6.6 Qiyas ‘Aqli (Analojia ya Kiakili) - Da'wa Kwa Uislamu | Quran Course

6.6 Qiyas ‘Aqli (Analojia ya Kiakili) - Da'wa Kwa Uislamu | Quran Course

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6.6 Qiyas ‘Aqli (Analojia ya Kiakili)

6.6 Qiyas ‘aqli (the Rational Analogy)

by Sheikh Ahmad Mahmoud3 min readViewed 114 times

Akili hutoa hukumu ileile kwa mambo yanayofanana na yanayolinganishwa. Ndiyo sababu kipimo (qiyas) hufanywa baina ya mambo mawili yenye mfanano uleule. Akili pia hutofautisha baina ya mambo tofauti inapotoa hukumu, yaani hutoa hukumu tofauti kwa mambo tofauti.

The mind gives the same rule on similar and comparable things. That is why analogy is made between two things that have the same resemblance. The mind also differentiates between different things when giving judgement, ie it gives different judgements for different things.

Hii inapingana na qiyas ya Shar'i (kulinganisha kwa mujibu wa Shari'a), kwa sababu Shari'a mara nyingi imetofautisha kati ya mambo yanayofanana, na kufanya mambo mengi yanayotofautiana kuwa sawa. Shari'a imetofautisha kati ya nyakati mbili zinazofanana, kwa mfano ikaipa Laylatul Qadr (Usiku wa Cheo) ubora juu ya usiku mwingine. Imetofautisha kati ya sehemu zinazofanana, kwa mfano kuipa Makkah ubora juu ya Madina, na Madina ubora juu ya sehemu nyingine. Kuhusu swala, Shari'a imetofautisha kati ya rak'a nne na rak'a tatu wakati wa kupunguza swala. Hivyo ikaruhusu rak'a nne zipunguzwe, lakini haikutoa ruhusa kwa rak'a tatu au mbili kupunguzwa. Akili haiwezi kufanya kulinganisha katika chochote kati ya haya. Kwa kutoka kwa maniyy (manii), ambayo ni safi, Shari'a imewajibisha ghusl (kuoga), lakini imeamuru wudhuu kwa kutoka kwa madhiy, ambayo ni najisi, ingawa zote mbili zinatoka mahali pamoja. Ikaifanya 'iddah (kipindi cha kusubiri) ya wanawake waliopewa talaka kuwa mizunguko mitatu ya hedhi, na 'iddah ya mwanamke aliyefiwa na mume kuwa miezi minne na siku kumi, ingawa hali ya kizazi ni ile ile. Ikafanya maji na mchanga vilingane katika kutakasa, ingawa maji hutakasa na mchanga huchafua. Ikaifanya adhabu ya mzinifu, muuaji na mwasi wa dini kuwa kifo, ingawa wao ni tofauti.

Ndiyo maana 'Ali (Mwenyezi Mungu amtukuze) alisema: "Lau dini lingechukuliwa kwa maoni ya mtu binafsi, basi kupangusa chini ya kiatu (masah) kungekuwa bora kuliko juu yake." Kanuni hizi lazima zieleweke na kundi au chama kinachofanya kazi ya kurejesha mfumo wa maisha wa Kiislamu. Ni lazima kionekane katika utamaduni wake jinsi kinavyolielewa jambo halisi na kulifafanua kwa watu, ili waweze kulielewa jambo hilo. Pia ni lazima kifafanue vyanzo vya Shar'i na kanuni za Usul, kukubali hivyo, na vijana (shabab) wapate malezi kwa misingi hiyo. Hii ni kwa sababu mchakato wa kuunda fikra zao lazima uwe umejengwa juu ya kanuni kama hizo. Hili pia lazima liwe sehemu ya utamaduni wa kundi. Ni jambo lisilo na budi kukubali utamaduni wa kielimu na wa kiusul, utakaolinda usafi wa Wahyi na uwazi wa fikra, na kuondoa kila kitu kisichoweza kuweka Wahyi wazi. Kwa mfano, kanuni kama: "Haikatazwi hukumu kubadilika kwa kubadilika kwa zama na mahali", na - kwa maana yake pana - "Dharura huhalalisha yaliyokatazwa", na "Dini ni yenye kunyumbulika na kukua", na "Popote penye maslahi, hapo ndipo sheria ya Mwenyezi Mungu ilipo." Kwa hakika, hiki ndicho kundi linahitaji kukubali kuwa Usul yake, itakayotawala mtazamo wake na uelewa wake wa Shari'a, kabla ya kukubali hukumu za Shari'a zinazohusiana na kazi yake, na kuzifuata kwake lazima kuwe mwongozo na nuru yake, ili kumridhisha Mola wake.

That is why ‘Ali (may Allah honour him) said; “If the deen was to be taken by personal opinion, then masah (wiping) of the bottom of the shoe would be preferable to its top.” These principles must be understood by the group or party that works to resume the Islamic way of life. It must show in its culture how it understands the reality and clarifies it to the people, so that they can understand this reality. It must also define the Shar’ee sources and the Usuli principles, and adopt them and the shabab must be cultured with them. This is because the process of shaping their mentality must be based on such principles. This must also be part of the culture of the group. It is also inevitable to adopt an intellectual and Usuli culture, which will preserve the purity of the revelation and clarity of the thought, and remove anything that may not keep the revelation clear. For example, principles such as: ‘It is not renounced that rules change according to the change of the time and place’, and – in its comprehensive meaning - ’Necessities permit the forbidden things’, and ‘The deen is flexible and evolving’ and ‘Wherever there is an interest, that is the law of Allah.’ Indeed, this is what the group needs to adopt as its own Usul, which will govern its view and understanding of the Shar’a, before adopting the Shar’ee rules related to its work, and the adherence to them must be its guide and light, so as to please its Lord.

Utafiti wa vyanzo na Usul una umuhimu zaidi kuliko utafiti wa hukumu za Shari'a zinazohusiana na mabadiliko. Kundi hilo litakabiliwa na taabu kubwa na magumu makubwa wakati wa kazi yake. Lisipopitisha Usul kwa nidhamu na kwa kutegemea ushahidi wenye nguvu zaidi, tutaliona likiyumba upesi na kubadilisha yale liliyoyashikilia. Huenda likaingia katika mchezo wa kidemokrasia pamoja na mfumo uliopo wa ufisadi, ambao ndio tatizo halisi na kikwazo kikuu mbele ya da'wah. Watafanya hivyo kwa kisingizio kwamba kuna kanuni inayolingana na mwelekeo huu; kwamba Uislamu una kitu kiitwacho Shura, kinachofanana na Demokrasia. Huenda pia wakakubali kufuata dini zilizotangulia na kuchukua kutoka kwazo, kwa kisingizio kwamba 'Shari'a ya watu waliotutangulia ni Shari'a kwetu.' Kilichowasukuma kwenye mabadiliko haya ni ugumu wa kufuata mbinu sahihi ya Shari'a. Au huenda wakachukulia kwamba kazi, kwa kutumia mtindo wa vyama, inawawezesha kubadilisha uhalisia, hivyo wakajishughulisha na mtindo kwa gharama ya mbinu. Au huenda wakategemea mapambano ya silaha na si hukumu ya Shari'a, kwa sababu hali imewalazimisha kufanya hivyo.

Study of the sources and Usul has precedence over the study of Shar’ee rules related to change. The group will face immense hardships and difficulties during its course of work. If it did not adopt an Usul in a disciplined way and based on the strongest evidence, then we will see it wavering quickly and changing what it holds. It may resort to entering the democratic game with the existing corrupt system, which is the actual problem and the main obstacle in the face of the da’wah. They will do this, under the pretext that there is a principle which accords with this orientation; that Islam has something called Shura, which resembles Democracy. They may resort to complying with the previous religions and taking from them, under the pretext that ‘The Shar’a of people before us is a Shar’a for us.’ The thing that made it resort to this change is the difficulty in following the correct Shar’ee method. Or it may take the view that the work, by using the style of associations, enables it to change the reality, so it becomes preoccupied with the style at the expense of the method. Or it may rely on armed struggle and not the Shar’ee rule, because the circumstances have imposed that upon it.

Ummah umeshambuliwa na mawazo ya Kufr, ambayo Kaafir ameyaonyesha kama nishati ambayo anahitaji ili kurejesha afya yake. Ummah umedhibitiwa kisiasa na watawala vibaraka ambao wakoloni makafiri wamewawekea Waislamu, ili watawale rasilimali zake na kuzuia kazi yoyote ya dhati isitishie maslahi yao au kuhatarisha ukoloni wao. Kwa kuwa Kaafir mkoloni wa Magharibi anafahamu hatari ya kazi ya pamoja iliyopangwa kwa uwepo wake na kuimarika kwake, ameeneza miongoni mwetu mawazo yanayowafukuza watu mbali na kazi ya pamoja au ya chama. Badala yake, anawahimiza watu kufanya vitendo vya kijamii vya sehemu tu, ambavyo vinashughulikia matatizo ya pembeni, kama umaskini na maadili potovu. Kaafir wa Magharibi pia ameitikisa imani ya Waislamu katika dini yao kama suluhisho pekee la kweli la matatizo ya mwanadamu, pale alipoitenganisha ‘Aqeedah yao na maisha yao, akawalazimisha kutengana huko, na kuwazuia kufanya kazi ya kuondoa hali hiyo. Kwa hiyo, chama au kundi kina wajibu wa kuchunguza uhalisia, pamoja na mawazo, hisia na mifumo iliyopo ndani yake, kwa undani na kwa usahihi. Lengo ni kujua ardhi ambayo kinasimama juu yake na asili ya ardhi hiyo, na baada ya hapo kujua jinsi ya kutembea juu yake, na kinahitaji nini cha majembe na zana za kushinda vikwazo, na kinahitaji nini cha mbolea na vitu vingine ili kurejesha rutuba yake. Hivyo ni lazima kuelewa uhalisia kwanza. Hili lenyewe litakuwa sehemu muhimu ya utamaduni wa kundi, kwa sababu lazima liwe wazi kwa kundi, na lazimaliufafanue kwa shabab na watu ili wasiwe wajinga nao, kisha wafahamu baadaye umuhimu wa suluhisho na usahihi wake.

The Ummah has been attacked by the Kufr thoughts, which the Kaafir portrayed as the energy that she needs to regain her health. The Ummah has been controlled politically by the puppet rulers whom the Kaafir colonialists have imposed over the Muslims, in order to dominate her resources and prevent any sincere work from threatening their interests or endangering their colonisation. Since the western Kaafir colonialist is aware of the dangers of organised collective work to his own existence and consolidation, he spread thoughts amongst us that drive people away from collective or party work. Instead he encourage people to undertake partial associative actions, which treat the peripheral problems, such as poverty and corrupt morals. The western Kaafir has also shaken the confidence of the Muslims in their deen as the only true solution to the problems of man, when he separated their ‘Aqeedah from their life, forced this separation upon them, and prevented them from working to abolish it. Therefore, the party or group is obliged to study the reality, and the thoughts, emotions and systems present in it, in a deep and precise manner. This is in order to know the land upon which it stands and the nature of this land, and to know after that how to walk upon it, and what it needs in terms of pickaxes and tools to overcome the obstacles, and what it needs in terms of fertiliser and other substances to regain its fertility. So one must understand the reality first. This in itself will form an important part of the culture of the group, because it must be clear to the group and it must clarify it for the shabab and the people so that they are not ignorant of it, and they comprehend afterwards the importance of the solution and its correctness.