Magonjwa ya Upande (ya Ziada): - An-Nahdah (Uamsho) | Quran Course

Magonjwa ya Upande (ya Ziada): - An-Nahdah (Uamsho) | Quran Course

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Magonjwa ya Upande (ya Ziada):

The Side (spin-off) Diseases:

by Al-Ustaadh Haafizh Saalih (Fareed Muhammad Saalih Al-Ghaanim)5 min readViewed 206 times

Kwa hakika, kama tatizo lingalibaki tu kwenye uharibifu na msukosuko uliosababishwa na misingi mikuu ya vipengele vya jamii, lingekuwa zito vya kutosha. Lakini tatizo lilienea zaidi ya hapo, hadi kwenye magonjwa mengine ya pembeni ambayo si hatari wala mazito kuliko magonjwa ya msingi. Hii ni kwa sababu haiwezekani kupata tiba ya msingi isipokuwa magonjwa haya ya pembeni yameondolewa kwanza. Hii ni kwa sababu yanawakilisha kizuizi cha kinga mbele ya kufikia kiini na kiini halisi cha tatizo. Mambo mawili yameleta mkusanyiko wa magonjwa haya: La kwanza linahusiana na athari zilizobaki kutoka kipindi ambacho kuanguka kwa Ummah kulitokea, na jambo la pili ni kuondolewa kwa Dola ya Kiislamu, udhibiti wa mataifa ya Magharibi juu ya ulimwengu wetu wote wa Kiislamu, na utawala wao wa moja kwa moja au wa kiasi juu yetu. Mambo haya mawili hayakukoma wala hayakuwekewa kikomo kwenye upande mmoja wa maisha yetu, bali yalikuwa na athari kubwa zaidi, na kwa hakika athari kamili, juu ya vipengele vya msingi vya jamii yetu.

Indeed had the issue only remained with the damage and disruption caused to the fundamental elements of the components of the society it would have been serious enough. However the issue extended beyond this, to additional side diseases that were no less dangerous and serious compared to the fundamental diseases. This is because it is not possible to achieve the fundamental treatment unless these side diseases are removed first. This is because they represent a preventative barrier in the face of reaching the core and essence of the problem. Two factors have led to the accumulation of these diseases: The first relates to the leftover affects from the period in which the downfall of the Ummah took place and the second factor is the removal of the Islamic State, the control of the western states over our entire Islamic world and its direct or indirect ruling over us. These two factors did not stop and they were not restricted to one aspect of our lives but rather they had the greatest impact and indeed a complete affect upon the fundamental components of our society.

Kwa sababu ya mambo haya mawili makuu, Waislamu walinyamaza kimya juu ya kuondolewa kwa dola yao, kuvunjwa kwa jamii yao, na kukomeshwa kwa umoja wao. Na kwa sababu ya mambo haya mawili, mawazo potofu yaliingia ndani ya jamii, na hisia za kitaifa, za kikanda na za kizalendo zikajitokeza ndani yake. Na kwa sababu ya mambo haya mawili, Magharibi ilifanywa kuwa Kaaba ya wasomi na lengo la maono yao, hadi wakaathiriwa na utamaduni wake, wakaukubali itikadi yake au karibu wakaukubali, kwa rehema ya Mola wetu. Zaidi ya hayo, mambo haya mawili yalisababisha ulimwengu wa Kiislamu kuwa mtumwa wa mifumo ya Kufr (ukafiri) na mawakala wao, ambao waliwaweka juu ya shingo za watu ili waendelee kutekeleza amri zao, kukuza maslahi yao na kutimiza malengo yao. Kwa hiyo ni lazima kuzifahamu kikamilifu hizi magonjwa ya pembeni, kuyaelewa kabisa, kisha kufanya juhudi za kuyaondoa ili tuweze kufika kwenye chanzo cha tatizo. Hili linafanyika wakati huo huo na juhudi zinazotumika kutibu magonjwa makuu ya msingi.

Due to these two main factors the Muslims were silent over the removal of their State, the tearing apart of their society and the end to their unity. And due to these two factors some corrupt thoughts entered into the society and some nationalistic, regional and patriotic sentiments manifested themselves within it. And due to these two factors the West was made the Ka’bah of the educated and the focus of their vision so that they became imprinted with its culture and adopted their belief or nearly adopted it due to our Lord’s mercy. In addition these two factors led to the Islamic world becoming subservient to the systems of Kufr (disbelief) and their agents who they established upon the necks of the people to continue to implement their commands, foster their interests and fulfil their objectives. For this reason it is necessary to fully encompass these side diseases, completely comprehend them and then work to remove them so that we are able to arrive at the core of the problem. This is done at the same time as efforts are expended to treat the main fundamental diseases.

Macho ya watu yalipofushwa na Mapinduzi ya Viwanda yaliyotokea Ulaya, wakati Dola na maafisa wake hawakujali upande wa kiakili na kiutamaduni katika maisha ya watu. Waliamini kwamba nguvu ya kijeshi na uwezo wake ndivyo vinavyowakilisha ufufuo na ufunguo wa maendeleo. Kwa hiyo Dola ilielekeza umakini wake wote katika upande wa kijeshi, na pale ushindi ulipositishwa katikati ya Ulaya, Dola ikajikuta imekuwa shabaha na mawindo yanayowindwa. Hii ni kwa sababu haikuzingatia, wakati wa nguvu zake za kijeshi, magonjwa ya ndani yaliyokuwa yakiiangamiza kutoka ndani. Na mfano rahisi kabisa wa kuonyesha kiwango cha kudorora kwa akili na mentality ya kuiga ni mfano tunaoweza kuuchukua kutoka kwa Makhatibu wa Misikiti, wakati wakizingatiwa kuwa ni viongozi wa fikra ndani ya Ummah. Katika Khutbah ya Ijumaa, ambayo inachukuliwa kuwa mkurugenzi wa kisiasa wa maoni ya umma, Makhatibu walikuwa wakisoma Khutbah kutoka kitabu cha Ibn Nabaatah kulingana na idadi ya majuma ya mwaka na matukio yanayotokea ndani yake. Hivyo walikuwa wakizungumzia tukio la mwezi wa Ramadhaan, fadhila za Swawm, Khutbah ya Ijumaa ya yatima karibu na mwisho wa Ramadhaan, Khutbah ya Laylatul Qadr, miezi ya Hajj na fadhila zake, ‘Aashuraa, Hijrah, kuzaliwa kwa Nabii ﷺ, na katikati ya Sha‘baan, na kadhalika, wakiendelea hivi kwa mwaka mzima. Ikiwa hali ndivyo ilivyo kwa wale wanaodhaniwa kuwa wanafikra wa Ummah na wale wanaohusika na kuuongoza Ummah, basi hali itakuwaje kwa Ummah unaoongozwa na kuelekezwa kwa namna hii? Na kama Maimamu hawa wangeulizwa kuhusu jambo lililo nje ya mambo haya, basi wangeliepuka tu na kugeuza mazungumzo ili wasijibu.

The eyes of the people were dazzled by the industrial revolution that occurred in Europe whilst the State and its officials did not take care of the intellectual or cultural dimension within the life of the people. They believed that the strength of the military and its power represented revival and the key to advancement. So the State poured all of its attention into the military aspect and when the conquests halted in the midst of Europe the state found that it had become a target and prey that is hunted. This was because it did pay attention at the time of its military strength to the internal diseases that were destroying it from the inside. And the simplest of examples to illustrate the extent of the intellectual decline and the mentality of imitation is the example that we can take from the Khutabaa’ (Khateebs) of the Masaajid whilst considering them to be leaders of thought within the Ummah. In the Jumu’ah Khutbah which is considered to be the political director of public opinion, the Khutabaa’ would read Khutbahs from a book of Ibn Nabaatah in accordance to the number of weeks in the year and the occasions that occur in it. So they would address the occasion of the month of Ramadhaan, the merits of fasting, a Khutbah for the Jumu’ah of the orphan near the end of Ramadhaan, the Khutbah of Laylat ul Qadr, the months of Hajj and its merits, ‘Aashoraa’, Hijrah, the birth of the Nabi (saw) and the middle of Sha’baan and so forth continuing in this manner for the entirety of the year. So if this is the case in regards to the supposed thinkers in the Ummah and those who are responsible for directing the Ummah, then what will the case be in regards to the Ummah that is directed and led in this way? And if these Imaams were to be asked about a matter outside of these matters then they would only deflect it and divert from answering it.

Kuhusu athari ya wakati wa kuanguka kwa Ummah juu ya hisia na mihemko yao, ni kwamba kutokana na kukosekana kwa mawazo hai yanayoshughulikia na kutatua matatizo yao kwa msingi wa Aqeedah yao, Ummah ulitawaliwa mara nyingi na hisia nyingi zinazopingana na zinazokinzana na Aqeedah yao. Hili lilijumuisha mambo kama kuvitakasa makaburi na maeneo ya kuzikia wale waliochukuliwa kuwa ni miongoni mwa Awliyaa wema na A’immah (Maimamu Wakubwa), ambapo walipewa sifa na maelezo yaliyopita hata yale ya Anbiyaa na Mursaleen. Baadhi walisema hata kwamba Nabii ﷺ hakufikia daraja yake ya juu kwa juhudi zake mwenyewe bali alitumwa na Allah, na kwamba sifa yake ilipunguzwa kwa sababu alifunuliwa, ilhali wao (Awliyaa) wamefikia vilele vyao kwa juhudi zao wenyewe na kwa matendo yao. Walitoa kauli mbalimbali zilizowahimiza sana watu waende kwenye makaburi ya Maimamu hao au Awliyaa au wanafunzi wao na walimu wao. Zaidi ya hayo, waliathiriwa na baadhi ya hisia za Usufi zilizotokana na falsafa ya Kihindu, zinazoita kujitenga na Dunia na kuutesa miili ili roho zipae mbinguni. Katika zama hizi kundi au kategoria ya Mashaayikh na Daraaweesh (Madarweshi) lilijitokeza, na ilisemwa kuhusu mtu ambaye hana Sheikh kwamba basi Shaytaan ndiye Sheikh wake! Kulikuwa na hisia nyingine nyingi kama hizi zilizopelekea kudhoofika kwa hisia za watu hadi wakapoteza mihemko yao inayohusiana na utukufu na heshima ya Uislamu na kuishi kwa mujibu wake, kwa ajili yake, na kwa ajili ya kuuendeleza na kuimarisha mamlaka yake. Angalau, walipoteza hisia ya wajibu wa kuleta mabadiliko, huku hisia za Qadariyah (kukubali kadari) zilizofichika zikienea sana. Watu wangeyachukulia yote yaliyowapata na mateso waliyopata kuwa ni Qadar (kadari) yao, na kwamba wanapaswa kuridhika na yale aliyowaamulia Allah. Jambo hili liliambatana na kuenea kwa fikra ya kumngojea Imam Mahdi, aliyekabidhiwa na kupewa jukumu la kushughulikia mambo ya mabadiliko. Walisema kwamba ni lazima ardhi ijae uovu na dhulma, kwani hilo lingeharakisha kutokea kwake. Mbali na haya yote, hisia za kizalendo, kitaifa, kimadhehebu na kimapambano pia zilianza kujitokeza.

As for the effect of the time of the Ummah’s downfall upon their feelings and sentiments, then due to the absence of the live thoughts addressing and treating their problems from the basis of their Aqeeda, the Ummah became dominated a lot of the time by a large number of feelings and sentiments that were contradictory and in opposition to their Aqeedah. This included matters like the sanctification of shrines and the burial sites of those considered to be from the righteous Awliyaa and A’immah (Great Imaams) in which they bestowed upon them attributes and descriptions that even exceeded those of the Anbiyaa and Mursaleen. Some would even say that the Nabi did not reach his high status due to his own efforts but was rather sent by Allah and that his merit was diminished as he was revealed to, whilst these others (Awliyaa) have reached their heights due to their own efforts and what they did in terms of acts. They made various statements which strongly encouraged the people to go to the shrines of these Imaams or Awliyaa or their students and their teachers. In addition they were affected by some Sufi feelings from the Hindu philosophy which called to detachment from the Dunyaa and the torturing of their bodies so that their souls could ascend to the heavens. In this era the group or category of Mashaayikh and Daraaweesh (Dervishes) appeared and it was said in regards to the person who did not have a Sheikh, that Shaytaan then was his Sheikh! There were many other feelings like this that led to the dulling (weakening) of the sensations of the people until they lost their sentiments related to the might and honour of Islaam and living by it, for its sake and for the sake of advancing it and the strength of its authority. Or in the very least they lost the sensation related to the obligation of making change whilst the feelings of the unseen Qadariyah (acceptance of fate) became terribly widespread and they would consider all that happened to them and what they suffered from as their Qadar (fate) and that they should be content with what Allah had decided for them. This was accompanied by the spread of the idea of waiting for Imaam Mahdi who had been entrusted and delegated to deal with matters of change. They said that it was necessary for the land to be filled with evil and oppression as this would speed up his appearance. In addition to all of this some patriotic, nationalistic, Madhabi and sectarian feelings also began to appear.

Kuhusu athari ya kipindi hiki cha kuanguka kwa Ummah juu ya mfumo na wale waliokuwa na mamlaka juu yake, kwa karne nyingi hakukuwa na mabadiliko makubwa katika utawala au mfumo, na hata pale baadhi ya misingi ya msingi ilipoanza kubadilika na baadhi ya dhana za Kimagharibi zilizochukuliwa kutoka humo zikaanza kuingizwa. Sababu ya hili ilikuwa udhaifu mkubwa uliokuwa umeingia katika akili za Waislamu kuhusu kuelewa Uislamu, na kupuuzwa kwa lugha ya Kiarabu, ambayo ni lugha ya Uislamu na lugha ambayo Uislamu hauwezi kueleweka isipokuwa kwa kupitia hiyo. Zaidi ya hayo, kufunga mlango wa kufanya Ijtihaad kulisababisha hukumu za mfumo kuchukuliwa kama maandiko magumu yasiyokidhi kufuatilia matatizo ya wakati huo na kwa upande wa mfumo kuweza kukabiliana nayo na kuyatibu. Hili nalo liliwafanya watu waliokuwa na mamlaka na wenye jukumu la mfumo wahisi kwamba wanahitaji kanuni au sheria za kutibu matatizo ya wakati huo na kuyakabili. Hisia hii ilihimizwa na kusaidiwa na Fatwaa ya Sheikh wa Uislamu iliyosema: 'Kisichopingana na Uislamu ni katika Uislamu', jambo lililopelekea kuingizwa kwa kanuni na sheria kadhaa kutoka sheria za Kiroma au Kifaransa ndani ya mifumo ya Waislamu kwa hoja na kwa kisingizio kwamba hazipingani na Uislamu, na hivyo ni katika Uislamu.

As for the effect of this period of the Ummah’s downfall upon the system and those who were in authority over it, then for many centuries there were no notable changes in the regime or system and even if it some of the fundamental principles began to change and some western concepts that had been taken from them began to be included. The reason for this was the severe weakness that had overtaken the minds of the Muslims in regards to understanding Islaam and the negligence in respect to the Arabic language, which is the language of Islaam and the language that Islaam cannot be understood except by it. In addition closing the door to the performance of Ijtihaad led to the rulings of the system being taken as rigid texts which fell short in respect to following up the problems of the time and in terms of the system being able to deal with them and treat them. This in turn made the people who were in authority and responsible for the system feel like they were in need of principles or laws to treat the problems of the time and deal with them. This feeling was encouraged and helped by the Fatwaa of the Sheikh of Islaam that stated: ‘That which does not oppose Islaam is from Islaam’, which led to the inclusion of a number of principles and legislations from Roman or French jurisprudence into the systems of the Muslims with the argument and under the pretext that it does not oppose Islaam and as such is from Islaam.

Hili lilikuwa licha ya Uislamu kuwa ndicho ambacho Muhammad (saw) alikuja nacho kama wahyi kutoka kwa Allah (swt). Wahyi huo ulikuja kwa maneno na maana yake, ambayo ni Qur'aan, au ulikuja kwa maana iliyodhihirishwa katika maneno, vitendo au kimya cha Mtume ﷺ. Kinachotokana na maandiko haya mawili (Qur'aan na Hadiyth) katika mifumo na hukumu zinazotolewa kutoka kwake ndicho Uislamu, ilhali Uislamu si kile ambacho hakipingani wala hakikinzani na Uislamu. Jambo lenye kuamua na lenye umuhimu pekee, basi, ni chanzo cha jambo lenyewe, wala si kukubaliana au kutokubaliana kwake nalo. Kwa hiyo, kuruhusiwa kumiliki mali binafsi katika mfumo wa kibepari hakumaanishi kwamba hilo linatokana na Uislamu, kwa sababu halipingani nao. Hii ni kwa sababu uhuru wa umiliki umefanya umiliki kuwa halali katika mfumo wa kibepari, ambao ni hukumu ya kukufuru na zao la akili. Lakini katika Uislamu, kuruhusiwa kwa umiliki ni Hukm Shar'iy (hukumu ya kisheria ya Kiislamu), na dalili yake ni maandiko ambayo wahyi umeletwa nayo. Kwa hiyo, jambo lenye kuamua ni chanzo cha kitu au jambo hilo, wala halimo katika maneno yake yaliyodhihirishwa, maana yake iliyodokezwa, matokeo yanayoyapelekea, wala kukubaliana au kutokubaliana kwake nalo.

This was despite Islam being that which Muhammad (saw) came with as a revelation from Allah (swt). It either came in wording and meaning which is the Qur’aan or it came in a meaning that was expressed in the words, acts or silence of the Messenger (saw). What emanates from these texts (the Qur’aan and Ahaadeeth) in terms of systems and the rulings that are derived from them is Islaam whereas Islaam is not that which does not oppose or contradict Islaam. The deciding and only important factor therefore is the source of the matter and not its agreement or disagreement with it. So the permissibility of private ownership in the capitalist system does not mean that this is from Islaam because it does not oppose it. This is because freedom of ownership has made ownership permissible in the capitalist system which is a ruling of disbelief and product of the mind. However in Islaam the permissibility of ownership is a Hukm Shar’iy (Islamic legislative ruling) and the evidence for it is the text that the revelation has come with. Therefore the decisive factor is the source of the thing or matter and it does not lie in its expressed wording, indicated meaning, the result that it leads to or its agreement or disagreement to it.

Hatua hii inahusu athari kwa mfumo, na ile itakayofuata itahusu athari kwa wale waliokuwa na wajibu katika utawala na waliokuwa katika nafasi za mamlaka na utawala. Athari kwao inaonekana wazi kutokana na mienendo yao na utekelezaji wa mfumo. Hii ni kwa sababu wao wanatoka katika jamii ile ile na wanashiriki yale yaliyomo ndani yake ya maradhi na magonjwa. Kwa hiyo hawakuwa bora zaidi kuliko watu wa kawaida katika kuelewa kwao, ufahamu wao na upeo wao wa kuelewa wajibu, na hili lilijumuisha hata waumini na wacha Mungu miongoni mwao. Walielekeza umakini wao kwenye upande wa kijeshi na nguvu za kimaada katika hali bora kabisa, lakini hawakujali kile kinachopaswa kuwa nyuma ya kila nguvu ya kijeshi, yaani mwamko wa kifikra na ufahamu juu ya uhalisia, ili Ummah kwa ujumla uwe nyuma ya kila nguvu ya kijeshi. Kwa sababu hiyo, Dola na mfumo vilitengwa na jamii, na mfumo pamoja na wale waliokuwa na wajibu juu yake na mawakala wao wakawa wanawakilisha jambo moja machoni mwa Ummah, huku Ummah ukiwakilisha jambo jingine. Kutengwa huku kuliongezeka hadi kukageuka kuwa uadui na chuki za pande zote, na kila upande ukaanza kuenenda na mwenzake kwa kuzingatia mtazamo huu. Hivyo watawala na mawakala wao walitaka kulazimisha heshima yao, kuthaminiwa kwao na utekelezaji wa amri zao kwa nguvu ya chuma, kwa kutumia kila aina ya shinikizo na vitisho. Kwa njia hiyo walitumia visivyo kanuni za jumla za mfumo na upendeleo wake, na wakaulemea Ummah kwa kodi kadiri walivyotaka. Ummah ukaishi kwa hofu ya watawala wao, kiasi kwamba mtu angemwambia mwenzake: "Jiokoe Sa'd, kwa sababu Sa'eed ameangamia."

The above relates to the effect upon the system and the following will deal with the effect upon those who were responsible for the regime and in the positions of authority and ruling. The effect upon them is clear from their behaviours and the implementation of the system. This is because they are from the same society and share what it contains of diseases and ailments. Therefore they were not better off than the masses in regards to their understanding, awareness and comprehension of the responsibility and this included even the believers and pious from amongst them. They directed their focus towards the military dimension and material power in the best of cases but they were ignorant of what must lie behind every military force in terms of the intellectual revival and awareness upon the reality so that the Ummah as a whole would be behind every military force. For this reason the State and System were isolated from the society and the system and those responsible for it and their agents became to represent one thing in the Ummah’s view whilst the Ummah represented another thing. This isolation increased until it transformed into mutual animosity and hatred, and each of them began to behave with the other based upon this view. So the rulers and their agents wanted to enforce their respect, appreciation and the implementation of their orders by the force of steel using every means of pressure and terrorising. As such they misapplied the generalities of the system and its partialities and they over burdened the Ummah with whatever they wished in terms of taxation. The Ummah therefore lived in terror of their rulers to the point where a person would say to his companion: ‘Save Sa’d because Sa’eed had perished’.

Hali hii iliyokuja kuwatumikia wale waliokuwa na dhamana juu ya mfumo iliwarahisishia wale waliotaka kuiangusha taasisi hii kuifanya hivyo. Pia iliiongoza Ummah kutafuta watu ambao wangeweza kuwakusanya kuzunguka ili kuiangusha taasisi hiyo, wakiona kwamba hiyo ndiyo njia ya kuokolewa na njia ya kuelekea wokovu. Kwa sababu hii, na kwa msaada wa kundi lile lililopata elimu yao London na Paris, pamoja na wale waliojiuza kwa Shaytaan kutokana na tamaa yao ya kupata utawala, kupata cheo au kulinda maslahi, Magharibi ilifanikiwa kuuhamisha Ummah kupitia wao, kuiangamiza Khilafah, kuurarua na kuugawanya Ummah, na kuvikalia kwa mabavu ardhi za Waislamu, huku wakijionesha kama waokozi wa watu. Walidai kuwaokoa kutokana na dhulma ya Waturuki na udhalimu wao, wakati huo huo wakizikata ardhi vipande vipande ili kuanzisha badala yake nchi dhaifu, ambamo mawakala wa Magharibi na bidhaa zao zilizotengenezwa wangeteuliwa kuwa watawala watakaotekeleza kwao yote waliyoyataka na kuwatimizia yote waliyoyatamani.

This reality that came to apply upon those responsible over the system made it easier for those who wanted to bring down this entity to do so. It also led the Ummah to search for those whom they can gather around to bring down the entity considering this to be the way of being saved and the path towards salvation. For this reason and with the help of that group who had received their education in London and Paris in addition to those who had sold themselves to Shaytaan due to their desire to attain the rule, gain a position or secure an interest, the West was able to move the Ummah by them, destroy the Khilafah, tear up and divide the Ummah and occupy the Muslim lands whilst portraying themselves as the saviours to the people. They were saving them from the oppression of the Turks and their despotism whilst carving the limbs of the lands to establish in their place pitiful states in which the West’s agents and manufactured productions would be appointed as the rulers who would implement for them all that they wanted and fulfil for them all that they desired.