Duk yabo na Allah ne. Game da abin da ke biye:

All praise is for Allah. As to what follows:

A tsakiyar karni na 20, masanin ilimin taurari na Ingila, James Jeans (ya rasu a 1946), ya yi matukar shahara a Ingila. Jeans yana tafiya tsakanin Oxford da Princeton saboda ayyukansa na ilimi. A Princeton, ya kasance Farfesa a fannin Lissafi na Aiki. Yana da gudummawa mai yawa a fannonin kimiyyar lissafi da ilmin taurari, musamman dangane da radiyo da juyin halittar taurari. Ya soki ra'ayin Laplace game da samuwar tsarin hasken rana, sannan ya gabatar da wata ka'idar daban.

In the mid-20th century, the English astrophysicist James Jeans (d. 1946) became extremely famous in England. Jeans used to travel between Oxford and Princeton for his academic duties. At Princeton, he was Professor of Applied Mathematics. He has a number of key contributions in the fields of physics and astronomy, especially in relation to radiation and stellar evolution. He critiqued Laplace’s theory on the formulation of the solar system and proposed an alternate theory.

Ana sanya sunan Jeans a kan wasu gano-gano na kimiyya, kamar dokar Rayleigh-Jeans, wadda ya inganta. Dokar Rayleigh-Jeans wata kusantawa ce ta yawan hasken radiyon lantarki (spectral radiance). Wani gano-gano da aka sanya masa suna shi ne ma'aunin Jeans (Jeans mass), wanda ya shafi haihuwar taurari. Yana duba tsarin rugujewar nauyi a cikin gajimare mai iskar gas, wanda ke haifar da samuwar tauraro. An kuma sanya wa wani kogi a wata suna bayansa. Haka kuma, an sanya wa wani kogi a Mars suna bayansa.

A number of scientific discoveries have been named after Jeans, such as the Rayleigh-Jeans law, which he refined. The Rayleigh-Jeans law is an approximation of the spectral radiance of electromagnetic radiation. Another discovery named after him is the Jeans mass, which relates to the birth of stars. It considers the process of gravitational collapse within a gaseous cloud, which leads to the formation of a star. A lunar crater was also named after him. Likewise, a Martian crater was named after him.

Duk wanda ya karanta rayuwar ilimi ta James Jeans zai lura nan take cewa yana kan gaba-gaba a fannin ilimin sararin samaniya (cosmology) da kimiyyar lissafi (physics), domin waɗannan fannoni biyu sun haɗu sosai a zamanin nan. Yawancin masana ilimin sararin samaniya masana kimiyyar lissafi ne, kuma akasin haka ma haka yake. Shi ya sa masanin falaki Ba'amurke Lloyd Motz (d. 2004) ya ce a littafinsa The Story of Physics: "Ba mu ba da uzuri ba wajen saka ilimin falakin Girka a cikin labarin kimiyyar lissafi, domin ilimin falaki a yau, fiye da kowane lokaci a baya, ana karɓarsa a matsayin reshe na kimiyyar lissafi. Ya isa mu duba alaƙar da ke tsakanin kimiyyar lissafi mai ƙarfin kuzari (high-energy physics) da ilimin sararin samaniya, da juyin halittar taurari, da kimiyyar nukiliya, ko tsakanin tsarin taurarin galaxies da hydrodynamics, mu ga yadda waɗannan reshen ilimi biyu suke da alaƙa sosai. A wata ma'ana, labarin kimiyyar lissafi yana farawa ne daidai da ilimin falakin Girka, domin Girkawa su ne na farko da suka yi ƙoƙarin fahimta da bayyana motsin taurari da duniyoyi a sararin sama da dare."364

Any person reading the intellectual life of James Jeans would immediately notice that he was at the frontier of cosmology and physics, as the two disciplines have merged to a great extent in recent time. Many cosmologists are physicists and vice versa. This is why the American astronomer Lloyd Motz (d. 2004) stated in his book The Story of Physics, ‘We make no apology for including Greek astronomy in our story of physics because astronomy today, more than ever in the past, is accepted as a branch of physics. We need only consider the interrelationships between high-energy physics and cosmology, stellar evolution, and nuclear physics or those between the structure of galaxies and hydro dynamics to see how closely these two branches of knowledge are related. In a sense, the story of physics properly begins with Greek astronomy, because the Greeks were the first to try to understand and explain the movements of the stars and planets in the evening sky.’364

Ba wuya ba ne a fahimta ko a bayyana dalilin wannan haɗuwa tsakanin ilimin taurari (astronomy) da ilimin kimiyyar zahiri (physics) wadda Motz da abokin aikinsa suka yi nuni da ita a cikin wannan nassi. Ilimin taurari yana nazarin abubuwan sama; ilimin kimiyyar zahiri kuwa yana nazarin motsi, abu, da makamashi cikin lokaci da sarari. Abu ne na halitta cewa ilimin kimiyyar zahiri zai yi nazarin motsi da halayen waɗannan abubuwan sama. Ta haka ne masana kimiyyar zahiri za su tsinci kansu suna zama masana taurari, masana taurari kuma suna zama masana kimiyyar zahiri.

It is not difficult to grasp or explain the cause for this overlap between astronomy and physics, which Motz and his colleague allude to in this passage. Astronomy deals with celestial bodies; physics studies movement, matter, and energy in time and space. It is natural that physics would study the movement and behaviour of these bodies. This is how physicists would find themselves becoming astronomers, and astronomers becoming physicists.

James Jeans bai iyakance kansa ga rubuta takardun ƙwararru ba. Maimakon haka, ya haɗa kansa da wata ƙungiyar masana waɗanda suka yi imani da muhimmancin sauƙaƙa ilimin kimiyyar halitta ga masu sauraron jama'a. Haka kuma, masanin kimiyyar lissafi ɗan Birtaniya, Stephen Hawking, ya rubuta littafinsa A Brief History of Time, inda ya zayyana tushen ilimin sararin samaniya baki ɗaya. Fiye da kwafi miliyan 10 na wannan littafi aka sayar, kuma an fassara shi zuwa harsuna da dama na duniya. Irin waɗannan rubuce-rubuce da ke magana da mai karatu na jama'a sunaba marubuta shahara sosai a kafafen watsa labarai, domin sun zama masu sharhi kan juyin-juya-halin kimiyya a zamanunsu. James Jeans ya taka irin wannan rawa, musamman a fannin ilimin sararin samaniya, wanda ya zama batu mai ban sha'awa sosai kuma mai tayar da hankali ga masu karatu na jama'a.

James Jeans did not suffice with writing specialist proposals. Rather, he ascribed himself to a group of specialists who believed in the importance of simplifying the natural sciences for public audiences. Likewise, the British physicist Stephen Hawking wrote his book A Brief History of Time, in which he laid out the foundations of universal cosmology – over 10 million copies of this book were sold and it was translated to multiple global languages. These sorts of writings that address the public reader afford authors a great deal of fame in the media for becoming commentators of the scientific revolution in their respective eras. James Jeans played the same role, especially in the field of cosmology, which happens to be an extremely interesting and thought-provoking subject to the readership of the wider public.

James Jeans an danganta shi da ƙungiyar da ke rage darajar falsafa idan aka kwatanta da kimiyyar halitta. Yana ganin cewa falsafa tana bin hanyar kimiyyar halitta, wadda ke kan gaba wajen gano abubuwa da kirkire-kirkire, ta yadda falsafa kawai take bibiyar abin da kimiyya ta riga ta gano. Bisa ga wannan ƙungiya, falsafa bayani ne kawai da yake zuwa bayan ci gaban kimiyya. Jeans ya ce, ‘Falsafar kowane zamani koyaushe tana haɗuwa sosai da kimiyyar zamanin, don haka duk wani sauyi mai muhimmanci a kimiyya dole ne ya haifar da martani a falsafa.’365

James Jeans is ascribed to the movement that downgrades philosophy in terms of priority, compared to the natural sciences. He believes that philosophy follows the lead of the natural sciences, which are at the forefront of discovery and innovation, in the sense that philosophy only follows up on what has been already discovered by science. According to this movement, philosophy is merely an explanation that comes after the development of science. Jeans says, ‘The philosophy of any period is always largely interwoven with the science of the period, so that any fundamental change in science must produce reactions in philosophy.’365

Wannan kima mai ɓata-suna ga falsafa, idan aka kwatanta da ɗaga ilimin kimiyyar halitta zuwa matsayi mafi girma, ba ƙirƙirar James Jeans ba ce. A gaskiya ra'ayi ne mai yaɗuwa a tunanin Yamma, kuma ya yaɗu a tsakanin masu fannin gwaji. Ana iya samun shaida cewa falsafa tana zama ta biyu ga kimiyya a yadda babban masanin falsafar Jamus, Hegel (d. 1831), ya bayyana falsafa. A ƙarshen gabatarwarsa ga littafin Elements of the Philosophy of Right, ya ce: ‘Tsuntsun Minerva mai kama da mujiya yana fara tashi ne kawai a lokacin da rana ta faɗi.’366 Minerva ita ce allahiyar hikima da falsafa a tatsuniyar Romawa. Tana da mujiya; a tunaninsu, mujiya alama ce ta hikima saboda haƙurinta da shirunta a tsawon yini, kuma saboda tana zaɓar wuraren da babu kowa. Abin da Hegel ya nufa da wannan misalin shi ne falsafa ba ta fara aiki sai bayan abubuwan yini sun ƙare – tana iya biye wa waɗannan abubuwa ne kawai, kuma tana yi ne kawai don bayyana su. Don haka wannan misali yana nufin falsafa kayan aikin fassara ne kawai, ba mahaliccin abubuwan da ke faruwa ba. Akwai wasu shaidu da yawa a tunanin Yamma da ke rage muhimmancin falsafa da ɗaga ilimin kimiyyar halitta da sakamakonsa a fannonin magani, fasaha, da sauran fannoni. Wannan ba wuri ba ne da za a yi bayani mai tsawo a kan hakan. Saboda haka ne ake ganin Amurka, misali, wadda ita ce gaba a kimiyya da fasaha, tana baya dangane da adadin masana falsafar da take samarwa. A ɗaya ɓangaren kuma, Turai, wadda ta faɗi a baya fiye da Amurka, tana da yawan masana falsafa idan aka kwatanta da girmanta. Granville Stanley Hall, masanin halayyar ɗan Adam ɗan Amurka, ya tantance halin falsafa a Amurka da waɗannan kalmomi: ‘Masana falsafa a Amurka sun yi karanci kamar macizai a Norway.’367 Hall ya bayyana wannan lamari ta hanyar danganta shi da shekarun al'umma, da yanayin ayyuka da hannun jari na kasuwanci da ake yi a cikinta.

This somewhat degrading assessment of philosophy, compared to placing the natural sciences on a pedestal, is not the invention of James Jeans. It is in fact a popular viewpoint in Western thought and is widespread among those in the empirical field. It is possible to find an acknowledgement of philosophy playing second fiddle to the sciences in how the leading German philosopher, Hegel (d. 1831), described philosophy. In the end of his introduction to Elements of the Philosophy of Right, he said, ‘The owl of Minerva begins its flight only with the onset of dusk.’366 Minerva is the goddess of wisdom and philosophy in Roman mythology. She had an owl; in their concept, the owl was a symbol of wisdom for its patience and silence throughout the day, and because it chooses uninhabited places. What Hegel meant by this metaphor was that philosophy does not start to operate until the events of the day conclude – it can only follow those events, and it only serves to explain them. What this metaphor therefore means is that philosophy is merely a hermeneutical tool, not the creator of events. There are many other testimonies in Western thought that relegate the importance of philosophy and magnify the natural sciences and their conclusions in medicine, technology, and other areas. This is not the place to expound on that. This is why you see America, for example, which is the vanguard of the sciences and technology, lagging behind in terms of the number of philosophers it produces. On the other hand, Europe, which has fallen behind America, has proportionately a larger number of philosophers. Granville Stanley Hall, an American psychologist, assessed the state of philosophy in America with the following words: ‘Philosophers in America are as rare as snakes in Norway.’367 Hall explained this phenomenon by linking it to the age of the nation, and the nature of jobs and business investments made therein.

Ɗaya daga cikin muhimman littattafan da James Jeans ya rubuta shi ne Physics and Philosophy. Littafi ne na kwatance tsakanin hanyar masana kimiyyar lissafi da sakamakon aikinsu, da kuma hanyar masana falsafa da sakamakon aikinsu. A cikin littafin, Jeans yana ƙoƙarin tabbatar da ra'ayinsa dalla-dalla, wato cewa sakamakon masana falsafa ba shi da yawa idan aka kwatanta da na masana kimiyyar lissafi. Akwai wasu abubuwa masu ban mamaki a cikinsa. Misali, ya yi sharhi kan ra'ayin Kant, ya kuma bincika yadda yake da amfani, inda ya kammala da cewa bai bayar da wani abu mai muhimmanci ba. Sannan ya yi ƙoƙarin mayar da falsafa zuwa sabuwar hanyar tunani bisa ga sakamakon kimiyyar lissafi, kamar ra'ayoyin dalili (causality), 'yancin zaɓi (free will), da sauran su.

One of the most important books written by James Jeans is Physics and Philosophy. It is a comparative study between the method of physicists and their scientific output, and the method of philosophers and their output. In his book, Jeans attempts to prove his viewpoint in detail, which is that the output of philosophers is meagre compared to that of physicists. There are a number of striking details in it. For example, he commented on Kant’s theory and analysed how useful it is, concluding that it did not offer anything significant. He then attempted to switch philosophy to a new thought method in light of the conclusions of physics, such as the concepts of causality, free will, and others.

Lokacin da mai bincike ya sanya Jeans a cikin yanayin tarihinsa, zai iya fahimtar daidai girman wannan gabatarwa. Physics and Philosophy na Jeans an haife shi ne a zamanin juyin juya halin kimiyya, lokacin da rayuwar jama'a ta sauya bisa sababbin fasahohi, gano-gano da kirkire-kirkire da suka zama wani sashe na rayuwar mutane. Wannan shi ne lokaci mafi wahala da falsafa ta taba fuskanta, wanda aka sani da ‘matsalar asali ta falsafa’. Malamai da dama – musamman masu tushe a kan gwaji (empiricists) – sun fara tambaya ko akwai wata ma'ana a falsafa, kuma sun yi tambaya ko ta bayar da wani gudummawa mai ma'ana.

When a researcher places Jeans in his historical context, he will be able to comprehend precisely the dimensions of this proposal. Jeans’s Physics and Philosophy was born during the era of the scientific revolution, when social life had shifted based on new technologies, discoveries, and innovations that were woven into the fabric of people’s lives. This was the toughest period that philosophy ever endured, known as ‘the fundamental problem of philosophy’. Many scholars – especially empiricists – started asking whether there was any point to philosophy, and questioned whether it had contributed anything meaningful.

Ɗaya daga cikin shawarwari mafiya muhimmanci da suka yi ƙoƙarin nazarin wannan al'amari da kuma ƙaryata masu adawa da shi, shi ne maƙala ta masanin falsafar Ingilishi, Bernard Williams (d. 2003), mai taken ‘On Hating and Despising Philosophy’. Ya fara maƙalar da cewa, ‘Tun daga lokacin da aka samu wani fanni mai suna falsafa, akwai mutanen da suka ƙi shi kuma suka raina shi.’ Babban abin lura da Williams ya gabatar shi ne kamar haka: ‘A yau, mafi yawan waɗanda ke nuna wannan irin hali ga falsafa ba addinai ba ne, a’a masana kimiyya ne – ko kuma, mafi yawanci, masu goyon bayan kimiyya, kuma ba da sunan addini suke yin hakan ba, sai dai saboda muradin wani ra'ayi mai adawa da falsafa kuma mai tsatsauran ra'ayin tsarki game da kimiyya.’368 Lallai Williams bai ji daɗin wannan hali ba. Ya rubuta wannan maƙala ne domin ƙaryata ra'ayin da ya raina falsafa bayan juyin-juya-halin kimiyya. Al'amarin yin ba'a ga falsafa da kuma ƙara girman kimiyya yana da yaɗuwa sosai a cikin al'ummar masana kimiyya ta Yamma. Wannan yana kai mu ga tambaya kamar haka: Me ya sa ne wata tsara ta matasan Larabawa da Yamma ta yi tasiri a kansu da kuma ilimantar da su suke karanta falsafar masana Yammacin ƙarni na 17, na 18 da na 19, amma ba su da ƙarfi idan ana maganar ƙara ilimin kimiyya? Wannan yana buƙatar bincike da kuma duba kai. Zan yi ƙoƙarin bayar da bayani a kan hakan. A ra'ayina, wannan tsara ta matasan Larabawa tana karanta ayyukan masana falsafa Larabawa waɗanda suka yi karatun falsafa a Yamma, amma ba sa karanta masana kimiyyar Larabawa. Sakamakon haka, masana falsafar Larabawa sun jagorance su zuwa ga al'adar falsafa ta Yamma, har suka yi tunanin cewa ci gaban Yamma yana samuwa ne sakamakon falsafar Yamma. Wannan sakamako ya kasance na halitta kuma babu makawa, tun da masana Larabawan sun bayar da abin da suke da shi. Wannan ne ma ya sa muke ganin wata tsara ta matasan Larabawa waɗanda a hukumance suke karatun likitanci, injiniyanci da kimiyya, amma a lokacin hutunsu sukan karanta masana falsafa na ƙarni na 17, na 18 da na 19, maimakon yaɗa kimiyyar zamani a ƙasashensu. Wannan lamari abin mamaki ne kuma abin tausayi. Waɗanda suka cancanta a fannin kimiyya – wanda al'ummarmu ke matuƙar buƙata – su ne kuma masu karatu sosai, amma suna ƙin taimakawa al'ummarmu ta ci gaba, a maimakon haka suna nutsewa cikin tarihin Yammacin duniya na zamanin dā. Masu karatu za su iya bin rubuce-rubucenmu kan falsafa a mujallu na yankin, ko a cikin ƙungiyoyin falsafa na ƙungiyoyinmu masu zaman kansu. Abin da mutum zai lura da shi shi ne cewa yawancin alamomin falsafar Yammacin duniya da suka yi yawa a cikin muhawarar Larabawa, na tsohuwar tsara ne ta falsafa, ba na masu ɗaukar tuta a yanzu ko kuma sabbin fassarori na zamani na wannan ilimi ba. Mai lura sosai da halin falsafar Larabawa da ta yankin zai ga cewa alamomin falsafar da suka mamaye muhawararsu sun fito ne daga ƙarni na 16 (Luther), ƙarni na 17 (Bacon, Descartes, Hobbes), ƙarni na 18 (John Locke, Hume, Rousseau, Kant), ƙarni na 19 (Bentham, Hegel, Schopenhauer, Kierkegaard, Spencer, Nietzsche), da sauransu. Mai karatu zai sani cewa ilimin zamani ya ci gaba da sauri ƙwarai – ya wuce tunanin masana falsafa waɗanda suka rayu kafin zamanin fasahar zamani ta yaɗuwa.

Saboda haka yana yiwuwa a ce wannan zamanin matasa, wanda ya watsar da karatun addini, ya kuma ɗauki kansa yana karanta falsafar Yammacin duniya ta zamanin da, yana yaudarar kansa cewa ya bar tsohon zamani ya shiga zamani na zamani, ya kawai canza daga wata al'ada zuwa wata. Yayin da waɗannan matasa ke kiran littattafan addini "littattafan rawaya", mu kuma muna nuna cewa sun kawai canza daga "littattafan rawaya na Gabas" zuwa "littattafan rawaya na Yamma". Don amfani da maganarsu, har yanzu suna cikin duniyar rawaya.

This is why it is feasible to suggest that this generation of youth, which has abandoned the study of the religion and instead taken it upon itself to read premodern Western philosophy – duped into believing that it has switched from the ancient past to modernity – has merely switched from one tradition to another. As these youth label religious texts as ‘yellow books’, we point out that they merely switched from ‘Eastern yellow books’ to ‘Western yellow books’. To use their own expression, they are still in a world of yellowness.

Amma, me ya sa matasan Larabawa masu ilimi suka juya zuwa littattafan falsafar Yamma suka bar littattafan kimiyyar Larabawa? Watakila ana iya bayyana hakan da haɗuwar yaɗa falsafar Larabawa da rashin kulawar masana kimiyyar Larabawa wajen sauƙaƙa kimiyya ga masu karatu na jama'a. Haka kuma ana iya bayyana shi da cewa kimiyya tana buƙatar kuɗi, dakunan gwaje-gwaje, kayan aiki, da kuɗaɗen bincike, alhali mutumin da yake rubuta falsafa – wadda take aikin tunani kawai – zai iya yin hakan a cikin ɗakinsa. Saboda gwamnatocin siyasa na ƙasashen Larabawa sun yi watsi da ba da kuɗi ga kimiyya, hankali ya karkata zuwa falsafa domin rama wannan giɓin. Ko menene gaskiyar lamari, wannan tattaunawa ta karkata mu zuwa batun halin tunanin Yamma sakamakon raina falsafa da ɗaukaka kimiyya da James Jeans ya yi a littafinsa Physics and Philosophy. Manufar wannan tattaunawa ita ce gabatar wa masu karatu a taƙaice da James Jeans, masanin ilimin taurari da kimiyyar zahiri. Hakan shi ne gabatarwa ga muhimmiyar tattaunawa tsakaninsa da wani mutum – ɗan lissafi ɗan Pakistan, ʿInāyatullāh Mashriqī.

However, what made the cultured Arab youth turn to the books of Western philosophy and abandon the books of Arab science? Perhaps it can be explained by the duet of the propagation of the Arab philosophers and the lackadaisical approach of Arab scientists vis-à-vis simplifying the sciences to the public readership. It can perhaps also be explained by the fact that science requires money, labs, equipment, and financing for scientific research, whereas a man writing on philosophy – which is solely a mental endeavour – can do so in his own room. Because the Arab political regimes have neglected funding for science, minds have turned to philosophy to compensate. Whatever the case may be, we were led into this tangential discussion on the state of Western thought by James Jeans’s denigration of philosophy and magnification of science in his book Physics and Philosophy. The point of this discussion is to briefly introduce readers to James Jeans, the astrophysicist. It is a prelude to an important conversation between him and another person – the Pakistani mathematician, ʿInāyatullāh Mashriqī.

ʿInāyatullāh Mashriqī (d. 1963) ya shahara sosai saboda sha'awarsa ga ilimin lissafi. Ya kammala digirinsa na biyu a fannin lissafi yana da shekara 19, inda ya karya duk wani tarihi da aka kafa a gabansa. A shekarar da ya kammala karatunsa (1907), ya yi tafiya zuwa Birtaniya domin ya ci gaba da karatun lissafi a Cambridge. A lokacin da yake can, ya kammala karatuttuka na musamman da dama, tare da nazarin harsunan Gabas da kimiyya. Ya zauna a Cambridge na shekara biyar, har zuwa 1912, lokacin da ya koma Indiya.

ʿInāyatullāh Mashriqī (d. 1963) was famed for his passion for mathematics. He completed his Masters in the subject when he was 19 years old, breaking all records set before him. In the same year of his graduation (1907), he travelled to Britain so he could continue his studies in mathematics at Cambridge. During his time there, he concluded a number of specialist studies, in conjunction with studying Oriental languages and the sciences. He stayed in Cambridge for five years until 1912, when he travelled back to India.

Lokacin da ʿInāyatullāh Mashriqī ya kai shekarunsa talatin, ya yi tunanin rubuta tafsirin Alƙur'ani a cikin hasken binciken kimiyya na zamani – aikin da ya fara kuma ya kammala. Ya gama juzu'i na farko a shekara 36, a 1924, ya sa masa suna Tazkirah. Hankali ya karkata gare shi, aka zabe shi a matsayin wanda za a ba kyautar zaman lafiya ta Nobel a wucin gadi, sai dai Kwamitin Nobel ya sanya sharadin a fassara shi zuwa wani harshen Turai, lamarin da ya sa ya ƙi karɓar kyautar. Ya ce, ‘Ba na so in karɓi kyautar da ba ta yarda da harshена Urdu nawa ba.’ Duk da cewa ya kware a fannoni da dama a Cambridge, kuma da an iya ba da aikin fassarar cikin sauƙi, darajar kansa a matsayin malamin Indiya ta fi komai muhimmanci a gare shi. ʿInāyatullāh Mashriqī ya shiga siyasa, inda ya riƙe mukamai da dama na gwamnati. Daga baya ya fice ya zama mai zaman kansa, ya kafa jam'iyyar siyasa mai suna Khaksar Movement. Ya kuma kafa jaridar mako-mako mai suna Iṣlāḥ. Bugu da ƙari, an sha ɗaure shi a kurkuku sau da yawa. Abin takaici, al'amarin ba shi da kyau kamar yadda ya bayyana. Mashriqī yana da kurakurai da yawa game da Sunnar Annabi (Sunnah), tasirin annabci daban-daban kan shari'a, ka'idojin fassarar Musulunci (hermeneutics), da sauran fannoni. Don ƙarin bayani kan halayen ʿInāyatullāh Mashriqī da rawar da ya taka, duba littafin Allama Inayatullah Mashraqi na Muhammad Mālik, wanda aka buga a Oxford. Ka lura cewa littafin ya fi mayar da hankali kan harkokin siyasarsa.

When ʿInāyatullāh Mashriqī reached his thirties, he had an idea of writing an explanation of the Qur’an in light of modern scientific discoveries – a task that he embarked on and completed. He finished the first volume when he was 36 years old, in 1924, naming it Tazkirah. Attention drew towards him and he was provisionally nominated for the Nobel Peace Prize, though the Nobel Committee stipulated for it to be translated into a European language, causing him to refuse to accept the award. He said, ‘I do not wish to receive an award that does not acknowledge my Urdu language.’ Even though he specialised in a number of fields in Cambridge and any such translation project could have been easily commissioned, his self-worth as an Indian scholar took precedence. ʿInāyatullāh Mashriqī entered politics, where he assumed a number of governmental roles. Then he went independent and founded a political party called the Khaksar Movement. He also founded a weekly newspaper, called Iṣlāḥ. In addition, he was jailed numerous times. Unfortunately, the picture is not as rosy as it seems. Mashriqī had a number of misconceptions regarding the prophetic tradition (Sunnah), the impact of different prophethoods on legislation, the Islamic theory of hermeneutics, and other areas. For more on the personality of ʿInāyatullāh Mashriqī and his role, refer to the book Allama Inayatullah Mashraqi by Muhammad Mālik, published in Oxford. Note that the book focuses more on his political career.

Yanzu ga babban batu, wato kwatanta halayen mutane biyu: masanin ilimin taurari na Ingila James Jeans, da masanin lissafi ɗan Indiya-Pakistan ʿInāyatullāh Mashriqī. A lokacin da ʿInāyatullāh Mashriqī yake Cambridge don ci gaba da karatunsa a fannin lissafi, ya haɗu da James Jeans, wanda ke koyarwa a jami'ar. Suka san juna. ʿInāyatullāh Mashriqī ya ba da labarin wani abu da ya faru tsakaninsu. Mujallar Nuqoosh ta Pakistan ta buga wannan labari, a cikin wani bugu na musamman da aka keɓe don rayuwar ʿInāyatullāh Mashriqī. Daga nan, masanin Indiya Waḥīduddīn Khān ya kwafe shi a cikin littafinsa God Arises: Evidence of God in Nature and in Science. A gabatarwar, ya ambata cewa jumlar ‘God Arises’ an ɗauke ta ne daga wata aya a cikin Littafi Mai Tsarki.

Now to the core issue, which is to compare the two personalities: the English astrophysicist James Jeans, and the Indian-Pakistani mathematician ʿInāyatullāh Mashriqī. At the same time that ʿInāyatullāh Mashriqī was at Cambridge to further his studies in maths, he met James Jeans, who was teaching at the university. They came to know each other. ʿInāyatullāh Mashriqī relates a story that transpired between them. This story was published by the Nuqoosh magazine in Pakistan, in a special edition dedicated to ʿInāyatullāh Mashriqī’s life. From there, it was copied by the Indian scholar Waḥīduddīn Khān in his book God Arises: Evidence of God in Nature and in Science. In the introduction, he mentioned that the phrase ‘God Arises’ is taken from a verse in the Bible.

A takaice dai, ga wani lamari da ya faru a Ingila, kamar yadda Inayat-ullah Mashriqi ya ruwaito: "Ranar Lahadi ce," ya rubuta, "shekarar 1909. Ruwa na zuba sosai. Na fita wata harka sai na ga shahararren masanin taurari na Jami'ar Cambridge, Sir James Jeans, dauke da Baibul a hannunsa, yana tafiya Coci. Na kusa da shi na gaishe shi, amma bai amsa ba. Lokacin da na sake gaishe shi, ya kalle ni ya ce, 'Me kake so?' 'Abubuwa biyu,' na amsa. 'Na farko, ruwa na zuba, amma ba ka bude lemarin ka ba.' Sir James ya yi murmushi saboda mantuwar da ya yi, ya bude lemarinsa. 'Na biyu,' na ci gaba, 'ina so in sani, mutum mai shahara a duniya kamar kai, me yake yi – zai je ya yi addu'a a Coci?' Sir James ya tsaya na dan lokaci, sannan ya kalle ni ya ce, 'Ka zo ka sha shayi tare da ni yau da yamma.' Don haka na tafi gidansa a wannan rana da yamma. Daidai karfe 4 na yamma, Lady James ta bayyana. 'Sir James yana jiran ka,' ta ce. Na shiga ciki, inda shayi ya riga ya kasance a kan tebur. Sir James yana cikin tunani. 'Mene ne tambayarka kuma?' ya tambaya, ba tare da jiran amsa ba, sai ya fara wani kwatanci mai ban sha'awa game da halittar jikunan sama da tsari mai ban mamaki da suke bi, nisan da ba a yarda da shi ba da suke tafiya, da daidaiton da suke kiyayewa ba tare da kasawa ba, tafiyarsu mai rikitarwa a sararin samaniya a cikin hanyoyinsu, jawowar juna, da cewa ba su taba karkata daga hanyar da aka zaba musu ba, duk yadda hanyar ta kasance mai rikitarwa. Kwatancinsa mai cike da rai game da Iko da Girman God ya sa zuciyata ta fara girgiza. Shi kuwa gashin kansa yana tsaye sosai. Idanunsa suna haske da tsoro da mamaki. Fargaba a tunanin yanayin God na sanin komai da iko duka ya sa hannayensa suna girgiza, muryarsa kuma ta yi rawar jiki." "Ka sani, Inayat-ullah Khan," ya ce, "idan na yi tunani a kan ban mamaki na halittar Allah, dukkan jikina yakan yi rawa saboda girman Ubangiji. Idan na je Coci, sai in durkusa kai in ce, 'Ya Ubangiji, ka yi girma', kuma ba leɓunana kaɗai ba, har kowane ɓangare na jikina yakan haɗu wajen furta waɗannan kalmomi. Ina samun natsuwa da farin ciki mai ban mamaki daga addu'ata. Idan aka kwatanta da wasu, ina samun cikar gamsuwa daga addu'ata sau dubu fiye da su. To ka faɗa mini, Inayatullah Khan, yanzu ka fahimci dalilin da yasa nake zuwa Coci?" Kalaman Sir James Jeans sun sa tunanin Inayat-ullah Mashriqi ya yi ta juyawa. "Yallaɓai," ya ce, "kalamanka masu ƙarfafawa sun yi tasiri sosai a zuciyata. Na tuna wata ayar Alƙur'ani wadda, idan an yarda, zan so in ambata." "Tabbas." Sir James ya amsa. Inayat-ullah Khan sai ya karanta wannan ayar: "Kuma a cikin duwatsu akwai ratsi masu launuka iri-iri, fari da ja da baƙi ƙirin; haka ma mutane da dabbobi da dabbobin gida suna da launuka iri-iri. Daga cikin bayin Allah, masana ne kawai ke tsoronsa da gaske." 369 "Me kuka ce?" Sir James ya yi ihu. "Waɗanda suke da ilimi ne kawai ke tsoron Allah. Abin mamaki! Lallai abin al'ajabi ne! Ya ɗauke ni shekara hamsin na ci gaba da nazari da lura kafin in fahimci wannan gaskiya. Wa ya koyar da hakan ga Muhammad ﷺ? Shin wannan yana cikin Alƙur'ani da gaske? Idan haka ne, za ka iya rubuta shaidata cewa Alƙur'ani littafi ne da aka yi wahayi zuwa gare shi. Muhammad ﷺ ba shi da ilimin karatu da rubutu. Ba zai iya koyon wannan gaskiya mai muhimmanci da kansa ba. Dole Allah ne ya koyar da shi. Abin mamaki! Lallai abin al'ajabi ne!"

Wannan tattaunawa mai ban sha'awa tsakanin Jeans da Mashriqī ta ƙunshi abubuwa da yawa waɗanda za su ba kowane mai karatu mamaki. Yadda Jeans – wanda yake ɗalibin ilimin taurari – ya sami tasiri sosai daga ayar Alƙur'ani, har ya iya miƙa ra'ayinsa na kwatsam cikin hawaye, wani yanayi ne da zai iya burge kowace zuciyar mutum mai imani. Domin Mashriqī ya fi Jeans ƙanƙanta da shekaru, kuma tun da an ga Jeans a fili yana tasiri da imanin da Mashriqī yake da shi ga Allah, wannan kuma ya yi tasiri sosai wajen ƙarfafa imanin matashin, kamar dai Jeans ya zama tamkar baiwa daga Allah a gare shi.

This interesting discussion between Jeans and Mashriqī contains many points that would surprise any reader. That Jeans – being the student of astronomy that he was – was deeply influenced by the Qur’anic verse and was able to tearfully offer his improvised perspective was a scene that would animate any human heart with faith. Because Mashriqī was younger than Jeans, and given that the latter was visibly influenced by the faith in Allah that Mashriqī had, this in turn had a deep influence in shoring up the youngster’s faith in Allah, as if Jeans was a godsend for him.

Wannan duniya mai ban mamaki, tare da dukan taurarin sararin samaniya, taurari, duniyoyi, wata, motsin falaki, da tsarin duniyoyi, ya sa Farfesa Jeans ya nemi addinin da ya fi kusa da zuciyarsa, wanda ya zama Kiristanci. Ka yi tunanin abin da zai faru da a ce ya san Littafin Allah da aka kiyaye, ya ga kyakkyawan ƙarfin kimiyya, shari'a, harshe da ruhaniya marar misaltuwa da ke cikinsa. Ka kuma yi la'akari da cewa Jeans ya firgita lokacin da ya ji maganar Allah ﷻ, 'Waɗanda kawai ke da ilimi ne ke tsoron Allah', wanda ke shaida cewa Alƙur'ani gaskiya ne. Abin mamaki ne yadda Alƙur'ani ke sa zukatan mutane su ji. Wani muhimmin al'amari a wannan tattaunawa shi ne yadda za ka ga Farfesa Jeans ya yarda da fiɗrar ɗan adam tasa, yayin da ya ɗaukaka Allah ﷻ ya ce, 'Ya Ubangiji, yadda Kai ke da girma.' Ka yi tunanin abin da zai faru da a ce ya san shiryarwar Manzon Allah ﷺ, da yadda yake magana da Allah ﷻ da mafi kyawun kalmomin tunawa da Allah, a mafi kyawun lokuta, har ya kai ga ƙafafunsa sun kumbura yayin da yake tsaye a sallah. Bugu da ƙari, duba yadda Farfesa Jeans ya cika da natsuwa da gamsuwa yayin da yake magana da Allah ﷻ yana ɗaukaka Shi. Ka yi tunanin abin da zai faru da a ce ya ɗanɗana natsuwar da Alƙur'ani ke bayarwa, gamsuwar da sallar tahajjud ke bayarwa, da zaƙin ƙasƙantar da kai da miƙa wuya a gaban Allah ﷻ.

This wonderful universe with all its galaxies, stars, planets, moons, orbital movements, and planetary systems led Professor Jeans to seek out the religion closest to him, which happened to be Christianity. Imagine what would have been the case had he known the Preserved Book of Allah and saw the wondrous scientific, legislative, rhetorical, and spiritual inimitability therein. Also consider that Jeans was shocked to learn the statement of Allah ‘It is those alone who have knowledge who fear God’, testifying that the Qur’an is the truth. It is indeed wondrous how the Qur’an makes human hearts feel. One key aspect of this discussion was how you can see Professor Jeans was in agreement with his innate human fiṭrah, as he glorified Allah and said, ‘Lord, how great You are.’ Imagine what would have been the case had he known the guidance of the Messenger of Allah , and how he conversed with Allah with the best of remembrance phrases and at the best of occasions, so much so that his feet became swollen as he stood in prayer. In addition, look at how Professor Jeans was overcome by peace and contentment as he conversed with Allah as he glorified Him. Imagine what would have been the result had he tasted the peace offered by the Qur’an, the contentment offered by the vigil (tahajjud) prayer, and the sweet taste of humility and submission in front of Allah.

Duk waɗannan abubuwa a cikin ɗaukaka Allah sun bayyana wa Farfesa Jeans, yayin da yake tunani a kan abubuwan al'ajabi na sammai da ƙasa, har ya kai ga shaida cewa Alƙur'ani da annabcin Muhammadﷺ gaskiya ne. Lallai Allah ya faɗi gaskiya: {Za Mu nuna musu ayoyinMu a cikin sararin samaniya da kuma cikin kansu har sai ya bayyana a gare su cewa wannan Alƙur'ani gaskiya ne. Shin bai isa ba cewa Ubangijinka Mashaidi ne a kan kowane abu?}371

All these elements in the glorification of Allah manifested for Professor Jeans, as he contemplated the wonders of the heavens and the Earth, so much so that he ended up testifying that the Qur’an and the prophethood of Muhammad  are true. Indeed, Allah spoke the truth: ‘We will show them Our signs in the universe and within themselves until it becomes clear to them that this Quran is the truth. Is it not enough that your Lord is a Witness over all things?’371

Waɗannan jin-daɗin da Farfesa Jeans ya ji, yayin da yake tunani a kan manyan abubuwan al'ajabi na sammai da ƙasa da kyawun ilimin taurari, an gabatar da su ga mutane da yawa banda shi ma. Immanuel Kant (d. 1804) ya kasance shugaban falsafa a Jamus. A cikin jerin littattafansa uku kan falsafar ɗabi'a, ya fara ƙarshen littafi na biyu da wata magana mai ban sha'awa: 'Abubuwa biyu suna cika zuciya da sha'awa da girmamawa da ke ƙaruwa koyaushe, duk lokacin da muka yi tunani a kansu sau da yawa kuma akai-akai: sararin sama mai taurari a sama, da dokar ɗabi'a a cikin zuciya.'372

These feelings that Professor Jeans felt, as he contemplated the great wonders of the heavens and the Earth and the beauty of astronomy, was presented to many people other than him as well. Immanuel Kant (d. 1804) was a leading figure in German philosophy. In his trilogy on moral philosophy, he started the conclusion to the second book with an interesting expression: ‘Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within.’372

Idan ka yi tunani a kan abin da Kant ya faɗa yayin da yake bayyana waɗannan ji a cikin kansa, sannan ka duba matsayinsa na tsakiya a cikin falsafa gabaki ɗaya da kuma falsafar Jamus musamman, babu makawa za ka kai ga wannan matsaya mai ban mamaki: cewa ko da mutumin da ya nutse sosai cikin waɗannan ilimomi masu sarƙaƙiya, ba zai iya ba sai dai ya sami motsi daga alamomin sararin samaniya da ke sararin sama.

When you ponder over what Kant said as he related these feelings in himself, and then you look at the central position that Kant holds within philosophy in general and German philosophy in particular, you will inevitably reach the spectacular conclusion that even a person who was deeply entrenched in these complex disciplines could not but be animated by the astronomical signs in the heaven.

Bari mu duba wannan aji mai daraja, tsarkaka, kuma mai ilimi fiye da su – shugabannin ilimin Musulunci da imani. Idan muka yi nazari akan wannan aji na malamai, ni ba zan iya wuce labarin da Abū Ḥafṣ al-Bazzār (d. 749 AH) ya ruwaito ba, wanda ya rubuta a littafinsa al-Aʿlām al-ʿAliyyah fī Manāqib Ibn Taymiyyah. Littafin Bazzār, a ra'ayina, shi ne mafi kyau da aka taɓa rubutawa wanda ke tattara falalolin Ibn Taymiyyah. Eh, tarihin rayuwar da Ibn ʿAbd al-Hādī da Ibn Kathīr suka rubuta yana da cikakken bayani a wasu fannoni; sai dai Bazzār ya ruwaito yadda Ibn Taymiyyah yake tafiyar da al'amuran rayuwarsa cikin yini da dare, a cikin ƙananan halayensa. Ba za mu sami wannan bayani a wani wuri ba. Har ma an rubuta yadda Ibn Taymiyyah yake karanta takbīr da yadda yake buɗe sallarsa. Wataƙila dalilin hakan shi ne Bazzār yana matuƙar sha'awar rubuta rayuwar Ibn Taymiyyah ta kashin kansa da zamaninsa. Ibn Taymiyyah yana riƙe Bazzār kusa da shi. Bazzār ya ce, "Lokacin da nake zama a Dimashƙu, ina tare da shi kusan dukan yini da mafi yawan dare. Yakan sa ni zama kusa da shi." Ina ƙishin duk wanda bai karanta al-Aʿlām al-ʿAliyyah ba, domin lallai shi ne littafin karatu mafi daɗi.

Let us look beyond this class of scientists and philosophers. Let us look at a class that is more honourable, pure, and knowledgeable than them – the leaders of Islamic knowledge and faith. If we analyse this class of scholars, I for one cannot look past the story that Abū Ḥafṣ al-Bazzār (d. 749 AH) relates, which he records in his book al-Aʿlām al-ʿAliyyah fī Manāqib Ibn Taymiyyah. Bazzār’s book, in my view, is the best that has ever been written that records the virtues of Ibn Taymiyyah. Yes, the biographies written by Ibn ʿAbd al-Hādī and Ibn Kathīr have more details in some areas; however, Bazzār relates the subtle mannerisms of how Ibn Taymiyyah dealt with issues throughout the day and night. We cannot find this exposition elsewhere. Even the manner in which Ibn Taymiyyah recited takbīr and opened his prayer is recorded. Maybe the reason for this was that Bazzār was extremely interested in recording the personal life and times of Ibn Taymiyyah. Ibn Taymiyyah used to keep Bazzār close to him. Bazzār says, ‘When I was residing in Damascus, I was with him for almost all of the day and most of the night. He would make me sit next to him.’373 I am envious of anyone who has not yet read al-Aʿlām al-ʿAliyyah, for it is indeed the most joyous read.

Wannan labari game da Ibn Taimiyya, wanda al-Bazzār ya ruwaito, yana da alaƙa da maudu'inmu na ilimin taurari. Nan take bayan sallar Asuba, Ibn Taimiyya yana da wata al'ada ta yau da kullum. Bazzār ya ce, "Sai ya fara da ambaton Allah. Kowa ya san cewa bayan sallar Asuba, al'adarsa ita ce a kada a yi magana da shi sai dai idan akwai buƙata mai tsanani. Zai ci gaba da ambaton Allah cikin murya da zai iya ji da kansa; wani lokaci kuma zai yi shi cikin murya da wanda ke zaune kusa da shi zai iya ji. A wannan lokaci, sau da yawa zai ɗaga idanunsa zuwa sama. Wannan ita ce al'adarsa har rana ta fito kuma lokacin sallah wanda aka haramta ya wuce."374

This story about Ibn Taymiyyah, which Bazzār relates, is connected to our topic on astronomy. Immediately after the Fajr prayer, Ibn Taymiyyah had a routine. Bazzār says, ‘Then he would start off by remembering Allah. Everyone knew that after the Fajr prayer, his habit was to not be spoken to without a dire need. He would continue to remember Allah in a voice he would be able to hear; sometimes it would be in a voice that someone sitting nearby would be able to hear. During this time, he would frequently raise his gaze to the sky. This was his routine until the Sun would rise and the unlawful time for prayer would pass.’374

Duba yadda Abū al-ʿAbbās Ibn Taymiyyah yake yawan duba mulkin sammai da ƙasa bayan sallar Asuba, yayin da yake ambaton Allah. Yakan mayar da kallonsa zuwa sama, domin hakan yana taimaka masa wajen mai da hankali kan girman Ubangiji. Dalilin da ya sa ba a yarda a ɗaga kallo zuwa sama a cikin sallah ba shi ne cewa wuri ne na ƙasƙantar da kai da girmamawa; sai dai baya ga haka, babu wata hani kan ɗaga kallo zuwa sama. Annabi ﷺ yakan juya fuskarsa zuwa sama yana marmarin a sauya alƙibla: {Lalle mun ga yadda kake juyar da fuskarka a sama. To, lallai za mu juya ka zuwa alƙibla wadda za ta gamshe ka.}375

Look at how much Abū al-ʿAbbās Ibn Taymiyyah used to look at the kingdom of the heavens and the Earth after the Fajr prayer, as he remembered Allah. He turned his gaze to the heaven as that helped him focus on the magnificence of the Divine. The only reason why raising the gaze to the heaven is not allowed in prayer is because it is a place to be humble and respectful; apart from that, there is no prohibition on raising the gaze to the heaven. The Prophet  used to turn his face to the sky as he yearned for the switching of the qiblah: ‘Indeed, We see you O Prophet turning your face towards heaven. Now We will make you turn towards a direction of prayer that will please you.’375

Ɗaya daga cikin mafi kyawun hanyoyin amfani da ilimin taurari a matsayin hanyar zuwa imani, wanda ya fi abin da mutane na yau da kullum suke ambata, shi ne abin da ya faru da Ibrahim game da halittun sama. Allah ya ambata a cikin Littafinsa cewa ya nuna wa Ibrahim ‘abubuwan al’ajabi na sammai da ƙasa’ don cimma wani sakamako bayyananne: ‘domin ya kasance da tabbaci a cikin imani’. Wace hujja ce za ta iya zama mafi girma fiye da wannan? Yana nuna cewa ilimin taurari hanya ce ta hawa zuwa imani. Me zai fi girma fiye da halittun sama da yanayinsu, wanda ke zama matakalar zuciya don ta hau sama da shakku ta kai ga tabbaci? ‘Kuma haka muka nuna wa Ibrahim abubuwan al’ajabi na sammai da ƙasa, domin ya kasance da tabbaci a cikin imani.’ {Kuma kamar haka Muka nuna wa Ibrahim mulkin sammai da ƙasa, domin ya kasance daga masu yakini.} (Suratul An'am, aya ta 75)376

One of the best ways to leverage astronomy as a gateway to faith, which far exceeds that which is mentioned by ordinary people, is what happened to Ibrāhīm  vis-à-vis the celestial bodies. Allah mentions in his Book that He showed Ibrāhīm  ‘the wonders of the heavens and the Earth’ to achieve a clear result: ‘so he would be sure in faith’. Which proof can possibly be greater than this? It shows that astronomy is a way of ascent to faith. What can be greater than the celestial bodies and their behaviours in being a staircase for the heart to rise above doubts to reach certainty? ‘We also showed Abraham the wonders of the heavens and the Earth, so he would be sure in faith.’376

Ku duba abubuwan al'ajabi na sammai da ƙasa. Duk wanda ya yi haka zai kai ga aljannar yakini. Allah yana kira gare mu da mu duba abubuwan al'ajabi na sammai da ƙasa: 'Shin ba su taɓa yin tunani a kan abubuwan al'ajabi na sammai da ƙasa ba…?'377 Duk da haka, duk wanda ya karanta labarin masanin kimiyyar taurari James Jeans, da yadda ya yi ta kuka saboda girman halittar Allah da kuma sabon tsari a cikin tsarin Sa wanda ya kai shi ga kuka…Duk wanda ya duba abin da Kant ya faɗa lokacin da yake magana a kan yadda yake shiga cikin mamaki da kuma firgita duk lokacin da ya duba sararin sama mai cike da taurari a samansa…Duk wanda ya yi tunani a kan yadda Ibn Taimiyya yake mayar da idanunsa zuwa sama bayan sallar Asuba har sai rana ta fito… Kuma bayan duk wannan, ya karanta faɗar Allah: 'Mun kuma nuna wa Ibrahim abubuwan al'ajabi na sammai da ƙasa, domin ya zama mai tabbatuwa a cikin imani…'378 Zai kasance ya koyi ɗaya daga cikin manyan asirrai na Alƙur'ani wanda ke shuka yakini a cikin zukata da hankula na mutane.

Look at the wonders of the heavens and the Earth. Anyone who does this would end up in the paradise of certainty. Allah invites us to look at the wonders of the heavens and the Earth: ‘Have they ever reflected on the wonders of the heavens and the Earth…?’377 In any case, whoever reads the story of astrophysicist James Jeans, and his animation over the magnificence of Allah’s making and the innovation in His system that led him to tears…Whoever looks at Kant’s statement when he discussed how he was impacted and awed whenever he looked at the starry heaven above us…Whoever ponders how Ibn Taymiyyah would turn his gaze to the sky after the Fajr prayer until the Sun would rise… And after all of this, he reads the statement of Allah: ‘We also showed Abraham the wonders of the heavens and the Earth, so he would be sure in faith…’378 He would have learned one of the great secrets of the Qur’an that implants certainty in the hearts and minds of humans.

Duk lokacin da mutum ya yi tunani sosai a kan ayar ƙarshe – "domin ya tabbata a cikin imani" – ƙofofi masu girma na ihsan za su buɗe masa. Shi ne matsayi mafi girma a cikin addini, wanda ya fi īmān da islām. Yana nufin bautar Allah kamar yadda kake ganinsa, wanda ke nuna ƙarfin yarda sosai. Idan ka ga taurari suna haskakawa a gaban idanunka, ka yi amfani da wannan dama ka hau kan kololuwar yakini. Allah ne Mafi sani. Allah ya aika da salati da sallama ga Annabinmu Muhammad ﷺ, da iyalansa, da sahabbansa.

Whenever a person thinks carefully of the last passage – ‘so he would be sure in faith’ – the great doors to iḥsān would open up for him. It is the highest station of the religion, sitting above īmān and islām. It means to worship Allah as if you are seeing Him, denoting a very strong sense of belief. When you see the stars shining in front of your eyes, use that opportunity to ascend to the summit of conviction. Allah knows best. May Allah send benedictions and salutations on our Prophet Muhammad, his Family, and his Companions.

15 Shawwāl, 1433 AH.

15 Shawwāl, 1433 AH.