Kuna tofauti kati ya hadhara (ustaarabu) na madaniyyah (maendeleo ya kimaada). Hadhara inajumuisha dhana zote kuhusu maisha, ilhali madaniyyah ina maana ya maumbo ya kimaada ya vitu vinavyoonekana kwa hisi vinavyotumika katika shughuli za maisha. Hadhara ni mahususi kulingana na mtazamo kuhusu maisha, wakati madaniyyah inaweza kuwa mahususi au ya jumla. Hivyo, vitu vinavyotokana na hadhara, kama sanamu, ni mahususi. Ama vipengele vya kimaada vinavyozalishwa na sayansi na maendeleo yake, viwanda na mabadiliko yake, ni vya jumla, na hivyo havimilikiwi na taifa fulani pekee, bali ni vya ulimwengu wote, kama vile viwanda na sayansi.

There is a difference between the haDarah (civilisation) and the madaniyyah (material progress). The haDarah constitutes the whole concepts about life, whereas the madaniyyah means the material forms of sensed objects used in life's affairs. The haDarah is specific based on the point of view towards life, while the madaniyyah can be specific or general. So objects that are product of haDarah such as statues, are specific. While material aspects produced by science and its progress, industry and its evolution are general and thus are not particular to a specific nation, rather they are universal, like industry and science.

Tofauti hii kati ya Hadarah na madaniyyah lazima izingatiwe daima. Pia lazima izingatiwe tofauti kati ya aina za madaniyyah zinazotokana na Hadarah na aina za madaniyyah zinazotokana na sayansi na viwanda. Hili ni la lazima, ili wakati wa kuchukua madaniyyah, tofauti kati ya aina zake na utofautishaji kati yake na Hadarah uwe wazi. Hakuna pingamizi katika kupata madaniyyah ya Magharibi inayotokana na sayansi, viwanda, n.k. Lakini madaniyyah ya Magharibi inayotokana na Hadarah ya Magharibi haipaswi kuchukuliwa kwa namna yoyote, kwa sababu hatuna ruhusa ya kuchukua Hadarah ya Magharibi, kwani inapingana na Hadarah ya Kiislamu kutoka msingi wake kabisa unaoijenga, mtazamo wake wa maisha, na uelewa wake wa maana ya furaha ya mwanadamu.

This distinction between Hadarah and madaniyyah must always be noted. One must also note the distinction between the madaniyyah forms resulting from haDarah and the madaniyyah forms resulting from science and industry. This is necessary, so that when taking madaniyyah, a distinction between its forms and differentiation between it and haDarah must be clear. There should be no objection in acquiring the Western madaniyyah resulting from science, industry, etc. However, Western madaniyyah resulting from the Western haDarah must not be adopted on any account, because we are not allowed to adopt the Western haDarah, for it contradicts the Islamic haDarah from the very basis upon which it is established, its point of view of life, and its understanding of the meaning of human happiness.

Ustaarabu wa Magharibi umejengwa juu ya kutenganisha dini na maisha, na unakataa kwamba Ustaarabu wa Kiislamu (al-haDarah al-Islamiyyah) una haki ya kuathiri masuala yoyote ya maisha. Kwa hiyo umetenganisha dini na Dola. Kutenganisha huku ni jambo la kawaida kwa wale wanaotenganisha dini na maisha na kukataa nafasi yake katika maisha. Ni juu ya msingi huu ambapo maisha na mfumo wa maisha vilijengwa. Ustaarabu huu unaiona maisha yote kama harakati za kutafuta manufaa. Hivyo, kigezo chake cha matendo katika maisha ni manufaa. Kwa hiyo, manufaa ndiyo msingi ambao mfumo umejengwa na ustaarabu umesimama juu yake. Manufaa ndiyo dhana yenye nafasi kubwa na inayoonekana zaidi katika mfumo wao na katika ustaarabu huu. Hii ni kwa sababu unaonyesha maisha kama manufaa. Furaha, kwa mtazamo wao, ni kumpatia mwanadamu sehemu kubwa zaidi ya starehe za hisia na kumwandalia njia za kuzipata. Kwa hiyo, Ustaarabu wa Magharibi umejengwa juu ya hamu ya kuvuna manufaa, na hautoi nafasi wala hata kutambua chochote isipokuwa manufaa, hivyo kuifanya kuwa kigezo cha matendo. Upande wa kiroho umewekewa mipaka kwa mtu binafsi na si sehemu ya mpangilio wa jamii. Jambo la kiroho la mwanadamu limefungiwa kanisani na kwa makasisi. Kwa sababu hiyo, hakuna maadili ya kimaadili, kiroho au kiutu katika Ustaarabu wa Magharibi, isipokuwa maadili ya kimaada. Kutokana na hili, vitendo vya kiutu vimehusishwa na taasisi zilizotengwa na Dola, kama vile Msalaba Mwekundu na wamisionari. Kila thamani, isipokuwa thamani ya kimaada ya manufaa, imetolewa katika maisha. Ustaarabu wa Magharibi kwa hiyo unajumuisha mkusanyiko mkubwa wa dhana kuhusu maisha.

The Western haDarah is established upon the separation of deen from life and it denies The Islamic Civilisation (al-haDarah al Islamiyyah) deen from having any influence on any of life's affairs and, hence it separated deen from the State. This separation is natural for those who separate deen from life and deny its role in life. It was on this basis that life and the system of life were built. This haDarah views the entire life as the pursuit of benefit. Thus, its criterion for actions in life is benefit. Therefore, benefit is the basis upon which the system is established and the haDarah is built. Benefit is the most prominent and apparent concept in its system and in the haDarah. This is because it portrays life as benefit. Happiness, in their view, is providing man with the maximum share of sensual pleasures and furnishing him with their means. It follows that its Western haDarah is established on the desire to reap benefits and gives no consideration or even recognition to anything except benefit, thus rendering it the criterion of actions. The spiritual side is restricted to the individual and is not part of the social order. The spiritual affair of man is confined to the church and clergy. Consequently, there are no moral, spiritual or humanitarian values in the Western haDarah, rather only materialistic ones. Owing to this, humanitarian actions became affiliated to organisations separated from the State, such as the Red Cross and missionaries. Every value, apart from the materialistic value of benefit, was excluded from the life. The Western haDarah thus consists of such host of concepts about life.

Kuhusu ustaarabu wa Kiislamu, umejengwa juu ya msingi unaopingana na msingi wa ustaarabu wa Kimagharibi. Mtazamo wake kuhusu maisha na maana ya furaha ni tofauti na ule wa ustaarabu wa Kimagharibi. Ustaarabu wa Kiislamu umejengwa juu ya imani kwa Allah (SWT) na kwamba Yeye ameweka mfumo kwa ajili ya mwanadamu, maisha na ulimwengu. Allah (SWT) alimtuma Muhammad ﷺ akiwa na Uislamu kama dini pekee na ya kweli kwa wanadamu wote. Hii ina maana kwamba ustaarabu wa Kiislamu umejengwa juu ya ’aqeedah ya Kiislamu, inayojumuisha imani kwa Allah (SWT), Malaika Wake (SWT), Vitabu Vyake (SWT), Mitume Wake (SWT) ﷺ, Siku ya Mwisho, na al-Qadaa'a wal-Qadar. Hivyo basi, ’aqeedah ndiyo msingi wa ustaarabu, na kwa hiyo ustaarabu umejengwa juu ya msingi wa kiroho.

As for the Islamic haDarah, it is established upon a basis contradicting the basis of the Western haDarah. Its viewpoint about life and meaning of happiness are different from the Western haDarah. The Islamic haDarah is built upon the belief in Allah and that He has established a system for man, life and the universe. He (swt) sent Muhammad (saw) with Islam as the one and only deen for mankind. This means that the Islamic haDarah is established on the Islamic ’aqeedah, comprising the belief in Allah (swt), His (swt) Angels, His (swt) Books, His (swt) Messenger (saw)s, the Hereafter, and al-QaDaa'a wal Qadar. Thus, the ‘aqeedah is the basis of the haDarah and consequently the haDarah is founded upon a spiritual basis.

Maisha katika haDarah ya Kiislamu yanategemea falsafa ya Uislamu inayotokana na imani ya Kiislamu, au ‘aqeedah, ambayo juu yake maisha na matendo yote huegemezwa. Falsafa hii inayochanganya jambo la kimwili na roho, yaani kufanya matendo ya binadamu yaongozwe na aHkam Sharai'ah, ndiyo msingi wa maisha. Matendo ya binadamu ni ya kimwili, lakini uangalizi wake wa uhusiano wake na Allah (SWT) anapotekeleza tendo hilo kama haramu au halali ndio roho (ruH). Hii ina maana kwamba jambo la kimwili limechanganywa na roho. Kwa hiyo, amri na makatazo ya Allah (SWT) ndiyo yanayodhibiti matendo ya Mwislamu. Lengo kuu la Mwislamu katika kutekeleza matendo yake kulingana na amri na makatazo ya Allah (SWT) ni kupata radhi za Allah (SWT), wala si manufaa. Hata hivyo, lengo la karibu la kutekeleza tendo ni thamani inayotafutwa, ambayo hutofautiana kulingana na aina ya tendo. Thamani inaweza kuwa ya kimwili kwa mtu anayejishughulisha na biashara ili apate faida. Kwa hiyo biashara yake ni tendo la kimwili, na anaongozwa katika hilo kwa kutambua uhusiano wake na Allah (SWT) kupitia amri na makatazo Yake, kwa ajili ya kupata radhi Zake (SWT). Ama thamani anayolenga kuipata kwa kutekeleza tendo hilo ni faida, ambayo ni thamani ya kimwili.

Life in the Islamic haDarah is based on the philosophy of Islam which emanates from the Islamic doctrine or ‘aqeedah, upon which life and actions are both established. This philosophy which is mixing the matter with the spirit, i.e. making man's actions conducted by the aHkam Sharai'ah, constitute the basis of life. While man's actions are material, his observation of his relationship with Allah (swt) when he undertakes the action as haram or halal constitutes the spirit (ruH). This means that the mixing of matter with spirit has taken place. Accordingly, the commands and prohibitions of Allah (swt) regulate the actions of a Muslim. The Muslim's ultimate objective in carrying out his actions in accordance with the commands and prohibitions of Allah (swt) is the attainment of Allah's (swt) pleasure and not benefit. However, the immediate aim of undertaking the action is the sought after value, which differs according to the type of action. The value may be materialistic for the person who engages in commerce or trade to make a profit. So his trade is materialistic action, and he is directed in that by his realisation of his relationship with Allah (swt) through His commands and prohibitions, for the sake of attaining His (swt) pleasure. While the value that he aims to achieve from undertaking the action is the profit, which is a materialistic value.

Thamani inaweza kuwa ya kiroho, kama vile sala, zakat, saumu au hija. Thamani inaweza kuwa ya kimaadili, kama vile kusimamia ukweli, kuwa mkweli, au kuonyesha uaminifu. Thamani inaweza pia kuwa ya kibinadamu, kama vile kumwokoa mtu anayezama majini au kuwasaidia maskini. Thamani hizi huonekana na mwanadamu anapoanza kitendo ili kuyafikia. Hata hivyo, thamani hizi si msukumo unaomsukuma mwanadamu katika matendo yake, wala lengo la mwisho analolikusudia. Ni thamani za kitendo, na hutofautiana kulingana na aina ya kitendo.

The value may be spiritual, such as prayer, zakah, fasting or pilgrimage. The value may be moral, such as upholding the truth, being honest, or exhibiting loyalty. The value could be humanitarian, such as rescuing a drowning person or helping the poor. These values are noticed by man when he undertakes the action so that to achieve them. However, these values are not the driving force behind man's actions, nor the ultimate objective he aims at. They are the values of the action which differ according to the type of action.

Furaha ni kupata radhi za Allah (SWT), wala si kutimiza mahitaji ya mwanadamu. Kutimiza mahitaji yote kama hayo: mahitaji ya kiviungo na matamanio ya kimaumbile, ni njia muhimu ya kuhifadhi uhai wa mtu, lakini furaha haihakikishwi kwa kutimizwa kwake. Kwa ufupi, hii ndiyo mtazamo wa Kiislamu kuhusu maisha, na hii ndiyo msingi ambao mtazamo huu umejengwa juu yake. Mtazamo huu ndio msingi wa haDarah ya Kiislamu. Ni dhahiri kwamba haDarah ya Kiislamu inapingana na haDarah ya Kimagharibi katika kila namna. Vitu vya madaniyyah vinavyotokana na haDarah mahsusi ya Kiislamu vinapingana na vitu vya madaniyyah vinavyotokana na haDarah ya Kimagharibi. Kwa mfano, picha yenyewe ni kitu cha madaniyyah. HaDarah ya Kimagharibi inaona picha ya mwanamke uchi inayoonyesha uzuri wake wote kuwa kitu cha madaniyyah kinachoendana na dhana zake za maisha kuhusu wanawake. Hivyo, mtu kutoka Magharibi huiona picha hiyo kuwa kazi ya sanaa ambayo anaweza kujivunia, na kazi ya sanaa itakapotimiza masharti ya kisanaa. Hata hivyo, kitu hiki cha madaniyyah kinapingana na haDarah ya Kiislamu na dhana za Kiislamu kuhusu wanawake, ambao wanachukuliwa kuwa heshima inayopaswa kulindwa. Kwa hiyo, picha kama hizo zinapaswa kuzuiwa, kwa sababu huchochea hamu ya kimapenzi ambayo husababisha uzembe wa kimaadili katika jamii. Vilevile, Muislamu akijenga nyumba, ambayo ni kitu kingine cha madaniyyah, itamlazimu kuzingatia kwamba wanawake waliomo ndani wasionekane na walio nje. Kwa hivyo, Muislamu hujenga ukuta kuzunguka nyumba, lakini Mmagharibi haweki umuhimu wowote kwa jambo hili. Hili linahusu vitu vyote vya madaniyyah vinavyotokana na haDarah ya Kimagharibi, kama sanamu na vinginevyo. Vilevile, ikiwa mavazi ni mahsusi kwa makafiri, basi Waislamu wamekatazwa kuyavaa kwa sababu yanabeba mtazamo mahsusi kuhusu maisha. Hata hivyo, ikiwa mavazi ni ya aina nyingine, kama vile ikiwa wamezoea kuvaa mavazi fulani kwa sababu ya mahitaji au mapambo, na si kwa sababu ya ukafiri wao, basi huchukuliwa kuwa ni sehemu ya madaniyyah ya kawaida, ambayo Waislamu wanaruhusiwa kuyatumia.

Happiness is attaining Allah's (swt) pleasure and not the fulfilment of man's needs. Satisfying all such needs: organic needs and instinctual desires, are an essential means to preserve one's life, but happiness is not guaranteed by their fulfilment. In summary, this is the Islamic viewpoint about life, and this is the basis upon which this viewpoint is built. This viewpoint is the basis of the Islamic haDarah. It is obvious that the Islamic haDarah contradicts the Western haDarah in every sense. The madaniyyah objects resulting from haDarah which is specific to the Islamic haDarah contradict the madaniyyah objects which results from the Western haDarah. For example, a photograph by itself is an object of madaniyyah. The Western haDarah considers the photograph of a naked woman that reveals all of her beauties a madaniyyah object consistent with its concepts in life about women. Thus, an individual from the West, views the photograph to be a piece of art which he could take pride in and a piece of art when it accomplishes artistic conditions. However, this object of madaniyyah contradicts with the Islamic haDarah and the Islamic concepts about women, which are considered as an honour that must be protected. Consequently, such photographs are to be prevented, because they provoke the sexual drive which triggers moral laxity in the society. Likewise, if a Muslim was to build a house, another object of madaniyyah, he would have to take into consideration that women inside should not be seen to those outside. Accordingly, the Muslim builds around the house a wall, but the Westerner pays no attention to this. This applies to all objects of madaniyyah which result from the Western haDarah, such as statues and the like. Likewise, if clothes are specific to the unbelievers, the Muslims are then forbidden to wear them because they carry a specific viewpoint about life. However, if the clothes are otherwise, such as if they are used to wearing certain clothes for necessity or adornment and not because of their kufr, then they are considered to be of the general madaniyyah, which is permissible for Muslims to use.

Vitu vya madaniyyah vinavyotokana na sayansi na viwanda, kama vifaa vya maabara, zana za kitabibu na za kiviwanda, fanicha, zulia n.k., ni vitu vya madaniyyah vya kimataifa kwa wote. Matumizi ya vitu kama hivyo ambavyo havitokani na haDharah wala hayahusiani nayo, yanaruhusiwa.

Objects of madaniyyah which are products of science and industry such as laboratory equipment, medical and industrial tools, furniture, carpet, etc. are all universal objects of madaniyyah. The use of such objects which do not result from the haDharah and nor related to it is permissible.

Uchunguzi wa juu juu tu wa ustaarabu wa Magharibi (haDarah) unaotawala dunia leo unatuonyesha kwamba hauwezi kuhakikisha utulivu kwa mwanadamu. Kinyume chake, ustaarabu wa Magharibi ndio chanzo cha dhiki na mateso makubwa ya mwanadamu. Ustaarabu huu, ambao unachukua kutenganisha dini (deen) na mambo ya maisha kuwa msingi wake, unapingana na maumbile ya asili ya mwanadamu (fiTrah). Hivyo hautoi uzito wowote kwa upande wa kiroho katika jamii, na unaona maisha kuwa ni manufaa tu, na kufikia manufaa kunafanywa kuwa msingi wa uhusiano kati ya watu. Kwa hiyo bila shaka unazaa dhiki na wasiwasi wa kudumu tu. Mradi manufaa ndio msingi, mgogoro juu yake utaongezeka kiasili, na kutegemea nguvu ili kuanzisha uhusiano kati ya watu kutakuwa jambo la kawaida. Hivyo ukoloni ni jambo la kawaida kwa wafuasi wa ustaarabu huu, kwa kuwa manufaa peke yake yanabaki kuwa msingi wa maisha, na maadili yoyote yatakuwa yasiyo imara. Kwa hiyo ni jambo la kawaida kwa maadili mema yoyote kukimbiwa maishani, kama vile thamani za kiroho zilivyopuuzwa, na maisha kujengwa juu ya ushindani, mapambano, uchokozi na ukoloni. Mgogoro wa kiroho miongoni mwa watu, wasiwasi wa kudumu na uovu ulioenea duniani leo ni ushahidi wa wazi na wa kuumiza wa matokeo ya ustaarabu huu wa Magharibi. Umetawala dunia na umeleta matokeo mazito kama haya, na kwa sababu hiyo umekuwa hatari kubwa kwa utendaji wa kawaida wa ubinadamu.

A cursory glance at the Western haDarah that dominates the world today reveals to us that it cannot guarantee tranquillity for man. On the contrary, the Western haDarah is the cause for man's deep-rooted misery and suffering. This haDarah which adopts as its basis the separation of deen from life's affairs is contradictory to man's fiTrah, thus giving no weight to the spiritual aspect in society, and it views life as only benefit and makes the attainment of benefit as the foundation for the relationship between men. Thus it inevitably produces nothing but perpetual misery and anxiety. As long as benefit is the basis, conflict over it will naturally increase and the reliance on force to establish relationships between people will be natural. Thus, colonisation is natural to the followers of this haDarah since benefit alone remains the basis of life, and any morals will be unstable. Hence, it is natural for any good morals to be shunned in life in the same way that the spiritual values were neglected, and life established upon competition, struggle, aggression and colonialism. The spiritual crisis in the people, perpetual anxiety and widespread evil all over the world today serve as glaring and oppressively clear indictments of the results of this Western haDarah. It has dominated the world and has led to such grave results and consequently have constituted a great danger to the normal functioning of humanity.

Uchunguzi wa ustaarabu wa Kiislamu (haDarah) ambao ulitawala ulimwengu tangu karne ya saba Milādia hadi mwisho wa karne ya kumi na nane Milādia unaonyesha kwamba haukuwahi kuwa na sera ya kikoloni. Kwa kweli, ukoloni ni mgeni kwa asili ya Uislamu, kwa kuwa haukuwatofautisha Waislamu na watu wengine. Hivyo ulihakikisha haki kwa watu wote waliojisalimisha kwake katika kipindi chote cha utawala wake. Hii ni kwa sababu ni ustaarabu uliojengwa juu ya msingi wa kiroho unaotimiza thamani zote: za kimaada, kiroho, kimaadili na kibinadamu. 'Aqīdah inapewa umuhimu wa juu kabisa maishani, ambayo inaonyeshwa kuwa inatawaliwa na amri na makatazo ya Allah (SWT). Inaiona furaha kuwa ni kupata radhi za Allah (SWT) peke yake. Ustaarabu huu wa Kiislamu utakapotawala tena, kama ulivyotawala hapo awali, utahakikisha kutatuliwa kwa migogoro inayoukabili ulimwengu na kulinda ustawi wa binadamu wote.

A survey of the Islamic haDarah which dominated the world from the seventh century C.E until the end of the eighteenth century C.E reveals that it never had a colonialist policy. Indeed, colonialism is alien to Islam's nature, since it did not differentiate between the Muslims and other peoples. Thus it secured justice for all peoples who submitted to it throughout its reign. This is because it is a haDarah established upon a spiritual basis which fulfils all the values: materialistic, spiritual, moral, and humanitarian. The ’aqeedah is given the utmost importance in life, which is depicted as being governed by the commands and prohibitions of Allah (swt).It views happiness solely as the attainment of Allah's (swt) pleasure. When this Islamic haDarah dominates again, as it did before, it will guarantee resolving the crises confronting the world and secure the welfare of the whole humanity.