Utafiti huu unahusu mwanadamu na kuelewa kiwango chake cha kupanda au kushuka, pamoja na namna ya kubaini hilo kinachotokana na vitendo vyake na tabia zake, iwe jambo hilo linamhusu mtu binafsi au kundi, kwa kuwa utafiti unamhusu mwanadamu katika hali yake ya kuwa binadamu. Kwa hiyo ni muhimu kumwelewa mwanadamu huyu katika hakika yake halisi, ili tuweze kujua lini anashuka na lini anapanda. Kumwelewa mwanadamu kunahitaji kuelewa kichocheo kinachosukuma vitendo na tabia zake, kuelewa namna vinavyojiri, pamoja na kile kinachodhibiti tabia ya mwanadamu huyu, na jinsi anavyofuata tabia ya kundi au jamii miongoni mwa wale wanaomzunguka.

This study concerns the human and understanding his level of elevation or decline and the way of ascertaining that emanates from his actions and behaviours whether this applies upon an individual or a group, as the study relates to the human in his capacity as a human being. Therefore it is essential to understand this human upon his true reality, so that we can know when he is declined and when he is elevated. Understanding the human requires an understanding of the motivating factor for the actions and behaviours, understanding the manner in which they proceed in addition to that which controls the behaviour of this human and his conformity to the behaviour of the group or collective from amongst those who surround him.

Ni sahihi kusema kwamba kuangalia mwanadamu kunaingia katika mtazamo wa jumla wa ulimwengu kwa ujumla na yale yaliyomo ndani yake kwa upande wa uhai. Hata hivyo, mwanadamu anayeingia katika ulimwengu huu anatofautiana na viumbe vyote vingine kwa sifa na tabia zilizo maalum kwake. Ingawa ni sehemu ya kimaumbile ya ulimwengu na uumbaji, na miongoni mwa aina za uhai zinazotembea juu ya ardhi, yeye bado anatofautiana kabisa na uumbaji huu kwa sababu ya yale ambayo Allah (SWT) amemfanya kuwa nayo kipekee, katika suala la ‘Aql (akili) yake na kile alichopewa kwa upande wa ufahamu na kuelewa. Hii ndiyo sababu ya kuvifanya vilivyomo katika uumbaji vitumikie mwanadamu, kama rehema na neema kutoka kwa Allah (SWT) kwake.

Yes, it is correct to say that taking a view of the human falls under the overall view of the universe as a whole and what is included within it in terms of life however the human who fits into this universe differs from all other creations with characteristics and attributes that are unique to him. Despite being a material part of the universe and creation and from the forms of life that walks upon the earth, he does however differ completely from this creation due to what Allah (swt) made special with him in terms of his ‘Aql (mind) and that which has been bestowed upon him in terms of comprehension and understanding. This is the reason for subjecting that which exists in the creation to the service of man, as a mercy and favour from Allah (swt) to him.

Na amewafanyia viumbe vyote vilivyomo mbinguni na vilivyomo ardhini kuwa chini yenu - vyote vinatoka kwake. Hakika katika hayo mna dalili kwa watu wanaotafakari.

And He has subjected for you all that is in the heavens and all that is on the earth - from Him. Indeed in that are signs for a people who give thought (Al-Jaathiyah 13).

Na Yeye amekutiishia jua na mwezi, vinavyoendelea mfululizo [katika mizunguko yake], na amekutiishia usiku na mchana. {Ibrahim 33}

And He subjected for you the sun and the moon, continuous [in orbit], and subjected for you the night and the day (Ibrahim 33).

Na Yeye amekufanyia vyombo vya majini kupita baharini kwa amri yake, na amekufanyia mito itumike kwa ajili yenu. (SWT)

And He subjected for you the ships to sail through the sea by His command and subjected for you the rivers (Ibrahim 32).

Kuna, mbali na haya, Aya nyingine zinazoeleza yale ambayo Allah (SWT) amemtunukia binadamu huyu kwa fadhila zake, kwa upande wa neema ya akili na ufahamu, na yanayofuatia hapo, kwa upande wa kumruzuku na kuviweka chini yake vyote vilivyomo duniani, na kumruhusu kutafuta manufaa kutoka kwa anachotaka, kwa njia yoyote anayoweza kuipata ili kuvitumia.

There are in addition to these other Aayaat (verses) which explain that which Allah (swt) has bestowed out of his favour upon this human being in terms of the blessing of the mind and comprehension and what follows this in terms of providing and subjugating all that is in existence to him and allowing him to seek benefit from what he wishes and in whatever way he can find to utilise them.

Kwa hiyo mwanadamu ni kiumbe hai na ana kila sifa ambayo kiumbe hai yeyote anayo. Hukua, huongezeka, hula, hunywa, hupumzika, huzaa watoto, huongeza idadi ya watu duniani, hujitunza na kujilinda. Huhisi na kutambua udhaifu wake na mahitaji yake, huku akitafuta njia za kuyatimiza. Vivyo hivyo, huhisi huruma na upole, uzazi na undugu, kama vile anavyohisi woga na usalama, upendo wa nafsi yake, wa mamlaka na umiliki. Hukasirika na kufurahi, hufanya sherehe na huhuzunika, pamoja na hisia nyinginezo ambazo huzaliwa ndani yake na kumpa hamu na msukumo wa kwenda kutafuta kutimiza haja hizi na kukabiliana na hamu hizi, ambazo ni matokeo ya nguvu ya uhai iliyo ndani yake kwa asili.

So the human is a living body and has everything that any other living body has in terms of attributes. So he develops, grows, eats, drinks, rests, produces offspring, populates, he takes care and protects himself, he senses and feels his inabilities and need whilst seeking to cater for this. Similarly he feels compassion and tenderness, paternity and sonship, just as he feels fear and security, love of the self, of authority and ownership and he gets angry and pleased, he celebrates and he is sad amongst other sensations or feelings that generate within him the desire and provide for him an incentive to go forth in order to satisfy these wants and deal with these hungers, that are a product of the life energy that lies inherently within him.

Pia mwili huu unaofanana na injini una mahitaji katika mwendo wake, kuendelea kwake, kujengwa kwake, kuumbwa kwake, kurekebisha kile kilichovunjika au kuharibika, na kuondoa kile kinachosababisha uharibifu wake kwa njia ya taka. Hivyo, Taaqah Al-Hayyawiyah (nguvu ya uhai) humsukuma binadamu kupata chakula na maji kila mwili unapohitaji hivyo, au kuondoa kile kinachoungua au kuharibika ndani yake. Kwa hiyo binadamu huyu, tangu kuzaliwa kwake hadi kufa kwake, yuko katika hali ya mwendo endelevu usiokoma, na kwa sababu hiyo anahitaji kile anachohitaji katika suala la nishati kwa ajili ya mwendo huu, na kile ambacho mwili unahitaji katika suala la vipengele na zana. Binadamu kwa hiyo daima yuko makini katika kutafuta haja yake au kufukuza njaa yake inayodaiwa kutoka kwa mwili huu katika muundo wa viungo vyake na muundo wake wa silika, na kwa njia hii yeye ni kama kiumbe au kitu chochote kingine kilicho hai. Hata hivyo, yeye anatofautiana na viumbe wengine wote au vitu vilivyo hai kuhusu namna anavyotimiza upatikanaji wa kile kinachotosheleza njaa zake, na kuhusu namna ya kuzitosheleza. Viumbe wengine walio hai hutenda kwa mwitikio wa silika (Raj’i Ghareezi) kulingana na Fitrah (maumbile) ambayo Allah (swt) amewapa.

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.

Na (Yule) aliyeumba kwa kipimo sawa akaongoza (AL-A‘laa 3).

And (the One) who gave proportion and guided (AL-‘Aalaa 3).

Hivyo viumbe hawa hujiendesha kwa namna maalum ili kudumisha uhai wao, kujihifadhi na kuendeleza aina yao, au kutimiza njaa zao kwa mitindo na njia za ajabu na za kustaajabisha. Hata hivyo, binadamu anatofautiana nao kwa kuwa anatenda kulingana na akili aliyopewa na Allah (SWT), wala si kulingana na mwitikio wa silika kama viumbe wengine hai. Anapoenda kutosheleza njaa yake, kutimiza haja yake au tamaa yake, hufanya hivyo kwa msingi wa ufahamu wa kiakili na kwa kuunda dhana kuhusu jambo analolishughulikia, kuhusu kama linaweza kumletea kuridhika au la, na kama inaruhusiwa kwake kutafuta kulitumia au la. Kwa hiyo binadamu hasongi mbele katika jambo lolote miongoni mwa mambo hadi awe amejiuliza maswali mawili.

So these creatures behave in specific ways to maintain their life, to preserve themselves and maintain their species or to fulfil their hungers with mind boggling and wondrous styles and means. However the human being differs from them because he acts in accordance to his mind that Allah (swt) has bestowed upon him and not in accordance to instinctive reaction like the other living creatures. When he goes forth to satisfy his hunger or fulfil his need or desire he only does this based on a intellectual comprehension and by forming a concept about a matter that he is addressing, in regards to whether it can lead to satisfaction or not? And whether it is permitted for him to seek utilisation by it or not? As such the human does not proceed upon a matter from amongst matters until he has posed two questions to himself.

Swali la kwanza: Je, jambo hili au kitu hiki kina kile kinachotosheleza mahitaji yake, kinakidhi haja zake au kinatimiza matamanio yake? Na jibu la swali hili linategemea dhana anazozibeba, kwa hiyo ikiwa dhana yake kuhusu jambo hilo ni kwamba linatosheleza njaa yake, linakidhi haja au linatimiza matamanio yake (iwe dhana hii imetokana naye mwenyewe au imechukuliwa kutoka kwa wengine), basi kwa dhana hii pekee aliyonayo, ataelekea kulielekea na atahisi msukumo na njaa ya kulichukua. Hili ndilo tunaloliita 'dhana kuhusu kitu au jambo'. Hata hivyo, hujizuia kulichukua na kunufaika nalo hadi asikie jibu la swali la pili, ambalo ni: Je, ni halali kutumia au kunufaika na kitu au jambo hili na kukidhi njaa yake kwa kukitumia, au si halali kufanya hivyo? Kisha, ikiwa jibu ni hasi, ataliacha, ataelekeza mwelekeo wake mbali nalo au atajaribu kufanya hivyo, kwa sababu si halali kunufaika nalo au kutosheleza njaa yake kwa kulitumia. Lakini ikiwa jibu ni chanya, yaani ikiwa ni halali kunufaika kwa matumizi yake, basi atalichukua, atalifanya na atatosheleza njaa yake kwa kulitumia. Hili ndilo tunaloliita 'dhana kuhusu maisha'.

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’.

Kwa hiyo, kinachoamua mwenendo au tabia ya mtu ni dhana zake kuhusu mambo, kwa kuangalia kama yanaridhisha au hayaridhishi, kisha dhana zake kuhusu maisha, kwa kuangalia kama jambo hilo linaruhusiwa au haliruhusiwi.

Therefore that which determines the conduct or behaviour of a person is his concepts about things or matters in terms of them being satisfying or not satisfying and then his concepts about life in terms of the matter being permissible or not.

Dhana kuhusu mambo au vitu kimsingi zinaweza kuwa sawa kwa wana wa Adam (wanadamu), na hakuna tofauti kati yao isipokuwa tofauti za ladha na matamanio. Hivyo, kwa upande wa dhana kuhusu vitu, na kuelewa au kujua sifa zao na faida zilizomo ndani yake, hizi ni moja na zile zile kwa wanadamu. Kwa hiyo, hizi hazina athari kwa mwenendo au tabia ya mwanadamu katika suala la kupanda au kushuka kwa hadhi yake. Matunda, mboga na nyama katika aina zake mbalimbali na makundi yake, pamoja na kujua kwamba mwanamke hutosheleza hamu inayohusiana na uzazi, kwamba ibada hutosheleza hamu inayohusiana na kutakasika, kwamba nguo humlinda mtu na baridi na joto au huvaliwa kwa sababu za mwonekano, dhana hizi zote kuhusu mambo au vitu ni sawa kwa mwanadamu kwa sababu zinawakilisha elimu iliyosomwa au ufahamu wa sifa za vitu kwa kuzingatia kama vinatosheleza hamu hiyo au la.

The concepts about matters or things could virtually be the same in respect to the sons of Adam (humans) and there are no differences between them apart from differences in tastes and desires. As such in terms of the concepts about things and understanding or knowing the attributes they consist of and the benefits that they contain, then these are one and the same in respect to humankind. As such these do not affect the conduct or behaviour of the human in terms of his elevation or level of decline. So fruits, vegetables and meats in their different and various forms and categories, knowing that the female satisfies the hunger related to procreation, that worship satisfies the hunger related to sanctification, that clothing protects the person from the cold and heat or is worn for reasons of appearance, then all of these concepts about matters or things are the same in respect to the human being because they represent studied knowledge or a comprehension of the attributes of things in respect to them satisfying the hunger or not satisfying it.

Kuhusu dhana zinazohusu maisha, kwa upande wa kuruhusiwa kutafuta kuridhika kupitia kitu fulani au jambo fulani, au kutoruhusiwa kufanya hivyo, suala hili haliko ndani ya kitu au jambo lenyewe, wala ndani ya mwanadamu mwenyewe. Bali ni lazima kurejea kwenye kanuni au kanuni kadhaa zinazotumika kama vigezo au kipimo cha matendo yake na kipimo cha tabia zake. Hii inamaanisha kurejea mtazamo wake wa maisha kuhusu kuchukua hatua fulani au kujizuia nayo. Na mtazamo wa Mwislamu katika maisha ni Halali na Haramu. Kwa hiyo wakati wowote njaa inapomjia, kama ile inayohusiana na tumbo kwa mfano, akaona bakuli la chakula na akajua kwamba linafaa kuliwa kwa sababu anajua kwamba ni chakula kinacholiwa, basi atavutiwa nacho. Hata hivyo, hatakichukua mpaka ajiulize swali la pili: Je, ni halali kukitumia au si halali? Kwa maneno mengine, anajiuliza kama kukichukua na kukila ni Halali au Haramu. Kisha akijua kwamba chakula hiki kina kitu kinachokwenda kinyume na kipimo anachorejea kwa hukumu, yaani mtazamo wake wa maisha, kama vile akijua kwamba ni Najisi au kwamba kina nyama ya nguruwe, au kwamba mwenyewe hakumruhusu kukichukua, basi katika hali kama hizi atajizuia kukichukua bila kujali mvuto wake kwake, kisha atajaribu kuondoa mvuto huo. Mfano huu unaweza kutumika kwa chochote ambacho mwanadamu hukutana nacho kuhusiana na kukidhi njaa yoyote miongoni mwa njaa zake au tamaa yoyote miongoni mwa tamaa zake, iwe ni njaa za kiasili kama kula na kunywa, au njaa za kisilika kama kujitakasa, kuzaliana na kuishi.

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.

Na kwa msingi huu tunasema: Matendo yote ya mwanadamu yamewekewa mipaka na vipimo, vigezo na kanuni anazoziamini, ambazo zimefafanuliwa na mtazamo wake wa maisha, yaani na Aqeedah yake (imani kuhusu maisha). Kila tendo miongoni mwa matendo yake huamuliwa na kuendeshwa kulingana na dhana yake kuhusu maisha, kwa upande wa kuamua kulifanya tendo hilo au kujizuia nalo, iwe tendo hilo ni la msingi au la, kubwa au dogo, lenye thamani kubwa au ndogo. Hivyo basi, Aqeedah yake ndiyo msingi wa mawazo yake na dhana zake kuhusu maisha, na mifumo yote ya maisha hutokana nayo. Mtazamo wake wa maisha unatokana nayo, pamoja na kanuni, vigezo na vipimo vinavyotofautisha Khabeeth (uchafu/ubaya) na Tayyib (safi/wema), na ngano na makapi.

And based on this we say: That all of the actions of the human are restricted by measurements, criteria and principles that he believes in and which have been defined by his viewpoint in life i.e. by his Aqeedah (belief about life). And that every action from amongst his actions is determined and runs in accordance to his concept about life in terms of proceeding to undertake the action or refraining from it, whether this action was a fundamental one or not, great or lowly and of high value or of low worth. So his Aqeedah is the fundamental principle (or basis) for his thoughts and concepts about life and all of the systems of life emanate from it. His viewpoint in life is taken from it, in addition to the principles, criteria and measurements that distinguish the Khabeeth (filth/bad) from the Tayyib (wholesome/good) and the wheat from the chaff.

Hii ndiyo inayomtofautisha binadamu na viumbe wengine wote hai, na ndiyo inayomwinua juu yao. Anamiliki akili inayofahamu mambo na masuala yaliyo karibu yake, na ana mtazamo wa maisha unaoweza kuthibitisha kwa akili ukweli wa mambo kwa njia ya fikra, na anayaamini mawazo hayo hadi yanakuwa kwake dhana zinazobainisha mwenendo wake maishani na kudhibiti tabia zake anapotoka kutafuta kutosheleza njaa zake na kutimiza matamanio au mahitaji yake.

This is what distinguishes the human from all other living creatures and this is what elevates him above them. He possesses a mind that comprehends the things and matters that are around him and has a viewpoint in life that can intellectually reason the truthfulness by thoughts, and he believes in these thoughts so that they become concepts for him that define his conduct in life and regulate his behaviours when he goes forth to satisfy his hungers and satisfy his desires or wants.

Kwa msingi huu, hukumu juu ya mtu huyu hufanywa kupitia matendo yake. Ni hukumu inayotolewa juu ya mawazo anayoyaamini, juu ya kile alichojifanyia kuwa kipimo chake mwenyewe, pamoja na mtazamo alioufanya kuwa msimamo wake wa maisha. Hukumu juu ya mawazo haya inahitaji kuwepo kwa kanuni na kweli zilizokubaliwa, ambazo hurejewa wakati wa kutoa hukumu.

Based upon this the judgement upon this human is made through his actions. This is a judgement made upon what thoughts he believes in and what he has taken as a criterion for himself in addition to what he has made the viewpoint in life. Judgement upon these thoughts requires the presence of principles and given accepted truths that are returned to when issuing a judgement.

Kwa hiyo suala hapa ni kuelewa binadamu fulani. Je, amepandishwa daraja au ameshushwa? Ni hukumu juu ya matendo na tabia zake, kulingana na vigezo vyetu vya dhana na imani kuhusu matendo na tabia zilizotukuka, na sifa zinazohusiana nazo kama vile kujitolea, wema, ushujaa na uaminifu, pamoja na wema kwa jirani, uadilifu katika miamala, ukweli wa nia na ukamilifu, miongoni mwa vipimo na vigezo vingine ambavyo watu hutumia kubainisha hakika halisi ya matendo.

Therefore the issue here is about understanding a particular human being. Is he elevated or declined? It is a judgement upon his actions and behaviours based on our criteria of concepts and convictions about the elevated actions and behaviours and its associated characteristics like selflessness, goodness, chivalry and loyalty or trustworthiness, in addition to good neighbourliness, honesty in transactions, sincerity and perfection amongst other measurements and criteria that people use to ascertain the true reality of actions.

Allah (SWT) amesema:

Allah (swt) said:

Hakika Allah anaamrisha haki na tabia njema na kuwapa jamaa zao, na anakataza uovu na tabia mbaya na dhulma. Anawaonya ili mpate kukumbuka (An-Nahl 90).

Verily Allah orders justice and good conduct and giving to relatives and forbids immorality and bad conduct and oppression. He admonishes you that perhaps you will be reminded (An-Nahl 90).

Naye Yeye (SWT) akasema:

And He (swt) said:

Wema si kwamba mnageuza nyuso zenu kuelekea mashariki au magharibi, lakini wema [wa kweli] ni wa mtu anayemwamini Allah, Siku ya Mwisho, Malaika, Kitabu na Manabii, na anatoa mali, ingawa anaipenda, kwa jamaa, mayatima, maskini, msafiri, wale wanaoomba [msaada], na kwa ajili ya kuwaacha huru watumwa; [na yule] anayesimamisha Sala na kutoa Zakat; [wale] wanaotimiza ahadi zao wanapoahidi; na [wale] wanaovumilia katika umaskini na dhiki na wakati wa vita. Hao ndio waliokuwa wakweli, na hao ndio wacha Mungu.{Al-Baqarah 177}

Righteousness is not that you turn your faces toward the east or the west, but [true] righteousness is [in] one who believes in Allah , the Last Day, the angels, the Book, and the prophets and gives wealth, in spite of love for it, to relatives, orphans, the needy, the traveller, those who ask [for help], and for freeing slaves; [and who] establishes prayer and gives Zakah; [those who] fulfil their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous(Al-Baqarah 177).

Mtume wa Allah ﷺ alisema:

The Messenger of Allah (saw) said:

"Kumwongoza mtu mmoja kwa njia ya mikono yako na Allah akamwongoa ni bora kwako kuliko yote ambayo jua linachomoza juu yake." (Imepokewa na At-Tabaraani kutoka kwa Abu Raafi’).

<<For one person to be guided by Allah by your hands is better for you than all that the sun rises upon>> (At-Tabaraani from Abu Raafi’).