Al-Insaan (mutum): - An-Nahdah (Farfaɗowa) | Quran Course

Al-Insaan (mutum): - An-Nahdah (Farfaɗowa) | Quran Course

Har ila yau, wannan jiki da yake kama da injin mota yana da buƙatu dangane da motsinsa, ci gaba da shi, ginawa, samarwa, gyara abin da ya lalace ko ya yi kaca-kaca, da cire abin da ke cutar da shi ta fuskar sharar jiki. Saboda haka, Taaqah Al-Hayyawiyah (ƙarfin rayuwa) yana sa shi ya nemi abinci da ruwa duk lokacin da jiki ke buƙatar hakan, ko kuma ya cire abin da ke ƙonewa ko ya lalace a cikinsa. Don haka wannan mutum, tun daga lokacin haihuwarsa har zuwa lokacin mutuwarsa, yana cikin yanayin motsi mai ci gaba da dorewa, kuma saboda wannan yana buƙatar abin da yake bukata na kuzari domin wannan motsi, da abin da jiki ke buƙata na sassa da kayan aiki. Saboda haka mutum koyaushe yana shagaltuwa da neman biyan buƙatarsa ko korar yunwarsa da jiki ke buƙata ta fuskar tsarin gabobinsa da tsarin ilhami, ta haka yake kamar kowane abu mai rai ko halitta. Sai dai ya bambanta da sauran halittu ko abubuwa masu rai ta fuskar hanyar da yake bi wajen cimma abin da zai biya buƙatunsa, da kuma hanyar biyan su. Sauran abubuwa masu rai da halittu suna aiki ne ta hanyar martani na ilhami (Raj’i Ghareezi) bisa ga Fitrah (dabi'a) da Allah (swt) ya ba su.

Also this body that resembles a motor has needs in terms of its movement, continuation, building, forming, fixing what is broken or damaged and removing that which causes it damage in terms of waste. As such the Taaqah Al-Hayyawiyah (Life energy/force) drives him to obtain nourishment and water whenever the body requires this or to remove that which burns or is damaged within it. Therefore this human from the time of his birth until the time of his death is in a state of continuous and sustained movement and due to this he requires what he needs in terms of energy for this movement and what the body requires in terms of components and tools. The human is as such always busy in securing his need or driving away his hunger that is demanded from this body in its organ structure and instinctive structure, and in this way he is like any other living entity or being. However he differs from all other creatures or living things in regards to the manner in which he fulfils the attainment of that which satisfies his hungers and in regards to the manner of satisfying them. Other living things and creatures act by instinctive reaction (Raj’i Ghareezi) according to the Fitrah (nature) that Allah (swt) has given them.

Shin wannan abu ko al'amari yana ƙunshe da abin da ke biyan buƙatun sha'awarsa, ko ya cika bukatarsa, ko ya gamsar da marmarinsa? Kuma amsar wannan tambaya tana kan tunanin da mutum yake ɗauke da shi. Idan tunaninsa game da al'amarin shi ne cewa yana biyan sha'awarsa, ko yana cika wata bukata, ko yana gamsar da marmari (ko wannan tunanin ya samo asali daga gare shi ko kuma an karɓo shi daga wasu), to ta wannan tunanin kaɗai da yake da shi, zai karkata zuwa gare shi, kuma zai ji matsin lamba da yunwa don ɗaukarsa. Wannan shi ne abin da muke kira 'tunani game da wani abu ko al'amari'. Duk da haka, ba zai shiga ɗaukarsa da neman amfani da shi ba har sai ya ji amsar tambaya ta biyu, wadda ita ce: Shin halal ne a yi amfani ko a amfana da wannan abu ko al'amari, a biya sha'awa daga gare shi ko ta hanyarsa, ko kuwa ba halal ba ne a yi haka? Idan amsar ita ce a'a, zai juya daga gare shi, ya kauce wa karkatarwarsa zuwa gare shi, ko kuma ya yi ƙoƙarin yin haka, domin ba halal ba ne a amfana da shi ko a biya sha'awa da shi. Amma idan amsar ita ce e, a lokacin da yake halal ne a amfana da amfaninsa, to zai ɗauke shi, ya aikata shi, ya gamsar da sha'awarsa da shi. Wannan shi ne abin da muke kira 'tunani game da rayuwa'.

The first question: Does this thing or matter contain that which satisfies his hungers, meets his needs or satisfies his desires? And the answer to this question rests upon the concepts that he carries, so if his concept about the matter is that is satisfies his hunger or meets a need or satisfies his desire (whether this concept has originated from him or has been taken from others) then by this concept alone that he possesses, he will attain the inclination towards it and will feel the pressure and hunger towards taking it and this is what we call ‘the concept about a thing or matter’. However he refrains from engaging in taking it and seeking utility from it until he has heard the answer to the second question which is: Is it permissible to utilise or benefit from this thing or matter and satisfy his hunger from or by it or is it not permissible to do so? Then if the answer to this is negative he will incline away from it, turn his inclination away from it or attempt to do so because it is not permissible to benefit from it or meet his hunger by it. If however the answer is positive in the case where it is permissible to benefit from its use, then he will take it, perform it and satisfy his hunger by it. This is what we call ‘The concept about life’.

Dangane da al'amuran rayuwa, ko halascin neman gamsuwa daga wani abu ko wani al'amari ko rashin halascinsa, to wannan lamari yana waje da abin kansa da kuma waje da mutum da kansa. Maimakon haka, wajibi ne a koma zuwa ga ƙa'ida ko ƙa'idodi waɗanda ake amfani da su a matsayin ma'auni ko awo ga ayyukansa da halayensa. Wato a koma ga ra'ayinsa game da rayuwa dangane da aikata wani aiki ko kaucewa daga gare shi. Kuma ra'ayin Musulmi game da rayuwa shi ne Halal da Haram. Saboda haka, duk lokacin da yunwa ta same shi, kamar wadda ta shafi ciki misali, sai ya ga kwano na abinci, ya kuma san cewa ya dace a ci saboda sanin da yake da shi cewa abinci ne da ake ci, to zai karkata zuwa gare shi. Amma ba zai ɗauka ba sai ya amsa tambaya ta biyu: Ko halal ne a amfana da shi ko kuwa haram ne? Wato yana tambayar kansa ko halal ne ko haram ne ya ɗauka ya ci. Idan kuma ya san cewa wannan abinci yana ɗauke da wani abu da ya saɓa wa wannan ma'auni da yake komawa gare shi (don hukunci), wato ra'ayinsa game da rayuwa, kamar ya san cewa najasa ce a cikinsa, ko kuma naman alade yana cikinsa, ko kuma mai shi bai yi masa izini ba ya ɗauka, to a irin waɗannan yanayi zai kaucewa ɗaukansa duk da karkatarsa zuwa gare shi, sannan zai yi ƙoƙarin nisantar wannan karkata. Ana iya amfani da wannan misali a kan duk abin da mutum ya haɗu da shi dangane da biyan kowace yunwa daga cikin yunwowinsa ko kowace sha'awa daga cikin sha'awowinsa, ko na yunwowin halitta kamar ci da sha, ko na yunwowin ilhami kamar tsarki, haihuwa da rayuwa.

As for the concepts about life in terms of it being permissible to seek satisfaction from a certain thing or matter or it not being permissible to do so, then this issue rests outside of the thing or matter itself and outside of the human himself. Rather it is necessary to return to a principle or principles which are used as criteria or a measurement for his actions and a measure for his behaviours. This means returning to his viewpoint in life in respect to undertaking an action or refraining from it. And the viewpoint of the Muslim in life is the Halaal and the Haraam. Therefore whenever a hunger comes to him like that related to the stomach for example and he sees a bowl of food and knows that it is suitable to be eaten due to his knowledge that it is food that is eaten, then he will be inclined towards it, however he will not take it until he has answered the second question: Is it permissible to take benefit from it or is it not? In other words he is asking himself whether it is Halaal or Haraam to take it and eat it. If he then knows that this food contains something that contravenes and is against the measurement that he returns to (for judgment) i.e. his viewpoint in life, like if he knew that is was Najas or that pork was contained within it or that its owner had not given permission for him to take it, then in the like of these circumstances he would refrain from taking it regardless of his inclination towards it and he then attempts to distance this inclination. This example can be applied to anything that the human comes across in relation to the satisfaction of any hunger from amongst his hungers or desire from amongst his desires and whether it was from the organic hungers like eating and drinking or from the instinctual hungers like sanctification, procreation and survival.