Watu daima wamegawanyika sana kuhusu suala la kuchanganyika na kujitenga. Wengine wameenda na maoni kwamba mtu anapaswa daima kuchanganyika na watu, na wengine wameenda na maoni kwamba mtu anapaswa daima kujitenga na watu, na kila mmoja anaridhika na mtazamo wake.

People have always been greatly divided over the issue of mixing and seclusion. So, some went with the opinion that one should always mix with the people, and some went with the opinion that one should always seclude himself from the people, and everyone is satisfied with his point of view.

Na Shaykh al-Islam Ibn Taymiyyah (Allah amrehemu) pia aligusia suala hili na kuufafanua mzozo huo, akisema:

And Shaykh al-Islam Ibn Taymiyyah (may Allah have Mercy on him) touched upon this issue and clarified the dispute, saying:

"Suala hili - ingawa watu wametofautiana juu yake, kwa sehemu au kabisa - ukweli wake ni kwamba kuchanganyika na watu wakati mwingine ni wajibu au ni mustahabu. Mtu yule yule wakati mwingine anaweza kuwajibika kuchanganyika na wengine, na wakati mwingine anaweza kuwajibika kujitenga nao."

“This issue - even though the people have differed over it, either partially or completely - the reality of it is that mixing with the people is sometimes obligatory or recommended. The same individual can sometimes be obligated to mix with others, and can at other times be obligated to separate from them.

Njia sahihi ya kupatanisha misimamo hii miwili ni kutambua kwamba kuchanganyika, ikiwa kunahusisha ushirikiano katika mema na uchamungu, ni wajibu, na ikiwa kunahusisha ushirikiano katika dhambi na uvunjaji wa mipaka, ni haramu. Kuchanganyika na Waislamu kwa ajili ya ibada za jamaa, kama vile swala tano, swala ya Ijumaa, swala ya Idi, swala ya kupatwa kwa jua au mwezi, swala ya kuomba mvua (istisqa'), n.k., ni miongoni mwa mambo ambayo Allah na Mtume Wake ﷺ waliyoamuru. Ndivyo ilivyo pia wakati wa kuchanganyika na watu katika Hija, na katika kupigana na makafiri, Khawaarij, na waasi, hata kama viongozi wa shughuli hizo na washiriki wake ni wafisadi. Vilevile hali ni hivyo kwa mkusanyiko ambao mwabudu anaweza kuongeza imani yake, iwe kwa sababu unamnufaisha, au yeye anaunufaisha.

The way to properly reconcile between these two stands is to realize that mixing, if it involves cooperation upon good and piety, is obligatory, and if it involves cooperation upon sin and transgression, is forbidden. Mixing with the Muslims for the purpose of congregational acts of worship, such as the five prayers, the Friday prayer, the 'Id prayer, the eclipse prayer, the prayer for rain (istisqa'), etc., is from what Allah and His Messenger (peace be upon him) commanded. Such is also the case when mixing with the people during the Hajj, to fight the disbelievers, Khawarij, and rebels, even if the leaders of and participants in such activities are corrupt. This is also the case with a gathering in which the worshipper can increase his faith - either because of it benefiting him, or he benefiting it.

Na mtu lazima awe na wakati peke yake wa kujishughulisha na dua, dhikri, sala, kutafakari, kujihesabu mwenyewe, na kuitengeneza nyoyo yake. Haya ni mambo ambayo hakuna mtu mwingine anayeweza kushiriki naye, na ni mambo yanayohitaji kushughulikiwa kwa mtu binafsi, awe nyumbani au mahali pengine, kama alivyosema Tawus: "Nyumba ni kimbilio bora kabisa! Ndani yake mtu anaweza kuzuia macho yake na ulimi wake." Kwa hiyo, si sahihi kuchanganyika na watu bila mipaka, na pia si sahihi kujitenga na watu bila mipaka. Kuhusu ni kiasi gani hasa kila mtu anahitaji cha kila kimoja, na ni kipi kilicho bora kwake wakati wote, hili ni jambo linalohitaji uchunguzi zaidi.

And a person must have time alone to engage in supplication, remembrance, prayer, reflection, take himself to account, and rectify his heart. These are issues that nobody else can participate with him in, and these are affairs that need to be seen to on an individual basis, whether at home or otherwise, as Tawus said: “How excellent of a refuge is the home! In it, one can restrain his gaze and his tongue.” So, it is incorrect to mix with people unrestrictedly, and it is incorrect to seclude yourself from people unrestrictedly. As for exactly how much every person needs of each, and what is best for him at all times, this is something that requires further investigation.

Wakati mwingine mja huchagua baina ya aina mbalimbali za ibada kulingana na fadhila zake za asili (sala ni bora kuliko kusoma Qur'ani, kusoma Qur'ani ni bora kuliko dhikri, na dhikri ni bora kuliko dua), na wakati mwingine kulingana na wakati wa mchana aliomo (kusoma Qur'ani, dhikri na dua baada ya alfajiri na alasiri ni bora kuliko sala), na wakati mwingine kulingana na hali ya mwili aliomo (dhikri na dua wakati wa kuinama na kusujudu zimewekwa kisheria badala ya kusoma Qur'ani, na dhikri na dua wakati wa tawafu zimewekwa kisheria kwa makubaliano, wakati kusoma Qur'ani wakati wa tawafu kumetofautiana kuhusu hukumu yake), na wakati mwingine kulingana na mahali alipo (kinachowekwa kisheria huko Arafa, Muzdalifa, kwenye Jamarat, na Safa na Marwa ni dhikri na dua badala ya sala, n.k., na tawafu ya Nyumba Tukufu kwa mgeni ni bora kuliko sala, na sala ni bora kwa wakazi wa Makka), na wakati mwingine kulingana na kufaa kwa ibada kwa mtu husika (jihadi kwa wanaume ni bora kuliko Hija, wakati jihadi ya wanawake ni Hija, na utii kwa mume ni bora kuliko utii kwa baba kwa mwanamke aliyeolewa, tofauti na mwanamke ambaye hajaolewa ambaye ameamrishwa kumtii baba yake), na wakati mwingine kulingana na uwezo wa mja, kwani ibada anayoweza kuifanya ni bora kwake kuliko ibada asiyoweza kuifanya, hata kama asiyoweza kuifanya ni bora kwa asili yake. Hapa ndipo watu wengi hupindukia mipaka na kufuata matamanio yao: baadhi ya watu huona kitendo fulani ni bora kwao kutokana na hali zao wenyewe, au kwa sababu kina manufaa zaidi kwa moyo wao na ni njia bora ya kumtii Mola wao, kisha hutaka kukifanya kitendo hicho kuwa bora kwa kila aliye karibu nao, na huendelea kuwaamuru wafanye vivyo hivyo.

What is best is that one sometimes pick from the various types of worship based on their inherent virtue (prayer is in itself better than recitation of the Qur’an, and recitation is better than dhikr, and dhikr is better than supplication), and sometimes based on what time of day he is in (recitation, dhikr, and supplication after Fajr and ‘Asr are preferred over prayer), and sometimes based on the physical position he is in (dhikr and supplication in bowing and prostration are legislated instead of recitation of the Qur’an, and dhikr and supplication during tawaf is legislated by consensus, while recitation of the Qur’an during tawaf is differed over), and sometimes based on his location (what is legislated at ‘Arafah, Muzdalifah, at the Jamar, and at Safa and Marwah is dhikr and supplication instead of prayer, etc. and tawaf of the Sacred House for the visitor is better than prayer, and prayer is better for the inhabitants of Makkah), and sometimes based on the appropriateness of the worship for the person (Jihad for men is better than Hajj, while the jihad of women is Hajj, and obedience to the husband is better than obedience to the father for the married woman, as opposed to the single woman who is commanded to obey her father), and sometimes based on the capability of the servant, as the worship he is capable of is better for him than the worship he is incapable of, even if what he is incapable of is inherently better. This is a point where many people go to extremes and follow their desires: some people who see a certain action as being better for them due to their own circumstances, or due to it being more beneficial to their heart and a better way to obey their Lord, wish to then make this the best action for everyone around them, and proceeds to command them to do the same.

Na Mwenyezi Mungu alimtuma Muhammad ﷺ pamoja na Kitabu na Hekima, na akamfanya kuwa rehema na mwongozo kwa waja, akiwaamuru kila mtu yaliyo bora kwao. Kwa hiyo, Mwislamu anapaswa kuwa mwenye kuwatakia kheri kila mtu, akitaka yaliyo bora kwao.112

And Allah sent Muhammad (peace be upon him) with the Book and Wisdom, and made him to be a mercy and guide for the servants, commanding each person with what is best for them. So, the Muslim should be a well-wisher to every person, wanting what is best for them.”112

Na wanazuoni – Allah awaridhie wao – walikuwa wakichanganyika na watu na kuwafundisha, huku wakiwa pia ndio watu waangalifu zaidi katika kutopoteza muda wao; na Ahmad (Allah amridhie) alikuwa ndiye mtu mwenye subira zaidi katika kuwa peke yake, ingawa yeye alikuwa imamu wa dunia wakati wake. Mwanawe, ‘Abdullah, alisema:

And the scholars – may Allah be Pleased with them – would mix with the people and teach them while simultaneously being the most careful of people of wasting their time, and Ahmad (may Allah be Pleased with him) was the most patient of people upon being alone, despite the fact that he was the imam of the world during his time. His son, ‘Abdullah, said:

"Baba yangu alitoka kwenda Tarsus kwa miguu, na alifanya Hijja mara mbili au tatu kwa miguu, naye alikuwa mvumilivu kuliko watu wote katika kukaa peke yake. Bishr, licha ya hadhi yake, alishindwa kubaki peke yake, na daima alikuwa akitoka kwenda kumwona huyu na yule."113

“My father went out to Tarsus on foot, performed Hajj two or three times on foot, and he was the most patient of people upon being alone. Bishr, despite his status, was unable to remain by himself, and would always go out to see this person and that.”113

Kwa hiyo, kuchanganyika na kujumuika na mtu mwenye moyo uliokufa hakupaswi kufanywa, kwani yeye ni kama mnyang'anyi wa barabarani. Badala yake, inapaswa kuwa na mtu ambaye atakuongezea imani na matendo.

So, mixing and socialization should not be with one who has a dead heart, as he is like a highway robber. Rather, it should be with one who will increase you in faith and action.

Ibn al-Qayyim alisema:

Ibn al-Qayyim said:

"Yule aliye na moyo uliokufa atakufanya ujisikie mpweke. Kwa hiyo, tumia vizuri kadiri uwezavyo wakati yupo mbali, kwa sababu hutajisikia mpweke isipokuwa wakati yupo pamoja nawe. Ukijaribiwa kuwa naye, mpe umakini wako wa nje, lakini moyo wako uhame kutoka kwake, tenga nafsi yako ya ndani naye, na usiruhusu akuvurugishe kutoka kwenye yale yanayostahili zaidi umakini wako."

“The one with a dead heart will make you feel lonely. So, take advantage of his absence as much as possible, because you will not feel lonely except when he is with you. If you are put to trial with him, give him your outer attention, wander from him with your heart, separate your inner self from him, and do not let him distract you from what is more deserving of your attention.

Jua kwamba hasara kubwa zaidi ni wewe kujishughulisha na mtu ambaye hatakuletea chochote isipokuwa hasara katika wakati wako pamoja na Allah – Mwenye nguvu, Mwenye utukufu – na kukukatisha kutoka Kwake, kupoteza muda wako kwake, kudhoofisha nguvu zako, na kutawanya umakini wako. Kwa hiyo, ikiwa utajaribiwa kwa jambo hili – na lazima utajaribiwa – shughulika naye kwa namna ambayo Allah angependa, na uwe mvumilivu kwake kadiri uwezavyo. Jisogeze karibu na Allah na Radhi Zake kupitia mtu huyu, na fanya kukutana kwako naye kuwe jambo la kukufaidisha, si jambo la kukuletea hasara. Kuwa naye kama mtu aliye barabarani ambaye alisimamishwa na mtu mwingine, ambaye kisha anakuomba umchukue katika safari yako. Hakikisha kwamba wewe ndiye unayempa lifti, na si yeye anayekupa lifti. Ikiwa atakataa, na hakuna cha kupata kwa kusafiri naye, usisimame kwa ajili yake, mwage kwaheri, na usigeuke hata kumtazama, kwa kuwa yeye ni mnyang'anyi wa barabarani bila kujali yeye ni nani hasa.

Know that the greatest of losses is for you to be preoccupied with one who will bring you nothing but a loss in your time with Allah - the Mighty and Majestic - and being cut off from Him, wasting of your time on him, weakening of your energy, and dispersing of your attention. So, if you are tested with this - and you must be tested with this - deal with him according to how Allah would wish, and be patient with him as much as possible. Get closer to Allah and His Pleasure by way of this person, and make your getting together with him something to benefit from, not something to incur a loss from. Be with him as if you are a man who is on a road who was stopped by another man, who then asks you to take him on your journey. Make sure that you are the one who gives him a ride, and that he is not the one giving you the ride. If he refuses, and there is nothing to gain from traveling with him, do not stop for him, bid him farewell, and do not even turn back to look at him, as he is a highway robber regardless of who he really is.

Kwa hiyo, linda moyo wako, uwe makini jinsi unavyotumia mchana na usiku wako, na usiruhusu jua lizame kabla hujafika unakoenda.114

So, save your heart, be wary of how you spend your days and nights, and do not let the Sun set before you arrive at your destination.”114

“Kwa hiyo, mwanafunzi wa elimu anapaswa kuacha ushirikiano wa kijamii, kwani hili ni miongoni mwa mambo muhimu zaidi anayoweza kuyafanya, hasa kuhusiana na watu wa jinsia tofauti, na hasa pamoja na wale wanaotumia muda mwingi katika burudani na muda kidogo katika kufikiri, kwa kuwa tabia za wengine zinaweza kukuibia yako mwenyewe. Madhara ya ushirikiano wa kijamii ni pamoja na kupitisha maisha yako bila faida yoyote, pamoja na kupungua kwa mali yako na kujitolea kwako kwa dini ikiwa ushirikiano huu utatokea na watu wasiofaa.”

“So, the student of knowledge should abandon socialization, as this is from the most crucial things that he can do, especially in regards to members of the opposite gender, and especially with those who spend most of their time in amusement and little of their time in thought, as the nature of others can rob you of your own. The harms of socialization include the passing of your life without any benefit, as well as the decline of your wealth and religious commitment if this socialization were to occur with the wrong people.

Mwanafunzi wa elimu haipaswi kuchanganyika isipokuwa na wale ambao anaweza kunufaika nao au ambao wanaweza kunufaika naye. Ikiwa atapewa urafiki wa mtu ambaye atapoteza muda wake pamoja naye, hatamnufaisha, wala yeye hatanufaika naye, wala hatamsaidia kufikia lengo lake, basi amalize uhusiano huo kwa upole tangu mwanzo, kabla haujaendelea kuwa kitu cha ndani zaidi, kwani kitu kikishaimarika, kinakuwa kigumu zaidi kukibadilisha. Kuna msemo ambao unatamkwa mara kwa mara na wanazuoni: ‘Kuzuia jambo ni rahisi kuliko kuliondoa.’ Akihitaji mtu wa kufanya urafiki naye, basi mtu huyo awe mwema, mcha Mungu, mwenye taqwa, mwangalifu, mwenye akili, mwenye manufaa mengi, mwenye uovu mdogo, mzuri wa kukubaliana naye na asiyegongana naye mara kwa mara, anayemkumbusha pale anaposahau, anayeshirikiana naye anapokumbushwa, msaidizi anapohitaji msaada, na mfariji anapokuwa katika dhiki.115

The student of knowledge should not mix except with those who he can benefit or can benefit from. If he is offered the friendship of one who will waste his time with him, will not benefit him, will not benefit from him, and will not assist him in reaching his objective, he should politely end the relationship from the start before it progresses to something deeper, as when something becomes established, it becomes more difficult to change it. There is a phrase that is constantly on the tongues of the scholars: ‘Repelling something is easier than removing it.’ If he requires someone to befriend, let that person be righteous, religious, pious, wary, intelligent, full of benefit, having little evil, good at complying and rarely conflicting, reminding him if he forgets, cooperating with him when he is reminded, helpful if he is in need, and comforting if he is in distress.”115

Ibn Qudamah (Mwenyezi Mungu amrehemu) alisema:

Ibn Qudamah (may Allah have Mercy on him) said:

Fahamu kwamba si kila mtu anafaa kuwa rafiki yako. Lazima uthibitishe kwamba rafiki mtarajiwa huyo ana sifa zinazohitajika zinazofanya urafiki naye uwe kitu kinachotamanika. Yule unayetaka kumfanya rafiki lazima awe na sifa tano:

“Know that not everyone is suitable to be your friend. You must verify that this potential friend has the necessary characteristics that make friendship with him something to be desired. The one you seek to befriend must have five characteristics:

Ni lazima awe mwenye akili. Hakuna wema katika kuwa rafiki wa mjinga, kwani atakudhuru hata anapotaka kukufaidisha. Tunapomaanisha mwenye akili, ni yule anayeelewa mambo kama yalivyo kwa kujitegemea, au yanapofafanuliwa kwake.

• He must be intelligent. There is no good in befriending an idiot, as he will only harm you when he wants to benefit you. By intelligent, we mean one he understands things as they are on his own or if they are explained to him.

Ni lazima awe na adabu nzuri, na hili ni sharti la msingi. Mtu aliye mwerevu tu anaweza kushindwa na hasira au tamaa, akafuata matamanio yake. Hivyo, hakutakuwa na faida yoyote katika kufanya urafiki naye.

• He must have good manners, and this is a must. One who is simply intelligent might be overcome by anger or desire, and obey his desire. Thus, there would be no benefit in befriending him.

Hastahili kuwa fasiq. Mtu kama huyo hamchi Mwenyezi Mungu, na yeyote asiyemchi Mwenyezi Mungu hawezi kuaminiwa.

• He must not be a fasiq. Such a person would not fear Allah, and whoever does not fear Allah cannot be trusted.

Hapaswi kuwa mzushi, kwani kuna hofu ya kushindwa na uzushi wake.

• He must not be an innovator, as there is a fear of being overtaken by his innovation.

Hapaswi kuwa mwenye kutamani dunia.

• He should not be eager for the dunya.

‘Umar bin al-Khattab (radhiya Allahu anhu) alisema: “Shikamana na ndugu zako wa kweli.

‘Umar bin al-Khattab (may Allah be Pleased with him) said: “Stick with your true brothers.

Unaweza kuishi kwa raha nao, kwa kuwa wao ni furaha wakati wa neema, na unaweza kuwategemea wakati wa shida. Mdhanie vyema ndugu yako mpaka aje kwa jambo linalopaswa kukutia wasiwasi kutoka kwake. Jiepushe na adui yako, na tahadhari usifanye urafiki na yeyote isipokuwa mwaminifu, kwa kuwa hakuna uaminifu kwa yule asiyemcha Allah. Usifanye urafiki na mtu mwovu, kwa kuwa atakufundisha uovu wake, na usimfunulie siri zako, na shauriana tu na wale wanaomcha Allah, Mtukufu. Yahya bin Mu'adh alisema: "Rafiki ni yule ambaye hahitaji kumkumbusha amkumbuke katika dua zake, ambaye hahitaji kumsifia kwa unafiki wala kumvutia, na ambaye hahitaji kumwomba msamaha." Na Abu Ja'far aliwaambia masahaba zake: "Je, kuna yeyote miongoni mwenu anayeweza kuweka mkono wake mfukoni mwa ndugu yake na kuchukua anachotaka?" Walijibu: "Hapana." Akasema: "Basi hamkuwa ndugu kama mnavyodai."

You can live in comfort with them, as they are a delight in times of ease, and you can lean on them in times of hardship. Assume the best about your brother until he comes with something that should alarm you from him. Avoid your enemy, and beware of befriending anyone but the trustworthy, and there is no trust for the one who doesn’t fear Allah. Do not befriend the corrupt, as he will teach you his corruption, and do not reveal your secrets to him, and only consult those who fear Allah, the Exalted.” Yahya bin Mu’adh said: “A friend is the one who you don’t have to remind to remember you in his supplication, and that you don’t have to flatter and impress, and that you don’t have to apologize to.” And Abu Ja’far said to his companions: “Can any of you put his hand in the pocket of his brother and take what he wants?” They replied: “No.” He said: “Then you are not brothers as you claim.”

Na kila mmoja wenu ana haki fulani juu ya ndugu yake.

And each of you has certain rights upon his brother.

Unapaswa kutimiza mahitaji yake, na hili lina viwango. Kiwango cha chini ni kwamba utimize mahitaji yake kwa moyo mkunjufu pale unapoweza na pale anapokuomba. Bora kuliko hili ni kwamba uyatimize kabla hajakuomba, na bora kuliko yote haya ni kwamba uyaweke mahitaji yake mbele ya mahitaji yako mwenyewe.

You should fulfill his needs, and this is of levels. The least is that you gladly fulfill his needs when you are able and he asks you. Better than this is that you fulfill them before he even asks you, and better than all of this is that you put his needs before your own.

Unapaswa kunyamaza kumhusu wakati fulani, na kuzungumza wakati mwingine. Kuhusu kunyamaza kwako, unapaswa kunyamaza kuhusu kasoro zake, awe mbele yako au hayupo. Usibishane wala kugombana naye, wala usimuulize mambo ya kibinafsi ambayo hapendi kuyafichua. Ukitokea kumwona mahali fulani, usimuulize anakwenda wapi, kwani huenda hataki mtu yeyote ajue. Usifichue siri zake, hata kama baadaye mtaingia katika uadui. Pia, usiwatukane marafiki wake na jamaa zake, na usimjulishe iwapo wengine watamtukana.

You should remain silent regarding him at times, and speak at times. As for your silence, you should be quiet about his faults, both in his presence and absence. You should not argue or dispute with him, and shouldn’t ask him about personal things that he wouldn’t want to reveal. If you happen to see him somewhere, don’t ask where he is going, as it might be that he doesn’t want anyone to know. Don’t reveal his secrets, even if you fall into a feud afterwards. Also, don’t insult his friends and family, and don’t inform him if others happen to insult him.

Usiseme chochote ambacho kinaweza kumuudhi, isipokuwa pale jambo lenyewe linapohitaji kusemwa, kama vile kuamrisha mema na kukataza maovu, kwani hilo ndilo kumtendea wema kwa kweli.

Don’t say anything that could annoy him except if this involves something that must be said, such as commanding the good or forbidding the evil, as this would actually be a way of being good to him.

Na jua kwamba hutapata kamwe rafiki asiye na kasoro kabisa. Badala yake, tafuta mtu ambaye sifa zake njema zinazidi mapungufu yake. Ukishakuwa mkali zaidi katika kuwahukumu watu kuliko unavyojihukumu mwenyewe, utaangukia katika Kauli ya Allah:

And know that you will never find a friend who is completely free of faults. Instead, look for someone whose good qualities outweigh his bad. Once you are stricter in judging people than you are in judging yourself, you fall into Allah’s Saying: