Kama tulivyosema, An-Nahdah ni istilahi ya kisasa iliyowekwa kueleza hali halisi fulani, nayo ni kuhamisha taifa, watu au mtu binafsi kutoka hali moja hadi hali bora zaidi. Hata hivyo, je, ni hali gani tunayoimaanisha? Imekuwa wazi kwetu kwamba wingi wa watu walioelimika na wahitimu, ongezeko la utajiri au rasilimali, na kuwepo kwa watu wengi wenye mali hakumaanishi (utimilifu wa) Nahdah?

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?

Basi ni nini hii mabadiliko au mwendo ambao uwepo wake ni dalili ya uwepo wa Nahdah ndani ya taifa, watu au mtu binafsi? Hili ndilo kiini cha jambo, la kuamua kile kinachotofautisha taifa moja na jingine. Na tofauti kati ya watu waliofufuka na watu waliodhoofika ni ipi? Kipimo gani kinatofautisha kati ya mtu aliyefufuka na mtu aliye chini au aliyedhoofika? Ni nini kinachomtofautisha mtu mmoja na mwingine, ilhali wote ni binadamu wenye uwezo na sifa zilezile, na wote wanajitahidi kutimiza mahitaji yao na kukidhi njaa zao? Pamoja na hayo, tunamwita mmoja kuwa mtu aliyeinuka na mwingine kuwa aliyedhoofika, bila kuzingatia hata kidogo mwonekano wake wa nje, ukubwa na umbo la mwili wake, wala rangi ya ngozi yake. Hivyo, tuna hakika kwamba hukumu tunayotoa juu yao ni hukumu sahihi, na ni hukumu ya kweli inayolingana na uhalisia wa mtu huyo. Hii ni kwa sababu hatumhukumu isipokuwa baada ya kushuhudia mwenendo wake, na baada ya kuona tabia zake na kushirikiana naye na kushughulika naye. Hivyo hatutoi hukumu ya kubahatisha juu yake, wala hatumwelezi kwa uongo. Mwenendo wake, namna anavyopanga mahusiano yake na anavyokwenda katika maisha, ndio kioo kinachodhihirisha uhalisia wake wa kweli, na ndio ushahidi wa hakika tunaoutegemea katika kutoa hukumu yetu. Kwa njia hii tunaweza kuwaelezea watu kuwa ni walioinuka au walioanguka, kwa kuzingatia mienendo na tabia zao, na maelezo haya yanakuwa yanamhusu mtu kwa uhalisia wake bila kupindukia wala kupuuza.

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.

Inawezekana tukasoma kazi za mwandishi fulani, au kusikiliza hotuba za mwingine, au kusikiliza mhadhara wa mhadhiri, au kuketi katika mkusanyiko wa mtu fulani, na matokeo yake tukavutiwa na maandishi hayo au mioyo yetu ikaguswa na hotuba hizo. Pia tunaweza kukataa yale yaliyomo katika mhadhara au kulaani yale yaliyotajwa katika mijadala fulani, lakini licha ya hayo, hatuwezi kumweleza mtu huyo kwa yale tuliyosikia kutoka kwake au kusoma kutoka kwake. Badala yake, tunaeleza yale tuliyosikia na yale tuliyosoma, kwa hiyo maelezo hayo yanahusu mhadhara wenyewe na si mhadhiri, na hotuba yenyewe na si msemaji. Kuhusu kumweleza mhadhiri, mwandishi na msemaji, jambo hilo halifikiwi isipokuwa tukiona au kushuhudia kutoka kwa tabia zake, mwenendo wake na matendo yake yale yanayotuwezesha kutoa hukumu juu yake.

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.

Kwa hiyo, yule aliyefafanua Imani (imani) kuwa: ‘Kuamini mioyoni (Janaan), kutamkwa kwa ulimi (Lisaan) na kutenda kulingana na Arkaan (misingi mikuu)’ au kuwa: ‘Lile linalotamkwa kwa ulimi na kuthibitishwa kwa vitendo’. Hii ni kwa sababu ushahidi thabiti na kioo cha kweli kinachoakisi taswira yake katika hali yake halisi ni kile kinachodhihirika katika mwenendo wake, tabia zake na matendo yake, wala si kingine chochote isipokuwa hayo. Kuhusu kauli na maandishi, hayo si zaidi ya dalili inayotumika kama kichocheo cha kumfuatilia mtu huyo ili kuelewa hali yake halisi.

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) anasema:

Allah (swt) states:

Na miongoni mwa watu yupo ambaye usemi wake unakupendeza katika maisha ya dunia, na yeye humwita Allah awe shahidi juu ya yaliyomo moyoni mwake, lakini yeye ndiye mpinzani mkali zaidi.

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.

Na anapoondoka, hujitahidi katika ardhi kueneza uharibifu humo na kuharibu mazao na wanyama. Na Mwenyezi Mungu hapendi uharibifu. {Al-Baqarah 204-205}

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).

Na Yeye (SWT) akasema:

And He (swt) said:

Wanasema kwa ndimi zao yale yasiyokuwamo mioyoni mwao (Al-Fath 11).

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

Na Yeye (SWT) akasema:

And He (swt) said:

Na sema: Fanyeni vitendo, kwani Mwenyezi Mungu ataona matendo yenu, na Mtume wake, na Waumini. (At-Taubah 105).

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

Kuhusu kutoa hukumu juu ya hotuba tulizozisikia, makala na vitabu tulivyovisoma, na mijadala tuliyoisikiliza, hivi ni mkusanyiko wa mawazo, na mawazo hayo hupimwa kwa namna mawazo yanavyopimwa. Mawazo yana hukumu, kanuni na vigezo mahsusi vinavyowezesha kutofautisha wazo sahihi na wazo lisilo na thamani, na kutofautisha wazo jepesi na wazo la kina. Kwa hiyo tunapotoa hukumu juu ya kitabu, makala au mhadhara, hatuzingatii mtu anayetoa mhadhara au mwandishi, bali tunazingatia mawazo na dhana alizozitoa kwa upande wa maneno na maana, bila kuathiriwa hata kidogo na haiba ya mwandishi au kumjua kwake. Tunatoa hukumu juu ya mawazo na dhana hizi kwa kutumia vigezo imara na kanuni mahsusi, ambazo zipo kwa madhumuni maalum ya kuelewa ukweli wa mawazo na dhana na usahihi wake.

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.

Kwa hiyo, hukumu juu ya mtu haifikiwi isipokuwa kwa kujua mwenendo wake na tabia zake, na hukumu juu ya mtu kwa upande wa kupandishwa cheo au kushushwa hadhi itapimwa kupitia tabia yake, ambayo ni tofauti na hukumu inayotolewa juu ya imani, mawazo, dhana na habari.

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.

Kile kinachotumika kwa mtu binafsi pia kinatumika kwa jamii, kwa sababu jamii ni kundi la watu wenye mahusiano ya kudumu yaliyopo kati yao. Mahusiano haya ya kudumu au endelevu ndiyo yanayolibadilisha kundi hili la watu kuwa jamii, na bila hayo kundi hilo lingebaki kuwa mkusanyiko wa watu binafsi tu, kama wale wanaosafiri pamoja katika safari ya meli ambao hawaitwi jamii. Umuhimu, basi, unawekwa juu ya mahusiano haya, na hukumu juu ya jamii inatokana na mahusiano haya ya kudumu, na haitokani na mateso na umaskini au kufurahia mali na anasa zilizopo. Hivyo, mahusiano ndiyo kioo cha kweli kinachoonyesha uhalisia halisi wa jamii, na ndiyo yanayodhibiti maisha ya watu na kwa hayo ndipo desturi na mila zinapobainishwa. Kwa kuchunguza mahusiano haya na kuzingatia jinsi watu wanavyojiendesha kulingana na mahusiano haya na maslahi yao, ndipo tunapoweza kutoa hukumu juu ya jamii kwa kuangalia kama jamii ni nzuri au imeharibika, ili tuweze kubaini kama jamii imeinuka au imeporomoka. Katika tathmini hii, hakuna nafasi ya kuzingatia wingi wa wasomi, watu wenye utamaduni na wahitimu, wala ukuaji wa biashara na viwanda, au ustawi wa kiuchumi, wala kuwepo kwa utajiri wa kupindukia. Badala yake, uzingatiaji unategemea misingi iliyoifanya jamii kuwa jamii, yaani mawazo na dhana zinazotawala jamii na ambazo kwazo maslahi ya watu hupangwa. Hili ni pamoja na hisia za kutoridhika na kuridhika ambazo mawazo na hisia hizi zimezalisha, na thamani pamoja na mfano wa juu ambao watu wanauamini, kisha mfumo wa jumla unaodhibiti mahusiano haya, kuyapanga, na kuhifadhi kile ambacho watu wamekubaliana juu yake. Kwa njia hii, mahusiano yanawakilisha kioo cha kweli kinachoonyesha wazi uhalisia wa kweli wa jamii, na maelezo ya jamii yangejengwa juu ya uhalisia huo unaotambulika kama maelezo ya kweli. Kwa hiyo, ikiwa kungekuwa na maelewano kati ya desturi ya umma au ya jumla na mfumo, ambapo mawazo na hisia zilikuwa sawa na mfumo huo, tungesema: Jamii hii ina maelewano, na kwamba kuna maelewano kamili kati ya raia na wale wanaohusika na mambo ya raia. Na ikiwa mahusiano yalikuwa mazuri na hisia zilikuwa nzuri, maadili yakiwa ya juu yakiwakilisha mfano bora, na wale waliohusika wakiyatunza mambo haya, basi tungesema: 'Jamii hii ni jamii yenye mwanga na ni jamii iliyofufuka.'

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’.

Kinyume chake pia ni kweli kwa jamii ambayo mahusiano yake yana migongano na yanapingana, mawazo yake yametawanyika na kugawanyika, yamejengwa juu ya hisia zisizo na nguvu na hisia zinazotofautiana, ambazo zinabeba chuki dhidi ya utawala na kuudhoofisha, watu wanatawaliwa kwa chuma na moto, midomo imefungwa, shingo zimefungwa, na vyanzo vya riziki vimekatwa, na ambapo ubinafsi na kutojali vinatawala. Katika hali hii, tutaielezaje jamii kama hiyo? Hii ndiyo hali halisi ya jamii zote katika ulimwengu wa Kiislamu, bila kujali zina vyuo vikuu, vyuo, taasisi za elimu na shule kiasi gani, na bila kujali zina idadi gani ya watu walioelimika, wahitimu na wenye vyeti vya elimu ya juu, na bila kujali Allah (SWT) amezijaalia ardhi hizi rasilimali asili na utajiri kiasi gani. Licha ya haya yote, ardhi hizi bado zinaitwa ulimwengu wa tatu, na watu wake wanaelezwa kuwa wa nyuma.

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.

Mifano ya hilo ni mingi na iko wazi. Hakuna rasilimali wala hazina yoyote asilia ambayo hatuna sehemu kubwa zaidi yake. Tuna mafuta, gesi asilia, madini mbalimbali yaliyo chini ya ardhi, kilimo na mifugo ya aina nyingi, vyanzo vingi vya nishati, onyx na marumaru pamoja na mawe na vifaa vingine vya thamani, pamoja na mengi zaidi ambayo Allah (SWT) ametujaalia, ambayo hakuna taifa wala watu wengine wenye mfano wake.

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.

Pamoja na hayo, tuna nguvu kubwa ya wafanyakazi, na idadi kubwa yao wana vyeti na ni wataalamu katika kila fani, lakini wamelazimika kujaza nafasi za kazi duniani kote, huku wakitafuta riziki na maisha ya heshima. Tuna haya yote, lakini hali halisi ya jamii hizi haijabadilika hata kidogo, na hazijapanda hadi kiwango kinachostahili. Badala yake, bado zimo katika shimo la kuporomoka, na zimefika chini kabisa au karibu kabisa na chini. Haya yote ni kwa sababu mambo haya hayawakilishi msingi wa kufufuka, wala msingi ambao jamii husogea kutoka hali moja hadi hali bora zaidi, na kwa sababu hayaonyeshi msingi ambao jamii inaanzishwa. Hayawakilishi vipengele vya jamii, kwa kuwa kuundwa kwa jamii kunategemea vipengele vyake, na vipengele vya jamii ndio misingi ambayo mahusiano ya kudumu yanajengwa juu yake na ndio yanayoyasimamia. Kwa hiyo, kuundwa kwa jamii kunategemea ujuzi wa kile kinachoijumuisha kwa mtazamo wa fikra na dhana, na yale yanayotokana na haya kwa mtazamo wa hisia na thamani. Kufuatia hayo ni ujuzi wa kile kinachodhibiti mahusiano kwa mtazamo wa mifumo na sheria. Hakuna uhusiano wowote katika hili na maliasili au mambo mengine kuhusu kuundwa kwa jamii, na katika kueleza thamani zake na kiwango ilichofikia kwa mtazamo wa kupanda au kuporomoka.

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.

Na kwa kuchunguza kwa karibu jamii hizi zilizopo katika ulimwengu wetu wa Kiislamu, tunagundua kwamba mbali na kudorora kwa akili, hisia zisizo na nguvu, na migongano ndani ya watu kutokana na jitihada za kuoanisha yaliyomo ndani ya watu na yale yanayodhibiti mahusiano yao, pamoja na kuchafuliwa kwa mawazo yao na fikra za Magharibi, kuna pia tofauti au mgongano kuhusiana na mfumo unaotekelezwa juu yao, jambo ambalo limefanya wasiwasi na mkanganyiko kuwa msingi wa maisha yao. Hali hii imewafanya wale wanaosimamia utekelezaji wa mfumo huo kutumia ukandamizaji na nguvu, kwa chuma na moto, ili kuwalazimisha watu kuukubali mfumo huo na kuendesha mahusiano na mwenendo wao kwa mujibu wa sheria zilizowekwa juu yao, ingawa sheria hizo ni kinyume cha Aqeedah yao na fikra zao. Watu nao wakaanza kutumia unafiki, mbinu za kukata tamaa, njama, kusuka hila, au hata kutafuta msaada kwa Shaytaan ili kuondokana na hali waliyojikuta ndani yake na kuondoa utawala wake juu yao. Hali (leo) inaendelea kuwa ile ile katika kuwafuga na kuwadhibiti watu na kuwadhalilisha hadi wakubali kile kinachotekelezwa juu yao. Hii ndiyo hali halisi inayozikabili jamii za ulimwengu wetu wa Kiislamu: ufisadi na mkanganyiko katika fikra, udhaifu wa hisia, na hisia zinazotofautiana, huku chuki ikiwepo baina ya watu na serikali, hadi wenye mamlaka wakawa adui namba moja wa umma.

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.

Tunawezaje kuangalia uhalisia huu kwa kuzingatia kauli ya Mtume ﷺ:

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

Hakika Imamu peke yake ni ngao, hupiganiwa nyuma yake na ulinzi hupatikana kwake.

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

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

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

Na kauli yake ﷺ:

And his statement (saw):

Viongozi bora kati ya viongozi wenu ni wale mnaowapenda nao wanawapenda, mnawaombea dua nao wanawaombea dua. Viongozi waovu kabisa kati yenu ni wale mnaowachukia nao wanawachukia, mnawalaani nao wanawalaani.

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 na Ad-Darami).

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