9.2 Mbinu ya Kusoma katika Uislamu - Utu wa Kiislamu | Quran Course

9.2 Mbinu ya Kusoma katika Uislamu - Utu wa Kiislamu | Quran Course

na hata anapaswa kuwa na shaka ndogo zaidi kwamba jambo hilo linalingana na uhalisia ikiwa ni katika masuala yasiyo ya ʿaqīdah, kama hukumu na maadili, lakini ni lazima yawe yamejengwa juu ya msingi ambao ana imani thabiti isiyo na shaka. Vyovyote vile, kuamini kile mwanafunzi anachokikubali kutokana na anachosoma ni sharti; ni imani ama katika kile anachokikubali au katika chanzo cha kile anachokikubali. Kukubali utamaduni kwa njia nyingine yoyote hakuruhusiwi. Ni kwa kuifanya imani kuwa msingi wa kukubali utamaduni ndipo utamaduni wa Kiislamu unapoonekana kukita mizizi kwa namna bora na ya kipekee. Ni wa kina na wakati huo huo unachochea na wenye athari, ukimpa mwanafunzi nguvu kubwa inayowaka, na hivyo kuwasha moto unaoteketeza ufisadi na kutoa nuru inayoangaza njia ya ustawi. Imani thabiti katika mawazo haya huhakikisha uhusiano thabiti ambao kwa asili hutokea ndani ya mwanadamu, kati ya uhalisia wake na dhana alizonazo kuhusu mambo yanayohusiana na mawazo haya kama maana za maisha. Kwa mawazo hayo, huendelea kwa hamu na bidii kuelekea vitendo. Athari hii ya ajabu ya utamaduni katika akili za watu hutokea pale hisia (zilizomo ndani ya fikra) zinapoelekea kwenye uhalisia, kwa sababu kuamini ndani yake ndiko kunakounganisha hisia na dhana zake, kisha harakati (kuelekea vitendo) hutokea.

and he should have the least amount of doubt that it applies to the reality if it is from the non- ’aqīdah issues such as rulings and morals, but they must be founded on a basis in which he has a definite belief with no doubt. Whatever the case, belief in what the student adopts from what he studies is a condition, belief either in what he adopts or in the origin of what he adopts, the adoption of culture in any other manner is not permitted. It is through making the belief the basis of adopting culture that the Islamic culture is found to settle down in an excellent and distinguished manner. It is deep and at the same time stimulating and effective giving the student a blazing energy thereby igniting a fire which devours corruption and emits a light which illuminates the path to well-being. The definite belief in these thoughts ensures a definite linkage which naturally takes place within man, between his reality and the concepts he has about things which are linked to these thoughts in their capacity as meanings about life. So with these thoughts he moves with eagerness and zeal towards action. This extraordinary effect of the culture on people’s minds will take place when the emotions (contained by the thought) move towards the reality because to believe in it constitutes the linkage of emotions with their concepts and then the movement (towards action) takes place.

Tatu: Mwanafunzi anapaswa kusoma mawazo kwa njia ya vitendo inayolenga kushughulikia hali halisi inayoonekana na kuhisiwa, na si kwa kutegemea dhana za kinadharia, ili aeleze mambo kama yalivyo katika hali yake halisi, ili ayashughulikie na kuyabadilisha. Anapaswa kuchukua ukweli uliopo kuhusu binadamu, maisha na ulimwengu ambao anauhisi au anaweza kuuhisi, na kuusoma ili aushughulikie na kutoa hukumu kuhusiana nao, hadi aweze kuamua msimamo wake kuhusu hayo, kwa maana ya kama akubali, aache, au awe na hiari ya kukubali au kuacha. Kwa hiyo, Uislamu haumruhusu mtu kufuata dhana za kinadharia. Kwa mfano: Je, itakuwaje watu wanaishi Mirihi, wataweza vipi kufunga mwezi wa Ramadhani huko? Hakuna mwezi huko ambao ungewawezesha kuwa na mwezi wa Ramadhani! Ni mtu aliye duniani pekee ndiye anayeelekezwa kwa khitabu hicho, na lazima ashuhudie mwezi wa Ramadhani na lazima afunge mwezi huo. Hata hivyo, wingu linaweza kuzuia watu kuuona mwezi, hivyo hutoa hukumu kwa tukio hilo linapotokea. Ndiyo maana Mtume ﷺ alisema:

Third: The student should study the thoughts in a practical way that aims at treating the tangible perceptible reality, and not a study based on theoretical suppositions, so that he describes matters as they are in their true form, to treat and change them. He should take the existing facts about man, life and universe which he senses or he can sense and study them in order to treat them and give the ruling with regards to them until he can determine his position regarding them in terms of whether to adopt them, leave them or have the choice whether to adopt or leave them. Thus, Islam does not allow people to follow theoretical assumptions. For example: What if people live on Mars, how can they fast the month of Ramadhan there? There is no moon there so as to have the month of Ramadhan! Only the person on earth he is subject to the address (khitab) and he must witness the month of Ramadhan and he must fast that month. However, the cloud might prevent the people from seeing the moon so he passes a judgement for this event when it occurs. Hence, the Messenger  said:

Kwa hiyo, inashurutishwa katika kulea tabia njema kwamba iwe ya kweli na si ya kufikirika au ya kinadharia tu. Na kwamba ijifunzwe ili itendewe kazi pale uhalisia wake unapotokea katika maisha yake, si kwa madhumuni ya kujua uzuri wake au kwa ajili ya kuridhika kiakili tu.

Therefore, it is stipulated in adopting the culture that it be real and not fanciful or theoretical. And that it should be studied in order to act upon it when its reality occurs in his life not for the purpose of knowing its beauty or for the sake of mere intellectual gratification.

Huu ndio mbinu ya Uislamu katika kujifunza, ambayo ni utafiti wa kina na imani katika kile kinachopatikana kwa kujifunza, au imani katika kile kinachosomwa, pamoja na kukipitisha kwa uhalisia ili kukitumia katika uwanja wa vita wa maisha. Iwapo masharti ya mbinu ya kujifunza yatatimizwa, basi Muislamu aliyejilea kwa utamaduni wa Kiislamu atakuwa na fikra za kina pamoja na hisia zilizonoa, na ataweza kutatua matatizo ya maisha. Hii inahakikisha kwamba Muislamu hufuata kwa kawaida njia ya ukamilifu, kwa hiari yake mwenyewe na kwa kuchagua, na hatapotoka kutoka humo mradi tu anaendelea kufuata mbinu hii. Hii ni kwa sababu mawazo ya Kiislamu anayoyachukua kutoka katika utamaduni huu ni yenye kuchochea, yenye ufanisi, yanayotegemea uhalisia, ni ya kweli na suluhisho zake kwa matatizo ni za kweli na zenye ufanisi. Mbali na kuwasha moto wa bidii ndani ya aliyelelewa nao, mbinu hii humpa Muislamu uwezo wa ajabu wa kukabiliana na matatizo ya maisha kwa suluhisho, iwe makubwa au madogo, rahisi au magumu. Kwa njia hiyo, huundwa ndani yake fikra (‘aqliyya) ambayo inaweza kutulia tu pale akili inapokuwa imeridhika na moyo umejaa utulivu. Wakati huo huo, huundwa ndani yake tabia ya Kiislamu (nafsiyya) iliyojaa imani kamili. Kupitia fikra (‘aqliyya) na tabia (nafsiyya) hizi, mtu hujipambanua kwa sifa bora ambazo Uislamu unamtaka Muislamu kuwa nazo, na kupitia fikra na tabia hizi, hushinda matatizo yote yanayosimama kama vikwazo katika njia yake. Hili ni kutokana na kile tunachokiona katika kiini cha utamaduni huu wa Kiislamu, yaani mawazo ya kina na yenye mwanga, na kutokana na kwamba mawazo hayo yanajengwa juu ya ‘aqīdah (itikadi).

This is the method of Islam in study which is an in-depth study and belief in what is arrived at by study or belief in what is being studied and realistically adopting it to apply it in the battlefield of life. If the conditions of the method of study are met then the Muslim who has cultured himself with the Islamic culture will have deep thinking with a sharpened sensitivity and be able to solve lifes problems. This ensures the Muslim naturally follows the path of perfection, willingly and with choice, He will not deviate from it as long as he proceeds according to this method because the Islamic thoughts he adopts from this culture are stimulating, effective, based on reality, true and effective solutions for problems. In addition to setting the one cultured by it aflame with zeal, it gives the Muslim an extraordinary ability to face the problems of life with solutions however great or small, easy or difficult they may be. Thus, a mentality (‘aqliyya) forms within him which can only be content when the mind is convinced and the heart is filled with tranquillity. At the same time an Islamic disposition (nafsiyya) is formed within him which is filled with a belief which is consummate. And through this mentality (‘aqliyya) and disposition (nafsiyya) the person is characterised by excellent qualities which Islam demands from the Muslim and through this mentality (‘aqliyya) and disposition (nafsiyya) he overcomes all the difficulties that stand as obstacles in his way. This is due to what we see in the substance of this Islamic culture in terms of deep and enlightened thoughts and due to them being based on the ‘aqīdah (creed)

ambayo inawakilisha uelewa wa mwanadamu kuhusu uhusiano wake na Allah. Kwa hiyo, utamaduni wa Kiislamu unatokana na Allah au unatokana na yale yanayotoka kwa Allah kwa mujibu wa Qur'ani na Sunnah. Una upande wa kiakili kwa kuwa ni fikra, na wakati huo huo una roho (ruh) kwa kuwa unadhihirisha uhusiano na Allah pale mtu anapoukubali kama unaotoka kwa Allah. Hivyo, unahakikisha kwamba yeyote aliyelelewa nao ana fikra za kina na zenye nuru, pamoja na hamasa kali na ya moto. Anajiuza kwa Allah katika njia ya Uislamu akitafuta radhi za Allah. Pia utamkuta mtu aliyelelewa kwa utamaduni wa Kiislamu akijua anachokitaka na akijua jinsi ya kutatua matatizo ya maisha, kwa kuwa amejifunza ukweli ambao kwao anakabiliana na uwanja wa vita wa maisha. Hivyo anajitosa katika mitihani na misukosuko ya maisha. Amepewa zawadi bora kabisa, nayo ni fikra zenye nuru, taqwa (kumcha Allah), na elimu inayotatua matatizo yote. Huu ndio utamaduni unaokusanya yote yaliyo mema.

which represents man’s comprehension of his relationship with Allah . So, the Islamic culture is either from Allah  or deduced from that which is from Allah  in terms of the Qur’ān and Sunnah. It has an intellectual aspect in terms of it being a thought, and at the same time it has a spirit (ruh) in terms of realising the relationship with Allah  when he adopts the culture in its capacity as coming from Allah . Thus, it ensures that anyone cultured by it has deep and enlightened thought with a burning, fiery enthusiasm. He sells himself to Allah  in the path of Islam seeking the Good Pleasure of Allah . Also, you will find that the one cultured by the Islamic culture knows what he wants and knows how to solve the problems of life because he has learnt the truth with which he faces the battlefield of life. Thus, he plunges into the trials and tribulations of life. He has been endowed with the best of provisions which is the enlightened thought, taqwa (fear of Allah ), and knowledge which solves all problems. This is the culture which brings together all that is good.