Uislamu ni itikadi ya kipekee, unaotegemea Aqeedah ya kipekee ambayo hutumika kama msingi wa mfumo wa kipekee wa kanuni. Hali hiyo tofauti ya Uislamu ingemfanya mtu kuuliza kama Uislamu ulikuja pia kuunda mchakato wa kufikiri, ambao ni mchakato unaofanana kwa binadamu wote.

Islam is a unique ideology based upon a unique Aqeedah which serves as the foundation for a unique system of rules. The distinct nature of Islam would lead someone to ask whether or not Islam came to also shape the thinking process, which is a process common to all human beings.

Hakuna shaka kwamba fikra, kama kazi ya binadamu, ni ileile kwa watu wote. Katika mchakato huu, mtu hupeleka hisia zake za uhalisia kwenye ubongo kupitia hisi, kisha huunganisha hisia hii na taarifa zilizopita kuhusu uhalisia ili kuzaa fikra. Hivyo, lazima uhalisia uwepo, ambao mtu huuhisi moja kwa moja au kwa njia isiyo ya moja kwa moja,1 na uhalisia huu hupelekwa kwenye ubongo kupitia mojawapo ya hisi.

No doubt, thinking as a function of the human being is the same for all people. In this process, an individual transmits his or her sensation of the reality to the brain through the senses, and then connects this sensation to previous information about the reality to produce a thought. Thus, a reality must exist, which a person senses either directly or indirectly,1 and this reality is transmitted to the brain through one of the senses.

Hata hivyo, fikra haitokani na hisia peke yake, bali hutokea tu pale hisia hiyo inapounganishwa na taarifa yoyote ya awali ambayo binadamu anayo, inayohusiana na uhalisia uliopo mbele yake.

However, thought does not result from the sensation alone but results only by linking this sensation with any previous information that the human being possesses which pertains to the reality at hand.

Kufikiri hakuhusishi tu kuakisiwa kwa uhalisia katika ubongo kama wanavyodai Wamarx.

Thinking does not only consist of the reflection of the reality onto the brain as the Marxists claim.

Wamarxist walidai wazo kama hili kwa sababu nyingine yoyote isipokuwa kuthibitisha kwamba jambo (maada) linatangulia Fikra, kwamba uhalisia ndio chanzo cha utamaduni, ustaarabu, mpangilio wa kijamii na fahamu, na kwamba yote hayo yalibadilika kupitia mabadiliko ya maada. Dai kama hilo ni la uongo kwa sababu uhalisia na ubongo peke yake havitoshi kuzalisha fikra.2 Ingawa vipengele hivi viwili huzalisha hisia, hisia hiyo hutofautiana na fikra kwa sababu hisia zipo miongoni mwa binadamu na pia miongoni mwa wanyama. Hata hivyo, binadamu anatofautiana katika mchakato wa kuunganisha hisia na taarifa zilizotangulia ili kuzalisha fikra mpya.

The Marxists claimed such an idea for no other reason than to prove that matter precedes the Fikr, that the reality is the source of the culture, civilization, social order, and awareness, and that all evolved through the evolution of matter. Such a claim is false because the reality and the brain are not sufficient to produce thought.2 Although these two elements produce sensation, the sensation differs from thought because sensation exists among humans as well as animals. However, the human being is distinct in the process of connecting the sensation with previous information to produce a new thought.

Kufikiri kwa njia hii ni cha ulimwengu wote, kama vile michakato ya kula na kutembea. Hata hivyo, kwa kuwa binadamu hupitisha 'Aqaid tofauti, na kupitisha 'Aqeedah yoyote kunamjenga mtu kiakili kwa namna maalum, basi 'Aqeedah hutumika kama mfumo wa kiakili unaobainisha mtazamo wa mtu kuhusu maisha, pia ni marejeo na msingi ambao mtu hujenga juu yake mawazo yake mengine yote.

Thinking in this method is universal, like the processes of eating and walking. However, because human beings adopt different Aqaid, and the adoption of any Aqeedah builds a person intellectually in a specific format, then the Aqeedah serves as the intellectual framework that defines the outlook towards life as well as the reference and foundation upon which the person builds all other thoughts.

Kwa hiyo, Aqeedah kwa asili yake inahitaji njia tofauti ya kufikiri. Na kuikubali Aqeedah ya Kiislamu kwa njia sahihi ya kiakili (inayotegemea fikra sahihi za kiakili na si kwa kuiga wazee, imani isiyo na msingi, hisia za kawaida, wala maslahi) bila shaka kutamgeuza mtu kuwa mtu wa kiitikadi wa kiakili anayefikiri kwa mbinu tofauti, kwa mtindo tofauti na mwelekeo tofauti. Na fikra hii tofauti itajidhihirisha katika mfumo tofauti wa tabia.

Thus, the Aqeedah by its nature mandates a distinct way of thinking. And adopting the Islamic Aqeedah in a correct intellectual manner (based upon sound intellectual thinking and not based on imitation of ancestors, blind faith, instinctive emotions, or benefit) will undoubtedly change the individual into an intellectual ideological person who thinks in a distinct method with a distinct style and inclination. And this distinct thinking will manifest in a distinct pattern of behavior.

Hasan Abdullah

Hasan Abdullah