Kamar yadda muka faɗa, An-Nahdah kalma ce ta zamani (istilahi) da aka sanya ta don bayyana wani hali na musamman, wato motsin al'umma ko mutane ko mutum daya daga wani hali zuwa wani hali mafi kyau. Amma wane hali ne muke nufi? Ya bayyana a gare mu cewa yawan masu ilimi da masu digiri, karuwar dukiya ko albarkatu, da kasancewar mutane masu wadata da yawa, ba ya nufin samun Nahdah ba?

As we have said An-Nahdah is a modern Istilaah (terminology) and has been put down to express a specific reality which is the moving of a nation or people or individual from one condition to a better condition. However what condition do we mean? It has become evident to us that the abundance of educated people and graduates, the increase in wealth or resources and the existence of many affluent people does not mean (the realisation of) Nahdah?

Don haka mene ne wannan canji ko motsi wanda kasancewarsa ke nuna kasancewar Nahdah a cikin al'umma, jama'a ko mutum? Wannan shi ne ginshiƙin al'amarin wajen tantance abin da ke bambanta al'umma ɗaya da wata. Menene kuma bambanci tsakanin jama'ar da aka farfaɗo da ita da jama'ar da ta yi rauni ko koma baya? Menene ma'aunin da ke bambanta mutumin da aka farfaɗo da shi da wanda ya yi ƙasa ko ya koma baya? Me ke bambanta mutum ɗaya da wani alhali duk biyun mutane ne masu gabobi iri ɗaya da halaye iri ɗaya, kuma duk biyun suna ƙoƙarin biyan buƙatunsu da kashe sha'awarsu? Duk da haka sai mu kwatanta ɗaya da cewa mutum ne mai ɗaukaka, ɗayan kuwa da cewa ya koma baya, ba tare da mun duba bayyanarsa ba, girma ko siffar jikinsa, ko launin fatarsa. Bayan haka muna da tabbacin cewa hukuncin da muka yanke a kansu daidai ne, kuma hukunci ne na gaskiya wanda ya dace da hakikanin mutumin. Wannan kuwa saboda ba mu yanke masa hukunci sai bayan mun ga halayensa, mun lura da ɗabi'unsa, kuma mun yi mu'amala da shi. Don haka ba ma yanke masa hukunci ba-kai-ba-ƙaƙƙautawa, ko mu kwatanta shi da abin da ba haka yake ba. Halayensa, yadda yake tsara dangantakarsa da yadda yake tafiyar da rayuwa, su ne madubin da ke bayyana ainihin hakikaninsa, kuma su ne hujjar tabbatacciyar da muke dogara da ita wajen yanke hukuncinmu. Ta haka ne za mu iya bayyana mutane da cewa masu ɗaukaka ne ko masu koma baya, bisa halayensu da ɗabi'unsu, kuma wannan bayanin zai dace da hakikanin mutumin ba tare da wuce gona da iri ko sakaci ba.

Therefore what is this transformation or moving whose existence is an expression of the existence of Nahdah within a nation, people or individual? This is the crux of the matter to determine that which distinguishes one nation from another. And what is the difference between a revived people and a declined people? What is the measurement that distinguishes between a revived person and a low or declined one? What distinguishes one individual from another whilst both of them are human enjoying the same faculties and specificities and both of them strive to fulfil their needs and satisfy their hungers? Despite this we describe one as being an elevated person and the other declined whilst paying no regard at all to his outer appearance, the size and shape of his body or the colour of his skin. Having said that we are certain that the judgement that we have made upon them is a correct judgement and that it is a true judgment upon that is applied upon the person’s reality. This is because we do not judge him except after witnessing his conduct and after we have seen his behaviours and interacted and dealt with him. So that we do not pronounce a haphazard judgment upon him and do not describe him falsely then his conduct, the manner that he regulates his relationships and proceeds in life is the mirror that makes evident his true reality and it is the definite proof that we rely upon in making our judgment. In this way we are able to describe the people as being elevated or declined built upon their conducts and behaviours and this description would then be applicable upon the person’s reality without excess or negligence.

Yana yiwuwa mu karanta littattafan wani marubuci, ko mu saurari jawabin wani, ko mu saurari darasin wani malami, ko mu zauna a taron wani mutum, sakamakon haka sai mu yi sha'awar waɗannan rubuce-rubuce, ko zukatanmu su yi tasiri da waɗannan jawabai. Haka kuma muna iya yin Allah-wadai da abin da ya zo a cikin darasi, ko mu yi suka ga abin da aka ambata a wasu tattaunawa, duk da haka ba za mu iya siffanta shi da abin da muka ji daga gare shi ko muka karanta daga gare shi ba. Maimakon haka, muna siffanta abin da muka ji da abin da muka karanta, don haka siffantawar tana kan darasin ba kan malamin ba, kuma kan jawabin ba kan mai jawabin ba. Amma siffanta malami, marubuci da mai jawabi ba ya tabbata sai mun gani ko mun shaida daga halayensa, ɗabi'unsa da ayyukansa abin da ke ba mu damar yanke hukunci a kansa.

It is possible that we read the works of a certain author, or hear the speeches of another, or listen to a lecture of a lecturer or sit in a gathering of a certain person and as a result we could be enchanted by these writings or our hearts affected by these speeches. We could also denounce what came in the lecture or condemn what was mentioned in certain discussions however despite this we are not able to describe him from what we have heard from him or read from him. Rather we describe what we heard and what we read so the description is for the lecture and not the lecturer or the talk and not the speaker. As for the description of the lecturer, author and speaker then this is not arrived at unless we see or witness from his behaviours, conduct and actions that which allows us to make a judgement upon him.

Saboda haka, wanda ya bayyana Imani (imani) da cewa: ‘Yarda da aljannu (Janaan), furta ta da harshe (Lisaan) da aiki bisa ga ginshiƙan (Arkaan)’, ko kuma da cewa: ‘Abin da ake furtawa da harshe kuma aiki yana tabbatar da shi’. Wannan ne saboda hujja tabbatacciya da madubi na gaskiya da ke nuna hakikanin halin mutum shi ne abin da ake gani a cikin halayensa, dabi'unsa da ayyukansa, ba wani abu kuma ba sai waɗannan. Amma maganganu da rubuce-rubuce kuwa, ba su wuce alama da ke zama abin ƙarfafa lura ko bibiyar wannan mutum don fahimtar hakikanin halinsa ba.

As such the one who defined Imaan (belief) as: ‘The belief in the gardens (Janaan), the pronouncement with the tongue (Lisaan) and the acting according to the Arkaan (fundamentals)’ or as: ‘That which is pronounced by the tongue and affirmed by the acts’. This is because the definite proof and true mirror applying upon his image in its true reality is that which is reflected in his conduct, behaviours and actions and none other than these. As for the statements and written works then these represent no more than an indication that acts as an incentive to monitor or follow up upon that person to understand his true reality.

Allah (SWT) ya ce:

Allah (swt) states:

Kuma daga cikin mutane akwai wanda maganarsa tana faranta maka rai a rayuwar duniya, yana kuma kira Allah a matsayin shaida akan abinda ke cikin zuciyarsa, alhali shi ne mafi tsananin abokin gaba.

And of the people is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of opponents.

Idan kuma ya tafi, sai ya yi ƙoƙari a ko'ina a cikin ƙasa don ya haddasa fasadi a cikinta, ya lalata amfanin gona da dabbobi. Allah kuwa ba ya son fasadi.

And when he goes away, he strives throughout the land to cause corruption therein and destroy crops and animals. And Allah does not like corruption (Al-Baqarah 204-205).

Kuma Ya ce (SWT):

And He (swt) said:

Suna faɗar da harsunansu abin da ba ya cikin zukatansu (Al-Fath 11).

They say with their tongues that which is not in their hearts (Al-Fath 11).

Kuma Ya ce (SWT):

And He (swt) said:

Kuma ka ce: "Ku yi aiki, to Allah zai ga aikinku, da Manzonsa, da muminai." (At-Taubah 105).

And say: Perform acts for Allah will see your deeds, and [so, will] His Messenger and the believers. (At-Taubah 105).

Dangane da yanke hukunci a kan jawaban da muka ji, da makaloli da littattafan da muka karanta, da tattaunawa da muka saurara, to waɗannan suna wakiltar tarin tunani, kuma ana yanke musu hukunci kamar yadda ake yanke hukunci a kan tunani. Tunani yana da hukunce-hukunce, ƙa'idodi da ma'auni na musamman waɗanda ke ba da damar bambance tunani mai inganci daga tunanin da ba shi da daraja, da kuma bambance zurfafan tunani daga na zahiri. Saboda haka, idan muka yanke hukunci a kan littafi, ko makala, ko jawabi, ba ma duba mai bayar da jawabin ko marubucin, sai dai muna duba tunane-tunane da ra'ayoyin da ya samar ta fuskar kalmomi da ma'anoni, ba tare da wani tasiri daga halayen marubucin ba, ko daga sanin shi. Muna yanke hukunci a kan waɗannan tunani da ra'ayoyi bisa ma'auni masu ƙarfi da ƙa'idodi na musamman, waɗanda suke wanzuwa musamman don fahimtar gaskiyar ra'ayoyi da ma'anoni da kuma daidaitarsu.

As for passing judgement over speeches that we have heard, articles and books that we have read and discussions that we have listened to then these represent a collection of thoughts which are judged according to the manner that thoughts are judged. Thoughts have specific rulings, principles and criteria that allow the correct thought to be distinguished from the thought that holds no value and for the shallow thought to be distinguished from the deep thought. Therefore when we pass judgement on a book, article or lecture we do not pay attention to the person giving the lecture or the writer but rather we pay attention to the thoughts and concepts that he has produced in terms of the words and meanings and without being affected in the least by the personality of the writer and knowing him. We make a judgement upon these thoughts and concepts built upon solid criteria and specific principles which exist specifically to understand the truthfulness of ideas and concepts and their correctness.

Saboda haka, ba a yanke hukunci a kan mutum sai an san halayensa da ɗabi'unsa, kuma hukuncin da ake yi a kan mutum ta fuskar ɗaukaka ko raguwa ana yanke shi ne ta hanyar ɗabi'arsa, wanda ya bambanta da hukuncin da ake yi a kan imani, tunani, ra'ayoyi da labarai.

Therefore the judgement upon a person is not arrived at except by knowing his conduct and behaviours and the judgement upon a person in terms of being elevated or declined would be judged through his behaviour which is different from the judgement that is made upon beliefs, thoughts, concepts and news.

Abin da ya shafi mutum ɗaya, haka kuma yana shafar al'umma, domin al'umma gungun mutane ne da ke da dangantaka mai ɗorewa a tsakaninsu. Waɗannan dangantaka ɗorewa ko ci gaba da ake yi ce ke mayar da wannan gungun mutane al'umma, kuma ba tare da su ba, gungun zai kasance kawai tarin mutane ɗaiɗai, kamar waɗanda ke tafiya tare a cikin jirgin ruwa, waɗanda ba a kiransu al'umma. Saboda haka, muhimmanci yana kan waɗannan dangantaka, kuma hukunci a kan al'umma yana dogara ne da waɗannan dangantaka ɗorewa, ba kuma a kan wahala da talauci ko jin daɗin dukiya da alatu da ke akwai ba. Don haka dangantakar ita ce madubi na gaskiya da ke nuna ainihin hakikanin al'umma, kuma su ne ke tsara rayuwar mutane, da su ake bayyana al'adu da al'ada. Ta hanyar nazarin waɗannan dangantaka, da lura da yadda mutane ke gudanar da kansu bisa ga waɗannan dangantaka da muradunsu, sai mu yi hukunci a kan al'umma ta fuskar lafiyarta ko lalacewarta, don mu tabbatar ko al'umma tana ɗaukaka ko tana raguwa. A cikin wannan kimantawa babu wurin la'akari da yawan masu ilimi, da waɗanda suka wayi gari, da masu digiri, ko ci gaban kasuwanci da masana'antu, ko bunƙasar tattalin arziki, ko kasancewar arziki mai yawa na ɓarna. Maimakon haka, abin la'akari shi ne tushen da ya sa al'umma ta zama al'umma, watau tunani da ra'ayoyin da suka mamaye al'umma, kuma muradun mutane suna tsara bisa ga su. Haka kuma ana la'akari da jin daɗi da baƙin ciki da waɗannan tunani da motsin rai suka haifar, da dabi'u da kyakkyawan misali da mutane suka yi imani da su, sannan tsarin gaba ɗaya da ke daidaita waɗannan dangantaka, ya shirya su, kuma ya kiyaye abin da mutane suka amince da shi. Ta haka dangantaka suke wakiltar madubi na gaskiya wanda ke bayyana ainihin gaskiyar al'umma, kuma kwatancin al'umma zai kasance ne bisa wannan gaskiyar da ake gani a matsayin kwatanci na gaskiya. Saboda haka, idan akwai jituwa tsakanin al'adar jama'a ko ta gama gari da tsarin da tunani da ji suke daidai da tsarin, to za mu ce: Wannan al'umma tana cikin jituwa, kuma akwai cikakkiyar jituwa tsakanin 'yan ƙasa da waɗanda ke da alhakin al'amuran 'yan ƙasa. Idan kuma dangantaka ta kasance mai kyau, ji ya kasance mai kyau, dabi'u sun yi tsayi suna wakiltar misali mai kyau, kuma waɗanda ke da alhakin sun kula da waɗannan al'amura, to za mu ce: 'Wannan al'umma ce mai wayewa, kuma al'umma ce da aka farfado da ita.'

That which applies to the individual also applies upon the society because the society is a group of people who have permanent relationships that exist between them. These permanent or continuous relationships is what transforms this group of people into a society and without them the group would have remained merely a collection of individuals like those found travelling together on a journey on a ship who are not called a society. The importance is therefore placed upon these relationships and the judgement upon the society is based upon these permanent relationships and it is not based upon suffering and deprivation or the enjoyment of riches and luxuries that are present. So the relationships are the true mirror that reflects the true reality of the society and it is these that regulate the life of the people and by which the customs and traditions are defined. By examining these relationships and taking note of how the people conduct themselves in accordance to these relationships and their interests then we make a judgement upon the society in terms of the society being sound or degenerate so that we can ascertain that the society is elevated or declined. In this evaluation there is no place for considering the abundance of the educated, cultured and graduates or the growth in trade and industry, or economic flourishing and the existence of obscene riches. Rather the consideration rests in the foundations that have made the society a society meaning that the consideration lies in the thoughts and concepts that dominate the society and by which the people’s interests are arranged in accordance with. This is in addition to the sentiments of displeasure and contentment that these thoughts and emotions have generated and the values and high example that the people believe in, and then the general system that regulates these relationships, organises them and preserves that which the people have agreed upon. In this way the relationships represent the true mirror that makes clear the true reality of the society and the description of the society would be built upon that perceived reality as a true description. Therefore if there was harmony between the public or general custom and the system where the thoughts and sentiments were the same as the system we would say: This society is harmonious and that there is complete harmony between the citizens and those responsible for the citizen’s affairs. And if the relationships were good and the sentiments were good, the values high representing a high example and that those responsible took care of these affairs, then we would say: ‘This society is an enlightened one and it is a revived society’.

Akasin haka, haka ma al'umma wadda dangantakarta ke cikin rikici da sabani, tunaninta ya watse ya rabu, gina shi akan wata dushewar ji da bambancin ra'ayoyi wadanda ke dauke da kiyayya ga gwamnati da kuma raunana ta, mutane suna karkashin mulkin karfe da wuta, baki an toshe su, wuyoyi an daure su, hanyoyin rayuwa an yanke su, kuma son kai da sakaci sun mamaye. A wannan hali, ta yaya za mu siffanta irin wannan al'umma? Wannan shi ne halin da dukkan al'ummomin duniyar Musulunci suke ciki, ko da menene suke da shi na jami'o'i, kwalejoji, cibiyoyin ilimi da makarantu, kuma ba tare da la'akari da yawan masu ilimi, da wadanda suka kammala karatu da wadanda ke rike da shaidar ilimi mai girma da suke da su ba, kuma ba tare da la'akari da abin da Allah (SWT) ya ba wadannan kasashe na albarkatun kasa da arziki ba. Duk da haka, ana kiran wadannan kasashe da kasashen duniya ta uku, kuma ana siffanta mutanensu da cewa suna baya.

The opposite is also true with a society where the relationships are in conflict and contradictory, the thoughts are scattered and fragmented built on a dull sensation and differing sentiments which hold hatred towards the regime and undermine it, the people are ruled by iron and fire, the mouths are gagged, necks are tied and sources of sustenance are cut and where selfishness and apathy dominate. In this case how would we describe such a society? This is the reality of all of the societies in our Islamic world irrespective of what they contain in terms of universities, colleges, educational institutes and schools and regardless of what these societies possess in terms of numbers of educated people, graduates and those holding higher educational certification, and irrespective of what Allah (swt) has bestowed upon these lands in terms of natural resources and riches. Regardless of all of this, these lands are still called the third world and the people are described as being backward.

Misalan wannan suna da yawa kuma a bayyane suke. Babu wata dukiyar ƙasa ko ma'adani face muna da rabon zaki daga cikinta. Don haka muna da mai, iskar gas, ma'adanai iri-iri da ke karkashin ƙasa, noma da dabbobi ta fuskoki da dama, tarin hanyoyin samar da makamashi, onyx da marmara da sauran duwatsu da kayayyaki masu daraja, baya ga abubuwa da yawa da Allah (SWT) ya yi mana ni'ima da su, waɗanda babu wata al'umma ko mutane da suke da irinsu.

The examples for this are many and clear. There is not a natural resource or treasure except that we have a lion’s share of it. So we have oil, natural gas, various minerals that are beneath the earth, agriculture and cattle in their many forms, a plentiful supply of sources of energy, onyx and marble amongst other valuable rocks and materials in addition to much more that Allah (swt) has bestowed upon us, all of which no other nation or people possess the like of.

Duk da wannan babbar rundunar ma'aikata da kuma yawan mutanen da ke ɗauke da takardun shaida kuma ƙwararru ne a kowane fanni, amma an tilasta su cika guraben aiki a sassa daban-daban na duniya, suna neman rayuwa da kuma rayuwa mai daraja. Duk wannan muna da shi, amma gaskiyar waɗannan al'ummomi bai canza ba ko kaɗan, kuma ba su kai matakin da ya dace ba. Haka ma sun ci gaba da zama a cikin ramin koma baya, sun kai ƙasan ƙasa ko kusa da ƙasan ƙasa. Duk wannan saboda waɗannan abubuwa ba su wakiltar tushen farfaɗowa ko tushen da al'umma take motsawa daga wani yanayi zuwa wani yanayi mafi kyau da matsayi mafi kyau, kuma saboda ba sa nuna tushen da ake kafa al'umma a kansa. Ba sa wakiltar abubuwan da al'umma ta ƙunsa, domin kafuwar al'umma ta dogara ne a kan abubuwan da ta ƙunsa, kuma abubuwan da ta ƙunsa su ne tushen da dangantaka mai dorewa ke ginuwa a kansa, kuma su ne ke daidaita ta. Don haka kafuwar al'umma ta dogara ne a kan sanin abin da ta ƙunsa ta fuskar tunani da ra'ayoyi, da kuma abin da ke fitowa daga waɗannan ta fuskar motsin zuciya da dabi'u. Biye da wannan kuma akwai sanin abin da ke daidaita dangantaku ta fuskar tsare-tsare da dokoki. Babu wata alaƙa a cikin wannan da albarkatun ƙasa ko wasu abubuwa dangane da kafuwar al'umma da kuma dangane da bayanin darajojinta da matakin da ta kai ta fuskar ɗaukaka ko koma baya.

On top of this we have a huge working man force and a large number of them carry certificates and are specialists in every field but have been driven to fill vacancies all over the world, whilst seeking a living and dignified life. We have all of this and yet the reality of these societies has not changed in the least and they have not elevated to a fitting level. Indeed they remain in the abyss of decline and have reached rock bottom or near rock bottom. All of this is because these matters do not represent the basis of revival or the basis by which a society moves from a condition to a better condition and state, and because these do not reflect the basis upon which a society is established. They do not represent the components of a society because the formation of a society rests upon its components and the components of the society are the bases that the permanent relationships are built upon and what regulate them. As such the formation of the society rests upon the knowledge of what it contains in terms of thoughts and concepts, and what emanates from these in terms of sentiments and values. Following this is the knowledge of that which regulates the relationships in terms of systems and laws. There is no relation in this to the natural resources or other matters in regards to the formation of the society and in relation to explaining its values and the level that it has reached in terms of elevation or decline.

Kuma idan muka duba waɗannan al'ummomi da ke cikin duniyar Musulunci, za mu ga cewa baya ga koma-baya ta fuskar hankali, da rashin ƙarfin ji, da sabani a cikin mutane sakamakon ƙoƙarin daidaita abin da ke cikin zukatansu da abin da ke tsara dangantakarsu, da gurɓata tunaninsu da tunanin Yamma, baya ga duk waɗannan akwai wani sabani ko karo tsakanin mutane da tsarin da ake aiwatarwa a kansu, wanda hakan ya sa damuwa da rikici suka zama tushen rayuwarsu. Wannan ya kai ga cewa waɗanda ke da alhakin aiwatar da tsarin suna yin amfani da danniya da ƙarfi, da ƙarfe da wuta, don tilasta mutane su miƙa wuya ga tsarin da kuma gudanar da dangantakarsu da halayensu bisa dokokin da aka ɗora musu, duk da cewa suna sabawa akidarsu da tunaninsu. Sai mutane suka fara komawa ga munafunci, da hanyoyi na ƙarshe, da makirci, da saƙa da ƙulle-ƙulle, ko ma neman taimakon Shaiɗan don kawar da halin da suka tsinci kansu a ciki, da kuma cire mulkinsa a kansu. Har yau lamarin yana nan kamar yadda yake, na horar da mutane da daidaita su da wulaƙanta su har sai sun karɓi abin da ake aiwatarwa a kansu. Wannan ita ce gaskiyar da al'ummomin duniyar Musulunci ke fama da ita: lalacewa da rikici a cikin tunani, rauni a ji, da banbancin ra'ayi da motsin zuciya, tare da gaba tsakanin mutane da gwamnati, har ta kai ga waɗanda ke mulki sun zama babban maƙiyin talakawa.

And by taking a close look to these societies which exist in our Islamic world we find that in addition to the intellectual decline, dull sensation and contradictions within the people as a result of attempting to reconcile between that which exists within the people and that which regulates their relationships, and the poisoning of their thoughts by the Western thoughts, in addition to all of this there is a difference or contradiction in relation to the system that is applied upon them which has made anxiety and confliction the basis of their lives. This has led to those who are in charge of implementing the system to resort to suppression and force by use of iron and fire to compel the people to submit to the system and to run their relationships and conducts in accordance to the laws that have been enforced upon them despite being contrary to their Aqeedah and thought. The people then began resorting to hypocrisy, desperate measures, plotting, weaving conspiracies or even seeking assistance from Shaytaan to get rid of the situation they found themselves in and to remove their dominance over them. The situation (today) remains the same in terms of domesticating and taming the people and humiliating them until they accept that which is implemented upon them. This is the reality that the societies in our Islamic world are suffering from, corruption and confliction in the thoughts, weakness in sensation and differing sentiments or emotions with hostility existing between the people and the regime, so that those in authority became the number one enemy to the masses.

Ta yaya za mu kalli wannan gaskiyar dangane da maganar Manzon Allah ﷺ:

How do we view this reality in relation to the statement of the Messenger (saw):

Lalle, Imam shi kaɗai ne garkuwa, ana yaƙi a bayansa, kuma ana samun kariya a wurinsa.

Verily the Imaam alone is the shield, he is fought behind and protection is found in him.

(Muslim, Al-Bukhaari, Abu Daawood da An-Nasaa'iy).

(Muslim, Al-Bukhaari, Abu Daawood and An-Nasaa’iy).

Kuma maganarsa ﷺ:

And his statement (saw):

Mafi kyawun shugabannin ku su ne waɗanda kuke ƙauna kuma suna ƙaunarku, kuna yi musu addu'a kuma suna yi muku addu'a. Mafi munin shugabannin ku kuwa su ne waɗanda kuke ƙi kuma suna ƙinku, kuna la'antar su kuma suna la'antar ku.

The best of your Imaams are those whom you love and they love you, you make supplication for them and they make supplication upon you. The worst of your Imaams are those you hate and they hate you, and you curse them and they curse you.

(Muslim, At-Tirmidhi da Ad-Darami).

(Muslim, At-Tirmidhi and Ad-Darami).