when people recognized their Sustainer and worshipped Him alone, when they became independent not only of other human beings but also of their own desires, and when "La ilaha illa Allah" became imprinted on their hearts-then God, through this faith and through the Believers, provided everything which was needed. God's earth became free of 'Romans and Persians,' not so that the authority of 'Arabs' might prevail, but only so that God's authority might be established and that the earth might be cleared of all the rebels against Him, whether they were Roman, Persian or Arab.

Jamii ilikombolewa kutoka kila aina ya dhuluma, na mfumo wa Kiislamu ukaanzishwa ambao haki yake ilikuwa haki ya Mwenyezi Mungu, na ambao kupima kwake kulikuwa kwa mizani ya Mwenyezi Mungu. Bendera ya haki ya kijamii ilipandishwa kwa jina la Mungu Mmoja, na jina la bendera hiyo lilikuwa Uislamu. Hakuna jina jingine lililoongezwa kwake, na "Laa ilaha illa Allah" liliandikwa juu yake.

The society was freed from all oppression, and the Islamic system was established in which justice was God's justice and in which weighing was by God's balance. The banner of social justice was raised in the name of One God, and the name of the banner was Islam. No other name was added to it, and "La ilaha illa Allah" was written on it.

Maadili yalinyanyuliwa, nyoyo na roho zikasafishwa, na isipokuwa katika visa vichache sana, haikuwa hata na haja ya kutekeleza mipaka na adhabu ambazo Mwenyezi Mungu ameziweka; kwani sasa dhamiri ndiyo iliyokuwa mtekelezaji wa sheria, na kutafuta radhi za Mungu, matumaini ya malipo ya Mwenyezi Mungu, na hofu ya ghadhabu ya Mungu vikachukua nafasi ya polisi na adhabu.

Morals were elevated, hear.s and souls were purified, and with the exception of a very few cases, there was no occasion even to enforce the limits and punishments which God has prescribed; for now conscience was the law-enforcer, and the pleasure of God, the hope of Divine reward, and the fear of God's anger took the place of police and punishments.

Wanadamu waliinuliwa katika mpangilio wao wa kijamii, katika maadili yao, na katika maisha yao yote, hadi kileleni mwa ukamilifu ambao haujawahi kufikiwa kabla, na ambao hauwezi kufikiwa baadaye isipokuwa kupitia Uislamu.

Mankind was uplifted in its social order, in its morals, in all of its life, to a zenith of perfection which had never been attained before and which cannot be attained afterwards except through Islam.

Yote haya yaliwezekana kwa sababu wale waliouanzisha dini hii katika umbo la dola, mfumo na sheria na kanuni walikuwa wamekwisha kuianzisha kwanza mioyoni mwao na katika maisha yao kwa namna ya imani, tabia, ibada na mahusiano ya kibinadamu. Hawakuahidiwa jambo moja tu kwa ajili ya kuanzishwa kwa dini hii, si ushindi wala madaraka, wala hata kwamba dini hii itaanzishwa kwa mikono yao, wala jambo lolote linalohusiana na dunia hii: ahadi moja tu, nayo ni ya Peponi. Hiyo ndiyo ahadi pekee waliyopewa kwa juhudi zao zote, kwa mitihani yote waliyoivumilia, na kwa subira yao mbele ya upinzani wa nguvu za Jahiliyyah dhidi ya wito huo, "Hakuna mungu isipokuwa Mungu," ambao unachukiza kwa wale walio madarakani katika zama na mahali pote.

All this was possible because those who established this religion in the form of a state, a system and laws and regulations had first established it in their hearts and lives in the form of faith, character, worship and human relationships. They had been promised only one thing for the establishment of this religion - not victory or power, not even that this religion would be established by their hands, not related to anything of this world:-one promise, that of the Garden. That was the only promise given to them for all their striving, for all the trials which they had endured, for their steadfastness in the face of the opposition of the forces of Jahiliyyah to that call, "There is no deity except God," which is abhorrent to those who are in power in any age and place.

Mungu alipowajaribu nao wakathibitika kuwa thabiti, wakaachana na matamanio yao binafsi, na Mungu Mtukufu alipojua kwamba hawakuwa wakitarajia malipo yoyote duniani, sasa walitamani kuona ushindi wa ujumbe huu na kuimarishwa kwa Dini hii duniani kwa mikono yao, na mioyo yao ilipokuwa huru na kiburi cha ukoo, cha utaifa, cha nchi, cha kabila, cha familia-kwa ufupi, Mungu Mtukufu alipowaona kuwa safi kimaadili-ndipo alipowapa amana kubwa, yaani kujitwika kwa dhati wajibu wa kuwa mwakilishi wa Mungu duniani. Kwa kuwa walikuwa safi katika imani, ambayo sharti lake ni kwamba utawala wa Mungu peke yake uenee juu ya nyoyo na dhamiri katika mahusiano ya kibinadamu na maadili, katika maisha na mali, katika namna na tabia, Mungu Mtukufu alijua kwamba wangekuwa walinzi wa kweli wa mamlaka ya kisiasa, ambayo yatakabidhiwa kwao ili waanzishe sheria ya Mungu na haki ya Mungu. Alijua kwamba hawatayatumia kwa manufaa ya nafsi zao wenyewe, wala familia zao, wala kabila lao, wala taifa lao, bali wangeweka mamlaka haya kwa huduma safi ya dini na sheria za Mungu, kwa kuwa walijua kwamba chanzo cha kweli cha mamlaka ni Mungu peke yake na kwamba wao ni wadhamini tu.

When God tried them and they proved steadfast, relinquishing their own personal desires, and when God Most High knew that they were not waiting for any reward in this world, now were they desirous to see the victory of this message and the establishment of this Religion on earth by their hands, when their hearts became free of pride of lineage, of nationality, of country, of tribe, of household-in short, when God Most High saw them to be morally pure-then He granted them the great trust, the conscious assumption of being God's representative on earth. Since they were pure in faith, the requirement for which is that God's sovereignty alone extend over hearts and consciences in human relationships and morals, in lives and possessions, in modes and manners, God Most High knew that they would be true guardians of the political authority, which would be entrusted to them so that they would establish the Divine law and the Divine justice. He knew they would not use it to benefit their own selves or their families or tribe or nation, but would dedicate this authority purely to the service of God's religion and laws, as they knew that the true source of authority is God alone and that they were only trustees.

Kama wito wa Uislamu usingeanza kwa namna hii, ukiachana na bendera zote isipokuwa "Hakuna mungu isipokuwa Mungu," na kama usingeichukua njia ile ambayo kwa nje ilionekana kuwa ngumu na yenye mateso lakini kwa kweli ilikuwa rahisi na yenye baraka, basi isingewezekana kuanzisha mfumo huu uliobarikiwa wenye kiwango hiki cha juu.

If the call of Islam had not started in this manner, discarding all banners other than "There is no deity except God," and if it had not taken that path which apparently was difficult and trying but which in reality was easy and blessed, then it would not have been possible to establish this blessed system with this high standard.

Kama wito huu ungelikuja katika hatua zake za mwanzo kama wito wa kitaifa, au harakati ya kijamii, au jaribio la mageuzi, au kama ungelihusishwa na lebo nyingine yoyote badala ya wito wa "La ilaha illa Allah," basi mfumo huu uliobarikiwa usingekuwa kwa ajili ya Mwenyezi Mungu peke yake.

Had this call come in its initial stages as a national call or a social movement or a reformist attempt, or had it attached other labels to the call of "La ilaha illa Allah," then this blessed system would never have been for the sake of God alone.

Kipindi cha Makka cha Qur'ani kina sifa hii tukufu kwamba kinaweka "Hakuna mungu isipokuwa Mwenyezi Mungu" mioyoni na akilini, na kinawafundisha Waislamu kufuata mbinu hii na si nyingine, licha ya ukweli kwamba inaonekana kuwa ngumu, na kuendelea kushikamana nayo.

The Meccan period of the Qur'an has this glorious attribute that it imprints 2'There is no deity except God" on hearts and minds, and teaches Muslims to adopt this method and no other-in spite of the fact that it appears difficult-and to persist in this method.

Qur'ani ililenga mafundisho yake yote katika suala la imani pekee, bila kutaja maelezo ya mfumo utakaojengwa juu yake wala sheria zitakazosimamia mambo yake. Watu wanaowaalika wengine kwenye Dini hii wanapaswa kulitafakari jambo hili.

The Qur'an concentrated all its teaching on the question of faith alone, not mentioning the details of the system which is to be based on it or the laws which are to regulate its affairs. The people who invite others to this Religion ought to ponder over this.

Jambo hili, asili ya Dini hii ndiyo inayohitaji njia hii mahsusi, kwa kuwa Dini hii imesimama kabisa juu ya imani katika Umoja wa Mungu, na taasisi zake zote na sheria zake zinatokana na kanuni hii kuu. Mfano wa Dini hii ni mti mrefu, imara, ambao kivuli chake kinaenea mbali na mapana, na matawi yake yanafikia angani. Mti kama huo kwa kawaida ungeweka mizizi yake ndani kabisa ya ardhi na kuieneza juu ya eneo pana, kulingana na ukubwa wake. Hali ya Dini hii ni kama hiyo. Mfumo wake unaenea katika nyanja zote za maisha; unajadili mambo yote madogo na makubwa ya wanadamu; unapanga maisha ya mwanadamu, si tu katika dunia hii bali pia katika dunia ijayo; unatoa habari kuhusu yasiyoonekana pamoja na ulimwengu unaoonekana; hushughulikii tu mambo ya kimwili bali pia unatakasa nia na mawazo. Basi ni kama mti mrefu, imara, unaoenea mapana; bila shaka mizizi yake lazima iende chini kabisa na iwe sawa na ukubwa wake.

Indeed, it is the nature of this Religion which requires this particular method, as this Religion stands entirely on belief in the Oneness of God, and all its institutions and laws are derived from this great principle. A simile for this Religion is a strong, tall tree whose shade spreads far and wide and whose branches reach toward the sky. Such a tree would naturally put its roots deep down into the earth and spread them over a wide area, in proportion to its size. The case of this Religion is similar. Its system extends into all aspects of life; it discusses all minor or major affairs of mankind; it orders man's life- not only in this world but also in the world to come; it gives information about the Unseen as well as about the visible world; it not only deals with material things but also purifies intentions and ideas. It is thus like a tall, strong, wide-spreading tree; clearly its roots must go down deep and be in proportion to its size.

Kipengele hiki cha asili ya Uislamu ndicho kinachobainisha namna unavyopaswa kuanzishwa na kupangwa: kwa kupanda imani na kuiimarisha hadi ipenye ndani kabisa ya nafsi ya mwanadamu. Hili ni la lazima kwa ukuaji wake sahihi, kwani ni kwa njia hii tu ndipo uhusiano unaweza kuimarishwa kati ya sehemu ya mti wa dini inayonyooka juu na mizizi iliyo ndani kabisa ya ardhi.

This aspect of the nature of Islam defines the way it is to be founded and organized: by implanting belief and strengthening it so that it seeps into the depths of the human soul. This is essential for its correct development, for only through this method can a relationship be secured between that part of the tree of religion which reaches upward and the roots which are in the depths of the earth.

Imani ya "La ilaha illa Allah" inapoingia ndani kabisa ya kina cha moyo, huingia pia katika mfumo mzima wa maisha, ambao ndio tafsiri ya vitendo ya imani hii. Kwa njia hii, wale wanaoamini tayari wanaridhia mfumo ambao imani hii inauweka kwa namna ya kipekee, na kwa msingi wanakubali kunyenyekea kwa sheria zote, maagizo yote na maelezo yote kabla hata hayajatangazwa. Kwa hakika, roho ya kunyenyekea ndiyo sharti la kwanza la imani. Kupitia roho hii ya kunyenyekea, waumini hujifunza kanuni na sheria za Kiislamu kwa shauku na furaha. Amri inapotolewa, vichwa

When belief in "La ilaha illa Allah" penetrates into the deep recesses of the heart, it also penetrates through the whole system of life, which is a practical interpretation of this faith. By this means, those who believe are already pleased with the system which this faith uniquely determines and submit in principle to all the laws and injunctions and details even before they are declared. Indeed, the spirit of submission is the first requirement of the faith. Through this spirit of submission the believers learn the Islamic regulations and laws with eagerness and pleasure. As soon as a command is given, the heads 32

Wanaamrishwa kwa kusikia tu, bila haja ya jambo jingine lolote la kulitekeleza. Kwa namna hii, unywaji wa pombe ulikatazwa, riba ilipigwa marufuku, kamari ilipigwa vita, na tabia zote za Zama za Ujinga zilifutwa, zilifutwa kwa aya chache za Qur'ani au kwa maneno machache kutoka kinywa cha Mtume ﷺ. Linganisha hili na juhudi za serikali zisizo za kidini. Katika kila hatua zinalazimika kutegemea sheria, taasisi za utawala, nguvu za polisi na jeshi, propaganda na vyombo vya habari, na bado zinaweza kudhibiti kwa kiwango cha juu tu yale yanayofanyika hadharani, na jamii inabaki imejaa mambo haramu na yaliyokatazwa. [Rejea Fi Thilal al-Qur'an (Katika Kivuli cha Qur'ani), Juzuu ya 5, kur. 78-85, ili uone jinsi (SWT) alivyokataza unywaji wa pombe. Kisha rejea kitabu cha Sayed Abul Hasan Ali Nadvi, The Loss to the World Due to the Decline of Muslims, akinukuu Tanqihat ya Abul 'Ala Maududi, ili uone jinsi Marekani ilivyoshindwa katika juhudi zake za kupiga marufuku pombe.] Kuna pia jambo jingine la kuzingatiwa kuhusu dini hii. Hii ni dini ya kivitendo; imekuja kupanga mambo ya kivitendo ya maisha. Hivyo inakabiliana na suala la hali halisi za kivitendo na kuamua kama izihifadhi, izirekebishe au kuzibadilisha kabisa. Sheria zake, kwa hiyo, zinahusika tu na zile hali zilizopo kweli katika jamii hiyo mahsusi ambayo tayari imekubali utawala wa God.

are bowed, and nothing more is required for its implementation except to hear it. In this manner, drinking was forbidden, usury was prohibited, and gambling was proscribed, and all the habits of the Days of Ignorance were abolished-abolished by a few verses of the Qur'an or by a few words from the lips of the Prophet- peace be on him. Compare this with the efforts of secular governments. At every stage they have to rely on legislation, administrative institutions, police and military power, propaganda and the press, and yet they can at most control what is done publicly, and society remains full of illegal and forbidden things. [ Refer to Fi Thilal al-Qur'an (In the Shade of the Qur'an), Vol. 5, pp. 78-85, to see how God forbade the drinking of alcohol. Then refer to Sayed Abul Hasan Ali Nadvi's book, The Loss to the World Due to the Decline of Muslims, quoting Abul 'Ala Maududi's Tanqihat to see how the United States failed in its efforts to prohibit alcohol.] Another aspect of this religion ought to be considered. This is a practical religion; it has come to order the practical affairs of life. Thus it faces the question of practical conditions and determines whether to keep them, modify them or change them completely. Its legislation is therefore concerned only with those conditions which actually exist in that particular society which has already accepted the sovereignty of God.

Uislamu si "nadharia" inayotegemea "dhana," bali ni njia ya maisha inayofanya kazi na "uhalisia." Kwa hiyo, ni lazima kwanza kuwepo jamii ya Waislamu inayoamini kwamba "Hakuna mungu isipokuwa Mungu," inayojifunga kutii yeyote isipokuwa Mungu pekee, ikikataa mamlaka nyingine zote, na inayopinga uhalali wa sheria yoyote isiyotegemea imani hii.

Islam is not a 'theory' based on 'assumptions;' rather it is a way of life' working with 'actuality,' Thus it is first necessary that a Muslim community come into existence which believes that "There is no deity except God," which commits itself to obey none but God, denying all other authority, and which challenges the legality of any law which is not based on this belief.

Ni wakati tu jamii kama hiyo inapoanzishwa, inapokabiliwa na matatizo mbalimbali ya kivitendo, na inapohitaji mfumo wa sheria, ndipo Uislamu unapoanzisha katiba ya sheria, pamoja na amri, kanuni na taratibu. Unawahutubia tu wale watu ambao, kimsingi, tayari wamejisalimisha kwa mamlaka yake na wameyakataa kanuni na taratibu nyingine zote.

Only when such a society comes into being, faces various practical problems, and needs a system of law, then Islam initiates the constitution of law and injunctions, rules and regulations. It addresses only those people who in principle have already submitted themselves to its authority and have repudiated all other rules and regulations.

Ni lazima waumini wa dini hii wawe huru na wawe na mamlaka katika jamii yao wenyewe, ili waweze kutekeleza mfumo huu na kuyafanya kuwa na nguvu ya utekelezaji sheria zake zote. Zaidi ya hayo, mamlaka pia yanahitajika ili kutunga sheria kulingana na mahitaji ya kundi hilo kadiri yanavyojitokeza katika mambo yake ya kila siku.

It is necessary that the believers in this faith be autonomous and have power in their own society, so that they may be able to implement this system and give currency to all its laws. Moreover, power is also needed to legislate laws according to the needs of the group as these present themselves in its day-to-day affairs.

Huko Makka Waislamu hawakuwa na uhuru wala ushawishi wowote katika jamii. Maisha yao ya kivitendo yalikuwa hayajachukua umbo la kudumu ili waweze kujipanga kulingana na Sharia ya Mungu (al-Sharitah); kwa hiyo Mungu hakuwateremshia kanuni wala sheria zozote. Walifundishwa imani tu, pamoja na kanuni za kimaadili zinazofuata kutokana na imani hiyo baada ya kuingia akilini. Baadaye, dola huru ilipoanzishwa Madina, sheria za jumla ziliteremshwa, na mfumo uliotosheleza mahitaji ya jumuiya ya Waislamu ukaanzishwa, huku nguvu ya dola ikiwa nyuma ya utekelezaji wake.

In Mecca the Muslims were not autonomous, nor did they have any influence in the society. Their practical life had not taken a permanent form so that they could have organized themselves according to the Divine Law (al-Sharitah); hence no regulations and laws were revealed to them by God. They were taught only belief and those moral principles which follow from this belief after it penetrates the mind. Later, when an autonomous state came into existence in Medina, general laws were revealed and that system came into existence which satisfies the needs of a Muslim community, and the power of the state was behind its enforcement.

Mwenyezi Mungu Mtukufu hakutaka sheria na kanuni zote zishushwe wakati wa kipindi cha Makka ili Waislamu wawe na mfumo tayari wa kutumiwa mara tu watakapofika Madina; jambo hili halilingani na tabia ya dini hii. Uislamu ni wa vitendo zaidi kuliko hivyo na una maono ya mbele zaidi; hautafuti suluhisho la matatizo ya kudhania. Kwanza huangalia hali zilizopo, na ikiwa unapata jamii inayoweza kuishi, ambayo kwa umbo lake, hali zake au tabia yake, ni jamii ya Kiislamu, ambayo imejisalimisha kwa sheria ya Mungu na imechoka na sheria zinazotoka vyanzo vingine, basi kwa hakika dini hii hutoa njia ya kutunga sheria kulingana na mahitaji ya jamii kama hiyo.

God Most High did not desire that all laws and regulations be revealed during the Meccan period so that Muslims would have a ready-made system to be applied as soon as they reached Medina; this is out of character for this religion. Islam is more practical than this and has more foresight; it does not find solution to hypothetical problems. It first looks at the prevailing conditions, and if it finds a viable society which, according to its form, conditions or temperament, is a Muslim society, which has submitted itself to the law of God and is weary of laws emanating from other sources, then indeed this religion provides a method for the legislation of laws according to the needs of such a society.

Watu wanaodai kutoka kwa Uislamu kwamba utoe nadharia, kwamba utoe katiba iliyokamilika kwa mfumo wake, na kwamba utoe sheria, huku wakiona kwamba hakuna jamii hata moja duniani iliyokataa mifumo ya kibinadamu na kukubali kutekeleza Shari'ah, pamoja na kuwa na nguvu ya kisiasa kwa ajili ya utekelezaji huo, wanaonyesha kwamba hawajui tabia ya dini hii na jinsi inavyofanya kazi maishani. Pia hawajui lengo ambalo Mwenyezi Mungu aliliteremsha dini Yake.

People who demand from Islam that it provide theories, and that it provide a completed constitution for its system, and that it provide laws, while they observe that there is not a single society on earth which has rejected man-made systems and agreed to enforce the Shari'ah, in addition to having political power for such enforcement, show that they are ignorant of the character of this religion and the way it operates in life. They are also ignorant of the purpose for which God revealed His religion.

Wanataka watu hawa ni kwamba Uislamu ubadilishe tabia yake, mbinu yake na historia yake, na kushushwa hadi kiwango cha nadharia na sheria za kawaida za kibinadamu. Wanataka suluhisho la mkato la kutosheleza matamanio yao ya papo hapo, ambayo kwa kweli ni zao la mtazamo wa kukata tamaa mioyoni mwao mbele ya sheria zisizo na thamani, zilizotungwa na binadamu. Wanataka Uislamu uwe mkusanyiko tu wa dhana zisizo halisi na nadharia, ambazo hazina hali halisi za kuzitumia. Lakini njia aliyoiweka Mungu kwa dini hii ni ile ile kama ilivyokuwa hapo awali. Kwanza, imani inapaswa kupandikizwa mioyoni na kutawala dhamiri, imani inayodai kwamba watu wasimwinamie yeyote isipokuwa Mungu, wala wasitoe sheria kutoka chanzo kingine chochote. Kisha, kundi la watu kama hao linapokuwa tayari na pia likapata udhibiti wa vitendo wa jamii, sheria mbalimbali zitatungwa kulingana na mahitaji ya kiutendaji ya jamii hiyo.

What these people want is that Islam change its character, its method and its history and be reduced to the level of ordinary human theories and laws. They want a short-cut solution to satisfy their immediate desires, which are simply a product of the defeatist mentality in their spirits in the face of valueless, man- made laws. They want Islam to become a mere collection of abstractions and theories, the subject of whose application is non-existent conditions. But the course prescribed by God for this religion is the same as it was earlier. First, belief ought to be imprinted on hearts and rule over consciences - that belief which demands that people should not bow before anyone except God or derive laws from any other source. Then, when such a group of people is ready and also gains practical control of society, various laws will be legislated according to the practical needs of that society.

Hii ndiyo ambayo Mwenyezi Mungu ameikusudia kwa dini hii. Haiwezi kuwa tofauti na inavyokusudiwa na Mwenyezi Mungu, bila kujali watu wanavyotamani.

This is what God has intended for this religion. It cannot be other than what God intends, no matter what people desire.

Wale wanaowalingania watu kwenye Uislamu wanapaswa kuelewa kwamba wanapowaalika watu kuelekea katika kufufuliwa kwa dini, wanapaswa kuwaalika kukubali itikadi ya msingi ya Uislamu, hata kama watu hao wanajiita Waislamu au hati zao za kuzaliwa zinawaandikisha kuwa Waislamu. Watu wanapaswa kujua kwamba Uislamu maana yake ni kukubali kauli "Laa ilaha illa Allah" kwa maana yake ya ndani kabisa, nayo ni hii: kwamba kila kipengele cha maisha kiwe chini ya utawala wa Mwenyezi Mungu, na wale wanaoasi utawala wa Mwenyezi Mungu na kuujitwalia wenyewe wanapaswa kupingwa; na kwamba imani hii ikubaliwe na nyoyo zao na akili zao, na itumike katika namna zao za kuishi na katika matendo yao.

The callers to Islam should understand that when they invite people toward the revival of religion, they should invite them to accept Islam's fundamental belief- even though these people call themselves Muslims or their birth certificates register them as Muslims. The people ought to know that Islam means to accept the creed "La ilaha illa Allah" in its deepest sense, which is this: that every aspect of life should be under the sovereignty of God, and those who rebel against God's sovereignty and usurp it for themselves should be opposed; that this belief should be accepted by their hearts and minds and should be applied in their ways of living and in their practices.

Wakati uamsho wa dini hii unapoanza miongoni mwa watu, jambo hili lazima lipewe kipaumbele cha kwanza. Mwito wa kwanza wa Kiislamu ulijengwa juu yake; miaka kumi na mitatu kamili ya kipindi cha Makka cha Qur'ani ilitolewa kwa ujumbe huu. Kundi la watu linapoingia katika dini hii kwa maana halisi, ndipo tu linaweza kuchukuliwa kuwa 'kundi la Waislamu.' Kundi kama hilo peke yake ndilo lenye uwezo wa kuupa mfumo wa Kiislamu umbo halisi katika maisha yake ya kijamii, kwa sababu kundi kama hilo limekubali kujenga maisha yake yote juu ya Uislamu na kumtii Mwenyezi Mungu katika nyanja zote za maisha.

When the revival of this religion starts among a people, this aspect of it must have first priority. The first Islamic call was based on it; thirteen complete years of the Meccan period of the Qur'an were devoted to this Message. When a group of people enters this religion in the true sense, only then can it be considered a 'Muslim group.' Only such a group has the capability of giving a concrete form to the Islamic system in its social life, because such a group has agreed to base its entire life on Islam and to obey God in all aspects of life.

Hivyo, pale jamii kama hiyo inapoanzishwa kwa kweli na misingi ya msingi ya Uislamu ikawa ndiyo mwongozo wake, itaendelea kutunga sheria na kanuni kwa mahitaji ya kiutendaji yaliyopo, kulingana na mafundisho ya jumla ya Uislamu. Hii ndiyo mpangilio sahihi wa kuanzisha mfumo wa Kiislamu wa kiutendaji, wa kweli na wenye hekima.

Thus, when such a society actually comes into being and the basic teachings of Islam are its guide, it will proceed to formulate laws and regulations for the existing practical needs according to the general teachings of Islam. This is the correct order for bringing about a practical, realistic and wise Islamic system.

Baadhi ya watu wenye nia njema ambao hawajaelewa tabia halisi ya dini yetu wana haraka. Hawajaelewa kwamba hii ndiyo njia iliyowekwa na Mwenyezi Mungu, Mjuzi wa yote, Mwenye hekima. Wanasema kwamba watu wakifundishwa misingi ya Uislamu na sheria za Kiislamu, basi njia ya kuwalingania kwenye Uislamu itakuwa rahisi, na watu watakuwa na huruma kwa Uislamu moja kwa moja.

Some sincere people who do not understand the real character of our religion are in a hurry. They have not understood that this is the way prescribed by the All-Knowing and All-Wise God. They say that if people are taught Islam's fundamentals and the Islamic laws, then the way for inviting them to Islam will become easy and people will automatically become sympathetic to Islam.

Hii ni matamanio yao tu, kutokana na haraka yao. Hili ni sawa na wazo ambalo lingeweza kutolewa kwa Mtume mwenyewe ﷺ, na ambalo tumelieleza katika kurasa zilizotangulia; yaani, kwamba kama Mtume ﷺ angeanza wito wake kwa uzalendo, au mapinduzi ya kiuchumi, au harakati ya mageuzi, njia yake ingekuwa rahisi zaidi.

This is their wishful thinking, due to their impatience. This is akin to the idea which could have been presented to the Prophet himself- peace be on him -and which we have described in earlier pages; that is, that if the Prophet-peace be on him - had started his call with nationalism, or economic revolution, or a reformist movement, his way would have become easier.

Ni muhimu kwamba mioyo ijitoe kwa Mungu peke yake, ikipokea sheria yake kwa unyenyekevu kamili na kukataa sheria nyingine zote - tangu mwanzo kabisa, hata kabla ya maelezo ya kina kuonyeshwa ili kuvutia mioyo hiyo.

It is essential that hearts be exclusively devoted to God alone, accepting His law with full submission and rejecting all other laws - from the very beginning, even before the details are shown to attract them.

Upendo wa Sharia ya Kiungu unapaswa kuwa matokeo ya unyenyekevu safi kwa Mwenyezi Mungu na ukombozi kutoka utumwa wa mtu yeyote mwingine, wala usiwe kwa sababu Sharia hiyo ni bora kuliko mifumo mingine katika maelezo fulani fulani.

The love of the Divine Law al-Shari'ah should be a consequence of pure submission to God and of freedom from servitude to anyone else, and not because it is superior to other systems in such and such details.

Hakuna shaka kwamba Shari'ah ndiyo bora zaidi kwa kuwa inatoka kwa Mungu; sheria za viumbe wake hazifai kulinganishwa kwa njia yoyote na sheria alizozitoa Muumba. Lakini hoja hii si msingi wa wito wa Kiislamu. Msingi wa ujumbe ni kwamba mtu apokee Shari'ah bila kuhoji lolote, na akatae sheria nyingine zote kwa namna yoyote ile. Huu ndio Uislamu. Hakuna maana nyingine ya Uislamu. Yule anayevutiwa na Uislamu huu wa msingi tayari ameshalitatua tatizo hili; hatahitaji kushawishiwa kwa kuonyeshwa uzuri wake na ubora wake. Hii ni moja ya hakika za imani.

No doubt the Shari'ah is best since it comes from God; the laws of His creatures can hardly be compared to the laws given by the Creator. But this point is not the basis of the Islamic call. The basis of the message is that one should accept the Shari'ah without any question and reject all other laws in any shape or form. This is Islam. There is no other meaning of Islam. One who is attracted to this basic Islam has already resolved this problem; he will not require any persuasion through showing its beauty and superiority. This is one of the realities of the faith.

Kisha, tunapaswa kujadili jinsi Qur'ani ilivyoshughulikia tatizo la imani na itikadi katika miaka kumi na mitatu ya maisha ya Makka. Qur'ani haikuliwasilisha suala hili kwa njia ya nadharia au elimu ya theolojia, wala haikuliwasilisha kwa mtindo ambao ni wa kawaida katika maandishi yetu ya kiskolastiki kuhusu mada ya Upweke wa Mungu.

Next, we ought to discuss how the Qur'an solved the problem of belief and faith during the thirteen years of Meccan life. The Qur'an did not present this in the form of a theory or a theology, nor did it present it in the style which is common to our scholastic writings on the subject of the Oneness of God.

Hii si kweli; Qur'ani daima huzungumza na maumbile ya binadamu na huvuta fikra zetu kwenye ishara za Mungu zilizo ndani ya nafsi ya mwanadamu yenyewe na zilizo kote karibu naye. Huikomboa asili ya mwanadamu kutoka katika ushirikina, huiboresha akili ya asili ya mwanadamu hadi kiwango cha juu kabisa, hufungua madirisha kwa ulimwengu, na humfanya mwanadamu kuthamini michakato tata ya maumbile ya Mungu.

None of this; The Qur'an always appeals to human nature and draws our attention to the signs of God which are within man's soul itself and are all around him. It liberates human nature from superstitions, polishes man's native intelligence to the utmost degree, and opens up windows to the world and makes man appreciate the intricate processes of God's nature.

Hili ni jambo la jumla. Jambo mahsusi ni kwamba Qur'ani, kwa msingi wa imani hii, ilianzisha mapambano katika maisha halisi dhidi ya fikra za uongo na mila ambazo asili ya binadamu ilikuwa imekuwa haina nguvu chini yake. Ili kukabiliana na hali hizi maalum, halingekuwa jambo la kufaa kuwasilisha Uislamu kwa namna ya nadharia. Ulichukua namna ya kukabiliana moja kwa moja, kwa azma ya kuvirarua pazia lililokuwa limeshuka juu ya mioyo na akili za watu, na kuvunja vipande vipande kuta zote zilizosimama kati ya mwanadamu na ukweli. Vilevile, hoja za kiakili, zilizojengwa juu ya mantiki ya maneno ambayo ilikuwa alama ya elimu ya theolojia ya kiskolastiki ya nyakati za baadaye, hazikuwa mtindo unaofaa kwake. Qur'ani ilikuwa ikipambana dhidi ya mazingira yote ya kibinadamu kama yalivyokuwepo. Ilikuwa ikizungumza na binadamu wote waliozama chini ya bahari kubwa ya ufisadi. Mtindo wa theolojia ungekuwa hauna faida kwake kwa sababu, ingawa imani ya Kiislamu ni imani, mpango wake mkuu uko katika uwanja wa vitendo wa maisha; haubaki umefungwa ndani ya mijadala ya kinadharia na dhana za theolojia.

This is a general aspect. A particular aspect is that the Qur'an, on the basis of this belief, started a struggle in actual life against false ideas and traditions under which human nature had become helpless. To confront these special circumstances, it would not have been desirable to present Islam in the form of a theory. It took the form of a direct confrontation, with a determination to rend the curtains which had fallen on the hearts and minds of people and to break into pieces all those walls which were standing between man and the truth. Similarly, intellectual argumentation, based on verbal logic which was the hallmark of the scholastic theology of later times, was not a proper style for it. The Qur'an was struggling against the entire human environment as it existed. It was addressing itself to the whole of humanity which was drowned under the vast ocean of corruption. The style of theology would have been useless for it because, although Islamic belief is a belief, its main program is in the practical sphere of life; it does not remain circumscribed in theoretical discussions and the speculations of theology.

Qur'ani kwa upande mmoja inajenga imani mioyoni mwa jamii ya Waislamu, na kwa upande mwingine inaishambulia Jahiliyyah iliyowazunguka kupitia jamii hii, huku ikipambana kuondoa mvuto wote wa kijahili unaopatikana katika mawazo, desturi na maadili ya jamii ya Waislamu. Ujenzi wa imani ya Kiislamu ulifanyika chini ya hali hizi za dhoruba, wala si kwa namna ya theolojia, nadharia au hoja za kiskolastiki. Ulikuwa badala yake ni harakati hai, ya kikaboni na yenye uhai, ambayo uwakilishi wake halisi ulikuwa ni jamii ya Waislamu. Ukuaji wa jamii ya Waislamu, pamoja na mawazo yake, maadili yake, elimu na mafunzo yake, ulitokana na imani yake. Mabadiliko ya harakati hii yalikuwa ni udhihirisho wa kiutendaji wa mabadiliko ya imani zake kikamilifu, na hii ndiyo njia halisi ya Uislamu inayoakisi asili yake na roho yake.

The Qur'an on the one hand constructs faith in the hearts of the Muslim community and on the other attacks the surrounding Jahiliyyah through this community, while struggling to remove all the jahili influences which are found in the ideas, practices and morals of the Muslim community. The construction of Islamic belief occurred under these stormy conditions, and not in the form of a theology or theory or scholastic argument. It was rather as an active, organic and vital movement, the concrete representation of which was the Muslim community. The growth of the Muslim community, including its ideas, morals, education and training, was due to its belief. The evolution of this movement was wholly the practical manifestation of the evolution of its beliefs, and this is the true method of Islam which reflects its nature and its spirit.

Wale wanaobeba ujumbe wa Kiislamu wanapaswa kukumbuka mbinu hii hai ya Uislamu ambayo tumeieleza hapo juu. Wanapaswa kujua kwamba hatua ya kujenga imani, ambayo ilienea katika kipindi kirefu cha maisha ya Makka kwa namna hii, haikuwa tofauti na hatua ya upangaji wa kivitendo, ambamo jamii ya Kiislamu ilizaliwa. Haikuwa hatua ya kufundisha na kujifunza 'nadharia' tu! Ilikuwa hatua moja ambamo, wakati huo huo, mbegu ya imani ilipandwa na jamii ikapangwa, ikitoa muundo wa kivitendo kwa mafundisho ya Kiislamu. Kwa hiyo siku zijazo, kila itakapofanyika jitihada za kuufufua Uislamu, mbinu hii kamili inapaswa kupitishwa.

The bearers of the Islamic message should keep in mind this dynamic method of Islam which we have described above. They ought to know that the stage of the construction of belief, which spread over the long period of Meccan life in this fashion, was not separate from the stage of practical organization, under which an Islamic community came into existence. It was not a stage of teaching and learning 'the theory'! It was a single stage in which, at the same time, the seed of faith was implanted and a community was organized, giving a practical structure to the Islamic teachings. Hence in the future, whenever there are attempts at the revival of Islam, this comprehensive method should be adopted.

Kwa hiyo, hatua ya kujenga imani inapaswa kuwa ndefu, na ifanyike taratibu. Kila hatua ichukuliwe kwa msimamo thabiti. Hatua hii isitumike kufundisha nadharia ya itikadi, bali kuigeuza itikadi kuwa uhalisia hai. Kwanza ipandwe ndani ya nyoyo za watu; kisha ijidhihirishe katika mfumo wa kijamii unaobadilika, ambao ukuaji wake wa ndani na wa nje unaakisi mabadiliko ya imani hiyo. Ipaswe kuwa harakati yenye nguvu inayopinga Jahiliyyah kwa nadharia na kwa vitendo, ili iwe imani hai inayokua huku ikipambana na nguvu zinazoizunguka.

Thus the stage of constructing the faith should be long, and it should be gradual. Every step should be taken with firmness. This stage should not be spent in teaching the theory of beliefs but in translating the belief into a living reality. First it should be implanted in the hearts of men; it should materialize in a dynamic social system whose internal and external growth reflects the evolution of the belief. It ought to be a dynamic movement which challenges Jahiliyyah both in theory and in practice, so that it becomes a living faith which grows while struggling against the surrounding forces.

Ni kosa, na kosa kubwa kiasi gani! - kudhani kwamba Uislamu unaweza kukua katika umbo la nadharia isiyo na uhalisia, iliyofungwa katika elimu ya akili na maarifa ya kitamaduni tu. Jihadharini na hatari hii, jihadharini! Qur'an haikuteremshwa mara moja, bali ilichukua miaka kumi na tatu kujenga na kuimarisha muundo wa imani. Kama Mwenyezi Mungu angependa, angeliteremsha Qur'an yote mara moja, kisha awaache Maswahaba wajifunze kwa muda wa takriban miaka kumi na tatu, ili Waumini wabobee "nadharia ya Kiislamu". Lakini Mwenyezi Mungu Mtukufu hakuchagua njia hii; Alitaka kitu kingine. Alitaka kuweka misingi ya jamii, harakati na imani kwa wakati mmoja. Alitaka jamii na harakati zijengwe juu ya imani, huku, pamoja na maendeleo yenye nguvu ya jamii, imani nayo ikikua.

It is an error and what an error! - to think that Islam can evolve in the form of an abstract theory limited to intellectual learning and cultural knowledge. Beware of this danger, beware! The Qur'an did not come down at once but took thirteen years to construct and strengthen the structure of faith. Had God wanted, He would have revealed the entire Qur'an at once and then left the Companions to learn it for a period of approximately thirteen years so that the Believers would master the 'Islamic theory' But God Most High did not choose this method; He wanted something else. He wanted to lay the foundations of a community, a movement and a belief simultaneously. He wanted the community and the movement to be founded on belief, while with the dynamic progress of the community the faith also grew.

Alitaka imani ikue pamoja na maendeleo ya jamii, wakati maisha ya kivitendo ya jamii yalikuwa wakati huo huo kioo cha imani. Mungu Mtukufu alijua kwamba watu na jamii hazijengwi usiku mmoja, bali kujenga na kukuza imani kunahitaji muda sawa na unaohitajika kupanga jamii, ili imani inapokamilika, wakati huo huo jamii imara pia inaibuka, ambayo ndiyo uwakilishi wa kweli na tafsiri ya kivitendo ya imani hiyo.

He wanted faith to grow with the progress of the community, while the practical life of the community was at the same time a mirror of the faith. God Most High knew that men and societies are not founded overnight, but that it takes as much time to construct and develop a faith as it takes to organize a community, so that as the faith is completed, simultaneously a strong community also comes into existence which is the true representation and practical interpretation of the faith.

Huu ndio mhusika wa dini yetu, na kipindi cha Makka cha Qur'ani kinaushuhudia. Tunapaswa kuufahamu mhusika huu, na tusijaribu kuubadilisha kwa kuwa wenye haraka au kuingia chini ya ushawishi wa mtazamo wa kukata tamaa mbele ya nadharia zisizo na thamani, zilizobuniwa na binadamu. Kupitia sifa hii mahususi ya Uislamu, jamii ya kwanza ya Waislamu ilizaliwa, na siku zijazo, kila itakapotakiwa kuundwa jamii ya Kiislamu duniani, itaweza kuundwa kwa njia hii pekee na kwa kuhusiana na mhusika huu.

This is the character of our religion, and the Meccan period of the Qur'an testifies to it. We should be aware of this character and should not try to change it by being impatient or falling under the influence of a defeatist mentality in the presence of valueless, man-made theories. Through this particular quality of Islam, the first Muslim community came into existence, and in the future, whenever a Muslim community is to be created in the world, it can be created only by this method and in relation to this character.

Tunapaswa kufahamu kwamba jaribio lolote la kubadilisha imani hai ya Uislamu, ambayo imekusudiwa kupenya ndani ya mishipa na mishipa ya damu ya jamii muhimu na kuwa harakati halisi iliyopangwa, kuwa mafundisho ya kinadharia tu na mijadala ya kitaaluma, ni jaribio la kuonyesha ubora wa 'nadharia ya Kiislamu' juu ya nadharia zisizo na thamani na zisizo na faida zilizobuniwa na binadamu, na si tu kwamba ni kosa, bali pia ni hatari.

We should be aware that any attempt to change the living faith of Islam, which is intended to penetrate into the veins And arteries of a vital society and to be a concrete organized movement, into purely theoretical teachings and academic discussions, is an attempt to show the superiority of the 'Islamic theory' over the valueless and useless theories formulated by man, and is not only erroneous but also dangerous.

Mahitaji ya imani ya Kiislamu ni kwamba ijitokeze katika nafsi hai, katika mfumo unaofanya kazi, na katika jamii inayoweza kuishi. Inapaswa kuchukua sura ya harakati inayopambana dhidi ya mazingira ya kijahiliyya, huku ikijitahidi pia kuondoa athari za jamii ya kijahiliyya kwa wafuasi wake, kwa sababu walikuwa watu wa Jahiliyyah kabla imani haijaingia katika nafsi zao, na athari ya Jahiliyyah huenda ikawa imebaki katika mioyo yao na akili zao pamoja na maisha yao. Imani ya Kiislamu ina wigo mpana zaidi wa utendaji kuliko majadiliano ya kitaaluma tu, kwani haielekezi tu mioyo na akili bali pia inajumuisha matendo na maadili.

The requirement of Islamic belief is that it take shape in living souls, in an active organization, and in a viable community. It should take the form of a movement struggling against the jahili environment while also trying to remove the influences of jahili society in its followers, because they were people of Jahiliyyah before the faith entered their souls, and he influence of Jahiliyyah might have remained in their hearts and minds as well as in their lives. Islamic belief has a much wider range of action than simply academic discussions, as it not only addresses itself to hearts and minds but also includes practices and morals.

Dhana za Mwenyezi Mungu, ulimwengu, maisha, na mwanadamu, zote zimo katika dhana ya Kiislamu, ambayo si pana na kamilifu tu, bali pia ni halisi na yenye kujenga. Uislamu, kwa asili yake, hauvumilii kupunguzwa kuwa fikra tupu—jambo hili likiwa kinyume na asili yake na pia kinyume na lengo lake kuu—na unapenda kujidhihirisha kwa namna ya watu hai, katika taasisi hai na katika harakati za vitendo. Mbinu yake ni kukua kupitia kwa watu walio hai na kupitia harakati zenye nguvu na taasisi inayofanya kazi, kwa namna ambayo nadharia yake inazaa matunda wakati huo huo na matumizi yake ya vitendo. Haibaki kamwe kuwa nadharia isiyo na msingi halisi, bali inakua sambamba na vitendo.

The Divine attributes, the universe, life, man, are all included in the Islamic concept, which is not only very comprehensive and perfect but also realistic and constructive. Islam, because of its very nature, abhors being reduced to pure thought-this being against its nature and also against its ultimate aim-and loves to appear personified in human beings, in a living organization and in a practical movement. Its method is to grow through the agency of living persons and through a dynamic movement and an active organization in such a way that its theory comes to fruition at the same time as its practical applications. It never remains an abstract theory but develops side-by-side with practice.

Kuhusu wazo kwamba tunapaswa kwanza kukamilisha Uislamu kama nadharia, kisha kuutekeleza baadaye katika ulimwengu wa vitendo, hili ni kosa na ni hatari, kwani linapingana na asili ya Uislamu, lengo lake, na misingi yake ya kimuundo.

As for the idea that we should first perfect Islam as a theory, bringing it about later in the world of action, this is an error and is dangerous, being against the nature of Islam, its purpose and its structural elements.

Mungu Mtukufu Anasema:

God Most High Says:

Nimeliteremsha Qur'an hii kidogo kidogo ili uwasomee watu polepole, na Tumeiteremsha kwa kuifuatanisha hatua kwa hatua. (17:106)

"We have revealed this Qur'an little by little so that you may recite it to people at intervals, and We have revealed it gradually" (17:106)

Mpangilio wa taratibu na kufundisha kwa vipindi kunatakiwa, ili jamii hai iliyojengwa juu ya imani zake iweze kuwepo, na si nadharia tu. Wabeba ujumbe wa Uislamu wanapaswa kuelewa kikamilifu kwamba hii ni dini ya Kimungu, na kwamba mbinu yake, inayoendana na asili yake, pia imejengwa juu ya mwongozo wa Kimungu. Haiwezekani kuanzisha dini hii bila kufuata mbinu yake maalum.

Gradualness and teaching at intervals is desired, so that a 'living community' based on its beliefs may come into existence, and not merely a 'theory.' The message-bearers of Islam should fully understand that this is a Divine religion and that its method, which is harmonious with its nature, is also based on Divine guidance. It is not possible to establish this religion without following its particular method.

Mtu pia anapaswa kuelewa kwamba dini hii imekuja kubadilisha si tu imani na desturi za watu, bali pia njia ya kuleta mabadiliko haya katika imani na desturi. Dini hii hujenga imani pamoja na kuunda jamii; pia huendeleza mfumo wake wa fikra wakati inapoelekeza nguvu zake katika kutekeleza vipengele vyake vya kivitendo. Hivyo, kuanzishwa kwa mfumo wake maalum wa fikra, imani zake maalum na mtindo wake maalum wa maisha hakuhitaji mbinu tofauti, bali hutimizwa kwa wakati mmoja.

One should also understand that this religion has come to change not only the beliefs and practices of people but also the method of bringing about these changes in beliefs and practices. This religion constructs beliefs together with forming a community; it also develops its system of thought while it spends its energy in enforcing its practical aspects. Thus the establishment of its particular system of thought, its particular beliefs and its particular way of living does not require different methods but is fulfilled simultaneously.

Kutokana na maelezo yaliyotangulia tunajua kwamba dini hii ina mbinu maalum ya kutenda. Sasa tunapaswa kujua kwamba mbinu hii ni ya milele. Haihusiani na hatua yoyote maalum wala na hali na mazingira maalum yaliyokuwa ya jumuiya ya kwanza ya Waislamu. Kwa kweli, dini hii haiwezi kuanzishwa — wakati wowote — isipokuwa kupitia mbinu hii.

From the above explanation we know that this religion has a particular method of action. Now we ought to know that this method is eternal. It is not related to any particular stage or to any special conditions and environment peculiar to the first Muslim community. Indeed, this religion cannot be established-at any time-except through this method.

Kazi ya Uislamu ni kubadilisha imani na vitendo vya watu, pamoja na mtazamo wao na namna yao ya kufikiri. Njia yake imewekwa na Mwenyezi Mungu, na ni tofauti kabisa na mbinu zote zisizo na thamani za binadamu wenye upeo mfupi wa kuona mbele.

Islam's function is to change people's beliefs and actions as well as their outlook and way of thinking. Its method is Divinely-ordained and is entirely different from all the valueless methods of short-sighted human beings.

Hatuwezi kupokea mwongozo wa Kimungu wala kuishi kulingana nao isipokuwa tukikubali njia iliyoamriwa na Mungu, njia ambayo Mungu aliikusudia kwa ajili ya kurekebisha fikra na matendo ya binadamu.

We cannot receive the Divine guidance or live according to it unless we adopt the Divinely-ordained method, the method which God intended for reforming human thought and practice.

Wakati tunapojaribu kuifanya Uislamu kuwa "nadharia" ya kusomwa, tunaondoa kutoka kwake tabia ya njia ya Kimungu na mtazamo wa Kimungu, na tunaushusha hadi kiwango cha mfumo wa fikra wa kibinadamu, kana kwamba njia ya Kimungu ni duni kuliko mbinu za binadamu, na kana kwamba tunataka kuupandisha mfumo wa fikra na vitendo ulioamriwa na Mungu hadi kiwango cha mifumo ya viumbe Wake! Mtazamo huu ni hatari sana, na kukata tamaa huku ni kuharibu.

When we try to make Islam into a 'theory' to be studied, We remove the Divine method and Divine outlook from its character, and we reduce it to the level of a man-made system bf thought, as if the Divine method were inferior to man's methods, and as if we wanted to elevate the system of thought and action ordained by God to the level of the systems of His creatures! This point of view is extremely dangerous, and this defeatism is ruinous.

Kazi ya mfumo huu wa Kiungu ulio pewa sisi — sisi ambao ni wito wa Uislamu — ni kutoa mtindo fulani wa kufikiri, uliotakaswa kutoka kwa mitindo yote ya kijahili ya kufikiri iliyopo duniani, ambayo imeutia sumu utamaduni wetu kwa kutunyang'anya akili yetu wenyewe. Tukijaribu kubadilisha dini hii kwa namna isiyo kuwa ya asili yake, na iliyokopwa kutoka kwa mitindo ya Jahiliyyah iliyotawala, tutaipokonya kazi ambayo imekuja kuitekeleza kwa ajili ya binadamu. Pia tutajinyima fursa ya kujiondoa kwenye nira ya mitindo ya kijahili ya zama zetu, inayotawala akili zetu.

The function of this Divine system which is given to us-we, who are the callers to Islam - is to provide a certain style of thinking, purified from all those jahili styles and ways of thinking which are current in the world and which have poisoned our culture by depriving us of our own mind. If we try to change this religion in a way which is alien to its nature and which is borrowed from the ways of the predominant Jahiliyyah, we will deprive it of the function it has come to perform for humanity. We will deprive ourselves of the opportunity of getting rid of the yoke of the jahili ways current in our time, which dominate our minds.

Kipengele hiki cha hali hii kimejaa hatari, na hasara itakayotokana nayo itakuwa ya maafa makubwa.

This aspect of the situation is full of danger, and the resulting loss will be disastrous.

Njia za kufikiri na kutenda kwa ajili ya kuanzisha mfumo wa Kiislamu si duni wala si za umuhimu mdogo kuliko imani hii ya Kiislamu na mtindo wa maisha huu, wala hazitengani nazo. Ingawa inaweza kuonekana kuwa ni jambo la kuvutia sana kwetu kuendelea kueleza uzuri wa imani na mfumo wa Kiislamu, hatupaswi kusahau ukweli huu: kwamba Uislamu hauwezi kamwe kuwa mtindo wa maisha wa vitendo au harakati hai kupitia njia hizi. Pia tunapaswa kutambua kwamba namna hii ya kuwasilisha Uislamu haimnufaishi yeyote isipokuwa wale wanaofanya kazi kwa ajili ya harakati ya Kiislamu, na hata kundi hili linaweza kunufaika nayo kwa kiasi tu kinacholingana na hatua ya maendeleo yake.

The ways of thought and action for the founding of the Islamic system are not less important or less necessary than this Islamic belief and way of life, nor are they separate from each other. Although it may seem very attractive to us to keep expounding on the beauties of the Islamic beliefs and system, we should not forget this fact: that Islam can never become a practical way of life or a dynamic movement through these means. We should also realize that this way of presenting Islam does not benefit anyone except those who are working for the Islamic movement, and even this group can benefit from it only to such an extent as corresponds with its stage of development.

Kwa hiyo narudia tena kwamba imani ya Kiislamu inapaswa mara moja kujidhihirisha kuwa harakati ya vitendo, na tangu wakati harakati hiyo inapoanza, inapaswa kuwa taswira halisi na kioo sahihi cha imani yake.

I therefore repeat that Islamic belief should at once materialize into a practical movement, and from the very instant this comes into being, the movement should become a real representation and an accurate mirror of its belief.

Nasisitiza tena kwamba mbinu hii ndiyo ya asili kwa dini ya Kiislamu iliyoteremshwa kutoka kwa Mwenyezi Mungu, na kwamba mbinu hii ni bora zaidi, ni ya kudumu, na ina athari kubwa sana. Inaendana zaidi na maumbile ya binadamu kuliko mbinu zote zile zinazoiwasilisha Uislamu kwa watu kama nadharia kamili na isiyobadilika, kabla ya watu hao kuwa wameshiriki katika harakati za kivitendo na kabla ya jambo hili kuwa uhalisia hai mioyoni mwao, likikua hatua kwa hatua katika kuigeuza nadharia hiyo kuwa uhalisia.

I will also repeat that this is the method which is natural to the Divinely revealed religion of Islam, and that this method is the most superior and lasting and is extremely effective. It is closer to human nature that all those methods which present Islam to people in the form of a complete and fixed theory, before these people have engaged in a practical movement and before this has become a living reality in their hearts, growing step by step in translating this theory into actuality.

Ikiwa hii ndiyo njia sahihi kwa misingi ya imani ya Kiislamu, basi ni sahihi zaidi kwa mambo mahususi ya muundo wa kiutawala na maelezo yake ya kisheria.

If this is the correct method for the fundamentals of Islamic belief, it is even more correct with respect to the particulars of the organizational structure and its legal details.

Jahiliyyah iliyotuzunguka, na ambayo inaelemea akili za baadhi ya wafanyakazi wakweli wa Uislamu ambao hukosa subira na kutaka kuona hatua zote za mfumo wa Kiislamu zikitimia haraka sana, imeibua swali nyeti sana. Swali hilo linawauliza: Maelezo ya mfumo ambao mnauita ni yapi? Mmefanya utafiti kiasi gani? Mmeandaa makala ngapi na mmeandika juu ya mada ngapi? Mmeunda fiqhi yake kwa kanuni mpya?-kana kwamba hakuna kitu kinachokosekana kwa utekelezaji wa Sharia ya Kiislamu isipokuwa utafiti wa fiqhi (Fiqh) na maelezo yake, kana kwamba kila mtu amekubaliana juu ya utawala wa Mwenyezi Mungu na yuko tayari kutii sheria Zake, kana kwamba jambo pekee lililobaki ni kutokuwepo kwa Mujtahidin [Waislamu ambao elimu yao ya vyanzo vya sheria za Kiislamu ni ya kina kiasi kwamba wanaweza kwa uhalali kutoa hukumu huru katika mambo yanayohusu maelezo ya kisheria] watakaotoa toleo la kisasa la fiqhi ya Kiislamu. Hii ni dhihaka chafu kwa Uislamu, na kila mtu mwenye heshima yoyote kwa dini hii anapaswa kujiinua juu yake.

The Jahiliyyah which has surrounded us, and which weighs heavily on the minds of some sincere workers for Islam who become impatient and want to see all the stages of the Islamic system come into existence very rapidly, has raised a very delicate question indeed. It asks them: What are the details of the system to which you are calling? How much research have you done? How many articles have you prepared and how many subjects have you written about? Have you constituted its jurisprudence on new principles?-as if nothing were lacking for the enforcement of the Islamic Law except research in jurisprudence (Fiqh) and its details, as if everyone had agreed upon the sovereignty of God and were willing to submit to His laws, as if the only factor remaining were the non-existence of Mujtahidin [ Those Muslims whose knowledge of Islamic sources of law is so deep that they can with validity exercise independent judgment in matters pertaining to legal details.] who would supply a modernised version of Islamic jurisprudence. This is a vulgar joke on Islam, and every person who has any respect for this religion should raise himself above it.

Kwa njia hizi, Jahiliyyah inataka kupata kisingizio cha kukataa mfumo wa Kimungu na kuendeleza utumwa wa mtu mmoja juu ya mwingine. Inataka kuwageuza Waislamu wasiielekeze nguvu zao katika kazi ya kuanzisha mfumo wa maisha ulioagizwa na Mwenyezi Mungu, ili wasiweze kupita hatua ya imani na kufikia hatua ya harakati hai. Inataka kuupotosha kabisa asili ya mbinu hii - mbinu ambayo imani ya Kiislamu hukomaa kupitia juhudi za harakati yake, ambamo maelezo ya mfumo wa Kiislamu hukua kupitia bidii ya vitendo, na ambamo sheria hutolewa ili kutatua matatizo ya kivitendo na changamoto halisi.

By these tactics, Jahiliyyah wants to find an excuse to reject the Divine system and to perpetuate the slavery of one man over another. It desires to turn away the power of Muslims from the work of establishing the Divinely-ordained way of life in order that they may not go beyond the stage of belief to the stage of a dynamic movement. It wants to distort the very nature of this method - the method in which Islamic belief matures through the struggle of its movement, in which the details of the Islamic system develop through practical striving, and in which laws are disseminated to solve practical problems and actual difficulties.

Ni wajibu wa Waislamu kufichua mbinu hizi na kuziangamiza kabisa, na kukataa pendekezo hili la kipumbavu la "kujenga upya sheria ya Kiislamu" kwa jamii ambayo haiko tayari kutii sheria ya Mungu, wala haionyeshi uchovu wowote kwa sheria zinazotoka vyanzo vingine isipokuwa Mungu. Mazungumzo ya namna hii ni njia ya kuelekeza mawazo mbali na kazi halisi na ya dhati, na ni mbinu ambayo kwayo wafanyakazi wa Uislamu wanaweza kufanywa kupoteza muda wao kwa kujenga majumba ya hewani. Kwa hiyo ni wajibu wao kufichua mbinu hizi za hila.

It is the duty of Muslims to expose these tactics and reduce them to dust, to reject this ridiculous proposal of the "reconstruction of Islamic law' for a society which is neither willing to submit to the law of God nor expresses any weariness with laws emanating from sources other than God. Such talk is a way of diverting attention from real and earnest work, and is a method through which the workers for Islam can be made to waste their time in building castles in the air. Thus it is their duty to expose these treacherous tactics.

Ni wajibu wao kufuata mbinu ya harakati ya Kiislamu inayoendana na dini hii. Mbinu hii ndiyo chanzo cha nguvu kwa dini hii, na pia chanzo cha nguvu kwao.

It is their duty to adopt the method of the Islamic movement which is harmonious with this religion. This method is the source of power for this religion, as well as a source of power for them.

Uislamu na mbinu ya kuufufua Uislamu ni vitu vyote viwili vilivyo muhimu sawa; hakuna tofauti kati yake.

Islam and the method of revival of Islam are both equally important; there is no difference between them.

Njia nyingine yoyote, hata ikiwa ya kuvutia kiasi gani, haiwezi kuleta kusimamishwa kwa Uislamu. Njia nyingine zinaweza kufanya kazi kwa ajili ya kuanzisha mifumo ya kibinadamu, lakini hazina uwezo wa kuanzisha mfumo wetu. Hivyo basi, ni muhimu kufuata njia hii mahsusi kwa ajili ya kusimamisha Uislamu, kama ilivyo muhimu kutii mfumo wa maisha inaoueleza na kuamini misingi yake ya imani.

Any other method, however attractive it may be, cannot bring about the establishment of Islam. Other methods can work for the establishment of man-made systems, but are incapable of establishing our system. Thus it is as necessary to follow this particular method for the establishment of Islam as it is to obey the way of life it outlines and to believe in its articles of faith.

Hakika Qur'ani hii inaongoza kwenye njia iliyo sawa kabisa. (17:9)

"Indeed, this Qur'an leads to a way which is straight." (17:9)