Uislamu umetoa suluhisho kamili kwa mwanadamu ili aunde kwa ajili yake mwenyewe utu maalum unaotofautiana na wengine wote. Kwa 'aqīdah (imani) ya Kiislamu, ulishughulikia fikra zake, ukimpa mwanadamu msingi wa kiakili ambao fikra zake zingejengwa juu yake na kulingana nao dhana zake (mafahīm) huundwa. Anaweza kutofautisha fikra za kweli na zile za uongo anapozipima kwa 'aqīdah (imani) ya Kiislamu, hivyo akiitumia kama kipimo cha kiakili ambacho kwacho anaweza kupima fikra zote. Kwa hiyo 'Aqliyyah (mtazamo wa kiakili) yake imejengwa juu ya 'aqīdah (imani) ambayo inamupa 'aqliyyah (mtazamo wa kiakili) wa kipekee na msingi wa kweli kwa fikra. Hivyo, 'aqliyya (mtazamo wa kiakili) wake

Islam has provided a complete solution for man to create for himself a particular personality distinct from all others. With the Islamic ‘aqīdah (creed), it treated his thoughts, making for man an intellectual basis upon which his thoughts would be built and according to which his mafahīm (concepts) are formed. He can distinguish true thoughts from false ones when he measures them against the Islamic ‘aqīdah (creed), thus using it as an intellectual standard against which he can measure all thoughts. So his ‘Aqliyyah (mentality) is built upon the ‘aqīdah (creed) which provides him with a distinct ‘aqiliyyah (mentality) and a true basis for thoughts. Thus, his ‘aqliyya (mentality)

inajengwa juu ya ‘aqīdah (imani) hii ambayo inampa mtazamo wa kipekee na kigezo cha kweli cha mawazo na mawazo, ikimlinda dhidi ya fikra potofu. Hivyo anaweza kukataa mawazo ya uongo, akibaki mwaminifu katika fikra na mwenye ufahamu sahihi.

is built upon this ‘aqīdah (creed) which provides him a distinct mentality and a true criterion for thoughts and ideas, safeguarding him from erroneous thought. Thereby he is able to negate false ideas, remaining honest in thought and sound in comprehension.

Wakati huo huo, Uislamu ulishughulikia ipasavyo matendo ya mwanadamu, ambayo yanatokana na silika zake na mahitaji yake ya kimaumbile, kwa kanuni za Sharī‘ah zinazotokana na ‘aqīdah (imani) yenyewe; ukizidhibiti silika zake, si kuzikandamiza, ukizioanisha, si kuziacha bila kizuizi; ukimwezesha kutosheleza mahitaji yake yote kwa namna ya kupatana, unaomwongoza kwenye utulivu na uthabiti. Uislamu umeifanya ‘aqīdah ya Kiislamu kuwa ya kiakili, na hivyo kuifanya iwe kipimo cha kiakili ambacho fikra zote zinaweza kupimwa nacho. Pia uliikuza ‘aqīdah yake kuwa wazo kamili kuhusu mwanadamu, maisha na ulimwengu. Wazo hili kamili lilifanywa kutatua matatizo yote ya mwanadamu, yawe ya ndani au ya nje, hivyo likawa kipimo cha jumla, kinachotumika moja kwa moja pale panapotokea uhusiano kati ya matamanio ya mwanadamu na mafahīm (dhana) zake. Hivyo, Uislamu ulimwekea mwanadamu msingi thabiti, kipimo kilicho wazi kwa mafahīm (dhana) na muyūl (mielekeo) kwa wakati mmoja, yaani kwa ‘aqliyya (akili/fikra) na nafsiyya (nafsi/tabia) kwa pamoja. Kwa njia hiyo, Uislamu uliunda shakhsiyya (utu), utu uliobainika, tofauti na zote nyingine.

At the same time, Islam properly treated man’s actions, which stem from his instincts and organic needs, with the Sharī’ah rules which emanate from the ‘aqīdah (creed) itself; regulating his instincts, not suppressing them, harmonising them, not leaving them without restriction; enabling him to satisfy all his needs in a harmonious manner leading him to tranquility and stability. Islam has made the Islamic ‘aqīdah (creed) an intellectual one, making it suitable as an intellectual standard against which all thoughts can be measured. It also developed its’aqīdah (creed) as a comprehensive idea about man, life and the universe. This comprehensive idea was made to solve all man’s complexities and problems, whether internal or external, thus making it suitable as a general standard, automatically used when there arises the link between man’s desires and his mafahim (concepts). Thus Islam established for man, a definitive basis which is a definite criterion for both mafahīm (concepts) and muyul (inclinations) i.e., for the ‘aqliyya (mentality) and the nafsiyya (disposition) at the same time. Thus Islam formed the shakhsiyya (personality), a definite personality, distinct from all others.

Hivyo basi tunaona kwamba Uislamu unakuza utu wa Kiislamu kupitia 'aqīdah ya Kiislamu (imani ya msingi).

Hence we find that Islam develops the Islamic personality by means of the Islamic ‘aqīdah (creed)

Kwa 'aqīdah hii ya Kiislamu huundwa 'aqliyya (fikra) na nafsiyya (tabia). Kwa hiyo, 'aqliyya ya Kiislamu ni ile inayofikiri kwa msingi wa Uislamu, yaani, inachukua Uislamu peke yake kuwa kipimo cha jumla kwa mawazo yanayohusiana na maisha, na si tu fikra ya mtu mwenye elimu au ya kutafakari. Bali ni pale mtu anapoufanya Uislamu kuwa kipimo halisi na cha vitendo cha kupima mawazo yote, ndipo 'aqliyya yake inakuwa ya Kiislamu.

By this Islamic ‘aqīdah (creed) both the ‘aqliyya (mentality) and the nafsiyya (disposition) are formed. Accordingly, the Islamic ‘aqliyya (mentality) is the one that thinks on the basis of Islam, that is, it takes Islam alone as the general criterion for thoughts related to life, and is not merely a knowledgeable or contemplative mentality. Rather, the fact that a person actually and practically takes Islam as the criterion for (judging) all thoughts makes his ‘aqliyya (mentality) Islamic.

Kwa upande wa nafsiyya ya Kiislamu (tabia ya ndani au msukumo wa nafsi), ni ile inayojenga misukumo yake yote juu ya msingi wa Uislamu, yaani, inaufanya Uislamu peke yake kuwa kipimo cha jumla cha kuridhika kwote, na si tu ya kujinyima au ya kukaza kupita kiasi. Bali, mtu anapoufanya Uislamu kuwa kipimo cha misukumo yake yote ya kutaka kuridhika kwa vitendo na kwa uhalisia, nafsiyya yake inakuwa ya Kiislamu. Hivyo, mtu mwenye ‘aqliyya (fikra) na nafsiyya (tabia ya ndani) kama hizo anakuwa haiba ya Kiislamu, bila kujali kama ana elimu au hana elimu, kama anatekeleza farāʼid (wajibu) na mandūbāt (mambo yanayopendekezwa) na kujiepusha na muharramāt (mambo yaliyoharamishwa) na makrūhāt (mambo yasiyopendeza), au kama anazingatia pia matendo mengine ya utiifu yanayosifiwa (mustahabbāt) na kujiepusha na mambo yenye shaka (shubuhāt). Katika hali zote mbili, haiba hiyo ni ya Kiislamu, kwa sababu kila anayefikiri kwa msingi wa Uislamu na kuyaelekeza matamanio yake kulingana na Uislamu ni haiba ya Kiislamu.

As for the Islamic nafsiyya (disposition), it is the one that bases all its inclinations on the basis of Islam, that is, it makes Islam alone the general criterion for all satisfactions and it is not merely ascetic or stringent. Rather, the fact that a person actually and practically makes Islam the criterion for all his drives towards satisfaction makes his nafsiyya (disposition) Islamic. Thus, a person with such a ‘aqliyya (mentality) and nafsiyya (disposition) becomes an Islamic personality, irrespective of whether he is knowledgeable or ignorant, whether he establishes the performance of the farā’id (obligations) and mandūbāt (recommendations) and refrains from the muharramāt (prohibitions) and makrūhāt (reprehensible) acts or he observes over and above these other praiseworthy acts of obedience (mustahabāt) and avoids actions of a doubtful nature (Shubhat), in either case, the personality is Islamic, because anyone who thinks on the basis of Islam and makes his desires conform to Islam is an Islamic personality.

Hakika Uislamu uliamuru (Muislamu) ajifunze zaidi utamaduni wa Kiislamu, ili fikra zake (’aqliyya) zikomae na ziwe na uwezo wa kupima fikra yoyote kwa msingi wa Kiislamu. Uislamu pia ulidai kutekeleza vitendo vya ziada zaidi ya fard (wajibu) na kujiepusha na vitendo vya ziada zaidi ya haram (makatazo), ili kuimarisha nafsiyya (mwelekeo wa nafsi) yake, ili iwe na uwezo wa kuzuia mwelekeo wowote ambao Uislamu haukuuidhinisha. Yote haya ni (ili) kuwa The Islamic Personality Vol.1 5

Indeed Islam instructed (the Muslim) to acquire more of the Islamic culture, so that his ‘aqliyya (mentality) matures and becomes capable of evaluating any thought (on the Islamic basis). Islam also demanded the performance of actions beyond the fard (obligation) and the avoidance of actions beyond the haram (prohibitions) in order to strengthen his nafsiyya (disposition) so that it becomes capable of deterring any inclination that Islam does not sanction. All this is (in order) to The Islamic Personality Vol.1 5

kuboresha utu wake na kuuelekeza katika njia inayoelekea kileleni tukufu. Hata hivyo, hili halawatoi wengine nje ya utu huo kuwa watu wasio wa Kiislamu. Badala yake, huyu ni utu wa Kiislamu, na wengine kutoka miongoni mwa watu wa kawaida wanaopima matendo yao kwa msingi wa Uislamu, pamoja na wasomi wanaojizuia kutekeleza wajibu na kuepuka makatazo, nao pia ni watu wa Kiislamu. Ingawa watu hawa wanatofautiana kwa nguvu, wote ni watu wa Kiislamu. Kigezo muhimu cha kupima kama mtu ni mtu wa Kiislamu au la ni kama anachukua Uislamu kuwa msingi wa fikra na mielekeo yake. Kulingana na hili, haiba, mitazamo na tabia za Kiislamu hutofautiana. Watu wengi hukosea katika kuhukumu kwa kudhani kwamba haiba ya Kiislamu ni ya kimalaika. Madhara wanayoisababishia jamii ni makubwa, kwa sababu wao hutafuta watu wenye sifa za kimalaika miongoni mwa watu, wasiwapate kamwe; hata ndani ya nafsi zao wenyewe. Hali hii huzaa kukata tamaa na kupoteza matumaini kwa Waislamu. Wanaofikiri kwa namna hii bora huwa ni ushahidi tu wa dhana potofu kwamba Uislamu ni wa ndoto, hauwezekani kutekelezwa, na umejengwa juu ya malengo na viwango vya juu ambavyo binadamu hawezi kuvitekeleza wala kuvidumisha. Kwa sababu hiyo, huwafanya watu wakimbie Uislamu na kuwafanya wengi washindwe kabisa kutenda; ilhali Uislamu ulikuja ili kutekelezwa kivitendo, ni wa kivitendo: unashughulikia na kutibu hali halisi, na si vigumu kuutekeleza. Ni uwezo wa kila mtu, bila kujali jinsi fikra zake zilivyo dhaifu au silika na mahitaji yake yalivyo makali, kujitekelezea Uislamu kwa urahisi na wepesi baada ya kuelewa ‘aqīdah (imani) ya Kiislamu na kuwa utu wa Kiislamu. Hii ni kwa sababu kwa kuifanya tu ‘aqīdah ya Kiislamu kuwa msingi wa mafahīm (dhana) zake na muyūl (mielekeo) yake, na kudumisha kigezo hiki, hakika anakuwa utu wa Kiislamu. Jambo pekee linalobaki baada ya hapo ni kuimarisha utu wake kwa utamaduni wa Kiislamu ili kuthibitisha ‘aqliyya (fikra) yake, na kuimarisha nafsiyya (tabia ya ndani) yake kwa matendo yanayopendekezwa ya utiifu, kumweka kwenye njia ya kilele tukufu na kumthibitisha kwenye njia hii, ambapo husonga kutoka kilele hadi kilele (cha juu zaidi). Hili ni matokeo ya ukweli kwamba Uislamu umeishughulikia ‘aqliyya (fikra) ya mwanadamu pamoja na ‘aqīdah (itikadi) yake, kwani umeifanya ‘aqīdah hii kuwa msingi wa kiakili ambao yeye hujenga mawazo yake kuhusu maisha. Kwa njia hiyo, anatofautisha mawazo sahihi na yasiyo sahihi anapofikiri kwa kuzingatia ‘aqīdah ya Kiislamu na kuyajenga juu yake kama msingi wa kiakili. Hivyo, hujilinda dhidi ya fikra potofu na za uongo, akibaki mkweli katika fikra na mwenye ufahamu sahihi. Vilevile, Uislamu umeshughulikia matamanio ya mwanadamu kwa kanuni za Sharī’ah pale ulipozishughulikia vitendo vyake vinavyotokana na silika zake na mahitaji yake ya kimaumbile, kwa matibabu yenye huruma: kudhibiti silika, bila kuzidhuru kwa kujaribu kuziangamiza, kuzioanisha na wala si kuziacha bila mipaka; na kumwezesha mwanadamu kutosheleza mahitaji yake yote kwa namna ya usawa inayoleta utulivu na uthabiti. Kwa hiyo, Muislamu anayeukubali Uislamu kwa msingi wa akili yake na dalili, huutekeleza Uislamu kikamilifu juu ya nafsi yake na huelewa kwa usahihi kanuni za Allah (SWT); Muislamu huyu ni utu wa Kiislamu, tofauti na wengine wote. Anashikilia ‘aqliyya ya Kiislamu kwa kuweka ‘aqīdah ya Kiislamu kuwa msingi wa fikra zake, na nafsiyya ya Kiislamu kwa kuifanya ‘aqīdah hii kuwa msingi wa matamanio yake. Hivyo, utu wa Kiislamu una sifa maalumu zinazomtofautisha Muislamu na kumtambulisha miongoni mwa watu; husimama miongoni mwao kama alama ya kipekee usoni. Sifa hizi zinazomtambulisha ni matokeo yasiyoepukika ya kutekeleza amri za Allah سبحانه وتعالى na makatazo Yake, na ya kutenda kulingana na amri hizi na makatazo hayo, zikijengwa juu ya ufahamu wa uhusiano wake na Allah سبحانه وتعالى. Hivyo basi, hatafuti chochote kwa kufuata Sharī'ah isipokuwa radhi za Allah سبحانه وتعالى.

Wakati Mwislamu anapofanikiwa kujenga fikra ya Kiislamu (’aqliyya) na tabia ya Kiislamu (nafsiyya), anakuwa miongoni mwa watu wanaofaa kufuata na kuongoza kwa wakati mmoja, akiunganisha huruma na ukali, kujizuia na faraja, na kuelewa maisha kwa usahihi: akiukamata maisha haya ya kidunia kwa kumpa kile kinachostahili tu, na kuupata akhera kwa kuufanyia bidii. Kwa hiyo, hatawaliwi na sifa yoyote ya wale waliofungwa minyororo na maisha haya ya kidunia, wala hakamatwi na uwazimu wa kidini au kujinyima kupitiliza kwa mtindo wa Kihindi. Anapokuwa shujaa wa Jihādi, pia ni mkaaji wa chumba cha sala; anapokuwa kiongozi, pia ni mnyenyekevu. Ndani yake kuna uongozi na elimu ya fiqhi, biashara na siasa. Sifa yake tukufu zaidi ni kwamba ni mja wa Allah سبحانه وتعالى, Muumba wake na Mwanzilishi wake. Kwa hiyo, utamkuta ana unyenyekevu katika sala yake, anajiepusha na mazungumzo yasiyo na maana, anatoa zakāh yake, anainamisha macho yake, analinda amana zake, anatimiza ahadi yake, anatekeleza aliyoahidi, na kufanya Jihādi katika njia ya Allah سبحانه وتعالى. Huyu ndiye Mwislamu, muumini, utu wa Kiislamu, aliyeumbwa na Uislamu unaomfanya kuwa bora wa watu. Allah سبحانه وتعالى ameelezea utu huu katika Qur’ani Tukufu kupitia aya nyingi.

When a Muslim achieves the formation of an Islamic ‘aqliyya (mentality) and nafsiyya (disposition), he becomes of those fit for following and leading simultaneously, combining compassion and severity, abstinence and comfort, correctly understanding life: seizing this worldly life by 6 The Islamic Personality allocating for it only its due, and gaining the hereafter by striving for it. Accordingly, he is not dominated by any of the attributes of those who are enslaved to this worldly life nor is he taken by religious monomania or Indian self-denial; when he is a hero of Jihād , he is also the resident of the prayer chamber; when he is a leader, he is also humble. He combines within him leadership and jurisprudence, trade and politics. His most sublime attribute is that he is a servant of Allah الله سبحانه وتعالى, his Creator and Originator. Therefore, you find him humble in his prayer, refraining from futile talk, paying his zakāh, lowering his gaze, protecting his trusts, honouring his pledge; keeping his promise, and performing Jihād in the path of Allahالله سبحانه وتعالى. This is the Muslim, a believer, an Islamic personality, formed by Islam which makes him the best of people. Allah الله سبحانه وتعالى has described this personality in the Noble Qur’ān through a number of ayāt (verse)

Alipomsifu Maswahaba wa Mjumbe wa Allah ﷺ, Allah سبحانه وتعالى alipowasifu, na pale

when He الله سبحانه وتعالى described the Companions of the Messenger of Allah الله سبحانه وتعالى and when .

Alipowaelezea waumini, na alipowaelezea waja wa Mwingi wa Rehema, na alipowaelezea wale wanaofanya Jihadi, Allah سبحانه وتعالى (SWT) anasema:

He الله سبحانه وتعالى described the believers, when he الله سبحانه وتعالى described the slaves of the Most Gracious and when He الله سبحانه وتعالى described those who perform Jihād. Allah الله سبحانه وتعالى says:

Na

And

Na

And

Na

And

Na

And

Na

And