2.9 Kukomeshwa kwa Muda wa Uhai [ajāl] ndiko Sababu Pekee ya Kifo - Utu wa Kiislamu | Quran Course

2.9 Kukomeshwa kwa Muda wa Uhai [ajāl] ndiko Sababu Pekee ya Kifo - Utu wa Kiislamu | Quran Course

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2.9 Kukomeshwa kwa Muda wa Uhai [ajāl] ndiko Sababu Pekee ya Kifo

2.9 The Termination Of The Life-span [ajāl ] Is The Sole Cause Of Death

by Sheikh Taqīuddīn An-Nabahānī6 min readViewed 143 times

Watu wengi wanaamini kwamba kifo, ingawa hutokea mara moja tu, kina sababu zaidi ya moja. Wanasema kwamba sababu hutofautiana lakini kifo hutokea mara moja tu. Wanashikilia msimamo kwamba kifo kinaweza kutokea kutokana na ugonjwa sugu kama tauni, kwa mfano, au kinaweza kutokea kwa kuchomwa kisu, kupigwa risasi, kuunguzwa na moto au kukatwa kichwa, n.k. Kwao, haya yote ni sababu za moja kwa moja zinazoleta kifo, yaani kifo hutokea kwa sababu ya haya. Ndiyo maana wanatangaza kwamba mambo haya ndiyo sababu za kifo. Kwa hiyo, kifo hutokea yanapotokea mambo haya, na hakitokei yasipotokea. Basi, kwa mtazamo wao, kifo hutokea kwa sababu ya kuwepo kwa sababu hizi, na si kwa sababu ajali yake (ajāl) imekwisha, ingawa kwa ndimi zao wanasema kwamba mtu hufa kwa sababu ya ajali yake. Sababu za kifo ni mambo haya na si Allah, hata kama wanasema kwa ndimi zao kwamba Allah ndiye anayetoa uhai na ndiye anayesababisha kifo.

Many people think that death, even though it takes place (only) once, has more than one cause. They say the causes vary but death occurs only once. They take the view that death can occur from a terminal illness such as pestilence for example, or it may occur by the stabbing of a knife, being hit by a bullet, burned by fire or the head being chopped off etc. For them these are all direct causes which lead to death, that is, death occurs in consequence of them. That is why they proclaim these things are the causes of death. Accordingly, death occurs when these things take place, and it does not occur when they do not take place. So, in their view, death occurs due to the presence of these causes and not because the life-span [ajāl] has terminated, even though with their tongues they say man dies due to his ajāl. The causes of death are these things and not Allah  even if they say with their tounges that Allah  is the one who gives life and the one who cause death.

Ukweli ni kwamba kifo ni kimoja, na sababu yake pia ni moja, yaani kukomeshwa kwa ajali (muda wa ajali), na ni Allah pekee anayesababisha kifo, na sababu ya moja kwa moja inayoleta kifo ni Allah. Hiyo ni kwa sababu ili kitu kuchukuliwa kwa usahihi kuwa sababu, lazima daima kizae matokeo, na matokeo hayapaswi kutokea isipokuwa tu kwa sababu yake. Hii ni tofauti na sharti, ambalo ni hali maalum yenye mazingira yanayohusiana, ambayo chini yake jambo fulani kwa kawaida hutokea, lakini pia linaweza kushindwa kutokea. Kwa mfano, uhai ndio sababu ya mwendo kwa wanyama; uhai unapokuwepo ndani yao, mwendo unaweza kuonekana ndani yao. Uhai unapokosekana, mwendo pia hukosekana. Pia, kwa mfano, nishati ndiyo sababu ya injini kuanza kufanya kazi. Nishati inapokuwepo injini huanza, bila nishati hakuna mwendo. Hii ni tofauti na mvua kuhusiana na kilimo cha mazao. Mvua ni miongoni mwa masharti ambayo mimea hukua, lakini si sababu. Hiyo ni kwa sababu mvua huruhusu mazao kukua, lakini inaweza kunyesha na kisiwepo zao lolote. Mazao yanaweza kukua kwa sababu tu ya unyevu unaohifadhiwa na ardhi, kama kilimo cha kiangazi kinachokua bila mvua yoyote. Vivyo hivyo, hata baada ya kuwepo tauni au mtu kupigwa risasi, kifo kinaweza kisitokee. Kifo kinaweza kutokea bila kuwepo kwa chochote kati ya vitu hivi ambavyo chini yake kifo kwa kawaida hutokea.

The truth is that death is one and its cause is also one, namely, the termination of the ajāl, and that it is Allah  alone who causes death and the direct cause bringing about death is Allah . That is because for something to be correctly considered as a cause, it must always produce the effect, and the effect should not result except only by its cause. This is contrary to the condition which is a particular condition with related circumstances under which something usually takes place but which may also fail to transpire and not take place. For instance, life is the cause of movement in animals, when life exists within them movement can be perceived with in them. When life is absent the movement is absent as well. Also for example, energy is the cause of the motor being set in motion. When the energy is present the motor starts, without energy there is no motion. This is contrary to the rain in relation to the cultivation of crops. It is one of the conditions in which plants grow but it is not the cause. That is because rain allows crops to grow, but it may rain and there are no crops. Crops may grow due to only the moisture being retained by the land like the cultivation in the summer which grows without any rain. Similarly, even after the existence of plague or someone having being shot but death might not occur. Death may occur without the presence of any of these things under which death usually takes place.

Yeyote anayefuata mambo ambayo kifo hutokea kutoka kwayo, na yule anayefuata kifo chenyewe, anaweza kuwa na uhakika wa hili kutoka katika uhalisia. Hivyo ataona kwamba mambo haya - ambayo kifo kwa kawaida hutokana nayo - yapo, lakini kifo hakitokei. Au kifo kinaweza kutokea bila kuwepo kwa mojawapo ya mambo haya. Kwa mfano, mtu anaweza kuchomwa kisu cha kuua na madaktari wote wakakubaliana kwamba jeraha hilo ni la kuua. Kisha aliyechomwa hafi, bali jeraha lake hupona na anapata nafuu. Kifo pia kinaweza kutokea bila sababu yoyote inayoonekana, kwa mfano pale moyo wa mtu unaposimama ghafla bila kuwa wazi kwa madaktari, baada ya uchunguzi wa kina, asili ya hali iliyosababisha moyo kusimama. Matukio ya namna hii ni mengi, na yanajulikana kwa madaktari. Hospitali nyingi duniani zinashuhudia maelfu ya matukio kama haya. Jambo fulani linaweza kutokea ambalo kwa kawaida na hakika huongoza kwenye kifo, lakini mtu hafi. Na kifo kinaweza kutokea ghafla bila sababu yoyote inayoonekana. Ndiyo maana madaktari husema: kwa mgonjwa fulani, kwa mujibu wa elimu ya tiba hakuna kinachoweza kufanywa, hata hivyo anaweza kupona, lakini hili liko nje ya ujuzi wetu. Na husema: fulani hayuko hatarini hata kidogo, na atapona, lakini anapita kipindi cha hatari kisha hali yake inazorota ghafla na anafariki. Haya yote ni uhalisia unaoshuhudiwa na kuhisiwa na watu na madaktari. Yanaonyesha wazi kwamba mambo haya ambayo kifo hutokea kutokana nayo si sababu za kifo. Kwani kama yangekuwa sababu za kifo, yasingeshindwa (kusababisha kifo mara zote), na kifo lisingetokea kwa sababu nyingine, yaani kifo kisingetokea bila sababu inayoonekana. Kwa kushindwa kwao kusababisha kifo hata mara moja, na kwa kutokea kwa kifo bila sababu hizi hata mara moja tu, inadhihirisha kwa hakika kwamba si sababu za kifo, bali ni mazingira ambamo kifo hutokea. Sababu halisi ya kifo kinachotoa matokeo ni kitu kingine tofauti na hicho. Inaweza kusemwa: ndiyo, mambo haya yanayotokea na ambamo kifo hutokea kwa kawaida ni sababu zinazoambatana (mazingira) na si sababu za moja kwa moja, kwa kuwa yanaweza kushindwa kusababisha kifo. Hata hivyo, zipo sababu zinazoonekana na zinazohisiwa ambazo kifo hakika hutokea kutokana nazo, na hakishindwi kutokea, kwa hiyo hiyo ndiyo sababu ya kifo. Kwa mfano, kukata shingo na kutenganisha kichwa na mwili hakika husababisha kifo, bila kukosa. Moyo unapoacha kupiga, kifo hakika hutokea, bila kukosa. Mifano hii na nyingine kama hiyo ya sehemu za mwili wa binadamu ambazo kifo hutokea hakika ndizo sababu ya kifo. Ndiyo, kupigwa shingoni ni mojawapo ya mazingira ya kifo lakini si sababu ya kifo, na kuchoma moyo kwa kisu ni mojawapo ya mazingira ya kifo lakini si sababu ya kifo, na kadhalika. Lakini kukatwa kichwa na kusimama kwa mapigo ya moyo ni sababu ya kifo. Basi kwa nini hatusemi kwamba hii ndiyo sababu ya kifo?

The one who follows the things from which death occurs and the one who follows death itself can be sure of this from the reality. So he will find that these things - from which death normally results - are present but death does not result. Or death might occur without the presence of any of these things. For example, a person might be fatally stabbed with a knife and all the doctors agree that it is fatal. Then the one stabbed does not die, rather his wound heals and he gets better. Death might also occur without any apparent cause, for instance if someones heart suddenly stops beating without the nature of the condition in which the heart stopped being clear to the doctors after a detailed investigation. Such incidents are many which are known to the doctors. Many a hospital in the world bears witness to thousands of such incidents. Something may happen which usually and definitely leads to death but then the person does not die, and death may occur suddenly without any apparent cause. That is why the doctors say: for so-and-so patient nothing can be done according to medical teaching, however he may get better but this is beyond our knowledge. And they say: so-and-so is not under any risk and he will recover, but he passes the danger period and then his situation suddenly deteriorates and he dies. All of these are realities witnessed and sensed by the people and doctors. They clearly indicate that these things from which death takes place are not causes of death. Since if they were the causes of death they would not fail (to cause death consistently) and death would not occur due to any other cause, that is, death would not occur without a perceptible cause. By their mere failure to cause death even if it is once and by the mere occurance of death without these causes even if only once, indicates definitely that they are not the causes of death but rather circumstances in which death occurs. The true cause of death which produces the effect is something else and not that. It might be said: yes, these things which take place and in which death takes place are usually circumstances and not causes because they may fail to result in death, however there are causes which are seen and sensed from which death definitely takes place and it does not fail to take place, so that is the cause of death. For example, cutting the neck and removing the head from it definitely results in death, and without fail. When the heartbeat stops death definitely occurs, without fail. These and other such examples of parts of the human body, from which death definitely occurs, are the cause of death. Yes, striking the neck is one of the circumstances of death but not a cause of death and stabbing the heart with a knife is one of the circumstances of death but it is not the cause of death and so forth. But decapitation and the stopping of a heartbeat is a cause of death. So why do we not say that this is the cause of death?

Zaidi ya hayo, Mwenyezi Mungu ameweka sifa katika vitu. Sifa hiyo ikikosekana, athari yake hupotea. Hakuna sifa bila kuwepo kwa kitu ambacho ni sehemu ya sifa zake. Kwa mfano, Mwenyezi Mungu ameweka katika jicho sifa ya kuona, katika sikio sifa ya kusikia, katika neva sifa ya kuhisi, katika moto sifa ya kuunguza, na katika ndimu sifa ya uchachu, na kadhalika. Sifa ya kitu ni matokeo ya asili ya kuwepo kwake. Ni sawa na tabia asili za kitu. Kwa mfano, maji, mojawapo ya tabia zake asili ni kuwa kimiminika, na sehemu ya sifa zake ni kwamba huondoa kiu. Injini, kwa mfano, mojawapo ya tabia zake asili ni mwendo, na sehemu ya sifa zake ni joto. Moyo, mojawapo ya tabia zake asili ni mapigo, na sehemu ya sifa zake ni uhai. Hivyo basi, kuondoa kiu, joto na uhai ni tabia asili za kitu, ingawa ni sehemu ya sifa zake. Kuwepo kwa sifa katika kitu si sababu ya tendo ambalo ni athari yake. Kwa hiyo, kukosekana kwa sifa si sababu ya kukosekana kwa tendo ambalo ni athari yake. Hii ni kwa sababu kuwepo kwa sifa ya kuunguza katika moto hakutoshi kuzalisha kuungua, hivyo haiwezi kuwa sababu ya kuungua, kwa kuwa kuwepo kwa sifa ya kuunguza katika moto si sababu ya kuleta kuungua. Kwa hiyo, kukosekana kwa sifa ya kuunguza katika moto si sababu ya kukosekana kwa kuungua. Vivyo hivyo, kuwepo kwa sifa ya uhai katika moyo hakutoshi kuzalisha uhai. Haifai kuwa sababu ya uhai, kwa kuwa kuwepo kwa sifa ya uhai si sababu ya kuzalisha uhai. Kwa hiyo, kukosekana kwa sifa ya uhai katika moyo si sababu ya kukosekana kwa uhai. Kwa msingi huo, haifai kusemwa kwamba kutoweka kwa kitu ndiko sababu ya kutoweka kwa sifa zake. Badala yake, sababu ya kupotea kwa sifa ya kitu ni jambo la nje ya kitu chenyewe, ambalo huifanya sifa yake iondoke na kukiacha kitu hicho kikiwa hakina sifa yake, au huifanya kitu chenyewe kutoweka pamoja na sifa yake. Kwa hiyo, kilichoondoa sifa, au kilichofanya kitu kutoweka pamoja na sifa yake, ndicho sababu ya kupotea kwa sifa hiyo, na kitu chenyewe si sababu ya kupotea kwa sifa yake. Kwa msingi huo huo pia, yaani kwa mtazamo kwamba uhai ni sifa ya kuwepo kwa kichwa kwenye mwili na ni sifa ya mpigo wa moyo, haifai kusemwa kwamba kuondoa kichwa shingoni ndicho chanzo cha kifo, wala kwamba kusimama kwa mpigo wa moyo ndicho chanzo cha kifo. Badala yake, sababu inayodhaniwa ni kile kilichoondoa sifa ya uhai shingoni kwa kukiondoa, na moyoni kwa kuusimamisha. Si kukatwa kwa shingo wala kusimama kwa moyo. Kwa hiyo, kuharibika kwa kiungo, yaani kukatwa shingo au kusimama kwa mpigo wa moyo, si sababu halisi ya kifo. Kwa kuwa haiwezekani kwa uharibifu wowote kutokea kwa kiungo isipokuwa kwa kisababishi cha nje, na kwa kuwa uhai ni mojawapo ya sifa zake, yaani za kiungo, haupotei isipokuwa kwa kisababishi cha nje kitakachouondoa, yaani sifa hiyo, au kitakachoondoa kiungo pamoja na sifa yake. Vivyo hivyo, sababu ya kifo si kisababishi cha nje, kwa sababu imethibitishwa kiakili na kwa uhalisia kwamba kisababishi cha nje kinaweza kutokea lakini kifo kisitokee. Kifo kinaweza kutokea bila kisababishi hiki cha nje kuwepo, ilhali ili kitu kiwe sababu, matokeo yake lazima yatokee bila kukosa. Hivyo, hakibaki chochote isipokuwa kwamba sababu halisi ya kifo, ambayo kwa hakika huzaa matokeo, ambayo ni kifo, ni kitu kingine tofauti na haya yote.

Furthermore, Allah  has created attributes in things. When the attribute is absent then its effect is no more. There will be no attribute without the presence of the object, which is part of its attributes. For example, Allah  created in the eye the attribute of sight, in the ear the attribute of hearing, in the nerves the attribute of sensation, in fire the attribute of burning and in lemon the attribute of sourness and so forth. The attribute of an object is the natural result of its existence. It is similar to the characteristics/features. For example water, one of its natural charateristics is liquidity and part of its attributes is that it quenches thirst. The motor, for example, one of its natural charateristics is motion and part of its attribute is heat. The heart, one of its natural characteristics is palpitation and part of its attribute is life. Thus quenching thirst, heat and life are the natural characteristics of the object though they are part of its attributes. The presence of an attribute in an object is not the cause of the action which is its effect. Therefore the absence of an attribute is not the cause of the absence of the action which is its effect. This is because the presence of the attribute of buring in fire is not sufficient to produce burning, so it cannot serve as a cause for burning since the presence of the attribute of burning in fire is not a cause for bringing about burning. Therefore, absence of the attribute of burning in fire is not the cause for the absence of burning. Likewise, the presence of the attribute of life in the heart is not enough to produce life. It is not suitable as a cause for life, since the presence of the attribute of life is not a cause for producing life. Therefore, the absence of the attribute of life from the heart is not the cause of the absence of life. Accordingly, it should not be said that the disappearance of an object is the cause of the disapperance of its attributes. Rather the cause of the disappearance of the object's attribute is a thing that is external to the object itself, (which) makes its attribute go and retains the object devoid of its attribute, or makes the object itself disappear and its attribute with it. Thus, the thing which made the attribute disappear, or the object disappear with it its attribute, is the cause of the disappearance of the attribute, and the object itself is not the cause for the disappearance of its attribute. Therefore, from this angle also, that is, from the angle that life is an attribute of the presence of the head on the body and it is an attribute of the heartbeat, it should not be said that removing the head from the neck is the cause of death or that the stopping of the heartbeat is the cause of death. Rather the suspected cause is what removed the attribute from the neck by removing it and from the heart by stopping it. It is not the cutting off of the neck or the stopping of the heart. Therefore, damaging a limb, that is, cutting the neck or stopping the heart beat, is not the true cause of death. Because it is impossible for any damage to occur to the limb except by an external factor, and because life is one of its attributes - that is, the limb - it will not go except by an external factor which will remove it - that is, the attribute - or it will remove the limb and with it its attribute. Similarly, the cause of death is not the external factor because it has been proven rationally and from the reality that the external factor may occur but death does not take place. Death may occur without this external factor taking place whilst to be a cause, the effect must invariably result. Thus nothing remains (to be said) except that the true cause of death which definitely produces the effect, which is death, is other than these things.

Hili haliwezi kusemwa kwa sababu hapa kuna dalili [qara'in] zinazoelekeza uanzishaji wa kitendo kutoka kwa Allah kwenda kwa binadamu. Hii inafanya maana kuwa Allah ameumba kurusha, kufunguka kwa moyo kuelekea Uislamu, kubanwa kwa moyo, uongofu na upotofu. Lakini anayeanzisha haya kwa kweli si Allah bali ni binadamu. Dalili hizi ni za kiakili na za kishari'ah. Kauli yake: "Ulirusha [ramayta]" inamaanisha kwamba urushaji ulianzia kwa Mtume ﷺ, na kwa sababu adhabu ya kupotea na thawabu ya kuongozwa kwenye Uislamu zinaonyesha uwepo wa uchaguzi kwa upande wa binadamu, ambaye anaweza kuchagua Uislamu au ukafiri. Hii inaonyesha kwamba anayeanzisha kitendo ni binadamu. Kama Allah angekuwa ndiye mwanzilishi, basi asingemtuza wala kumuadhibu binadamu. Pia, inaonekana kwa hisia na inafahamika kwamba Mtume ﷺ ndiye aliyerusha, na kwamba ni binadamu anayepata uongofu kwa kutumia akili yake ipasavyo, na ni binadamu anayepotea kwa kutotumia akili yake au kuitumia vibaya. Hili ni kinyume cha kifo. Hakuna dalili yoyote kwamba uanzishaji wa kifo unatoka kwa mtu yeyote zaidi ya Allah, na kwamba unatokea bila kumalizika kwa ajali. Basi imethibitika kwamba hakuna sababu inayoonekana ya kifo, wala maandiko ya kishari'ah yanayogeuza maana za aya kutoka maana yake wazi, wala dalili inayoonyesha kwamba mwanzilishi wa kifo ni mwingine zaidi ya Allah (SWT). Hivyo basi aya zinabaki katika maana yake ya wazi waliyokuja nayo kulingana na dalili ya lugha ya Kiarabu na shari'ah, yaani, kwamba anayeanzisha kifo ni Allah (SWT).

This cannot be said because here there are indications [qara'in] which divert the initiation of action from Allah  to the human being, which makes the meaning to be that Allah  created the throwing, opening of the heart to Islam, the constriction of the heart, guidance and misguidance. But the one who actually initiates these is not Allah  but the human being. These indications are rational and shar’i. His saying ‘you threw [ramayta]’ means that the throwing originated from the Messenger  , and because the punishment for going astray and reward for being guided by Islam indicates the presence of choice on the part of the human being, who can choose Islam or kufr. This indicates that the one who intiates action is the human being. If Allah  was the initiator then He  would not have rewarded or punished the human being. Also, it is sensorially perceivable and comprehendable that the Messenger  is the one who threw, and that it is the human being who finds guidance by using his mind in the correct manner and it is the human being who goes astray by not using his mind or using it in an incorrect manner. This is contrary to death. There is no indication that the intiation of death comes from anyone other than Allah  and that it occurs without the termination of the ajal. It is established then that there is no sensed cause for death, nor is there a shar’i text which diverts the meanings of verses from their clear meaning, or an indication which shows that the initiator of death is other than Allah . Thus the verses remain on the explicit meaning they came with according to the indication of the Arabic language and the shar’, namely, that the one who intiates death is Allah .

Kutokana na haya yote, inadhihirika wazi kwamba dalili za kiakili zinaonyesha kwamba vitu ambavyo kifo hutokea kwa kawaida ni hali (mazingira) na si sababu. Sababu ya kweli ni kitu kingine, na hakiwezi kuhisiwa. Imethibitishwa kwa dalili za kisheria (shar'i) kwamba vitu hivi ambavyo kifo hutokea si vinavyoleta kifo, wala si sababu za kifo. Aya zenye hukumu wazi zimeonyesha kwamba sababu ya kifo ni kukamilika kwa ajali (muda uliowekwa), na anayesababisha kifo ni Allah (SWT).

From all of this it becomes clear that the rational evidence indicates that the things in which death usually occurs are circumstances and not causes. The true cause is something else and it cannot be sensed. It is established by shar’i evidence that these things from which death occurs are not what brings about death and nor are they causes of death. Defintive verses have shown that the cause of death is the termination of ajāl and the one who causes death is Allah 