Jamii Yetu - An-Nahdah (Uamsho) | Quran Course

Jamii Yetu - An-Nahdah (Uamsho) | Quran Course

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Jamii Yetu

Our Society

by Al-Ustaadh Haafizh Saalih (Fareed Muhammad Saalih Al-Ghaanim)5 min readViewed 200 times

Jamii tunayoishi leo ni jamii kama jamii nyingine yoyote, na vipengele vyake ni vile vile vya jamii yoyote, na mambo yake ni yale yale ya jamii nyingine yoyote. Kinachoirekebisha jamii yoyote ndicho kitakachoirekebisha, na kinachoitengeneza jamii yoyote ndicho kitakachoitengeneza. Hata hivyo, kama vile tulivyoweka wajibu wa kuijua hali halisi tunayotaka kuhukumu na kuitibu, ni lazima pia kuelewa kila kitu kuihusu na kuelewa mazingira yake, hali zake, na kila kinachohusiana nayo. Kwa hiyo ni lazima kanuni hii itumike juu ya hali hii halisi, yaani juu ya jamii yetu tunayotaka kuitibu. Kwa hiyo haitoshi kujua vipengele vyake na mambo yake ili tuweze kwenda moja kwa moja kuitibu. Bali ni lazima kuielewa jamii yetu kwa namna inayoondoa kila utata na kumulika kwa nuru ya ufunuo pande zake zote na vipimo vyake vyote. Baada ya kupatikana uelewa huu, je, itasemwa kuwa jamii bado imesimama juu ya fikra na hisia zilizoungana, na kwamba desturi na mila bado zipo? Au zimetoweka na kubadilishwa na desturi, kanuni na mila mpya? Je, mfumo unaotumika juu yake na unaolinda umoja wake wa kisiasa unatokana na Aqidah ya watu, au unapingana nayo na unakinzana nayo? Je, chombo cha utendaji kilichokabidhiwa kutekeleza mfumo huu juu yao kiliteuliwa kwa niaba ya Ummah, au ni kundi lililonyakua tu usukani wa madaraka na mamlaka? Je, mamlaka hii imefungamana na wengine wakitenda kama wakala wao, au ni mkweli kwa nafsi yake na kwa jamii yake? Au kila kitu kimefifia na jamii yetu haina tena sifa zake bainifu wala umoja unaoikusanya, ambapo fikra yake haiendani na hisia zake na mfumo wake hauna uhusiano na Aqidah yake? Yote haya ni kuhusu kuijua na kuelewa hali halisi kwa pande zake zote. Kwa upande wa kuelewa hali zake, masharti yake, na kila kinachohusiana nacho, basi kila kinachotokea na kuwepo katika jamii yetu kwa upande wa hali na masharti kinapaswa kusimamishwa kwa ajili ya kuchunguzwa, ili kuyafafanua na kuondoa utata wake. Hii ni ili tuweze kuyaelewa na kuondoa vikwazo vyote vinavyosimama katika njia ya kutoa tiba kwa jamii au kuzuia isiendelee mbele.

The society that we are living in today is a society like any other and its components are the same as any society and its elements are the same as any other society. And what reforms any society will reform it and what corrects any society will correct it. However just as we have stipulated the obligation of knowing the reality that we want to judge upon and treat, it is also necessary to understand everything about it and to understand its circumstances, conditions and everything that is related to it. As such it is necessary to apply this principle upon this reality i.e. upon our society that we want to treat. Therefore it is not sufficient to know its components and elements so that we can go immediately to treat it. Rather it is essential to understand our society in a manner that removes any and every obscurity and throws a revealing light upon all of its aspects and dimensions. After the attainment of this understanding, will it be able to be said that the society is still established upon unified thoughts and sentiments and that the customs and traditions are still present? Or have they disappeared and been replaced by new customs, norms and traditions? And does the system that is applied upon it and safeguards its political unity, emanate from the Aqeedah of the people or does it oppose their Aqeedah and contradict it? And was the executive body delegated on behalf of the Ummah to apply this system upon them or do they represent a group who has merely grabbed the reins of power and authority? And is this authority tied to others acting as an agent to them or is it sincere to itself and its society? Or has everything faded away and our society no longer has any distinguishing characteristics or unity that gathers it together, where its thought is not in harmony with its emotion and its system does not have a relationship with its Aqeedah? All of this in regards to knowing and understanding the reality from all of its dimensions. As for understanding its circumstances, conditions and all that relates to it, then all that happens and exists in our society in terms of circumstances and conditions must be paused at to examine, in order to explain them and remove the obscurities. This is so that we can understand them and remove all of the obstacles that stand in the way of providing a treatment to the society or prevent it from moving forward.

Jamii yetu, namaanisha jamii iliyopo sasa katika ulimwengu wa Kiislamu, kama jamii nyingine yoyote, imejengwa juu ya kundi la watu wenye mahusiano ya kudumu baina yao, ambayo yanasimamiwa na Nizhaam (mfumo/utawala) na umoja wake unalindwa nao. Hata hivyo, inaonekana wazi kwamba katika jamii hii hasa umoja wa mawazo ndani yake umepotea, licha ya kuwepo umoja wa 'Aqeedah, ambayo ni kanuni ya kiakili ambayo dhana zote na mawazo hutokana nayo na kujengwa juu yake. Lakini 'Aqeedah hii haijachukuliwa kama msingi wa kiakili, wala haitumiki tena kama msingi wa kufikiri kwa wengi wa watu, wakiwemo wanafikra wao na wasomi. Ni 'Aqeedah ambayo watu wameirithi, wala haikuwa matokeo ya mchakato wa makusudi wa kufikiri na kuchunguza, wala haikuwa matokeo ya fikra na imani ya kiakili. Zaidi ya hayo, waliiua kama 'Aqeedah ya kisiasa na kuiacha ibaki hai kama 'Aqeedah ya kiroho pekee. Hata hivyo, bado inabaki safi na wazi katika misingi yake, licha ya utata uliojishikiza kwa baadhi ya sehemu zake pamoja na upotoshaji fulani. Hili lilitokea hasa baada ya kuondolewa katika uhalisia wa maisha unaowakilishwa na mahusiano baina ya watu na mifumo iliyotawala jamii, na ikazuiwa katika upande wa kiroho na kutengwa kabisa na eneo la siasa. Kwa sababu hiyo, ilibaki kuwa 'Aqeedah ya kiroho ndani ya nyoyo za watu, na ikabaki kuwa msingi wa imani zao za kidini na yale yanayohusiana na mahusiano ya mtu na Muumba wake katika 'Ibaadaat (ibada), au mahusiano ya watu na nafsi zao katika Akhlaaq (maadili), au mavazi yao na vyakula vyao. Kwa sababu hizi, athari ya Aqeedah ilibaki imezuiliwa kwa mtu binafsi, na haikuwa na uhusiano wowote na maisha ya watu, mahusiano yao ya kijamii, mifumo ya kijamii, wala kushughulikia mambo ya jamii. Kizuizi hiki kilikuwa kamili, isipokuwa baadhi ya sehemu za mfumo wa kijamii zinazohusiana na ndoa, talaka, mirathi na Nafaqah (matumizi ya kuwatunza wale unaowajibika kuwatunza), ambazo zilijulikana kama Sheria ya hali binafsi. Hivyo basi, Aqeedah ya Kiislamu ilibaki kuwa chanzo cha sheria hii, ilhali athari yake ilikoma kwa upande wa fikra za watu kuhusu mambo ya jamii na masuala yake.

Our society and I mean the society that currently exists in the Islamic world, is like any society as it is established upon a collection of people who have permanent relationships existing between them, which is taken care of by the Nizhaam (system/regime) and its unity is safeguarded by it. However it is noticeable that in this society specifically the unity of thoughts within it has faded away in spite of the unity of the Aqeedah which is supposed to be the intellectual principle from which all of the concepts and thoughts emanate and are built upon. However this Aqeedah has not been taken as an intellectual basis and no longer acts as the basis of thinking for the majority of the people including their thinkers and educated. It is an Aqeedah that the people have inherited and it was not the result of a purposeful process of thinking and examination and was not the result of thinking and a rational conviction. In addition they killed it in terms of being a political Aqeedah and let it remain living as a spiritual Aqeedah alone. However it still remains pure and clear in its fundamentals despite obscurities that have become attached to some of its parts in addition to some distortions. This was especially the case after it had been distanced from the reality of life represented in the relationships between the people and the systems that governed the society and it was restricted to the spiritual dimension and distanced completely from the area of politics. For this reason it remained as a spiritual Aqeedah within the breasts of the people and it remained the basis for their religious beliefs and what related to the relationships of the individuals with their creator in terms of ‘Ibaadaat (acts of worship) or in terms of the relationship of the people with themselves in terms of Akhlaaq (morals) or their clothing and foodstuffs. For these reasons the effect of the Aqeedah remained restricted to the individual and it had no relationship to the life of the people, their (societal) relationships or the societal systems or the taking care of the (societal) affairs of the people. This restriction was complete, with the exception of some parts of the social system related to marriage, divorce, inheritance and Nafaqah (spending upon those you are responsible for) which became known as the Law of personal circumstance. Therefore the Islamic Aqeedah remained the source for this law whilst its affect ended in respect to the thinking of the people in regards to the affairs of the society and its issues.

Kuhusu umoja wa hisia na mihemko, ambao ni msingi wa tatu miongoni mwa vipengele vya jamii, tumeshaeleza kwamba Mashaa'ir (hisia) ni matokeo ya asili ya mawazo ambayo watu wanayashikilia, na yale yaliyokita ndani yao kwa upande wa dhana. Wao hukasirika dhana hizo zinapovunjwa, hufurahi zinapokuwepo, na huridhika na kile kinachoafikiana nazo. Hii basi ndiyo hakika ya hisia ambazo watu wanazo. Kwa hiyo, kutokana na kukosekana kwa umoja wa mawazo na kuwepo kwa dhana tofauti, umoja wa hisia nao ukakosekana. Kwa sababu ya tofauti za mawazo na kupingana kwake, hisia na mihemko pia zikawa tofauti, na hakukubaki kile kilichokuwa kikiunganisha hisia na mihemko ya watu isipokuwa mambo yale ambayo bado yameunganishwa na Aqeedah yao, kama vile kuwa Waislamu. Kwa upande wa mengineyo, hisia zao hazikuchochewa wala hasira zao hazikuwaka watu wanapoona uvunjaji wa makatazo ya Allah, au wanaposhuhudia hukumu kwa yasiyokuwa aliyoteremsha Allah (SWT), au kuwepo kwa wito wazi wa kutokuwa na Mungu au uasherati, pamoja na mambo mengine mengi. Hali imefikia hata katika baadhi ya miji kwamba sherehe na maombolezo (matukio ya furaha na huzuni) yalikuwa yakifanyika wakati mmoja ndani ya jengo hilo hilo, bila yeyote kati yao kuzingatia hisia za wengine.

As for the unity of the feelings and sentiments, which is the third basis from amongst the components of the society, then we have explained that the Mashaa’ir (feelings) are the natural result of the thoughts that the people carry and what is concentrated deep within them in terms of concepts. They get angry when these concepts are contravened and are happy when they exist and are pleased by what agrees with them. This therefore is the reality of the sentiments that the people hold. Therefore built upon the absence of the unity of thought and existence of differing concepts, the unity of the sentiments also became absent. And due to the difference in the thoughts and their contradictions, the sentiments and sensations also became different and there no longer remained that which brought together the sentiments and feelings of the people with the exception of those matters that still remained connected to their Aqeedah like being Muslims for instance. As for other than that, then their sentiments were not stirred or their anger kindled when they saw the violation of the prohibitions of Allah or when they witnessed the ruling by other than what Allah (swt) has revealed or the existence of the open calls to atheism or licentiousness amongst many other matters. Indeed the situation has even reached the extent in some cities that celebrations and mourning (events of happiness and sadness) would take place at the very same time within the very same building without any of them taking into account the feelings of the others.

Kwa kukosekana kwa umoja wa mawazo na hisia ndani ya jamii, ‘Urf ‘Aamm (desturi ya jumla ya umma) nayo ilikosekana, isipokuwa kwa baadhi ya upendeleo tu. Hii ni kwa sababu ‘Urf ‘Aamm (desturi ya jumla inayotawala) huanzishwa tu juu ya msingi wa wazo ambalo watu wanaliamini na kulithibitisha, kwa kuyaacha mawazo mengine, na umati wa watu hujifunga nalo kama ilivyo dhana zinazosimamia mienendo yao. Dhana hizo hujikita ndani ya watu kwa kina, na hisia za hasira na furaha huamshwa kutokana nazo hadi kufikia kiwango cha imani kamili ambayo imekuwa kanuni inayotambulika kikamilifu (ambayo watu wamezoea). Asili ya wazo hilo imesahaulika, au ushahidi uliotokana nao, au msingi uliojengwa juu yake. Lau isingekuwa hivyo, mwenendo wa watu ungedhibitiwa kwa mujibu wake. Ingekuwa sheria ambayo watu kwa pamoja wasingekubali kukiukwa, na wangekasirika kwa ukiukwaji wowote wake. Hii ndiyo aina ya kanuni iliyo na mizizi mirefu na ambayo imejikita ndani ya watu na miongoni mwao, hivyo ikawa ‘Urf ‘Aamm (desturi ya jumla ya umma) baina ya umati wa watu.

In the absence of the unity of the thoughts and the sentiments within the society, the ‘Urf ‘Aamm (public custom) was also absent, with the exception of some partialities. This is because the ‘Urf ‘Aamm (prevailing general custom) is only established upon the basis of a thought that the people believe in and affirm to the exclusion of other thoughts and the masses of the people commit to it like the concepts which regulate their conducts. They are concentrated within the people deeply and the feelings of anger and pleasure are moved in response to them until they reach the level of absolute conviction that has become a fully recognised norm (that the people are accustomed to). The origin of the thought has been forgotten or the evidence that it was extracted from or the principle that it was built upon it. Had this not been the case, then the people’s conduct would have been regulated in accordance to it. It would have become a law which the people collectively would not accept to be violated and would be angry about any violation of it. This is the type of norm that is deep rooted and has become concentrated within and amongst the people thus becoming an ‘Urf ‘Aamm (Public general custom) between the masses of the people.

Kuhusu Nizhaam (mfumo/utawala), ni msingi wa nne miongoni mwa vipengele vya jamii, na nguzo kuu ya msingi katika kulinda umoja wake na kusimamia mambo yake. Kwa hiyo kazi kuu ya Nizhaam katika jamii yetu ya sasa ni kuhifadhi mgawanyiko na mpasuko wa Ummah, kwa kuhakikisha kuendelea kwa sehemu hizi zilizotawanyika katika vyombo vya kisiasa vilivyo tofauti. Hili ni kinyume na kauli inayosema kwamba Nizhaam ndiye mlinzi na mtetezi wa umoja wa jamii, kwa kuwa katika uhalisia wetu, Nizhaam unawakilisha kinyume kabisa cha hilo. Kuhusu hali halisi ya utawala huu na uhusiano wake na Aqeedah ya watu, tunaweza kusema kwamba ni utawala uliowekwa juu ya watu, hauna uhusiano wowote na Aqeedah yao, na hautokani na desturi, dhana na mawazo yao. Badala yake, ni mfumo wa kibepari uliowekwa juu yao, na licha ya hayo wao hawana kitu isipokuwa utii kwa utawala huo na kuufuata. Maslahi yao yamefungamanishwa nao, mambo yao yanaongozwa na amri zake, na watu wametambulishwa utambulisho wao na makazi yao nao, na kwa kipande cha ardhi walichojikuta wakiishi. Hivyo umewekwa juu yao, na wakati huo huo wamefungwa na sheria zake bila kujali kama zinaendana na mawazo yao au imani wanazoziamini. Kwa sababu hiyo, tunaona kwamba wengi wa watu wanamnyooshea kidole cha lawama utawala uliopo na kuuona kuwa chanzo cha ufisadi wote na msingi wa kila msiba. Wanatamani ubadilishwe, na kwa hakika wanamwomba Allah (SWT) awabadilishie na kuuondoa shingoni mwao. Hata hivyo, hawana mbadala akilini mwao, na kwa kweli hawajafikiria kwa uzito juu ya kubadilisha au kuweka njia mbadala, na hili linawahusu hata wale wanaohimiza mabadiliko kwa bidii. Hii ni kwa sababu, kama tulivyokwisha kutaja, hawana msingi wa kiakili (msingi wa fikra) wa kuanzia na wa kuchukulia fikra na mifumo yao. Pia hawana njia yenye tija ya kufikiri ambayo wangeitumia kuelewa sababu na chanzo cha uovu, kubainisha malengo na kuwasilisha mbadala au kitu cha kuchukua nafasi yake. Kwa hiyo tunaona harakati na vyama vya kisiasa vingi, naam vingi sana, vinavyofanya kazi kubadilisha utawala uliopo, lakini hadi sasa havijaweka katika programu zao au mbinu zao mbadala wanaotaka kuubadilisha kuwa. Mapinduzi, mapinduzi ya kijeshi na mageuzi makubwa yamefanyika katika ulimwengu wa Kiislamu yakilenga kubadilisha utawala, na hata wengi wa wanamapinduzi hao na waliofanya mapinduzi ya kijeshi wamefikia nafasi ya kutawala. Hata hivyo, licha ya hayo, hawakuweza kubadilisha mfumo kwa sababu hawakuwa na mbadala. Ikiwa mabadiliko yoyote yalitokea, yalikuwa tu ya kutatua tatizo la papo hapo, au kuleta jambo jipya lililochukuliwa kutoka jamii nyingine, au kutekeleza jambo kwa kujibu kauli mbiu zilizotolewa wakati wa mapinduzi. Wakati huo, shujaa wa mapinduzi aliyekuwa rais mpya angejisikia fahari kubwa anapobadilisha katiba ya Dola anayoitawala. Angejivunia kwamba katiba aliyoichagua kwa watu na kuwalazimisha ilitolewa na kuchukuliwa kutoka katiba za angalau mataifa hamsini na moja tofauti! Hii ndiyo maelezo ya vipengele vitatu vikuu vya jamii yetu: fikra, hisia na mifumo. Ni pia maelezo ya yale yaliyoiathiri na kusababisha jamii yetu kuwa kama maji yasiyo na rangi na harufu isiyo na ladha. Haya ndiyo magonjwa yake ya msingi ambayo yamezuia kupona kwake, yameufanya mwili wake kuwa mgonjwa na kuvunja mbavu zake. Laiti jambo hili lingebaki kuwa na mipaka kwa haya tu! Lakini magonjwa ya pembeni (yasiyo ya msingi) yaliyotokana na magonjwa haya ya msingi si duni kwa hatari yanayoleta, na hayana tofauti nayo kwa madhara yake.

In relation to the Nizhaam (system/regime), it is the fourth basis from amongst the components of the society and the fundamental main pillar for safeguarding its unity and for looking after its affairs. So the main task of the Nizhaam in our current society is to preserve the fragmentation and division of the Ummah, by ensuring the continuance of these parts which are represented in scattered political entities. This is in regards to the statement that states that the Nizhaam represents the protector and safeguard of the unity of the society, however in our reality, it represents the very opposite of that. The regime in its current true reality and it relation to its connection to the Aqeedah of the people, we can say that it is a regime that has been imposed upon the people, it has no relationship to the Aqeedah of the people and it does not emanate from their customs, concepts and thoughts. Rather it is a capitalist system that has been imposed upon them and despite this they have nothing but obedience to the regime and abide by it. Their interests are tied to it, their affairs are governed by its dictates and the people have had their identities and residency defined by it and by the piece of land that they have found themselves residing in. So it has been imposed upon them and at the same time they are committed to its rules without paying any regard to whether they are in agreement with their thoughts or the beliefs that they believe in. For this reason we find that the vast majority of the people point the finger of blame towards the standing regime and consider it to be the source of all corruption and the basis of every misfortune. They wish for it to be changed and indeed perform supplication to Allah (swt) for Him to change it and remove it from being over their necks. This is despite the absence of an alternative in their minds and indeed they have not even thought seriously about a replacement and alternative and this even includes those who are actively calling for the change. This is because as we have already mentioned, they do not have an intellectual principle (basis) to launch from and to take their thoughts and systems from. They also do not possess a productive way of thinking that they can utilise to understand the reasons and causes of the corruption, to define the objectives and to present an alternative or replacement. Therefore we find many and many indeed of these movements and political parties who are working towards changing the current standing regime and yet until now they have not placed within their programmes or methodologies an alternative that they want to change it to. Uprisings, coups and revolutions have taken place in the Islamic world targeting the change of the regime and even many of these revolutionaries and coup makers have reached the position of ruling. However despite this they were unable to change the system because they did not have an alternative. If any changes took place then they were merely to solve an immediate problem, or to bring a new matter that was taken from another society or they implemented a matter in response to the slogans that had been raised during the revolution. This is whilst the hero of the revolution who became the new president would feel a great deal of pride when changing the constitution of the State that he governs. He would be proud that the constitution which he had chosen for the people and imposed upon them was extracted and taken from the different constitutions of at least fifty-one states! This therefore is the description of the three main components of our society, the thoughts, feelings and the systems. And it is a description of what has affected and caused our society to become like the water that has no colour and the smell that has no flavour. These are its fundamental diseases that have paralyzed its recovery, made its body sick and broken its ribs. If only the matter had remained restricted to this however the side (non-fundamental) diseases which have arisen from these fundamental diseases are no less than them in regards to the dangers that they pose.