Wanafikra wengi wa Magharibi wanajadili kuhusu uasi wa Mungu (ulahidi) na pengo la kiroho linaloikumba jamii ya Magharibi. Wanaomboleza kuhusu mwanadamu kupoteza ubinadamu wake, na kugeuka kuwa mashine katika jamii ya viwanda na ulaji. Wanajadili visa vya msongo wa mawazo, huzuni, upweke, kutengwa na kujitenga ambavyo vinamkumba mtu anayeishi katika jamii za Magharibi, ambapo hapati njia nyingine isipokuwa kujiua. Pia wanajadili upuuzi (absurdism), ukanushaji wa thamani zote (nihilism), uasi wa kisiasa (anarchism), uchanganyaji wa mawazo bila msimamo (eclecticism), ubaguzi wa rangi, uchumia tumbo (opportunism), utumwa mamboleo, vita vinavyoiangamiza binadamu, pamoja na uharibifu wa maadili, ukoloni wa kikatili na wa umwagaji damu, na taabu nyingine zilizoenea duniani kote. Wanasomo wa Magharibi wamefupisha taabu hizi zote katika msemo ambao umekuwa maarufu miongoni mwao, nao ni "mgogoro wa ubinadamu". Mgogoro wa ubinadamu wanaouzungumzia, kwa maana yake rahisi, ni hali ya kukwama kwa wakati na mahali, ikiambatana na hisia ya kushindwa kufikia tiba na suluhisho. Hii inatokana na mchanganyiko wa fikra ('aqleeyah) na hali ya nafsi (nafseeyah) ya mwanadamu, unaosababisha msukosuko katika mawazo, mielekeo na tabia zake. Hivyo hisia ya kushindwa inamtawala, jambo linalopelekea kukosa msaada, kupotea, kuchanganyikiwa na upuuzi. Mgogoro huu hautatuliwi kwa kuchunguza dalili zake na matokeo yake. Badala yake, unapaswa kutatuliwa kwa kuangalia chanzo halisi kilichouzaa. Kilichobaki ni kuacha ukaidi na kukubali ukweli kwa ujasiri. Sababu ya mgogoro wa ubinadamu, wanaouzungumzia, ni kushindwa kwa kitamaduni na kistaarabu kwa ubepari unaotawala dunia. Utamaduni wake, unaowakilisha mbinu yake ya kipozitivisti na kiakili, umeshindwa katika kuelewa mwanadamu na asili yake kwani unamtazama mwanadamu kuwa wa kimada tu, katika nia yake na lengo lake. Pia umeshindwa kuiangalia jamii na vipengele vyake, ukilenga ubinafsi pekee na kuanzisha dhana kwamba kila mtu ni mbwa mwitu kwa mwenzake.

Many Western thinkers discuss atheism and the spiritual void afflicting Western society. They lament about man having lost his humanity, transforming into a machine in an industrialized, consumerist society. They discuss the cases of depression, misery, isolation, alienation and estrangement that afflict the individual living in Western societies, where he does not find a way to but for suicide. They also discuss absurdism, nihilism, anarchism, eclecticism, racism, opportunism, neo-slavery, wars that ravage humanity, along with the destruction of values, bloody and brutal colonialism and other miseries that are prevalent around the world. They summarize all of this misery in an expression that has become common amongst Western intellectuals, which is, the crisis of humanity. The crisis of humanity they discuss, in its simplest sense, means the state of stagnation in time and place, accompanied by the feeling of failure to reach the cure and solution. This is because of the confusion in the mentality ('aqleeyah) and disposition (nafseeyah) of man that causes turmoil in his thoughts, inclinations and behaviors. So the sense of failure dominates him, which leads to helplessness, loss, confusion and absurdism. The crisis is not resolved by studying its manifestations and results. Instead it is to be solved by looking at the actual cause that produced it. So what remains is to leave stubbornness behind and boldly acknowledge the truth. The reason for the crisis of humanity, which they discuss, is the cultural and civilizational failure of capitalism that dominates the world. Its culture representing its positivist, rationalist approach has failed in its understanding of man and his nature as it views man merely as materialistic, in both his motive and objective. It has also failed to look at society and its components, focusing only on individualism and established a conception that each man is a wolf for another man.

Kuhusu kushindwa kwake kistaarabu, kunaonekana katika mafundisho yake yanayokataa uhusiano wa maisha na yaliyotangulia na yale yanayofuata. Inamwinua mwanadamu kuwa kama mungu, akimfanya bwana wa ulimwengu na mtunga sheria. Kushindwa huku kunaonekana katika mifumo yake ya kijamii ya kiliberali ambayo imeshindwa kutoa utulivu na furaha. Kunaonekana pia katika maadili yake yanayojikita katika manufaa na mali pekee. Maadili yake yanamfungia mwenendo wa binadamu katika malengo ya kinyama na ya kiasili pekee, yasiyo na utu, maadili wala roho.

As for its civilizational failure, it is apparent in its doctrine that denies the connection of life with what is before and what is after. It deifies man as a master of the universe and as the legislator. The failure is apparent in its liberal societal systems that fail to provide tranquility and happiness. The failure is apparent in its values that are confined to utility and materialism alone. Its values confine human behavior to animalistic, instinctive ends alone devoid of humanity, morals and spirit.

Maendeleo ya mataifa yaliyostaarabika hayapimwi kwa kigezo cha maendeleo ya kimaada peke yake, kama vile maendeleo ya kisayansi na kiteknolojia. Badala yake, yanapimwa pia kwa kuinuka kwa maadili, thamani na malengo ya juu yanayomtoa binadamu katika kiwango cha wanyama. Pia yanapimwa kwa mifumo inayoendana na fitra (maumbile ya kibinadamu), kwa kuchanganya dunia na roho kwa mizani sahihi, na kuunganisha mema ya dunia hii na ya Akhera. Mataifa mengi yaliyotangulia Magharibi yalikuwa na nguvu, utawala na maendeleo ya kimaada. Hata hivyo, yalikengeuka kutoka kwenye hukumu za Mola wao, yakawa na kiburi, dhulma na ukandamizaji duniani. Yalipotoka, yaliharibika na kuwa mafisadi, na hivyo Allah (SWT) akayaangamiza. Allah (SWT) anasema,

The advancement of civilized nations is not measured in terms of material progression, as scientific and technological developments, alone. Instead, it is also measured with respect to the elevation of morals, supreme values and objectives that elevate man from the realm of the animal. It is also measured with respect to systems that agree with the fitra (human nature) by mixing the matter with the spirit in a precise balance, combining the goodness of this world and the Hereafter. Many nations that preceded the West had strength, dominance and material advancement. However, they deviated from the rulings of their Lord and were arrogant, tyrannical and oppressive upon the earth. They were twisted, spoiled and corrupted and so Allah (swt) destroyed them. Allah (swt) says,

"Je, hawakusafiri katika ardhi wakaona jinsi ilivyokuwa mwisho wa wale waliokuwa kabla yao? Walikuwa wenye nguvu zaidi kuliko wao na wenye athari kubwa zaidi katika ardhi, lakini Allah aliwachukua kwa sababu ya dhambi zao. Wala hawakuwa na mlinzi yeyote kutoka kwa Allah." [TMQ Surah Ghafir 40:21],

“Have they not traveled through the land and observed how was the end of those who were before them? They were greater than them in strength and in impression on the land, but Allah seized them for their sins. And they had not from Allah any protector.” [TMQ Surah Ghafir 40:21],

Wokovu wa mwanadamu wa Magharibi na dunia nzima upo katika kuachana na itikadi ya usekula. Upo katika kuchukua itikadi inayotatua tatizo kubwa kuliko yote la binadamu kwa namna inayoushawishi akili na kuendana na asili ya binadamu, kiasi kwamba nyoyo zinajazwa utulivu na amani. Itikadi ya kweli ni ile inayompa mwanadamu fikra sahihi na kamili kuhusu mwanadamu, maisha na ulimwengu, kwa kuzingatia uhusiano wake na yaliyotangulia na yatakayofuata. Kwa msingi wa fikra hii kamili, mwanadamu anaweza kubainisha maana ya kuwepo kwake na lengo (ghaayah) la maisha, na hivyo kufafanua dhana zake kuhusu maisha ya dunia ili kuunda mwenendo wake.

The salvation of the Western man and the entire world lies in abandoning the creed of secularism. It lies in taking a creed that solves the greatest problem of humankind in a manner that convinces the mind and agrees with human nature, such that hearts are filled with tranquility and peace. The true creed is the one that finds for a man a correct and comprehensive thought about man, life and universe, with respect to their relationship to what is before and what is after. Based on this comprehensive thought, man is able to determine the meaning of his existence and goal (ghaayah) in life, thereby defining his concepts about worldly life to shape his behavior.

Fikra iliyoangaziwa ni njia ya kupata fikra hii kamili kwa mwanadamu. Fikra hii si maelewano wala kukwepa kujibu maswali muhimu ya mwanadamu: Nimetoka wapi? Kwa nini niko hapa sasa? Nitakwenda wapi? Kila mtu mwenye akili anatambua kwamba kuwepo tu kwa vitu anavyovihisi kunahitaji Muumbaji aliyeviumba. Ukweli kuhusu vitu vinavyoonekana ni kwamba either vina uwezo wa kuwepo vyenyewe, au havina uwezo wa kuwepo kwa nafsi zao, bali vinategemea kile ambacho kuwepo kwake ni lazima (wajibul wujood). Kuwa na uwezo wa kuwepo kwa nafsi yake ni hukumu kuhusu kitu, inayoamuliwa kwa kufikiri juu ya kama kina uwezo wa kuwepo chenyewe au hakiwezi kuwepo kwa nafsi yake. Hukumu hii, hukumu juu ya uwezo wa kuwepo,

Enlightened thinking is the method to find this comprehensive thought for a man. This thinking is not a compromise or evasion over answering the crucial questions of man: Where did I come from? Why am I here now? Where will I go? Any reasoning person is aware that the mere existence of things which he senses have a Creator who created them. The fact with regards to the perceived things is that either they are able to exist of themselves or they are incapable of existing by themselves, dependent on the indispensable for existence (wajibul wujood). Being able to exist by its own self is a judgment upon a thing, determined by reasoning over whether it is capable to exist of itself or cannot exist of its own. This judgment, the judgment over the ability to exist,

Kinyume chake ni hukumu inayohusiana na lile lisilo budi kuwepo. Kwa hiyo, mtu anapoona kwa hisia zake meza, hufikia hukumu ya wazi na ya kiakili inayohusiana na kuwepo kwa meza hiyo. Meza inaweza kuwepo tu kwa sababu kuwepo kwake kumeunganishwa na mtengenezaji wake (ṣāni'). Kuhusu mtengenezaji wa meza mwenyewe, yeye ndiye asiyebudi kuwepo kwa meza. Hii ni kwa sababu kuwepo kwake ndicho chanzo cha kuwepo kwa meza. Ulimwengu, mwanadamu na uhai havina uwezo wa kuwepo vyenyewe kwa dhahiri. Kuwepo kwao kunaashiria uwepo wa asiyebudi kuwepo (wājib al-wujūd) aliyeviumba. Asiyebudi kuwepo ni Muumba Ambaye ni Allah (SWT).

is contrasted with the judgment related to the indispensable for existence. Accordingly, when a man’s sense falls on a table, he establishes an evident, rational udgment related to the existence of the table. It is only able to exist because its existence is connected with its maker (saan/'a). As for the maker of the table himself, he is indispensable for the existence of the table. This is because his existence is the reason for the existence of the table. The universe, man and life are not able to exist of themselves evidently. Their existence evidences the indispensable for existence (waajib ul wujood) that created them. The indispensable for existence is the Creator Who is Allah (swt).

Utafiti huo kisha unalazimu kutafuta uhusiano wa Muumba na viumbe. Kwa hakika, imani ya binadamu aliyeumbwa katika kuwepo kwa Muumba inalazimu kutafuta uwepo wa uhusiano wa Muumba na viumbe. Kwa kuwa binadamu hawezi kubainisha asili ya uhusiano wake na Muumba, akili inalazimu binadamu kuacha hilo na kuliachia suala hilo kwa Muumba mwenyewe. Muumba, Allah (SWT), ameeleza jinsi ya kufikisha uhusiano Wake na viumbe. Kwa hiyo Yeye (SWT) aliwatuma Mitume kwa wanadamu. Miongoni mwao ni Musa (as) aliyetumwa kwa watu wake, Isa (as) aliyetumwa kwa watu wake, na Muhammad ﷺ aliyetumwa kwa wanadamu wote.

The study then mandates finding the relationship of the Creator with the creation. Indeed, the belief of a created man in the existence of a Creator necessitates the search for the existence of the relationship of the Creator with the creation. Since man is unable to determine the nature of his relationship with the Creator, the intellect mandates that man desists from that and leaves the matter to the Creator himself. The Creator, Allah (swt), has specified how to convey His relationship with the creation. So He (swt) sent Messengers to humankind. Amongst them are Musa (as) who was sent to his people, Isa (as) who was sent to his people and Muhammad (saw) who was sent to the whole of humankind.

Ili kuthibitisha uhalali wa Ujumbe na Unabii wa Mitume, akili inalazimu kuwepo kwa ushahidi madhubuti (burhaan) kutoka kwa Mitume kuhusu Ujumbe wao. Hii inahitaji Mtume aonyeshe miujiza ambayo wanadamu hawawezi kuifanya, ndani ya kanuni iliyowekwa. Hivyo ndivyo zilivyokuwa miujiza ya Musa (as), Isa (as) na Manabii wengine (as). Hata hivyo, miujiza kama hiyo sasa inabebwa tu katika habari zilizosimuliwa, ambazo hazina uhalisia unaoweza kuthibitishwa leo. Muujiza pekee unaohisiwa na binadamu na unaobaki kuwa changamoto hadi leo ni muujiza ulioletwa na Muhammad ﷺ kutoka kwa Allah (SWT), ambao ni Qur'an.

To confirm the validity of the Message and Prophethood of the Messengers, intellect mandates the establishment of decisive evidence (burhaan) from the Messengers, regarding their Message. This requires the Messenger to demonstrate miracles which humans are incapable of performing, within the established norm. Such were the miracles of Musa (as), Isa (as) and other Prophets (as). However, such miracles are only carried in narrated information now, that have no verifiable reality today. The only miracle which is sensed by man and remains a challenge today, is the miracle brought by Muhammad (saw) from Allah (swt), which is the Quran.

Muujiza hudhibitishwa kuwa ni kweli kwa njia mbili: ama kwa ufahamu wa moja kwa moja, au kwa hoja (istidlaal). Kwa mfano, Musa (as) alipogeuza fimbo kuwa nyoka anayetambaa kwa kasi, wachawi walifahamu moja kwa moja kwamba hilo ni muujiza na si udanganyifu. Hivyo walifahamu muujiza huo kwa nafsi zao moja kwa moja, na walikuwa na yakini ya ukweli wa Musa (as). Kwa upande wa wengine, wasiokuwa wachawi, walifahamu muujiza huo kutokana na kutoweza kwa wachawi kuleta mfano wake, na kunyenyekea kwao kwa Musa (as). Basi njia ya hoja ndiyo ilikuwa njia yao ya kufikia imani. Kuhusu jambo linalohusu Qur'an, mtu anaweza kufahamu moja kwa moja kiini cha muujiza wake, kwamba hakuna awezaye kuleta mfano wake, au anaweza kutumia hoja kuonyesha kwamba Waarabu wote, waumini na makafiri, hawakuweza kuleta mfano wa Qur'an, ingawa Qur'an iliwapa changamoto ya kufanya hivyo. Hivyo Qur'an ni lazima itoke kwa Waarabu, au kwa Muhammad ﷺ, au kwa Allah (SWT). Ni makosa kusema kwamba Qur'an imetoka kwa Waarabu, kwa kuwa wao hawakuinasibisha kwao wenyewe. Zaidi ya hayo, walishindwa kuleta mfano wa Qur'an, ingawa iliwapa changamoto. Pia ni makosa kusema kwamba Qur'an imetoka kwa Muhammad ﷺ, kwa kuwa yeye ni Mwarabu, na kile kinachotumika kwa Waarabu wote kinamtumikia yeye pia. Zaidi ya hayo, Muhammad ﷺ alisema maneno mengi, na ndani ya maneno yake mna Hadith zilizopokewa kwa mapokezi mengi (mutawwatir), ambazo ni tofauti kabisa na Qur'an. Kama Qur'an ingekuwa kweli maneno yake ﷺ, angedai muujiza kwa maneno yake yote na si kwa baadhi tu. Ni jambo lisilo la kiakili kwake ﷺ kudai muujiza kwa sehemu tu ya maneno yake, wakati hadai kwa yote. Kwa kuwa haiwezekani kusema kwamba Qur'an ni kutoka kwa Waarabu au kwa Muhammad ﷺ, basi hakika ni kutoka kwa Allah (SWT).

The miracle is established as true through two methods: Either by direct comprehension or by reasoning (istidlaal). Thus when Musa (as) turned a stick into a swiftly moving snake, the illusionists directly comprehended that it was a miracle and not illusion. So they comprehended the miracle by themselves directly and were certain of the truthfulness of Musa (as). As for those other than the illusionists, they comprehended the miracle from the inability of sorcerers to bring the like of it and their submission to Musa (as). So the method of reasoning was their way to belief. As for the matter related to Quran, one can either directly comprehend the nature of its miracle that no one can bring the like of it or he can reason the inability of all the Arabs, whether they are believers or kuffar, to bring the like of the Quran, despite the Quran challenging them to do so. Thus the Quran is either from Arabs or from Muhammad (saw) or from Allah (swt). It is wrong to say that the Quran comes from the Arabs, because they did not attribute it to themselves. Moreover, they failed to bring the like of the Quran, despite it challenging them. It is wrong also to say that the Quran is from Muhammad (saw) because he (saw) is an Arab and what applies to all the Arabs also applies to him (saw). Moreover, Muhammad (saw) had spoken extensively. Within his speech are the conclusively narrated (mutawwatir) Hadith which are entirely different from the Quran. If the Quran were really his (saw) words, he would have claimed the miracle for all of his speech and not for some of it. It is irrational for him (saw) to claim a miracle for just part of his speech, whilst not claiming for the whole. Since it is invalid to say that the Quran is from Arabs or Muhammad (saw), it is definitely from Allah (swt)

Na hivyo ndivyo muujiza unavyothibitisha Utume wa yule aliyeuleta.

and thus the miracle validates the Messengership of the one who brought it.

Kwa hiyo, imani kwa Allah (SWT) na kwa Ujumbe wa Muhammad ﷺ, yaani imani ya Kiislamu, imejengwa juu ya akili ('aql) na inategemea akili. Kwa hiyo, itikadi ya Kiislamu ni itikadi ya kiakili inayoridhisha akili. Pia ni itikadi inayolingana na maumbile ya mwanadamu kwa sababu inakubali silika ya kutakasa, ikikubali hitaji la mwanadamu kwa Muumba, Yule Anayepanga (Al-Mudabbir). Yeye huamua Dini, yaani mfumo ulioamriwa na Allah (SWT), Yule anayepanga matendo ya binadamu, anayeshughulikia mambo yao na kutatua matatizo yao yote. Hivyo, itikadi ya Kiislamu ndiyo msingi wa kiakili na uongozi wa kiakili unaoridhisha akili na kulingana na maumbile ya mwanadamu, ambao huleta utulivu na amani. Hakika, Uislamu peke yake ndio wokovu wa ubinadamu kutoka katika mgogoro wake.

Accordingly, the belief in Allah (swt) and in the Message of the Muhammad (saw) i.e. belief in the Islamic creed is built on intellect ('aql) and is dependent on it. So the Islamic creed is the rational creed that is convincing to the mind. It is also a creed agreeing with human nature because it acknowledges the sanctification instinct, acknowledging the need of man for the Creator, the One Who organizes (Al-Mudabbir). He determines the Deen i.e. the system commanded by Allah (swt), the One who organizes the actions of humans, takes care of their affairs and treats all their problems. Thus the Islamic creed is the intellectual basis and intellectual leadership that is convincing to the mind and agrees with human nature, which brings tranquility and peace. Indeed, Islam alone is the salvation for humanity, from its crisis.

Itikadi ya Kiislamu ni itikadi ya kiroho na pia ya kisiasa, kwa sababu kupitia hukumu zinazotokana nayo na mawazo yanayojengwa juu yake, inashughulikia mambo ya dunia hii na ya Akhera. Mfumo (niZaam) uliotokana nayo ni mkusanyiko wa hukumu za Sharia zinazodhibiti uhusiano wa binadamu na Muumba, nafsi yake, na wanadamu wengine. Ni mfumo kamili na wa kina uliojengwa juu ya msingi wa kumwabudu Allah (swt) peke yake. Kwa hiyo wanaume na wanawake, matajiri na maskini, watu wazima na vijana, weusi na weupe ni sawa katika jambo hili. Imam Ahmad ameeleza katika Musnad yake kutoka kwa Abu Nadhra: wale waliosikia khutba ya Mtume wa Allah ﷺ wakati wa siku za Tashreeq walinisimulia kwamba yeye ﷺ

The Islamic creed is both a spiritual and political creed because through the rulings emerging from it and the thoughts which are built upon it, it takes care of the affairs of both this world and the Hereafter. The system (niZaam) that emerged from it is the collection of Shariah rulings to regulate man’s relationship with the Creator, himself and with other humans. It is a comprehensive and complete system built upon the basis of servitude to Allah (swt) alone. So men and women, rich and poor, adult and young and black and white are equal in this regard. Imam Ahmed reported in his Musnad from Abu Nadhra: those who heard the sermon of the Messenger of Allah (saw) during the days of Tashreeq narrated to me that he (saw)

Hakuna maelezo ya kutafsiri yaliyotolewa; tafadhali tuma maandishi kamili unayotaka kutafsiriwa.

said,

"Enyi watu, Mola wenu ni Mmoja na baba yenu ni mmoja: Mwarabu hana ubora juu ya asiye Mwarabu, wala asiye Mwarabu hana ubora juu ya Mwarabu. Mweupe hana ubora juu ya Mweusi, wala Mweusi hana ubora juu ya Mweupe isipokuwa kwa uchamungu. Je, sikufikisha?"

“O people, your Lord is One and your father is one: an Arab has no superiority over a non­ Arab nor does a non-Arab have any superiority over an Arab. The White has no superiority over the Black nor does the Black have any superiority over a White except by piety. Have I not conveyed?”.

Katika mfumo huu, mtu anaweza kuona kuchanganyika kwa mambo ya kimwili (maada) na roho, tofauti na mfumo wa kibepari unaotenganisha maada na roho. Mwanadamu na matendo yake ni ya kimwili, kwani anasukumwa na nguvu yake ya uhai, pamoja na mahitaji ya kiwiliwili na silika, ili kufikia kutosheka kwake. Kisha hufanya vitendo hivyo kwa kuamini kwamba yeye ni kiumbe cha Muumba, na kwamba uhai wake unaunganishwa na yaliyotangulia na yatakayofuata. Hivyo, anafungwa na Shari'a ya Allah (SWT) na hutii amri zake na makatazo Yake, ambayo huunda tabia yake. Kwa njia hii, mwanadamu anatambua uhusiano wake na Allah (SWT) katika maisha yake, yaani anachanganya maada na roho, akitafuta kupata radhi za Allah (SWT), na kwa hilo mwanadamu hupata utulivu wa milele, yaani furaha.

In this system, one can see the mixing of matter with the spirit, unlike the capitalist system that separates matter from the spirit. Man and his actions are material, as he is driven by his life energy, of organic needs and instincts, to achieve their satiation. He then performs such actions based on his belief that he is a creation of the Creator and that life is connected to what is before and what is after. So he is restricted by the Shariah of Allah (swt) and abides by His commands and prohibitions, that shape his behavior. So man realizes his connection with Allah (swt) in his life i.e. mixes the matter with the spirit, seeking to achieve the pleasure of Allah (swt), by which man achieves perpetual tranquility i.e. happiness.

Vitendo vya mtu katika Uislamu si vya upuuzi, havina thamani wala havina lengo. Badala yake vina lengo, na hivyo yeye hufuata amri na makatazo ya Allah, yaani anazingatia hukumu za Shariah katika vitendo vyake kwa ajili ya lengo analotaka na nia (qasd) anayoifikia. Hivyo vitendo vyake vinategemea hukumu zinazozaa matokeo yaliyokusudiwa, ambayo Mwislamu huyazingatia katika kitendo chake, yaani kufikia thamani (qeemah) fulani kwa mtu binafsi na jamii. Anayechunguza hukumu za Shariah anaweza kuona kwamba thamani zilizobainishwa na Shariah, ambayo iliweka tiba za matatizo ya mwanadamu maishani, ni za aina nne: za kimaada, za kiroho, za kimaadili na za kibinadamu. Mwanamume Mwislamu anapotenda ili kufikia thamani hizi kwa mujibu wa hukumu za Shariah, kama zilivyofafanuliwa, kuamuliwa na kupangwa na Uislamu, thamani hizo zote zitapatikana katika jamii kwa kiwango kinachohitajika, kama jamii ya Kiislamu inayohakikisha ustawi na utulivu wa wote. Allah (swt) anasema,

The actions of a man in Islam are not of absurdism, valueless and aimless. Instead they are for an aim and so he proceeds according to the commands and prohibitions of Allah i.e. he adheres to the Shariah rulings in actions for the goal he seeks and the aim (qasd) he achieves. So his actions are based on the rulings that produces an intended result that the Muslim takes into account in his action i.e. the achievement of a certain value (qeemah) for the individual and the community. One who scrutinizes the Shariah rulings can see that the values specified by the Shariah, that decreed the treatments for the problems of man in life, are of four types, material, spiritual, moral and humanitarian. When a Muslim man acts to achieve these values according to the Shariah rulings, as defined, determined and organized by Islam, all those values will be achieved in a society to the extent necessary, as a Muslim society, which ensures the well-being and tranquility of all. Allah (swt) says,

"Wale walioamini na nyoyo zao zinatulia kwa kumkumbuka Allah. Hakika, kwa kumkumbuka Allah ndipo nyoyo hutulia." [TMQ Surah Ar-Ra'ad 13:38],

“Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured.” [TMQ Surah Ar-Ra'ad 13:38],

Kwa kumalizia, tunatoa wito kwa wanadamu wote, ikiwa ni pamoja na watu wa Magharibi, kupitia upya kile ambacho Magharibi imekuwa, kuachana na fikra ya Ubepari na ustaarabu wa Kimagharibi, na badala yake kuchukua na kukubali Uislamu. Hakika, Uislamu ndio dhamana pekee ya kuokoa wanadamu kutoka katika taabu wanazoishi sasa, kwa kuwatoa wanadamu kutoka kwenye kina cha dhuluma na giza, na kuwaingiza katika nuru ya haki na Ukweli.

In conclusion, we call for the whole of humankind, including the people of the West to review what the West has become, to renounce the idea of Capitalism and the Western civilization and to take and adopt Islam instead. Indeed, Islam is the only guarantee to save humankind from the miseries in which it now lives, by driving out humanity from the depths of injustice and darkness, into the light of justice and Truth.