Uislamu ndio Ustaarabu wa Kweli - Hatua Muhimu | Quran Course

Uislamu ndio Ustaarabu wa Kweli - Hatua Muhimu | Quran Course

Hakika, Uislamu huweka maadili na tabia zilizo za kibinadamu, yaani zile zinazomjengea mwanadamu sifa zinazomtofautisha na wanyama. Katika jamii yoyote ambayo Uislamu unatawala, iwe ni jamii ya kilimo au ya viwanda, ya kuhamahama na ufugaji au ya mijini na makazi ya kudumu, maskini au tajiri, hupandikiza maadili haya ya kibinadamu, huyalea na kuyaimarisha; hukuza sifa za kibinadamu hatua kwa hatua na kulinda dhidi ya kuporomoka kuelekea hali ya kiwanyama. Mwelekeo wa mstari unaotenganisha maadili ya kibinadamu na sifa za kiwanyama ni wa kwenda juu; lakini mwelekeo huu ukigeuzwa, basi licha ya maendeleo yote ya kimaada, ustaarabu huo utakuwa 'nyuma', 'unaoporomoka', na 'wa kijahiliya'! Ikiwa familia ndiyo msingi wa jamii, na msingi wa familia ni mgawanyo wa kazi baina ya mume na mke, na malezi ya watoto ndiyo kazi muhimu zaidi ya familia, basi jamii kama hiyo ni yenye ustaarabu kweli. Katika mfumo wa maisha wa Kiislamu, familia ya aina hii hutoa mazingira ambamo maadili na tabia za kibinadamu hukua na kustawi katika kizazi kipya; maadili haya na tabia hizi haziwezi kuwepo bila kitengo cha familia. Ikiwa, kwa upande mwingine, mahusiano ya kingono yasiyo na ndoa na watoto wasio halali yatakuwa msingi wa jamii, na ikiwa uhusiano kati ya mwanamume na mwanamke umejengwa juu ya tamaa, hisia za mwili na misukumo ya papo hapo, na mgawanyo wa kazi hauzingatii wajibu wa kifamilia wala vipaji vya asili; ikiwa nafasi ya mwanamke ni kuwa tu mvutia, mwenye mvuto wa kimwili na mwenye kutaniana, na ikiwa mwanamke ameachiliwa kutoka wajibu wake wa msingi wa kulea watoto; na ikiwa, kwa hiari yake mwenyewe au kwa shinikizo la kijamii, anapendelea kuwa mhudumu wa hoteli, meli au kampuni ya ndege, hivyo akitumia uwezo wake kwa uzalishaji wa mali badala ya kuwalea binadamu, kwa sababu uzalishaji wa mali unachukuliwa kuwa muhimu zaidi, wa thamani zaidi na wa heshima zaidi kuliko kuendeleza tabia ya binadamu, basi ustaarabu wa namna hiyo ni 'wa nyuma' kwa mtazamo wa kibinadamu, au 'jahili' katika istilahi ya Kiislamu.

Indeed, Islam establishes the values and morals which are 'human' - those which develop characteristics in a human being which distinguish him from the animals. In whatever society Islam is dominant, whether it is an agricultural or industrial society, nomadic and pastoral or urban and settled, poor or rich, it implants these human values and morals, nurtures them and strengthens them; it develops human characteristics progressively and guards against degeneration toward animalism. The direction of the line which separates human values from animal-like characteristics is upward; but if this direction is reversed, then in spite of all material progress the civilization will be 'backward', 'degenerative', and 'jahili'! If the family is the basis of the society, and the basis of the family is the division of labor between husband and wife, and the upbringing of children is the most important function of the family, then such a society is indeed civilized. In the Islamic system of life, this kind of a family provides the environment under which human values and morals develop and grow in the new generation; these values and morals cannot exist apart from the family unit. If, on the other hand, 97 free sexual relationships and illegitimate children become the basis of a society, and if the relationship between man and woman is based on lust, passion and impulse, and the division of work is not based on family responsibility and natural gifts; if woman's role is merely to be attractive, sexy and flirtatious, and if woman is freed from her basic responsibility of bringing up children; and if, on her own or under social demand, she prefers to become a hostess or a stewardess in a hotel or ship or air company, thus spending her ability for material productivity rather than in the training of human beings, because material production is considered to be more important, more valuable and more honorable than the development of human character, then such a civilization is 'backward' from the human point of view, or 'jahili' in the Islamic terminology.

Katika jamii zote za kisasa za kijahili, maana ya 'maadili' imepunguzwa kiasi kwamba mambo yote yanayomtofautisha mwanadamu na mnyama yanachukuliwa kuwa nje ya upeo wake. Katika jamii hizi, mahusiano haramu ya kimapenzi, hata ushoga, hayachukuliwi kuwa ni uovu. Maana ya maadili inakomewa kwenye masuala ya kiuchumi au wakati mwingine kwenye masuala ya kisiasa yanayoangukia katika kundi la 'maslahi ya serikali'. Kwa mfano, kashfa ya Christine Keeler na waziri wa Uingereza Profumo haikuonekana kuwa ya kutisha kwa jamii ya Waingereza kwa sababu ya upande wake wa kimapenzi; ilikuwa ya kulaumiwa kwa sababu Christine Keeler pia alihusika na mkuu wa ujasusi wa jeshi la majini wa Ubalozi wa Urusi, na hivyo uhusiano wake na waziri wa baraza la mawaziri ulidanganya mbele ya Bunge la Uingereza! Kashfa kama hizi huibuka pia katika Seneti ya Marekani. Waingereza na Wamarekani wanaojihusisha na kashfa za ujasusi wa aina hii mara nyingi hukimbilia Urusi. Mambo haya hayachukuliwi kuwa ni maovu kwa sababu ya upotovu wa kimapenzi, bali kwa sababu ya hatari kwa siri za nchi! Miongoni mwa jamii za kijahili, waandishi, wanahabari na wahariri wanawashauri watu walioolewa na wasiooa wala kuolewa kwamba mahusiano huru ya kimapenzi si uovu. Hata hivyo, ni uovu iwapo mvulana anamtumia mpenzi wake, au msichana anamtumia mpenzi wake, kwa ajili ya tendo la ndoa, huku moyoni mwake hakuna mapenzi yoyote. Ni vibaya iwapo mke ataendelea kulinda usafi wake wakati mapenzi yake kwa mumewe yamekwisha, na ni jambo la kusifiwa iwapo atapata mpenzi mwingine. Hadithi kadhaa zimeandikwa kuhusu mada hii; makala nyingi za wahariri wa magazeti, makala, katuni, safu nzito na nyepesi zote zinawaalika watu kwenye mtindo huu wa maisha.

In all modern jahili societies, the meaning of 'morality' is limited to such an extent that all those aspects which distinguish man from animal are considered beyond its sphere. In these Societies, illegitimate sexual relationships, even homosexuality, are not considered immoral. The meaning of ethics is limited to economic affairs or sometimes to political affairs which fall into the category of 'government interests'. For example, the scandal of Christine Keeler and the British minister Profumo was not considered serious to British society because of its sexual aspect; it was condemnable because Christine Keeler was also involved with a naval attache of the Russian Embassy, and thus her association with a cabinet minister lied before the British Parliament! Similar scandals come to light in the American Senate. Englishmen and Americans who get involved in such spying scandals usually take refuge in Russia. These affairs are not considered immoral because of sexual deviations, but because of the danger to state secrets! Among jahili societies, writers, journalists and editors advise both married and unmarried people that free sexual relationships are not immoral. However, it is immoral if a boy uses his partner, or a girl uses her partner, for sex, while feeling no love in his or her heart. It is bad if a wife continues to guard her chastity while her love for her husband has vanished; it is admirable if she finds another lover. Dozens of stories are written about this theme; many newspaper editorials, articles, cartoons, serious and light columns all invite to this way of life.

Mwishowe, wakati mwanadamu anapoweka uwakilishi wa Mungu duniani katika kila nyanja, kwa kujitolea kwake katika utumishi wa Mungu na kujiweka huru kutokana na utumwa kwa wengine, kwa kuanzisha mfumo wa maisha ulioagizwa na Mungu na kukataa mifumo mingine yote, kwa kupanga maisha yake kulingana na Shari'ah ya Mungu na kuacha sheria nyingine zote, kwa kukubali maadili na viwango vya maadili vinavyompendeza Mungu na kukataa viwango vingine vyote, na baada ya haya, anapochunguza sheria zinazotawala ulimwengu na kuzitumia kwa manufaa ya wanadamu wote, kuzitumia kwa rasilimali zilizofichwa ardhini kulingana na wajibu aliopewa na Mungu kama khalifa wake duniani, kufukua hazina na rasilimali za chakula na malighafi kwa viwanda, na kutumia ujuzi wake wa kiufundi na kitaaluma kwa maendeleo ya aina mbalimbali za viwanda, akifanya mambo haya yote kama mtu anayemcha Mungu na kama mwakilishi wa Mungu; na pale mtazamo wake kuhusu vipengele vya kimwili na vya kimaadili vya maisha unapojaa roho hii, ndipo tu mwanadamu huwa amestaarabika kikamilifu na jamii kufikia kilele cha ustaarabu. Katika Uislamu, uvumbuzi wa kimwili pekee hauhesabiwi kuwa ustaarabu, kwani jamii ya kijahiliya pia inaweza kuwa na ustawi wa kimwili. Mahali pengi katika Qur'ani, Mungu ameelezea jamii za aina hii, ambazo zimepata ustawi wa kimwili huku zikibaki za kijahiliya.

Lastly, when man establishes the representation of God on earth in all respects, by dedicating himself to the service of God and freeing himself from servitude to others, by establishing the system of life prescribed by God and rejecting all other systems, by arranging his life according to the Shari'ah of God and giving up all other laws, by adopting the values and standards of morality which are pleasing to God and rejecting all other standards and, after this, when he investigates the laws governing the universe and uses them for the benefit of all mankind, applies them to resources hidden in the earth in accordance with the obligation imposed on him by God as His vicegerent on earth, unearths the treasures and resources of food and raw materials for industries, and uses his technical and professional knowledge for the development of various kinds of industries, doing all these things as a God-fearing person and as a representative of God; and when his attitude toward the material and moral aspects of life is infused with this spirit, only then does man become completely civilized and the society reach the height of civilization. In Islam, mere material inventions are not considered as civilization, as a jahili society can also have material prosperity. In many places in the Qur'an, God has described societies of this kind, which have attained material prosperity while remaining jahili.