Tatu, kutokana na kupungua kwa mamlaka ya Dola ya Kiislamu katika nchi nyingi za Kiislamu, kuwekwa chini ya mamlaka ya ukafiri, na baadaye kutokana na kuanguka kwa Dola ya Kiislamu na kukomeshwa kwake, kuwepo kwa Dola ya Kiislamu kukawa jambo lisilowezekana katika akili za Waislamu wengi, pamoja na kutokuwa na uwezekano wa kutawala kwa Uislamu pekee. Hivyo wakaja kukubali kutawaliwa kwa kitu kingine tofauti na kile alichokiteremsha Mwenyezi Mungu. Hawakuona madhara yoyote katika hilo mradi jina la Uislamu lilibaki, ingawa hakukuwa na kutawala kwa Uislamu. Wakaanza kutoa wito wa kulazimu kutumia madhehebu nyingine za kifikra na itikadi ili kuwezesha utekelezaji wa Uislamu katika mambo ya maisha. Matokeo yake yakawa ni kujiepusha na vitendo vya kurejesha Dola ya Kiislamu, na kunyamaza kuhusu utekelezaji wa hukumu za ukafiri juu ya Waislamu kwa mikono yao wenyewe.

Thirdly, due to the waning authority of the Islamic State from many of the Islamic countries, its subjugation to the authority of kufr and later due to the collapse of the Islamic State and its termination, the existence of the Islamic State in the minds of many Muslims became an impossibility, as well as the improbability of ruling with Islam alone. Therefore they came to accept being governed by other than what Allah had revealed. They did not see any harm in this as long as the name of Islam was kept, though there was no ruling by it. They started to call for the obligation of utilising other schools of thought (mazhabs) and ideologies to enable the application of Islam in life’s affairs. This resulted in abstaining from actions to restore the Islamic State and the silence about the application of the rules of kufr on Muslims by their own hands.

Kwa hiyo harakati zote za mageuzi zilizoanzishwa ili kuwafufua Waislamu na kurejesha utukufu wa Uislamu zilishindwa. Ilitarajiwa kwamba harakati kama hizo zingeshindwa, kwa sababu ingawa zilikuwa harakati za Kiislamu, ziliunda matatizo tata zaidi, zikazidisha matatizo na kuitenganisha jamii na Uislamu badala ya kufanya kazi ya kuutekeleza Uislamu ndani yake, kutokana na kutoelewa kwao Uislamu.

Accordingly all the reformist movements established to revive Muslims and to restore the glory of Islam failed. It was expected that such movements would fail, because though they were Islamic movements, they created even more complex issues, complicated the problems and distanced the society from Islam instead of working to implement Islam in it due to their misunderstanding of Islam.

Hivyo ikawa ni lazima kuwepo na harakati ya Kiislamu inayoelewa Uislamu kama fikra na twariqa, inayofanya kazi ya kuunganisha baina yao na kujitahidi kurejesha mfumo wa maisha wa Kiislamu katika nchi yoyote ya ulimwengu wa Kiislamu. Nchi hiyo itakuwa kisha nukta ya kuanzia (nuqtat ibtidaa), ambapo wito wa Kiislamu unachipuka, kisha inakuwa nukta ya kuondokea (nuqtat intilaq) kwa ajili ya wito wa Uislamu.

It thus became necessary to have an Islamic movement that understands Islam as a fikrah and Tareeqah, to make the link between them and work to resume the Islamic way of life in any country of the Islamic world. This country would then become the starting point (nuqTat ibtidaa), from which the Islamic call springs, and then becomes the departure point (nuqTat inTilaq) for the call to Islam.

Kwa msingi huu, Hizb ut-Tahrir ilianzishwa, ikaanza kazi ya kurejesha mfumo wa maisha wa Kiislamu katika nchi za Kiarabu. Hili litapelekea kurejeshwa kwa mfumo wa maisha wa Kiislamu katika Ulimwengu wa Kiislamu kwa kuanzisha Dola ya Kiislamu katika nchi moja au zaidi kati ya nchi zake, kama sehemu ya kuungwa mkono (nuqTat irtikaz) kwa Uislamu. Dola hiyo itakuwa kiini cha Dola kubwa ya Kiislamu itakayorejesha mfumo wa maisha wa Kiislamu kwa kutekeleza Uislamu kikamilifu katika ardhi zote za Kiislamu, na kuufikisha Da'wah ya Kiislamu kwa ulimwengu mzima.

On this basis Hizb ut-Tahrir was established, and started to work for the resumption of the Islamic way of life in the Arab lands. This will result in the resumption of the Islamic way of life in the Islamic World by establishing the Islamic State in one or more of its countries as a support point (nuqTat irtikaz) for Islam. It would become a nucleus for the great Islamic State that resumes the Islamic way of life by the application of Islam completely in all Islamic lands and conveys the Islamic Da’wah to the entire world.

Baada ya utafiti, kutafakari na uchunguzi, Hizb ut-Tahrir ilipitisha kanuni (Ahkam Shara'iah), baadhi yake zinahusu kushughulikia matatizo binafsi yanayotokea miongoni mwa watu binafsi na katika uhusiano wao wao kwa wao, kama vile katazo la kukodisha ardhi kwa ajili ya kilimo. Baadhi zinahusiana na maoni ya jumla yaliyoenea miongoni mwa Waislamu na wengine (wasio Waislamu), na nyingine zinahusiana na uhusiano wa Waislamu na wengine (wasio Waislamu), kama vile kuruhusiwa kuingia mikataba ya dharura (Mu'ahudat idtirariyyah) na Da'wah kwa Uislamu kabla ya kuanza vita n.k. Baadhi zinahusiana na mawazo, ambayo ni kanuni (Ahkam Shara'iah) kama zile zinazojulikana kwa ujumla, kama kanuni za pamoja na fasili, kwa mfano kanuni inayosema: "Lile ambalo ni lazima ili kutekeleza wajibu (wajib) lenyewe ni wajibu (wajib)".

After study, thought and investigation, Hizb ut-Tahrir adopted rules (AHkam Shara’iah), some of which relate to the treatment of individual problems that occur among individuals and in their relationship with each other, such as the prohibition of leasing land for farming. Some are relevant to the general opinions that are prevalent among Muslims and others (non Muslims), and others related to the relationship of Muslims with others (non Muslims), such as the permissibility of concluding emergency treaties (Mu’ahudat idtirariyyah) and the Da’wah for Islam before starting the fight etc. Some are related to the thoughts, which are rules (AHkam Sharai’ah) like the generally known rules such as collective principles and definitions, for example, the principle which says; “That which is necessary to accomplish a duty (wajib) is itself a duty (wajib)”.

Na ufafanuzi wa Hukm Shara'i kwamba ni:

And the definition of Hukm Shara’i as being,

"hotuba ya Mtunga Sheria inayohusiana na vitendo vya binadamu" na kadhalika.

“the speech of the Legislator related to man’s actions” and so on.

Hizb imepitisha kanuni fulani katika kila kipengele na imeanza kuzinadi katika mchakato wa kulingania Uislamu. Hizi ni maoni, mawazo na kanuni za Kiislamu tu, ambazo hakuna hata moja isiyo ya Kiislamu, wala isiyoathiriwa na jambo lolote lisilo la Kiislamu; ni za Kiislamu kabisa, zikitegemea vyanzo na matini za Kiislamu pekee. Hizb inapopitisha, inategemea fikra, na inaona kwamba mwito wa Uislamu unapaswa kujengwa juu ya fikra, na kwamba unapaswa kuwasilishwa kama uongozi wa kiakili. Hii ni kwa sababu maisha yanajengwa juu ya fikra iliyoangazwa, na mwanadamu kisha huendelea kulingana nayo. Fikra iliyoangazwa pia huonyesha uhalisia wa mambo na masuala kwa namna inayowezesha kuyaelewa kwa usahihi. Fikra lazima iwe ya kina ili iwe iliyoangazwa. Fikra ya kina ni mtazamo wa kina juu ya mambo, ilhali fikra iliyoangazwa ni mtazamo wa kina juu ya mambo, hali zake na kila kinachohusiana nayo, kisha kutoa hitimisho kutokana na hayo ili kufikia hukumu sahihi. Kwa maneno mengine, ni mtazamo wa kina na ulioangazwa kuelekea mambo (na masuala). Kwa hiyo ni lazima kuwa na mtazamo wa kina ulioangazwa kuhusu mwanadamu, maisha na ulimwengu, na kuhusu binadamu na matendo yao, ili kuelewa kanuni zilizowekwa kwao.

The Hizb has adopted certain rules in every category and started advocating them in the process of calling to Islam. These are merely Islamic opinions, thoughts and rules, none of which are non-Islamic, nor affected by any non-Islamic thing; they are purely Islamic, depending only on Islamic sources and texts. The Hizb when adopting, depends on the thought, and considers the call for Islam to be based on thought, and that it should be delivered as an intellectual leadership. This is because life is based on the enlightened thought and man then progresses in accordance with it. Enlightened thought also shows the reality of things and issues in a way enabling their correct comprehension. Thought must be deep in order to be enlightened. The deep thought is the profound view of things, whilst the enlightened thought is the profound view of things, their conditions and everything which is related to them and drawing conclusion from this so as to reach sound judgements. In other words, it is a deep enlightened look towards things (and issues). Therefore it is necessary to have a deep enlightened view about man, life and the universe, and about human beings and their actions, so as to understand the rules assigned to them.

Mawazo ya kina na yenye mwanga kuhusu mwanadamu, maisha na ulimwengu, huzaa fikra ya pamoja kuhusu hayo, hutatua tatizo kubwa kabisa la binadamu, huanzisha kwao ‘aqeedah, na huwabainishia kusudi la maisha pamoja na lengo la vitendo wanavyovifanya katika maisha ya dunia hii. Hii ni kwa sababu binadamu huishi katika ulimwengu; na isipotatuliwa tatizo kubwa kuhusu mwanadamu, uhai uliomo ndani yake, na ulimwengu, ambao ndio mahali pa uhai wake na kuwepo kwake, hawatoweza kujua namna wanavyopaswa kuenenda. Kwa hiyo, ‘aqeedah ndiyo msingi wa kila kitu.

The deep enlightened thought about man, life and the universe, produces the collective thought about them, resolves the greatest problem of human beings, establishes the ‘aqeedah for them and defines for them the purpose of life and the objective of the actions which they undertake in the life of this world. This is because human beings live in the universe; and unless the greatest problem about man, the life existent in them, and the universe, which is the location of their life and their existence, is solved, they will not be able to know the manner in which they have to behave. Hence, the ‘aqeedah is the basis of everything.

Mawazo ya kina na yenye nuru ya mwanadamu, maisha na ulimwengu yanamwongoza kwenye 'aqeedah ya Kiislamu. Inaeleza wazi kwamba kuna Muumba anayewaumba, na Muumba huyu ni Yeye peke yake anayewaongoza, anayewalinda na kuwaongoza kwa mfumo maalum; na kwamba maisha ya dunia hii si ya milele (azali) wala ya kudumu. Hivyo kabla ya maisha haya yupo Muumba wake na Mfalme wake, na baada ya maisha haya yupo Siku ya Hukumu. Kwa hiyo matendo ya binadamu katika maisha haya lazima yaende sambamba na amri na makatazo ya Allah (swt), kwani tutaulizwa kuhusu hayo Siku ya Hukumu. Kwa sababu hiyo, ni wajibu kwa binadamu kufuata Shari'a ya Allah, ambayo Mtume Muhammad ﷺ ametufikishia.

The deep enlightened thought of man, life and the universe leads to the Islamic ‘aqeedah. It explains clearly that a Creator creates them, and this Creator is He alone who directs them, preserves them and guides them according to a specific system; and that the life of this world is not eternal (azali) nor everlasting. Hence before this life there is its Creator and Sovereign, and then there is the Day of Judgement after this life. Consequently the actions of human beings in this life must proceed in accordance with the commands and prohibitions of Allah (swt) for we will be questioned about them on the Day of judgement. Therefore it is compulsory on human’s to abide by the Shar’a of Allah, which the Messenger Muhammad (saw) has conveyed to us.

Mtazamo wa kina ulioelimika kuhusu binadamu, maisha na ulimwengu unaonyesha kwamba hivi ni vya kimaada tu, na si vya kiroho, wala havikuundwa kwa vitu vya kimaada na vya kiroho. Kwa neno "kimaada" tunamaanisha kitu kinachoonekana kwa kugusika na kinachoweza kufahamika, iwe kimefafanuliwa kuwa ni kile kinachochukua nafasi na kina uzito, au kimefafanuliwa kuwa ni nishati iliyo wazi au iliyofichika yenye chaji, iwe inaonekana au haionekani. Hii ni kwa sababu mjadala hapa si kuhusu asili ya vitu vya kimaada, bali kuhusu binadamu, maisha na ulimwengu - vitu hivi vinavyoonekana na kufahamika - ambavyo Muumba ameviumba. Kwa neno "kiroho" tunamaanisha hapa utambuzi wa uhusiano na Allah, si "siri ya uhai". Hii ni kwa sababu mjadala si kuhusu roho kwa maana ya siri ya uhai; badala yake, unahusu uhusiano wa binadamu, maisha na ulimwengu na yasiyoonekana, yaani Muumba, pamoja na utambuzi wa uhusiano huo. Kwa maneno mengine: je, utambuzi wa uhusiano kati ya binadamu, maisha na ulimwengu na Muumba wao ni sehemu yao au si sehemu yao?

The deep enlightened view of man, life and the universe shows that they are only material and not spirit, nor composed of material and spirit. By material we mean the thing that is tangible and can be comprehended, whether defined as that which occupies a space and has a weight, or defined as the overt or covert charged energy, be it visible or not. This is because the discussion here is not about the nature of the material, but rather about man, life and the universe - these tangible comprehended things - which the Creator has created. By spirit we mean here the realisation of the relationship with Allah, and not the ‘secret of life’. This is because the discussion is not about the spirit in the sense of the secret of life; rather it is about the relationship of man, life and the universe with the unseen, i.e. with the Creator, and the realisation of such a relationship. In other words; is the realisation of the relationship between man, life and the universe with their Creator, a part of them or not?

Kwa kweli, mtazamo wa kina wa kielimu juu ya mwanadamu, maisha na ulimwengu - kuhusu maana ya roho kuwa ni kutambua uhusiano na Allah, si kuhusu roho kuwa siri ya uhai - unadhihirisha kwamba hivi vyote ni vya kimaada tu, si roho, wala havijaundwa kwa maada na roho. Kuwa vya kimaada maana yake ni kwamba vinaonekana na havifichiki, kwa kuwa vinahisiwa na kuguswa. Kutokuwa roho ni kwa sababu roho ni utambuzi wa mwanadamu wa uhusiano wake na Allah (swt). Utambuzi huu wa mwanadamu wa uhusiano wake na Allah (swt) si mwanadamu, si uhai wala si ulimwengu; bali ni tofauti nao. Kutokuundwa kwa maada na roho kunadhihirika wazi katika uhalisia wa maisha na ulimwengu. Kwa mwanadamu, utambuzi wake wa uhusiano wake na Allah (swt) si sehemu ya muundo wake, bali ni sifa ya nje iliyoongezwa; ushahidi ni kwamba kafiri anayekataa kuwepo kwa Allah hatambui uhusiano wake na Allah, ingawa yeye ni binadamu.

As a matter of fact the deep enlightened view of man, life and the universe - concerning the meaning of the spirit as being the realisation of the relationship with Allah, not in regard of the spirit as being the secret of life - reveals that they are material only, not spirit, nor composed of material and spirit. As for being material; this means they are visible and not concealed because they are sensed and tangible. As for not being spirit, this is because the spirit is man’s realisation of his relationship with Allah (swt). This realisation of man of his relationship with Allah is neither man, life nor the universe; rather it is different from them. As for not being composed of material and spirit, this is clear in the reality of life and the universe. As for man, his realisation of his relationship with Allah (swt) is not part of his structure, but an extraneous attribute, with the evidence being that the unbeliever denying the existence of Allah does not realise his relationship with Allah even though he is a human being.

Baadhi ya watu wanadai kwamba mwanadamu ameundwa kwa mwili na roho, hivyo ikiwa vitu vya mwili ndani yake vinatawala juu ya roho atakuwa mwovu, na ikiwa roho ndani yake inatawala juu ya mwili atakuwa mwema; na kwamba ili awe mwema ni lazima aifanye roho itawale juu ya mwili. Dai hili si sahihi. Mwanadamu hajaundwa kwa mwili na roho, kwa sababu roho inayozungumziwa katika sura hii, kwa mujibu wa maoni ya watu wote wanaoamini kuwepo kwa Mungu, ni either athari ya Muumba, au athari za yasiyoonekana yanayoshuhudiwa nao, au utambuzi kwamba kitu kina jambo ambalo haliwezi kuwepo isipokuwa kwa Allah au mfano wake, yaani hisia ya kiroho au upande wa kiroho. Roho, kwa maana ya hisia ya kiroho au upande wa kiroho uliopo ndani ya mwanadamu, si siri ya uhai wala haitokani nao wala haihusiani nao. Ni tofauti kabisa na hayo, kwa ushahidi kwamba mnyama ana siri ya uhai, lakini hana hisia ya kiroho wala upande wa kiroho, na hakuna mtu anayedai kwamba mnyama ameundwa kwa mwili na roho. Hii inathibitisha kwa uhakika kwamba roho, katika muktadha huu, si siri ya uhai wala haitokani na siri ya uhai, na haina uhusiano wowote na siri ya uhai. Kama vile mnyama hajaundwa kwa mwili na roho ingawa ana siri ya uhai, ndivyo ilivyo kwa mwanadamu. Hii ni kwa sababu roho ambayo mwanadamu anatofautishwa nayo na ambayo anayo, haihusiani na siri ya uhai wala haitokani nayo, bali ni utambuzi wa uhusiano wake na Allah. Kwa hiyo si kweli kusema kwamba roho ni sehemu ya muundo wa mwanadamu, kwa sababu tu mwanadamu ana ndani yake siri ya uhai.

What some people claim, that man is composed of material and spirit, so if the material in him dominates over the spirit he would become evil and if the spirit in him dominates over the material he would become good; and that he has to make the spirit dominate over the material in order to become good, is an incorrect claim. Man is not composed of material and spirit, because the spirit discussed in this chapter according to the view of all people who believe in the existence of a God is either the effect of the Creator, the effects of the unseen witnessed by them, or the realisation that the thing contains a matter which cannot exist save by Allah or the like i.e. the sense of spirituality or the spiritual aspect. The spirit, in the sense of spirituality or the spiritual aspect existent in man, is neither the secret of life nor resulting from it or related to it. It is completely different to that, with the evidence that an animal has the secret of life, and yet it has no spirituality or spiritual aspect, and nobody claims that an animal is composed of material and spirit. This confirms definitely that the spirit, in this context, is not the secret of life nor does it result from the secret of life and it has no relationship with the secret of life. As the animal is not composed of material and spirit though it has the secret of life, man is similar. This is because the spirit by which man is distinguished and which he possesses, is not connected with the secret of life and nor results from it, rather it is the realisation of the relationship with Allah. Accordingly it is not true to say that spirit is a part of man’s structure, just because man has in himself the secret of life.

Kwa kuwa roho inayojadiliwa katika muktadha huu ni utambuzi wa uhusiano wa mwanadamu na Allah, na haina uhusiano wowote na siri ya uhai, basi haiwezi kuwa sehemu ya muundo wa mwanadamu. Utambuzi wa uhusiano huo si sehemu ya muundo wake, bali ni sifa ya nje. Ushahidi wa hili ni kwamba asiyeamini, anayekanusha kuwepo kwa Allah, hatambui uhusiano wake na Allah ingawa yeye ni binadamu.

Since spirit discussed in this context is the realisation of man’s relationship with Allah and has no relationship with the secret of life, it cannot be a part of man’s structure. The realisation of the relationship is not a part of his structure but rather an external attribute, with the evidence being that the non-believer who denies the existence of Allah, does not realise his relationship with Allah even though he is a human being.

Ingawa mwanadamu, maisha na ulimwengu ni vya kimaada na si vya kiroho, bado vina upande wa kiroho ndani yake; nao ni ukweli kwamba vimeumbwa na Mwenyezi Mungu (swt), Muumbaji wao. Yaani, ulimwengu ni wa kimaada, na kuumbwa na Muumba ndiko upande wa kiroho ambao mwanadamu anautambua. Vivyo hivyo, mwanadamu ni wa kimaada, na kuumbwa na Muumba ndiko upande wa kiroho ambao mwanadamu anautambua. Maisha pia ni ya kimaada, na kuumbwa na muumba ndiko upande wa kiroho ambao mwanadamu anautambua. Basi, upande wa kiroho hautokani na mwanadamu, maisha na ulimwengu, bali unatokana na kuumbwa kwao na Muumba, yaani Mwenyezi Mungu (swt). Uhusiano huu ndio upande wa kiroho.

Although man, life and the universe are material and not spirit, they do have a spiritual aspect in them; which is the fact they are created by Allah (swt), their Creator. That is, the universe is material, and being created by a Creator is the spiritual aspect which man realises. Likewise man is material, and being created by a Creator is the spiritual aspect which man realises. Life is also material, and being created by a creator is the spiritual aspect which man realises. Thus, the spiritual aspect does not result from man, life and the universe, but from their being created by a Creator, by Allah (swt). This relationship is the spiritual aspect.

Asili ya maana ya "roho" ni kwamba watu wanaoamini kuwepo kwa Mungu mara nyingi hutumia maneno ya roho, uroho (kiroho) na upande wa kiroho, kueleza athari ya Muumba katika mahali fulani, au kile kinachoshuhudiwa cha athari za yasiyoonekana, au kuelewa katika kitu upande ambao hauwezi kuwepo isipokuwa kwa Mwenyezi Mungu. Maana hizi, ambazo wao huziita roho, uroho na upande wa kiroho, na kile chenye maana kama hiyo, ni za jumla, zenye utata na si maana zilizo wazi na thabiti. Zina uhalisia katika akili zao na uhalisia nje ya akili zao, ambao ni yasiyoonekana ambayo kuwepo kwake kunafahamika ingawa utambulisho wake hautambuliki, pamoja na athari ya yasiyoonekana hayo katika vitu. Hata hivyo, uhalisia huu wanauhisi lakini hawawezi kuufafanua kweli, wala haujakuwa wazi kwao. Kutokana na ukosefu wa uwazi wa maana hizi, uelewa wao wa maneno hayo ulichanganyikiwa. Mkanganyiko huu ulisababisha kuelewa roho kuwa siri ya uhai. Hivyo, kwa sababu ya kuhisi kwao kuwepo kwa roho kwa binadamu, ambayo ni siri ya uhai, pamoja na kuwepo kwa uroho na upande wa kiroho, walifikia kusema kwamba binadamu anaundwa na roho na mwili wa kimaada. Hivyo walidhani roho ni sawa na hilo au inatokana nalo, wala hawakuelekeza fikira zao kwenye ukweli kwamba mnyama pia ana roho, yaani siri ya uhai, lakini hana uroho wala upande wa kiroho. Zaidi ya hayo, kwa sababu ya utata huu, binadamu alianza kuita uchangamfu anaouhisi ndani yake kuwa uroho. Hivyo mtu angesema juu yake mwenyewe kwamba anahisi uroho wa ajabu, au kwamba fulani ana uroho mkubwa. Pia, kwa sababu ya utata wake, mtu angeingia mahali na kuhisi furaha au kuinuka moyo, hivyo mahali hapo kuelezwa kuwa na upande wa kiroho au uroho. Kwa sababu ya utata huo, mtu angejinyima chakula, kujitesa na kuudhoofisha mwili wake, akidai kwamba anataka kuimarisha roho yake. Yote haya ni matokeo ya kutokuwa wazi katika kuelewa maana ya roho, kiroho na upande wa kiroho. Mkanganyiko kama huo ulitokea zamani walipojaribu kufahamu uhalisia wa 'akili' au 'fikra' (kufikiri). Akili ni neno lenye maana ya ufahamu na hukumu juu ya jambo fulani n.k. Hata hivyo, watu wa zamani waliona ufahamu na mambo kama hayo kuwa ni athari za 'akili' na si akili yenyewe. Kwa mtazamo wao, akili ilikuwa na uhalisia ambao waliuhisi lakini hawakuweza kuelewa uhalisia wake, nao ulikuwa hauko wazi kwao. Kwa sababu ya kutokuwa wazi huku, mtazamo wao juu yake ulitofautiana, mtazamo wao juu ya mahali ilipo ukatofautiana, na uelewa wao wa uhalisia wake ukazidi kuchanganyikiwa. Baadhi yao walidai kuwa ipo moyoni, wengine walisema ipo kichwani, wengine ipo kwenye ubongo, huku kundi jingine likiwa na maoni tofauti. Katika nyakati za karibuni baadhi ya wanafikra wameendelea kubainisha maana ya akili na kuifafanua, lakini nao walichanganyikiwa kwa sababu walishindwa kuelewa uhalisia wake. Baadhi yao walisema ni kuakisiwa kwa vitu vya kimaada kwenye ubongo, huku wengine wakidai ni kuakisiwa kwa ubongo juu ya vitu vya kimaada. Hatimaye ufafanuzi sahihi ulitolewa, kwa kuifafanua 'akili' kuwa ni kufikisha uhalisia kwenye ubongo kupitia hisi, pamoja na taarifa zilizotangulia ambazo kwazo uhalisia huo unafasiriwa (au kueleweka). Kwa ufafanuzi huu akili inaeleweka kwa usahihi. Vivyo hivyo, ni lazima baadhi ya wanafikra waendelee kubainisha wazi maana ya roho, kiroho na upande wa kiroho, ili akili iweze kuvielewa pamoja na uhalisia wake. Hii ni kwa sababu roho, kiroho na upande wa kiroho vina uhalisia. Kwani binadamu anashuhudia na kuhisi kuwepo kwa vitu vya kimaada (vinavyoonekana na kugusika) anavyohisi na kuvigusa, kama vile mkate na vingine ambavyo anaweza kuvihisi lakini asivigusa, kama huduma anayoitoa daktari. Kuna mambo ya kimaadili ambayo binadamu huyahisi lakini hayagusi, kama vile kiburi na sifa; au mambo ya kiroho ambayo binadamu huyahisi lakini hayagusi, kama vile kumcha Allah na kujisalimisha Kwake wakati wa misiba. Haya ni maana tatu, kila moja ina uhalisia ambao binadamu anaweza kuuhisi, na kila moja ni tofauti na nyingine. Kwa hiyo, roho au upande wa kiroho au uroho una uhalisia maalum, unaohisiwa na hisi. Kwa hiyo ni lazima kufafanua uhalisia huu na kuufanya wazi kwa watu, kama vile akili ilivyofafanuliwa na kubainishwa.

Uchunguzi wa kina wa uhalisia wa roho, kiroho na upande wa kiroho unaonyesha kwamba hivi havipo kwa mtu asiyeamini (mpagani) ambaye anakanusha kuwepo kwa Allah, bali vipo tu kwa wale wanaoamini kuwepo kwa Mungu. Hii inamaanisha kwamba vinahusiana na imani kwa Allah: pale imani inapokuwepo, hivyo vipo, na pale imani inapokosekana, hivyo havipo. Kuamini kuwepo kwa Allah kunamaanisha kuwa na imani thabiti kwamba kuna Muumba, ambaye kwa hakika aliviumba, na anaviumba vitu. Hivyo, mada ya majadiliano ni kwamba Muumba anaviumba vitu. Kukubali kwamba Muumba ndiye aliyeviumba ni imani, na kukataa kwamba Muumba ndiye aliyeviumba ni kukufuru. Mara kukubali na imani thabiti vinapothibitika, upande wa kiroho unapatikana, na kilicholeta kuwepo kwake ni imani. Iwapo kuna kutokukubali na kukataa, upande wa kiroho hauwepo, kwa kuwa kukataa kulifanya usiwepo. Kwa hiyo, upande wa kiroho ni ukweli kwamba vitu vimeumbwa na Muumba, yaani uhusiano wa vitu na Muumba wao kwa kuviumba kutoka kwenye kutokuwepo. Akili inapofahamu uhusiano huo wa vitu kuumbwa na Muumba, hilo litatokea kwa sababu ya kuthamini ukubwa wa nguvu za Muumba, kuhisi hofu juu Yake na kuhisi utakaso Wake. Kwa hiyo, kutambua uhusiano huu, ambao huzaa hisia kama hizo, ndiyo kiroho. Hivyo roho ni kutambua uhusiano na Allah, na maana ya upande wa kiroho na ya roho inakuwa wazi. Upande wa kiroho na roho si maneno tu yenye maana za kiisimu ambayo marejeo yake ni isimu, wala si istilahi zilizowekwa na kila watu kumaanisha wapendavyo. Ni badala yake ni maneno yenye uhalisia kamili bila kujali majina yoyote wanayopewa. Basi majadiliano ni juu ya uhalisia wa maana hizi, si juu ya maana ya maneno fulani ya kiisimu. Ukweli wa maana hizi ni kwamba roho, kwa kuhusiana na upande wa kiroho kwa binadamu, ni kutambua uhusiano wake na Allah; na upande wa kiroho kwa binadamu, uhai na ulimwengu ni ukweli wa kuumbwa na Muumbaji. Kila maneno haya yanapotajwa, yanaashiria maana hizi kwa sababu ni maana hizi zenye uhalisia unaoonekana na unaoweza kuthibitishwa. Uhalisia huu unaoonekana pia ni uhalisia wa kiakili na wa nje kwa watu wanaoamini Mungu, yaani kwa kuwepo kwa Muumba wa vitu.

A close examination of the reality of the spirit, spirituality and the spiritual aspect reveals that they are not existent in the atheist who denies the existence of Allah, but only in those who believe in the existence of a God. This means that they are related to the belief in Allah, whenever faith exists they exist and they are absent whenever faith is absent. Belief in the existence of Allah means the conclusive conviction that a Creator, who definitely created them, creates things. Thus the subject of discussion is that a Creator creates things. The acknowledgement that a Creator creates them is belief, and the denial that a Creator creates them is disbelief. Once acknowledgement and definite belief is established the spiritual aspect is found, and what brought it into existence is the belief. In case of non-acknowledgement and denial, the spiritual aspect does not exist, for denial made it non-existent. Accordingly the spiritual aspect is the fact that things are created by a Creator, i.e. the relationship of things to their Creator in respect of being created out of nothingness. If the mind comprehends that relationship of the things being created by a Creator, it will occur due to this appreciation of the might of the Creator, feeling fear of Him and feeling of His sanctification. So the realisation of this relationship, which yields such a feeling, is the spirituality. Thus the spirit is the realisation of the relationship with Allah, and the meaning of the spiritual aspect and that of the spirit becomes crystallised. Spiritual aspect and spirit are not merely terms that have linguistic connotations for which references are made to linguistics, nor are they technical terms set up by each people to mean what they like. They are rather expressions which have a precise reality regardless of whatever terms they are given. So the discussion is about the reality of these meanings not about the meaning of certain linguistic words. The reality of these meanings is that the spirit, in respect to the spiritual aspect in man, is the realisation of the relationship with Allah; and the spiritual aspect in man, life and the universe is the fact of being created by a Creator. Whenever these terms are mentioned they indicate these meanings because it is these meanings that have a sensed reality which can be proved. This sensed reality is also the rational and external reality to the people believing in God, i.e. in the existence of a Creator of things.

Kuhusu siri ya uhai (rooh), hakika ipo na imethibitishwa katika maandiko ya wazi ya Qur'ani, hivyo ni lazima tuiamini. Hata hivyo, haihusiki na mjadala huu.

As for the secret of life (rooh), it definitely exists and is proven in the definite Qur’anic texts so we must believe in it. However it is not the subject of this discussion.

Neno la roho 'rooh' ni neno la kawaida kama neno 'ein' katika Kiarabu, ambalo lina maana zaidi ya moja; kama vile 'chanzo cha maji', 'jicho', 'jasusi', 'dhahabu', 'fedha' na nyinginezo. Neno rooh limekuja katika Qur'ani likiwa na maana nyingi, kama vile siri ya uhai; "Watakuuliza kuhusu roho; sema, 'roho ni kwa amri ya Mola wangu, na katika elimu si chochote ila kidogo mlichopewa (enyi watu).'" [TMQ Isra’a:85]

The term spirit ‘rooh’ is a common term like the word ‘ein’ in Arabic – that has more than one meaning; such as ‘water source’, ‘eye’, ‘spy’, ‘gold’, ‘silver’ and others. The term rooh came in the Qur’an with numerous meanings, such as the secret of life; “They will ask you concerning the spirit ; say, ‘the spirit is by command of my Lord, of knowledge it is only a little that is communicated to you, (O men!).’” [TMQ Isra’a:85]

Au kama Jibril,

Or as Gibreel,

"Ambayo roho mwaminifu ameishusha. Juu ya moyo wako, ili uwe miongoni mwa wanaoonya." [TMQ Ash-Shura:193-194]

“Which the true spirit have brought down. Upon your heart, that you be (one) of the warners.” [TMQ Ash-Shura:193-194]

Au kama Shari'ah ya Allah,

Or as the Shari’ah of Allah,

Na hivyo ndivyo tulivyokufunulia (Muhammad ﷺ) Roho ya amri Yetu. [TMQ Ash- Shura:52]

“And thus have We inspired to you (Mohammed) a spirit of Our command.” [TMQ Ash- Shura:52]

Maana hayo yote hayakusudiwi pale inaposemwa kwamba ndani yake kuna upande wa kiroho, au kwamba hili ni jambo la kiroho, au kutengwa kwa kitu cha kimwili na roho, n.k. Hakuna uhusiano wowote kati ya kauli hii kuhusu roho na maana za roho (rooh) zilizotajwa katika Qur’an. Kinachokusudiwa kwa roho katika matumizi yaliyoelezwa hapo awali ni maana inayohusiana na uumbaji wa kimwili, yaani kuhusu vitu kuumbwa na Muumba ambaye ni Allah (SWT), na mtu kutambua uhusiano wa vitu na Muumba wao.

All those meanings are not intended when saying there is in it a spiritual aspect or this is a spiritual thing or detachment of the material from the spirit etc... There is no relationship between this statement about the spirit and the meanings of spirit (rooh) mentioned in the Qur’an. What is meant by the spirit in the usage explained earlier is the meaning related to the creation of the material, i.e. in respect of things being created by a Creator who is Allah (swt), and man’s realisation of the relationship of things with their Creator.