Sifa zote ni za Allah. Ama baada ya hayo:

All praise is for Allah. As to what follows:

Katikati ya karne ya 20, mwanafizikia wa anga wa Kiingereza James Jeans (d. 1946) alipata umaarufu mkubwa sana nchini Uingereza. Jeans alikuwa akisafiri kati ya Oxford na Princeton kwa ajili ya majukumu yake ya kitaaluma. Huko Princeton, alikuwa Profesa wa Hisabati Tumizi. Alitoa michango kadhaa muhimu katika nyanja za fizikia na unajimu, hasa kuhusiana na mionzi na mabadiliko ya nyota. Alikosoa nadharia ya Laplace kuhusu uundwaji wa mfumo wa jua na kupendekeza nadharia mbadala.

In the mid-20th century, the English astrophysicist James Jeans (d. 1946) became extremely famous in England. Jeans used to travel between Oxford and Princeton for his academic duties. At Princeton, he was Professor of Applied Mathematics. He has a number of key contributions in the fields of physics and astronomy, especially in relation to radiation and stellar evolution. He critiqued Laplace’s theory on the formulation of the solar system and proposed an alternate theory.

Idadi ya ugunduzi wa kisayansi umepewa jina la Jeans, kama vile sheria ya Rayleigh-Jeans, ambayo aliiboresha. Sheria ya Rayleigh-Jeans ni makadirio ya mng'aro wa spektra wa mionzi ya sumakuumeme. Ugunduzi mwingine uliopewa jina lake ni uzito wa Jeans, unaohusiana na kuzaliwa kwa nyota. Unazingatia mchakato wa kuporomoka kwa mvuto ndani ya wingu la gesi, ambao husababisha kuundwa kwa nyota. Shimo la mwezi pia lilipewa jina lake. Vivyo hivyo, shimo moja la Mirihi lilipewa jina lake.

A number of scientific discoveries have been named after Jeans, such as the Rayleigh-Jeans law, which he refined. The Rayleigh-Jeans law is an approximation of the spectral radiance of electromagnetic radiation. Another discovery named after him is the Jeans mass, which relates to the birth of stars. It considers the process of gravitational collapse within a gaseous cloud, which leads to the formation of a star. A lunar crater was also named after him. Likewise, a Martian crater was named after him.

Mtu yeyote anayesoma maisha ya kiakili ya James Jeans angeona mara moja kwamba alikuwa mstari wa mbele katika elimu ya ulimwengu (cosmology) na fizikia, kwa kuwa taaluma hizi mbili zimeungana kwa kiasi kikubwa hivi karibuni. Wanacosmolojia wengi ni wanafizikia, na kinyume chake. Hii ndiyo sababu mwanaastronomia wa Kimarekani Lloyd Motz (d. 2004) alisema katika kitabu chake The Story of Physics, ‘Hatuombi msamaha kwa kujumuisha astronomia ya Kigiriki katika simulizi yetu ya fizikia, kwa sababu astronomia ya leo, zaidi kuliko zamani, inakubaliwa kuwa tawi la fizikia. Tunahitaji tu kuzingatia uhusiano kati ya fizikia ya nishati ya juu na cosmolojia, mabadiliko ya nyota, na fizikia ya nyuklia, au kati ya muundo wa galaksi na hydrodynamics, ili kuona jinsi matawi haya mawili ya maarifa yanavyohusiana kwa karibu. Kwa namna fulani, simulizi ya fizikia inaanza ipasavyo na astronomia ya Kigiriki, kwa sababu Wagiriki ndio wa kwanza kujaribu kuelewa na kueleza mienendo ya nyota na sayari angani wakati wa jioni.’364

Any person reading the intellectual life of James Jeans would immediately notice that he was at the frontier of cosmology and physics, as the two disciplines have merged to a great extent in recent time. Many cosmologists are physicists and vice versa. This is why the American astronomer Lloyd Motz (d. 2004) stated in his book The Story of Physics, ‘We make no apology for including Greek astronomy in our story of physics because astronomy today, more than ever in the past, is accepted as a branch of physics. We need only consider the interrelationships between high-energy physics and cosmology, stellar evolution, and nuclear physics or those between the structure of galaxies and hydro dynamics to see how closely these two branches of knowledge are related. In a sense, the story of physics properly begins with Greek astronomy, because the Greeks were the first to try to understand and explain the movements of the stars and planets in the evening sky.’364

Si vigumu kuelewa wala kueleza sababu ya muingiliano huu kati ya unajimu na fizikia, ambao Motz na mwenzake wanaouashiria katika kifungu hiki. Unajimu unahusika na miili ya mbinguni; fizikia huchunguza mwendo, maada, na nishati katika wakati na nafasi. Ni jambo la kawaida kwa fizikia kuchunguza mwendo na tabia za miili hii. Hivyo ndivyo wanafizikia wanavyojikuta wakiwa wanajimu, na wanajimu wakiwa wanafizikia.

It is not difficult to grasp or explain the cause for this overlap between astronomy and physics, which Motz and his colleague allude to in this passage. Astronomy deals with celestial bodies; physics studies movement, matter, and energy in time and space. It is natural that physics would study the movement and behaviour of these bodies. This is how physicists would find themselves becoming astronomers, and astronomers becoming physicists.

James Jeans haikuishia kuandika tu makala za kitaalamu. Badala yake, alijiunga na kundi la wataalamu walioamini umuhimu wa kurahisisha sayansi asilia kwa hadhira ya umma. Vivyo hivyo, mwanafizikia wa Kiingereza Stephen Hawking aliandika kitabu chake A Brief History of Time, ambamo aliweka misingi ya elimu ya ulimwengu (cosmology) – nakala zaidi ya milioni 10 za kitabu hiki ziliuzwa na kikatafsiriwa katika lugha nyingi za dunia. Aina hizi za maandishi yanayowalenga wasomaji wa umma huwapa waandishi umaarufu mkubwa katika vyombo vya habari kwa kuwa wafafanuzi wa mapinduzi ya kisayansi katika zama zao. Jeans alicheza nafasi hiyo hiyo, hasa katika uwanja wa cosmology, ambao kwa hakika ni somo la kuvutia sana na lenye kuchochea fikira kwa wasomaji wa umma kwa ujumla.

James Jeans did not suffice with writing specialist proposals. Rather, he ascribed himself to a group of specialists who believed in the importance of simplifying the natural sciences for public audiences. Likewise, the British physicist Stephen Hawking wrote his book A Brief History of Time, in which he laid out the foundations of universal cosmology – over 10 million copies of this book were sold and it was translated to multiple global languages. These sorts of writings that address the public reader afford authors a great deal of fame in the media for becoming commentators of the scientific revolution in their respective eras. James Jeans played the same role, especially in the field of cosmology, which happens to be an extremely interesting and thought-provoking subject to the readership of the wider public.

James Jeansananasibishwa na harakati inayoshusha hadhi ya falsafa kwa kuiweka chini ya sayansi ya kimaumbile kwa mpangilio wa umuhimu. Anaamini kwamba falsafa hufuata nyayo za sayansi ya kimaumbile, ambayo ndiyo iko mstari wa mbele katika ugunduzi na ubunifu, kwa maana kwamba falsafa hufuatilia tu yale ambayo tayari yamegunduliwa na sayansi. Kulingana na harakati hii, falsafa ni maelezo tu yanayokuja baada ya maendeleo ya sayansi. Jeans anasema, ‘Falsafa ya kila kipindi daima imefungamana sana na sayansi ya kipindi hicho, hivyo kwamba mabadiliko yoyote ya msingi katika sayansi lazima yazalishe athari katika falsafa.’365

James Jeans is ascribed to the movement that downgrades philosophy in terms of priority, compared to the natural sciences. He believes that philosophy follows the lead of the natural sciences, which are at the forefront of discovery and innovation, in the sense that philosophy only follows up on what has been already discovered by science. According to this movement, philosophy is merely an explanation that comes after the development of science. Jeans says, ‘The philosophy of any period is always largely interwoven with the science of the period, so that any fundamental change in science must produce reactions in philosophy.’365

Mtazamo huu wa kiasi fulani wa kudharau falsafa, unaoiweka sayansi asilia juu ya kilele, si uvumbuzi wa James Jeans. Ni mtazamo maarufu katika fikra za Magharibi na umeenea miongoni mwa watu wa uwanja wa kiempiriki. Inawezekana kupata kukiri kwamba falsafa inacheza nafasi ya pili nyuma ya sayansi katika jinsi mwanafalsafa mkuu wa Kijerumani, Hegel (d. 1831), alivyoielezea falsafa. Mwishoni mwa utangulizi wake wa Elements of the Philosophy of Right, alisema, ‘Bundi wa Minerva huanza kuruka tu wakati giza linapoingia.’366 Minerva ni mungu wa kike wa hekima na falsafa katika hadithi za Kirumi. Alikuwa na bundi; katika dhana yao, bundi alikuwa ishara ya hekima kwa subira yake na ukimya wake mchana kutwa, na kwa kuwa huchagua maeneo yasiyo na watu. Kile Hegel alichomaanisha kwa sitiari hii ni kwamba falsafa haianzi kufanya kazi hadi matukio ya siku yamalizike; inaweza tu kufuata matukio yale, na hutumika tu kuyaeleza. Maana ya sitiari hii, basi, ni kwamba falsafa ni chombo tu cha ufafanuzi, si muumba wa matukio. Kuna ushuhuda mwingine mwingi katika fikra za Magharibi unaopunguza umuhimu wa falsafa na kukuza sayansi asilia pamoja na hitimisho lake katika tiba, teknolojia, na maeneo mengine. Hapa si mahali pa kufafanua hilo kwa kina. Ndiyo maana unaona Marekani, kwa mfano, ambayo ndiyo kinara wa sayansi na teknolojia, ikiwa nyuma kwa idadi ya wanafalsafa inayozalisha. Kwa upande mwingine, Ulaya, ambayo imepitwa na Marekani, ina idadi kubwa zaidi ya wanafalsafa kwa uwiano. Granville Stanley Hall, mwanasaikolojia wa Kimarekani, alitathmini hali ya falsafa nchini Marekani kwa maneno haya: ‘Wanafalsafa nchini Marekani ni adimu kama nyoka huko Norway.’367 Hall alielezea jambo hili kwa kulihusisha na umri wa taifa, na asili ya kazi na uwekezaji wa kibiashara uliofanywa humo.

This somewhat degrading assessment of philosophy, compared to placing the natural sciences on a pedestal, is not the invention of James Jeans. It is in fact a popular viewpoint in Western thought and is widespread among those in the empirical field. It is possible to find an acknowledgement of philosophy playing second fiddle to the sciences in how the leading German philosopher, Hegel (d. 1831), described philosophy. In the end of his introduction to Elements of the Philosophy of Right, he said, ‘The owl of Minerva begins its flight only with the onset of dusk.’366 Minerva is the goddess of wisdom and philosophy in Roman mythology. She had an owl; in their concept, the owl was a symbol of wisdom for its patience and silence throughout the day, and because it chooses uninhabited places. What Hegel meant by this metaphor was that philosophy does not start to operate until the events of the day conclude – it can only follow those events, and it only serves to explain them. What this metaphor therefore means is that philosophy is merely a hermeneutical tool, not the creator of events. There are many other testimonies in Western thought that relegate the importance of philosophy and magnify the natural sciences and their conclusions in medicine, technology, and other areas. This is not the place to expound on that. This is why you see America, for example, which is the vanguard of the sciences and technology, lagging behind in terms of the number of philosophers it produces. On the other hand, Europe, which has fallen behind America, has proportionately a larger number of philosophers. Granville Stanley Hall, an American psychologist, assessed the state of philosophy in America with the following words: ‘Philosophers in America are as rare as snakes in Norway.’367 Hall explained this phenomenon by linking it to the age of the nation, and the nature of jobs and business investments made therein.

Mojawapo ya vitabu muhimu zaidi vilivyoandikwa na James Jeans ni Physics and Philosophy. Ni utafiti linganishi kati ya mbinu ya wanafizikia na matokeo yao ya kisayansi, na mbinu ya wanafalsafa na matokeo yao. Katika kitabu chake, Jeans anajaribu kuthibitisha kwa undani msimamo wake, kwamba matokeo ya wanafalsafa ni hafifu ikilinganishwa na yale ya wanafizikia. Kuna maelezo kadhaa ya kushangaza ndani yake. Kwa mfano, alitoa maoni kuhusu nadharia ya Kant na kuchambua jinsi ilivyo na manufaa, akihitimisha kwamba haikutoa chochote cha maana. Kisha alijaribu kuhamisha falsafa kuelekea mbinu mpya ya kufikiri kwa kuzingatia hitimisho za fizikia, kama dhana za sababu, hiari ya binadamu, na nyinginezo.

One of the most important books written by James Jeans is Physics and Philosophy. It is a comparative study between the method of physicists and their scientific output, and the method of philosophers and their output. In his book, Jeans attempts to prove his viewpoint in detail, which is that the output of philosophers is meagre compared to that of physicists. There are a number of striking details in it. For example, he commented on Kant’s theory and analysed how useful it is, concluding that it did not offer anything significant. He then attempted to switch philosophy to a new thought method in light of the conclusions of physics, such as the concepts of causality, free will, and others.

Mtafiti atakapoweka kazi ya Jeans katika muktadha wake wa kihistoria, ataweza kuelewa kwa usahihi upeo wa pendekezo hili. Kitabu cha Jeans, *Physics and Philosophy*, kilizaliwa wakati wa mapinduzi ya kisayansi, kipindi ambacho maisha ya kijamii yalikuwa yamebadilika kutokana na teknolojia mpya, ugunduzi na uvumbuzi uliokuwa umesukwa ndani ya maisha ya watu. Hiki kilikuwa kipindi kigumu zaidi ambacho falsafa iliwahi kukipitia, kinachojulikana kama 'tatizo la msingi la falsafa'. Wasomi wengi, hasa wanaoamini uzoefu (empiricists), walianza kuuliza kama falsafa ina maana yoyote, na kuhoji kama imewahi kuchangia kitu chenye thamani.

When a researcher places Jeans in his historical context, he will be able to comprehend precisely the dimensions of this proposal. Jeans’s Physics and Philosophy was born during the era of the scientific revolution, when social life had shifted based on new technologies, discoveries, and innovations that were woven into the fabric of people’s lives. This was the toughest period that philosophy ever endured, known as ‘the fundamental problem of philosophy’. Many scholars – especially empiricists – started asking whether there was any point to philosophy, and questioned whether it had contributed anything meaningful.

Mojawapo ya mapendekezo muhimu zaidi yaliyojaribu kuchunguza jambo hili na kuwakanusha wapinzani wake ni makala ya mwanafalsafa wa Kiingereza, Bernard Williams (d. 2003), iitwayo ‘On Hating and Despising Philosophy’ (Kuichukia na Kuidharau Falsafa). Anaanza makala hiyo kwa kusema: ‘Tangu kulipokuwa na somo linaloitwa falsafa, kumekuwepo watu waliokuwa wakiichukia na kuidharau.’ Uchunguzi muhimu uliotolewa na Williams ni huu: ‘Siku hizi, wengi wanaochukua mtazamo wa aina hii kuhusu falsafa si wa kidini, bali ni wanasayansi, au – kwa kawaida zaidi – wafuasi wa sayansi, na wanauchukua si kwa jina la dini bali kwa maslahi ya mtazamo wa kupinga falsafa na wa usafi wa kimaadili unaojiamini kuhusu sayansi.’368 Kwa kawaida, Williams hakufurahishwa na hali hii. Aliandika makala hii kupinga mtazamo ulioidharau falsafa baada ya mapinduzi ya kisayansi. Jambo la kudhihaki falsafa na kukuza umuhimu wa sayansi limeenea sana miongoni mwa jumuiya ya kisayansi ya Magharibi. Hili linatuongoza kwenye swali lifuatalo: Kwa nini ni kwamba kizazi cha vijana wa Kiarabu walioathiriwa na kuelimishwa na Magharibi kwa kawaida wanasoma wanafalsafa wa Magharibi wa karne ya 17, 18 na 19, lakini hawana uwezo mkubwa linapokuja suala la kukuza maarifa yao katika sayansi? Hili linahitaji uchambuzi na kujitafakari. Nitajaribu kutoa maelezo kwa hili. Kwa maoni yangu, kizazi hiki cha vijana wa Kiarabu husoma kazi za wanafalsafa Waarabu waliosoma falsafa Magharibi, lakini hawasomi wanasayansi Waarabu. Matokeo yake, wanafalsafa Waarabu waliwaongoza kwenye mapokeo ya kifalsafa ya Magharibi, na kuwafanya wafikiri kwamba maendeleo ya Magharibi ni matokeo ya falsafa ya Magharibi. Matokeo haya yalikuwa ya kawaida na yasiyoepukika, kwa kuwa wanafikra Waarabu walitoa kile walichokuwa nacho. Hii ndiyo sababu tunashuhudia kizazi cha vijana wa Kiarabu ambao wamesoma rasmi tiba, uhandisi na sayansi, lakini wanatumia muda wao wa ziada kusoma wanafalsafa wa karne ya 17, 18 na 19, badala ya kueneza sayansi ya kisasa katika nchi zao. Hili ni jambo la ajabu na la kusikitisha kweli. Wale waliohitimu katika sayansi – ambazo jamii yetu inazihitaji sana – pia ni wasomaji wenye shauku ambao wanakataa kusaidia jamii yetu kuendelea, na badala yake wanazama katika historia ya Magharibi ya zamani. Wasomaji wanaweza kufuatilia makala zetu kuhusu falsafa katika majarida ya kikanda, au katika mijadala ya falsafa ndani ya vikundi vyetu binafsi. Jambo linaloweza kuonekana ni kwamba alama nyingi za falsafa ya Magharibi zinazoenea katika mjadala wetu wa Kiarabu ni sehemu ya "kizazi cha zamani" cha falsafa, si wawakilishi wa kisasa wa falsafa wala tafsiri za hivi karibuni na za kisasa za somo hilo. Mwangalizi makini wa hali ya falsafa ya Kiarabu na ya kikanda ataona kwamba alama za falsafa zinazotawala mijadala yao ni za karne ya 16 (Luther), karne ya 17 (Bacon, Descartes, Hobbes), karne ya 18 (John Locke, Hume, Rousseau, Kant), karne ya 19 (Bentham, Hegel, Schopenhauer, Kierkegaard, Spencer, Nietzsche), na nyingine. Msomaji atajua kwamba maarifa ya kisasa yamesonga mbele kwa kasi kubwa – yako mbali sana zaidi ya dhana za wanafalsafa walioishi kabla ya enzi ya teknolojia ya watu wengi.

Hii ndiyo sababu inawezekana kusema kwamba kizazi hiki cha vijana, ambacho kimeacha kujifunza dini na badala yake kimejichukulia jukumu la kusoma falsafa ya Magharibi ya zamani kabla ya kisasa, kikidanganywa kuamini kwamba kimehama kutoka zamani za kale kwenda usasa, kimehama tu kutoka mapokeo moja kwenda jingine. Vijana hawa wanapoyaita maandiko ya dini "vitabu vya njano", tunasisitiza kwamba wamehama tu kutoka "vitabu vya njano vya Mashariki" kwenda "vitabu vya njano vya Magharibi". Kwa kutumia usemi wao wenyewe, bado wako katika dunia ya uyellow.

This is why it is feasible to suggest that this generation of youth, which has abandoned the study of the religion and instead taken it upon itself to read premodern Western philosophy – duped into believing that it has switched from the ancient past to modernity – has merely switched from one tradition to another. As these youth label religious texts as ‘yellow books’, we point out that they merely switched from ‘Eastern yellow books’ to ‘Western yellow books’. To use their own expression, they are still in a world of yellowness.

Lakini ni nini kilichowafanya vijana wa Kiarabu waliosoma kwa adabu kugeukia vitabu vya falsafa ya Magharibi na kuviacha vitabu vya sayansi ya Kiarabu? Labda jibu linaweza kupatikana katika mchanganyiko wa mambo mawili: kuenea kwa wanafalsafa wa Kiarabu, na mtazamo wa uzembe wa wanasayansi wa Kiarabu kuhusu kuzirahisisha sayansi kwa wasomaji wa kawaida. Labda pia linaweza kuelezwa kwa ukweli kwamba sayansi inahitaji fedha, maabara, vifaa, na ufadhili wa utafiti wa kisayansi, ilhali mtu anayeandika juu ya falsafa – ambayo ni shughuli ya akili peke yake – anaweza kufanya hivyo chumbani kwake. Kwa kuwa tawala za kisiasa za Kiarabu zimepuuza ufadhili wa sayansi, akili za watu zimeelekea kwenye falsafa ili kufidia pengo hilo. Vyovyote vile, tumejikuta katika mjadala huu wa pembeni kuhusu hali ya fikra za Magharibi kutokana na jinsi James Jeans alivyoidharau falsafa na kuitukuza sayansi katika kitabu chake *Physics and Philosophy*. Lengo la mjadala huu ni kuwatambulisha kwa ufupi wasomaji kwa James Jeans, mwanaastrofizikia. Ni utangulizi wa mazungumzo muhimu kati yake na mtu mwingine – mwanahisabati wa Kipakistani, ʿInāyatullāh Mashriqī.

However, what made the cultured Arab youth turn to the books of Western philosophy and abandon the books of Arab science? Perhaps it can be explained by the duet of the propagation of the Arab philosophers and the lackadaisical approach of Arab scientists vis-à-vis simplifying the sciences to the public readership. It can perhaps also be explained by the fact that science requires money, labs, equipment, and financing for scientific research, whereas a man writing on philosophy – which is solely a mental endeavour – can do so in his own room. Because the Arab political regimes have neglected funding for science, minds have turned to philosophy to compensate. Whatever the case may be, we were led into this tangential discussion on the state of Western thought by James Jeans’s denigration of philosophy and magnification of science in his book Physics and Philosophy. The point of this discussion is to briefly introduce readers to James Jeans, the astrophysicist. It is a prelude to an important conversation between him and another person – the Pakistani mathematician, ʿInāyatullāh Mashriqī.

ʿInāyatullāh Mashriqī (d. 1963) alijulikana sana kwa shauku yake kubwa ya hisabati. Alimaliza shahada yake ya uzamili katika somo hilo akiwa na umri wa miaka 19, akivunja rekodi zote zilizowekwa kabla yake. Katika mwaka huo huo wa kuhitimu kwake (1907), alisafiri kwenda Uingereza ili aendelee na masomo yake ya hisabati huko Cambridge. Wakati wa kukaa kwake huko, alikamilisha tafiti kadhaa maalum, sambamba na kusoma lugha za Mashariki na sayansi. Alibaki Cambridge kwa miaka mitano hadi mwaka 1912, aliporudi India.

ʿInāyatullāh Mashriqī (d. 1963) was famed for his passion for mathematics. He completed his Masters in the subject when he was 19 years old, breaking all records set before him. In the same year of his graduation (1907), he travelled to Britain so he could continue his studies in mathematics at Cambridge. During his time there, he concluded a number of specialist studies, in conjunction with studying Oriental languages and the sciences. He stayed in Cambridge for five years until 1912, when he travelled back to India.

Wakati ʿInāyatullāh Mashriqī alipofikia umri wa miaka thelathini, alikuwa na wazo la kuandika tafsiri ya Qur'an kwa kuzingatia ugunduzi wa kisayansi wa kisasa, kazi ambayo aliianza na kuikamilisha. Alimaliza juzuu ya kwanza akiwa na umri wa miaka 36, mwaka 1924, na kuipa jina la Tazkirah. Watu walianza kumvutia, na aliteuliwa kwa muda kuwania Tuzo ya Amani ya Nobel, ingawa Kamati ya Nobel iliweka sharti kwamba kazi yake itafsiriwe katika lugha moja ya Ulaya, jambo lililomfanya akatae kupokea tuzo hiyo. Alisema, ‘Sitaki kupokea tuzo isiyotambua lugha yangu ya Kiurdu.’ Ingawa alibobea katika fani kadhaa huko Cambridge na mradi wowote wa tafsiri ungeweza kuagizwa kwa urahisi, heshima yake kama msomi wa Kihindi ilipewa kipaumbele. ʿInāyatullāh Mashriqī aliingia katika siasa, ambako alishika nyadhifa kadhaa za serikali. Baadaye alijitenga na kuanzisha chama cha kisiasa kiitwacho Harakati ya Khaksar. Pia alianzisha gazeti la kila wiki liitwalo Iṣlāḥ. Zaidi ya hayo, alifungwa jela mara nyingi. Kwa bahati mbaya, picha hiyo si nzuri kama inavyoonekana. Mashriqī alikuwa na dhana potofu kadhaa kuhusu Sunnah ya Mtume ﷺ, athari za unabii mbalimbali katika sheria, nadharia ya Kiislamu ya ufasiri wa maandiko, na maeneo mengine. Kwa maelezo zaidi kuhusu utu wa ʿInāyatullāh Mashriqī na nafasi yake, rejea kitabu Allama Inayatullah Mashraqi cha Muhammad Mālik, kilichochapishwa Oxford. Zingatia kwamba kitabu hicho kinalenga zaidi kazi yake ya kisiasa.

When ʿInāyatullāh Mashriqī reached his thirties, he had an idea of writing an explanation of the Qur’an in light of modern scientific discoveries – a task that he embarked on and completed. He finished the first volume when he was 36 years old, in 1924, naming it Tazkirah. Attention drew towards him and he was provisionally nominated for the Nobel Peace Prize, though the Nobel Committee stipulated for it to be translated into a European language, causing him to refuse to accept the award. He said, ‘I do not wish to receive an award that does not acknowledge my Urdu language.’ Even though he specialised in a number of fields in Cambridge and any such translation project could have been easily commissioned, his self-worth as an Indian scholar took precedence. ʿInāyatullāh Mashriqī entered politics, where he assumed a number of governmental roles. Then he went independent and founded a political party called the Khaksar Movement. He also founded a weekly newspaper, called Iṣlāḥ. In addition, he was jailed numerous times. Unfortunately, the picture is not as rosy as it seems. Mashriqī had a number of misconceptions regarding the prophetic tradition (Sunnah), the impact of different prophethoods on legislation, the Islamic theory of hermeneutics, and other areas. For more on the personality of ʿInāyatullāh Mashriqī and his role, refer to the book Allama Inayatullah Mashraqi by Muhammad Mālik, published in Oxford. Note that the book focuses more on his political career.

Sasa kwa jambo kuu, ambalo ni kulinganisha haiba mbili: mwanafizikia wa anga wa Kiingereza James Jeans, na mwanahisabati wa Kihindi-Kipakistani ʿInāyatullāh Mashriqī. Wakati ʿInāyatullāh Mashriqī alipokuwa Cambridge kuendeleza masomo yake ya hisabati, alikutana na James Jeans, aliyekuwa akifundisha chuoni hapo. Wakajuana. ʿInāyatullāh Mashriqī anasimulia kisa kilichotokea kati yao. Kisa hiki kilichapishwa na jarida la Nuqoosh nchini Pakistan, katika toleo maalum lililowekwa wakfu kwa maisha ya ʿInāyatullāh Mashriqī. Kutoka hapo, kilinakiliwa na msomi wa Kihindi Waḥīduddīn Khān katika kitabu chake God Arises: Evidence of God in Nature and in Science. Katika utangulizi, alitaja kwamba msemo wa ‘God Arises’ umechukuliwa kutoka aya moja katika Biblia.

Now to the core issue, which is to compare the two personalities: the English astrophysicist James Jeans, and the Indian-Pakistani mathematician ʿInāyatullāh Mashriqī. At the same time that ʿInāyatullāh Mashriqī was at Cambridge to further his studies in maths, he met James Jeans, who was teaching at the university. They came to know each other. ʿInāyatullāh Mashriqī relates a story that transpired between them. This story was published by the Nuqoosh magazine in Pakistan, in a special edition dedicated to ʿInāyatullāh Mashriqī’s life. From there, it was copied by the Indian scholar Waḥīduddīn Khān in his book God Arises: Evidence of God in Nature and in Science. In the introduction, he mentioned that the phrase ‘God Arises’ is taken from a verse in the Bible.

Hitimisho, hapa kuna tukio lililotokea nchini Uingereza, kama alivyosimulia Inayat-ullah Mashriqi: "Ilikuwa Jumapili", aandika, "mwaka 1909. Mvua ilikuwa inanyesha sana. Nilikuwa nimetoka kwa shughuli fulani nilipomwona mwanaastronomia maarufu wa Chuo Kikuu cha Cambridge, Sir James Jeans, akiwa na Biblia chini ya mkono wake, akielekea Kanisani. Nilipomkaribia nilimsalimu, lakini hakujibu. Nilipomsalimu tena, aliniangalia na kuuliza, 'Unataka nini?' 'Mambo mawili', nilijibu. 'Kwanza, mvua inanyesha sana, lakini hujafungua mwavuli wako.' Sir James alitabasamu kwa kusahau kwake na kufungua mwavuli wake. 'Pili', niliendelea, 'ningependa kujua kwamba mtu mwenye umaarufu wa dunia nzima kama wewe anafanya nini – anaenda kusali Kanisani?' Sir James alisita kwa muda, kisha, akiniangalia, akasema, 'Njoo unywe chai nami jioni hii.' Kwa hiyo nilienda nyumbani kwake alasiri ile. Saa 10 kamili, Lady James alitokea. 'Sir James anakusubiri', alisema. Niliingia ndani, ambako chai ilikuwa tayari mezani. Sir James alikuwa amezama katika mawazo. 'Swali lako lilikuwa lipi tena?' aliuliza, na bila kusubiri jibu, alianza maelezo yenye msukumo kuhusu uumbaji wa miili ya mbinguni na mpangilio wa ajabu wanaoufuata, umbali usioweza kufikirika wanaosafiri, na utaratibu usioshindwa wanaoudumisha, safari zao tata angani katika mizunguko yao, mvutano wao wa pamoja, na jinsi wanavyoshikilia njia waliyopangiwa bila kuyumba, hata iwe ngumu kiasi gani. Maelezo yake ya wazi kuhusu Uweza na Ukuu wa Mwenyezi Mungu yalifanya moyo wangu uanze kutetemeka. Kwa upande wake, nywele za kichwani mwake zilisimama wima. Macho yake yalingaa kwa hofu na mshangao. Woga wa kufikiria asili ya Mwenyezi Mungu ya kujua yote na yenye uwezo wote ulifanya mikono yake itetemeke na sauti yake ikakwama. “Unajua, Inayat-ullah Khan,” alisema, “ninapotazama miujiza ya ajabu ya uumbaji wa Mungu, utu wangu wote hutetemeka kwa heshima kubwa ya utukufu wake. Ninapoenda Kanisani hunyenyekea kichwa changu na kusema, ‘Bwana, wewe ni mkuu kiasi gani’, na si midomo yangu tu, bali kila chembe ya mwili wangu hujiunga katika kutamka maneno haya. Ninapata amani na furaha ya ajabu kutokana na sala yangu. Ukilinganisha na wengine, mimi hupata utoshelevu mara elfu zaidi kutokana na sala yangu. Basi niambie, Inayatullah Khan, sasa je, unaelewa kwa nini ninaenda Kanisani?” Maneno ya Sir James Jeans yalimfanya Inayat-ullah Mashriqi kuwa na akili iliyochanganyikiwa. “Bwana,” alisema, “maneno yako yenye msukumo yamenigusa sana. Yananikumbusha aya moja ya Qur'an ambayo, kwa ruhusa yako, ningependa kuinukuu.” “Hakika,” Sir James alijibu. Inayat-ullah Khan kisha alisoma aya hii: “Na katika milima kuna mistari ya rangi tofauti za nyeupe, nyekundu, na nyeusi tititi; kama vile watu, viumbe hai, na mifugo walivyo na rangi mbalimbali pia. Miongoni mwa waja wote wa Mwenyezi Mungu, ni wenye elimu tu ndio wanaomwogopa kweli.” 369 “Hiyo ilikuwa nini?” alishangaa Sir James. “Ni wale tu walio na elimu ndio humcha Mungu. Ajabu! Jambo la kushangaza! Imenichukua miaka hamsini ya utafiti na uchunguzi endelevu kutambua ukweli huu. Nani alimfundisha Muhammad ﷺ hili? Je, hili kweli lipo katika Qur'an? Kama ndivyo, unaweza kuandika ushuhuda wangu kwamba Qur'an ni Kitabu kilichovuviwa. Muhammad ﷺ alikuwa hajui kusoma wala kuandika. Hasingeweza kujifunza jambo hili muhimu sana peke yake. Mungu lazima alimfundisha. Ajabu! Jambo la kushangaza!”

Mazungumzo haya ya kuvutia kati ya Jeans na Mashriqī yana mambo mengi ambayo yangewashangaza msomaji yeyote. Kwamba Jeans – akiwa mwanafunzi wa unajimu aliyekuwa – aliathiriwa sana na aya ya Qur'ani, na aliweza kutoa kwa machozi mtazamo wake wa papo hapo, lilikuwa tukio ambalo lingeamsha moyo wowote wa kibinadamu wenye imani. Kwa kuwa Mashriqī alikuwa mdogo kuliko Jeans, na kwa kuwa huyu wa pili aliathiriwa waziwazi na imani ya Mashriqī kwa Allah, hilo nalo lilikuwa na athari kubwa katika kuimarisha imani ya kijana huyo kwa Allah, kana kwamba Jeans alikuwa zawadi ya kimungu kwake.

This interesting discussion between Jeans and Mashriqī contains many points that would surprise any reader. That Jeans – being the student of astronomy that he was – was deeply influenced by the Qur’anic verse and was able to tearfully offer his improvised perspective was a scene that would animate any human heart with faith. Because Mashriqī was younger than Jeans, and given that the latter was visibly influenced by the faith in Allah that Mashriqī had, this in turn had a deep influence in shoring up the youngster’s faith in Allah, as if Jeans was a godsend for him.

Ulimwengu huu mzuri wenye galaksi zake zote, nyota, sayari, mwezi, mizunguko ya mizingo, na mifumo ya sayari ulimpelekea Profesa Jeans kutafuta dini iliyokuwa karibu zaidi naye, ambayo ilikuwa Ukristo. Fikiria ingekuwaje kama angejua Kitabu Kilichohifadhiwa cha Allah na kuona ndani yake ukamilifu wa ajabu wa kisayansi, kisheria, kibalagha na kiroho usioweza kuigwa. Pia zingatia kwamba Jeans alishangazwa alipojifunza kauli ya Allah: {Hakika wanaomcha Allah miongoni mwa waja wake ni wale wenye elimu}, ikishuhudia kwamba Qur'an ni haki. Ni jambo la ajabu jinsi Qur'an inavyogusa nyoyo za wanadamu. Jambo moja muhimu katika mjadala huu ni jinsi unavyoweza kuona kwamba Profesa Jeans alikubaliana na fitra yake ya asili ya kibinadamu, alipomtukuza Allah na kusema: "Bwana, Wewe ni mkuu kiasi gani." Fikiria ingekuwaje kama angejua mwongozo wa Mjumbe wa Allah ﷺ, na jinsi alivyozungumza na Allah kwa maneno bora ya dhikri na katika nyakati bora zaidi, hadi miguu yake ikavimba alipokuwa amesimama katika swala. Zaidi ya hayo, angalia jinsi Profesa Jeans alivyojawa na amani na utulivu alipokuwa akizungumza na Allah na kumtukuza. Fikiria ingekuwaje matokeo kama angeonja amani inayotolewa na Qur'an, utulivu unaotolewa na swala ya usiku ya tahajjud, na ladha tamu ya unyenyekevu na utiifu mbele ya Allah.

This wonderful universe with all its galaxies, stars, planets, moons, orbital movements, and planetary systems led Professor Jeans to seek out the religion closest to him, which happened to be Christianity. Imagine what would have been the case had he known the Preserved Book of Allah and saw the wondrous scientific, legislative, rhetorical, and spiritual inimitability therein. Also consider that Jeans was shocked to learn the statement of Allah ‘It is those alone who have knowledge who fear God’, testifying that the Qur’an is the truth. It is indeed wondrous how the Qur’an makes human hearts feel. One key aspect of this discussion was how you can see Professor Jeans was in agreement with his innate human fiṭrah, as he glorified Allah and said, ‘Lord, how great You are.’ Imagine what would have been the case had he known the guidance of the Messenger of Allah , and how he conversed with Allah with the best of remembrance phrases and at the best of occasions, so much so that his feet became swollen as he stood in prayer. In addition, look at how Professor Jeans was overcome by peace and contentment as he conversed with Allah as he glorified Him. Imagine what would have been the result had he tasted the peace offered by the Qur’an, the contentment offered by the vigil (tahajjud) prayer, and the sweet taste of humility and submission in front of Allah.

Vipengele hivi vyote vya utukufu wa Allah vilimdhihirikia Profesa Jeans alipotafakari maajabu ya mbingu na ardhi, hadi akaishia kushuhudia kwamba Qur'ani na utume wa Muhammad ﷺ ni kweli. Hakika Allah alisema kweli: {Tutawaonyesha ishara Zetu katika upeo wa ulimwengu na ndani ya nafsi zao mpaka iwadhihirikie kwamba hakika hii ni Haki. Je, haitoshi kwamba Mola wako ni Shahidi juu ya kila kitu?}371

All these elements in the glorification of Allah manifested for Professor Jeans, as he contemplated the wonders of the heavens and the Earth, so much so that he ended up testifying that the Qur’an and the prophethood of Muhammad  are true. Indeed, Allah spoke the truth: ‘We will show them Our signs in the universe and within themselves until it becomes clear to them that this Quran is the truth. Is it not enough that your Lord is a Witness over all things?’371

Hisia hizi ambazo Profesa Jeans aliziona, alipotafakari maajabu makubwa ya mbingu na ardhi na uzuri wa elimu ya nyota, zilielezwa pia na watu wengi wengine. Immanuel Kant (d. 1804) alikuwa mmoja wa wanafalsafa mashuhuri wa Ujerumani. Katika utatu wake wa falsafa ya maadili, alianza hitimisho la kitabu cha pili kwa usemi wa kuvutia: ‘Mambo mawili hujaza akili kwa kustaajabu na heshima mpya na inayoongezeka kila mara, kadiri tunavyoyatafakari mara nyingi zaidi na kwa kudumu: anga la nyota juu yetu, na sheria ya maadili ndani yetu.’372

These feelings that Professor Jeans felt, as he contemplated the great wonders of the heavens and the Earth and the beauty of astronomy, was presented to many people other than him as well. Immanuel Kant (d. 1804) was a leading figure in German philosophy. In his trilogy on moral philosophy, he started the conclusion to the second book with an interesting expression: ‘Two things fill the mind with ever new and increasing admiration and awe, the oftener and the more steadily we reflect on them: the starry heavens above and the moral law within.’372

Unapotafakari kile alichosema Kant alipoeleza hisia hizi ndani yake, kisha ukatazama nafasi yake kuu katika falsafa kwa ujumla na falsafa ya Kijerumani hasa, utafikia bila shaka hitimisho la kushangaza: hata mtu aliyezama sana katika taaluma hizi changamano hakuweza kuacha kuchochewa na ishara za kiastronomia mbinguni.

When you ponder over what Kant said as he related these feelings in himself, and then you look at the central position that Kant holds within philosophy in general and German philosophy in particular, you will inevitably reach the spectacular conclusion that even a person who was deeply entrenched in these complex disciplines could not but be animated by the astronomical signs in the heaven.

Wacha tuangalie zaidi ya kundi hili la wanasayansi na wanafalsafa. Wacha tuangalie kundi lenye heshima, usafi na elimu zaidi kuliko wao – viongozi wa elimu na imani ya Kiislamu. Nikichunguza kundi hili la wanazuoni, mimi binafsi siwezi kupita pembeni ya simulizi ambayo Abū Ḥafṣ al-Bazzār (d. 749 AH) anaisimulia, ambayo ameiandika katika kitabu chake al-Aʿlām al-ʿAliyyah fī Manāqib Ibn Taymiyyah. Kitabu cha Bazzār, kwa maoni yangu, ndicho bora kuwahi kuandikwa kinachorekodi fadhila za Ibn Taymiyyah. Ndiyo, wasifu ulioandikwa na Ibn ʿAbd al-Hādī na Ibn Kathīr una maelezo zaidi katika baadhi ya maeneo; hata hivyo, Bazzār anasimulia tabia ndogondogo za jinsi Ibn Taymiyyah alivyoshughulikia mambo wakati wa mchana na usiku. Maelezo haya hatuwezi kuyapata mahali pengine. Hata namna Ibn Taymiyyah alivyosoma takbīr na kufungua swala yake imerekodiwa. Labda sababu ya hili ni kwamba Bazzār alikuwa na hamu kubwa ya kurekodi maisha binafsi na zama za Ibn Taymiyyah. Ibn Taymiyyah alikuwa akimweka Bazzār karibu naye. Bazzār anasema, ‘Nilipokuwa nakaa Damascus, nilikuwa pamoja naye karibu mchana wote na sehemu kubwa ya usiku. Alikuwa akinifanya nikae karibu yake.’373 Namwonea wivu yeyote ambaye bado hajasoma al-Aʿlām al-ʿAliyyah, kwa kuwa ni kitabu cha kusomwa kwa furaha kubwa kuliko vyote.

Let us look beyond this class of scientists and philosophers. Let us look at a class that is more honourable, pure, and knowledgeable than them – the leaders of Islamic knowledge and faith. If we analyse this class of scholars, I for one cannot look past the story that Abū Ḥafṣ al-Bazzār (d. 749 AH) relates, which he records in his book al-Aʿlām al-ʿAliyyah fī Manāqib Ibn Taymiyyah. Bazzār’s book, in my view, is the best that has ever been written that records the virtues of Ibn Taymiyyah. Yes, the biographies written by Ibn ʿAbd al-Hādī and Ibn Kathīr have more details in some areas; however, Bazzār relates the subtle mannerisms of how Ibn Taymiyyah dealt with issues throughout the day and night. We cannot find this exposition elsewhere. Even the manner in which Ibn Taymiyyah recited takbīr and opened his prayer is recorded. Maybe the reason for this was that Bazzār was extremely interested in recording the personal life and times of Ibn Taymiyyah. Ibn Taymiyyah used to keep Bazzār close to him. Bazzār says, ‘When I was residing in Damascus, I was with him for almost all of the day and most of the night. He would make me sit next to him.’373 I am envious of anyone who has not yet read al-Aʿlām al-ʿAliyyah, for it is indeed the most joyous read.

Hadithi hii kuhusu Ibn Taymiyyah, ambayo Bazzār anaisimulia, inahusiana na mada yetu ya unajimu. Mara tu baada ya swala ya Alfajiri, Ibn Taymiyyah alikuwa na utaratibu wake. Bazzār anasema, ‘Kisha alianza kwa kumkumbuka Allah. Kila mtu alijua kwamba baada ya swala ya Alfajiri, desturi yake ilikuwa kutozungumzwa naye isipokuwa kwa haja kubwa. Aliendelea kumkumbuka Allah kwa sauti ambayo angeweza kuisikia mwenyewe; wakati mwingine ilikuwa kwa sauti ambayo mtu aliyeketi karibu naye angeweza kuisikia. Katika wakati huu, mara nyingi aliinua macho yake angani. Huu ndio ulikuwa utaratibu wake hadi jua lilipochomoza na wakati usioruhusiwa wa kuswali ukapita.’374

This story about Ibn Taymiyyah, which Bazzār relates, is connected to our topic on astronomy. Immediately after the Fajr prayer, Ibn Taymiyyah had a routine. Bazzār says, ‘Then he would start off by remembering Allah. Everyone knew that after the Fajr prayer, his habit was to not be spoken to without a dire need. He would continue to remember Allah in a voice he would be able to hear; sometimes it would be in a voice that someone sitting nearby would be able to hear. During this time, he would frequently raise his gaze to the sky. This was his routine until the Sun would rise and the unlawful time for prayer would pass.’374

Tazama jinsi Abū al-ʿAbbās Ibn Taymiyyah alivyokuwa akiutazama ufalme wa mbingu na ardhi baada ya Sala ya Alfajiri, huku akimkumbuka Mwenyezi Mungu. Aligeuza macho yake kuelekea mbinguni kwa kuwa hilo lilimsaidia kuzingatia ukuu wa Mungu. Sababu pekee ya kutoruhusiwa kuinua macho kuelekea mbinguni wakati wa Sala ni kwamba mbingu ni mahali pa unyenyekevu na heshima; zaidi ya hilo, hakuna katazo lolote la kuinua macho kuelekea mbinguni. Mtume ﷺ alikuwa akigeuza uso wake kuelekea angani kwa kuwa alitamani kubadilishwa kwa Qibla: {Hakika Tunaona ukigeuza uso wako mbinguni. Basi tutakugeuza kwenye Qibla unayoridhika nayo.} ﷺ375

Look at how much Abū al-ʿAbbās Ibn Taymiyyah used to look at the kingdom of the heavens and the Earth after the Fajr prayer, as he remembered Allah. He turned his gaze to the heaven as that helped him focus on the magnificence of the Divine. The only reason why raising the gaze to the heaven is not allowed in prayer is because it is a place to be humble and respectful; apart from that, there is no prohibition on raising the gaze to the heaven. The Prophet  used to turn his face to the sky as he yearned for the switching of the qiblah: ‘Indeed, We see you O Prophet turning your face towards heaven. Now We will make you turn towards a direction of prayer that will please you.’375

Mojawapo ya njia bora zaidi za kutumia elimu ya unajimu kama mlango wa imani, njia inayopita kwa mbali kile watu wa kawaida wanachokitaja, ni kile kilichompata Ibrāhīm kuhusu miili ya mbinguni. Allah anataja katika Kitabu Chake kwamba alimwonyesha Ibrāhīm 'maajabu ya mbingu na ardhi' ili apate matokeo wazi: 'ili awe na yakini katika imani'. Ni ushahidi gani unaoweza kuwa mkubwa kuliko huu? Unaonyesha kwamba unajimu ni njia ya kupanda hadi imani. Ni nini kinachoweza kuwa kikubwa kuliko miili ya mbinguni na mwenendo wake, kama ngazi ya moyo wa kupanda juu ya shaka hadi kufikia uhakika? {Na hivyo ndivyo tulivyomwonyesha Ibrahim maajabu ya mbingu na ardhi, ili awe miongoni mwa wenye yakini.}376

One of the best ways to leverage astronomy as a gateway to faith, which far exceeds that which is mentioned by ordinary people, is what happened to Ibrāhīm  vis-à-vis the celestial bodies. Allah mentions in his Book that He showed Ibrāhīm  ‘the wonders of the heavens and the Earth’ to achieve a clear result: ‘so he would be sure in faith’. Which proof can possibly be greater than this? It shows that astronomy is a way of ascent to faith. What can be greater than the celestial bodies and their behaviours in being a staircase for the heart to rise above doubts to reach certainty? ‘We also showed Abraham the wonders of the heavens and the Earth, so he would be sure in faith.’376

Angalia ajabu za mbingu na ardhi. Yeyote atakayefanya hivyo atafikia peponi ya yakini. Mwenyezi Mungu anatualika tuangalie ajabu za mbingu na ardhi: "Je, hawajafikiri juu ya ajabu za mbingu na ardhi…?"377 Kwa hali yoyote, mtu yeyote akisoma hadithi ya mwanafizikia wa anga James Jeans, na jinsi alivyotiwa hisia kwa ukuu wa uumbaji wa Mwenyezi Mungu na ubunifu katika mfumo Wake uliomfikisha kwenye machozi… Yeyote anayetazama kauli ya Kant alipozungumzia jinsi alivyoathiriwa na kustaajabishwa kila alipotazama anga yenye nyota juu yetu… Yeyote anayetafakari jinsi Ibn Taymiyyah alivyokuwa akielekeza macho yake angani baada ya sala ya Alfajiri hadi jua lilipochomoza… Na baada ya haya yote, akasoma kauli ya Mwenyezi Mungu: "Na tulimwonyesha Ibrahimu ajabu za mbingu na ardhi, ili awe miongoni mwa wenye yakini…"378 Atakuwa amejifunza mojawapo ya siri kubwa za Qur'ani inayopandikiza yakini mioyoni na akilini mwa binadamu.

Look at the wonders of the heavens and the Earth. Anyone who does this would end up in the paradise of certainty. Allah invites us to look at the wonders of the heavens and the Earth: ‘Have they ever reflected on the wonders of the heavens and the Earth…?’377 In any case, whoever reads the story of astrophysicist James Jeans, and his animation over the magnificence of Allah’s making and the innovation in His system that led him to tears…Whoever looks at Kant’s statement when he discussed how he was impacted and awed whenever he looked at the starry heaven above us…Whoever ponders how Ibn Taymiyyah would turn his gaze to the sky after the Fajr prayer until the Sun would rise… And after all of this, he reads the statement of Allah: ‘We also showed Abraham the wonders of the heavens and the Earth, so he would be sure in faith…’378 He would have learned one of the great secrets of the Qur’an that implants certainty in the hearts and minds of humans.

Mtu anapofikiri kwa makini kuhusu kifungu cha mwisho – ‘ili awe na uhakika katika imani’ – milango mikubwa ya ihsani itafunguka kwake. Hiki ndicho cheo cha juu kabisa cha dini, kikiwa juu ya imani na uislamu. Kinamaanisha kumwabudu Mwenyezi Mungu kana kwamba unamuona, jambo linaloonyesha hisia kali sana ya kuamini. Unapoona nyota zikiang'aa mbele ya macho yako, tumia fursa hiyo kupanda hadi kilele cha uhakika. Mwenyezi Mungu ndiye ajuaye zaidi. Mwenyezi Mungu amtumie baraka na salamu Mtume Muhammad ﷺ, watu wa nyumbani mwake, na Maswahaba zake.

Whenever a person thinks carefully of the last passage – ‘so he would be sure in faith’ – the great doors to iḥsān would open up for him. It is the highest station of the religion, sitting above īmān and islām. It means to worship Allah as if you are seeing Him, denoting a very strong sense of belief. When you see the stars shining in front of your eyes, use that opportunity to ascend to the summit of conviction. Allah knows best. May Allah send benedictions and salutations on our Prophet Muhammad, his Family, and his Companions.

Tarehe 15 Shawwāl, 1433 AH.

15 Shawwāl, 1433 AH.