Dhana na Utamaduni wa Kiislamu - Hatua Muhimu | Quran Course

Dhana na Utamaduni wa Kiislamu - Hatua Muhimu | Quran Course

Kitabu kimoja tayari kimechapishwa kuhusu mada ya sanaa ambacho kimeonyesha kwamba juhudi zote za kisanaa si chochote zaidi ya kionyesho cha dhana, imani na hisia za mtu; hufichua picha zozote za maisha na dunia zinazopatikana katika hisia za mtu. Mambo haya yote hayatawaliwi tu na dhana za Kiislamu, bali kwa hakika dhana hii ni nguvu inayomsukuma Muislamu katika ubunifu wake. Dhana ya Kiislamu ya ulimwengu inabainisha uhusiano wa mwanadamu na sehemu nyingine ya ulimwengu na Muumba wake. Mada yake ya msingi ni asili ya mwanadamu na nafasi yake katika ulimwengu, lengo la maisha yake, kazi yake, na thamani halisi ya maisha yake. Haya yote yamo katika dhana ya Kiislamu, ambayo si wazo la kiakili tu, bali ni nguvu hai na inayotenda, inayoathiri hisia na matendo ya mwanadamu. [Kitabu, The Principles of Islamic Art, cha Muhammad Qutb.] Kwa kifupi, suala la sanaa na fikra za kifasihi na uhusiano wake na mwongozo wa Mungu linahitaji mjadala wa kina, na, kama tulivyokwisha sema hapo awali, mjadala huu utaonekana kuwa wa ajabu si tu kwa watu wenye elimu, bali hata kwa Waislamu wale wanaoamini utawala wa Mungu katika masuala ya sheria.

A book has already been published on the subject of art in which it has been pointed out that all artistic efforts are but a reflection of a man's concepts, beliefs and intuitions; they reflect whatever pictures of life and the world are found in a man's intuition. All these affairs are not only governed by the Islamic concepts, but, in fact, this concept is a motivating power for a Muslim's creativity. The Islamic concept of the universe defines man's relationship to the rest of the universe and to his Creator. Its basic subject is the nature of man and his position in the universe, the purpose of his life, his function, and the true value of his life. These are all included in the Islamic concept, which is not merely an abstract idea but is a living, active motivating force which influences man's emotions and actions. [The book, The Principles of Islamic Art, by Muhammad Qutb.] In short, the question of art and literary thought and its relationship to Divine guidance requires a detailed discussion, and, as we have stated before, this discussion will appear strange not only to educated people but even to those Muslims who believe in the sovereignty of God in matters of law.

Hata hivyo, Muislamu anaweza kujifunza kutoka kwa Muislamu au kutoka kwa asiye Muislamu sayansi zisizo za kidhahania kama kemia, fizikia, biolojia, unajimu, tiba, viwanda, kilimo, utawala (kwa kuzingatia vipengele vyake vya kiufundi pekee), teknolojia, sanaa za kijeshi na sayansi na sanaa nyingine zinazofanana; ingawa kanuni ya msingi ni kwamba jamii ya Waislamu inapoanzishwa inapaswa kutoa wataalamu wengi katika nyanja hizi zote, kwa kuwa sayansi na sanaa hizi zote ni wajibu wa kutosha (Fard al-Kifayah) kwa Waislamu (yaani, kunapaswa kuwepo idadi ya kutosha ya watu wanaobobea katika sayansi na sanaa hizi mbalimbali ili kukidhi mahitaji ya jamii). Ikiwa mazingira yanayofaa hayatolewi ambamo sayansi na sanaa hizi zinastawi katika jamii ya Kiislamu, jamii nzima itachukuliwa kuwa imetenda dhambi; lakini mradi masharti haya hayajatimizwa, inaruhusiwa kwa Muislamu kujifunza sayansi hizo kutoka kwa Muislamu au asiye Muislamu na kupata uzoefu chini ya uongozi wake, bila ubaguzi wa dini. Haya ni mambo yaliyomo katika Hadith isemayo, "Ninyi mnajua zaidi mambo ya dunia yenu." Sayansi hizi hazihusiani na dhana za msingi za Muislamu kuhusu maisha, ulimwengu, mwanadamu, lengo la kuumbwa kwake, wajibu wake, uhusiano wake na ulimwengu wa kimwili na na Muumba; pia hazihusiani na misingi ya sheria, kanuni na taratibu zinazopanga maisha ya watu binafsi na makundi, wala hazihusiani na maadili, tabia, mila, desturi, thamani na viwango vinavyoenea katika jamii na vinavyoipa jamii umbo na sura yake. Kwa hiyo hakuna hatari kwamba Muislamu, kwa kujifunza sayansi hizi kutoka kwa asiye Muislamu, ataharibu imani yake au kurudi kwenye Jahiliyyah.

However, a Muslim can go to a Muslim or to a non-Muslim to learn abstract sciences such as chemistry, physics, biology, astronomy, medicine, industry, agriculture, administration (limited to its technical aspects), technology, military arts and similar sciences and arts; although the fundamental principle is that when the Muslim community comes into existence it should provide experts in all these fields in abundance, as all these sciences and arts are a sufficient obligation (Fard al-Kifayah) on Muslims (that is to say, there ought to be a sufficient number of people who specialize in these various sciences and arts to satisfy the needs of the community). If a proper atmosphere is not provided under which these sciences and arts develop in a Muslim society, the whole society will be considered sinful; but as long as these conditions are not attained, it is permitted for a Muslim to learn them from a Muslim or a non-Muslim and to gain experience under his direction, without any distinction of religion. These are those affairs which are included in the Hadith, "You know best the affairs of your business". These sciences are not related to the basic concepts of a Muslim about life, the universe, man, the purpose of his creation, his responsibilities, his relationship with the physical world and with the Creator; these are also not related to the principles of law, the rules and regulations which order the lives of individuals and groups, nor are they related to morals, manners, traditions, habits, values and standards which prevail in the society and which give the society its shape and form. Thus there is no danger that a Muslim, by learning these sciences from a non- Muslim, will distort his belief or will return to Jahiliyyah.

Mtu anapaswa kukumbuka ukweli kwamba mbinu ya majaribio, ambayo ndiyo roho hai ya utamaduni wa viwanda wa Ulaya ya kisasa, haikuanzia Ulaya bali ilianzia katika vyuo vikuu vya Kiislamu vya Andalusia na vya Mashariki. Kanuni ya mbinu ya majaribio ilitokana na dhana ya Kiislamu na maelezo yake kuhusu ulimwengu wa kimwili, matukio yake, nguvu zake na siri zake. Baadaye, kwa kuipitisha mbinu ya majaribio, Ulaya iliingia katika kipindi cha uamsho wa kisayansi, ambao uliiongoza hatua kwa hatua hadi kwenye kilele kikubwa cha kisayansi. Wakati huo huo, ulimwengu wa Kiislamu ulianza polepole kujitenga na Uislamu, na kwa sababu hiyo harakati ya kisayansi kwanza ikadumaa na baadaye ikakoma kabisa. Baadhi ya sababu zilizosababisha hali hii ya kudumaa zilikuwa za ndani ya jamii ya Kiislamu, na nyingine zilikuwa za nje, kama vile uvamizi wa ulimwengu wa Kiislamu na Wakristo na Wazayuni. Ulaya iliondoa msingi wa imani ya Kiislamu kutoka katika mbinu ya sayansi za kimajaribio, na hatimaye, Ulaya ilipoasi dhidi ya Kanisa, ambalo kwa jina la Mungu liliwakandamiza watu wa kawaida, iliinyima sayansi za kimajaribio mbinu yake ya Kiislamu ya kuziunganisha na mwongozo wa Mungu.

One ought to remember the fact that the experimental method, which is the dynamic spirit of modern Europe's industrial culture, did not originate in Europe but originated in the Islamic universities of Andalusia and of the East. The principle of the experimental method was an offshoot of the Islamic concept and its explanations of the physical world, its phenomena, its forces and its secrets. Later, by adopting the experimental method, Europe entered into the period of scientific revival, which led it step by step to great scientific heights. Meanwhile, the Muslim world gradually drifted away from Islam, as a consequence of which the scientific movement first became inert and later ended completely. Some of the causes which led to this state of inertia were internal to the Muslim society and some were external, such as the invasions of the Muslim world by the Christians and Zionists. Europe removed the foundation of Islamic belief from the methodology of the empirical sciences, and finally, when Europe rebelled against the Church, which in the name of God oppressed the common people, it deprived the empirical sciences of their Islamic method of relating them to God's guidance.

Hakuna shaka kwamba Uislamu unamruhusu Mwislamu kujifunza kemia, fizikia, unajimu, tiba, teknolojia na kilimo, utawala na sayansi nyingine za kiufundi za aina hiyo kutoka kwa asiye Mwislamu au kutoka kwa Mwislamu asiye mcha Mungu, na hilo ni kwa sharti kwamba hakuna wanasayansi Waislamu wanaomcha Mungu wanaopatikana kufundisha sayansi hizi. Hii ndiyo hali iliyopo sasa, kwa sababu Waislamu wamejitenga na dini yao na mtindo wao wa maisha, na wamesahau kwamba Uislamu uliwateua kuwa wawakilishi wa Mungu na ukawafanya wawajibike kujifunza sayansi zote na kukuza uwezo mbalimbali ili kutekeleza nafasi hii tukufu ambayo Mungu amewapa. Lakini Uislamu hauwaruhusu Waislamu kujifunza kanuni za imani yao, maana za itikadi yao, tafsiri ya Qur'ani, Hadithi, Mtume - rehema na amani zimshukie - falsafa ya historia, mila za jamii yao, katiba ya serikali yao, mfumo wa siasa zao, na matawi mengine ya elimu kama hayo, kutoka vyanzo visivyo vya Kiislamu au kutoka kwa mtu yeyote asiye Mwislamu mcha Mungu ambaye imani yake na elimu yake ya dini inajulikana kuwa ya kuaminika.

No doubt Islam permits a Muslim to learn chemistry, physics, astronomy, medicine, technology and agriculture, administration and similar technical sciences from a non-Muslim or from a Muslim who is not pious - and this under the condition that no God-fearing Muslim scientists are available to teach these sciences. This is the situation which exists now, because Muslims have drifted away from their religion and their way of life, and have forgotten that Islam appointed them as representatives of God and made them responsible for learning all the sciences and developing various capabilities to fulfill this high position which God has granted them. But Islam does not permit Muslims to learn the principles of their faith, the implications of their concept, the interpretation of the Qur'an, Hadith, the Prophet-peace be on him-the philosophy of history, the traditions of their society, the constitution of their government, the form of their politics, and similar branches of knowledge, from non-Islamic sources or from anyone other than a pious Muslim whose faith and religious knowledge is known to be reliable.

Upeo wa elimu hauko katika mambo ya imani, wajibu wa kidini, au sheria za yaliyo halali na yaliyo haramu tu; upeo wake ni mpana sana. Unajumuisha yote hayo, pamoja na elimu ya sheria za kimaumbile na mambo yote yanayohusu nafasi aliyokabidhiwa binadamu mbele ya Mungu. Hata hivyo, elimu yoyote ambayo msingi wake si imani iko nje ya maana ya elimu ile inayotajwa katika Qur'an, ambayo wenye nayo wanasifiwa. Kuna uhusiano mkubwa kati ya imani na sayansi zote zinazohusu ulimwengu na sheria za kimaumbile, kama vile unajimu, biolojia, fizikia, kemia na jiolojia. Sayansi hizi zote humwongoza binadamu kumwelekea Mungu, isipokuwa pale zinapopotoshwa na maoni binafsi na dhana, na kuwasilishwa bila dhana ya Mungu. Hali hii ya kusikitisha kweli ilitokea Ulaya. Kwa hakika, ulifika wakati katika historia ya Ulaya ambapo tofauti chungu na za chuki zilizuka kati ya wanasayansi na Kanisa lililokuwa dhalimu; matokeo yake, harakati nzima ya kisayansi huko Ulaya ilianza ikiwa na kukataa Mungu. Harakati hii iliathiri sana kila nyanja ya maisha; kwa kweli, ilibadilisha kabisa mwelekeo wa fikra za Ulaya. Athari ya uadui huu wa jumuiya ya kisayansi dhidi ya Kanisa haikubaki kuwa ndani ya Kanisa au imani zake pekee, bali ilielekezwa dhidi ya dini zote, kiasi kwamba sayansi zoteziligeukia dini, iwe ni falsafa ya kinadharia, sayansi ya kiufundi, au sayansi dhahania zisizohusiana na dini kabisa [Rejea sura ya "Al-Fisam al-Nakad" katika kitabu The Future Belongs to This Religion.] Mifumo ya fikra ya Magharibi na sayansi zote zilianzia katika msingi wa athari hizi sumu, zikiwa na uadui dhidi ya dini zote, na hasa uadui mkubwa zaidi dhidi ya Uislamu. Uadui huu dhidi ya Uislamu ni wa wazi zaidi, na mara nyingi ni matokeo ya mpango uliopangwa vizuri, ambao lengo lake ni kwanza kutikisa misingi ya imani ya Kiislamu, kisha kuangusha polepole muundo wa jamii ya Waislamu.

The sphere of knowledge is not limited to articles of faith, religious obligations, or laws about what is permissible and what is forbidden; its sphere is very wide. It includes all these and also the knowledge of natural laws and all matters concerning man s delegated role before God. However, any knowledge, the foundation of which is not based on faith, is outside the definition of that knowledge which is referred to in the Qur'an and the possessors of which are considered praiseworthy. There is a strong relationship between faith and all those sciences which deal with the universe and natural laws, such as astronomy, biology, physics, chemistry and geology. All these sciences lead man toward God, unless they are perverted by personal opinions and speculations, and presented devoid of the concept of God. Such a regrettable situation actually occurred in Europe. In fact, there came a time in European history when very painful and hateful differences arose between scientists and the oppressive Church; consequently the entire scientific movement in Europe started with Godlessness. This movement affected all aspects of life very deeply; in fact, it changed the entire character of European thought. The effect of this hostility of the scientific community toward the Church did not remain limited to the Church or to its beliefs, but was directed against all religion, so much so that all sciences turned against religion, whether they were speculative philosophy or technical or abstract sciences having nothing to do with religion [ Refer to the chapter, "Al- Fisam al-Nakad", in the book The Future Belongs to This Religion.] The Western ways of thought and all the sciences started on the foundation of these poisonous influences with an enmity toward all religion, and in particular with greater hostility toward Islam. This enmity toward Islam is especially pronounced and many times is the result of a well-thought-out scheme, the object of which is first to shake the foundations of Islamic beliefs and then gradually to demolish the structure of Muslim society.