An-nuur Na. 158

AN-NUUR Na.158 Rabi' Awal 1419, Julai 17 - 23, 1998

TUISHENI Elimu ya Dini ya Kiislamu kwa Shule za Sekondari

Form IV: Kuamini Qudra ya Mwenyezi Mungu | Ndoa ya Kiislamu
A-Level: The Concept of God Almighty

Somo: Tawhiid Form IV

Kuamini Qadar ya Mwenyezi Mungu (s.w.)

NENO lililotumika katika Qur’an kuhusiana na Kudra ni "Al-Qadar" ambalo lina maana ya "kiasi", "kipimo", au "kukadiria kipimo maalum". Tafsiri inayokaribia kuwiana na neno hilo kwa Kiingereza itakuwa ni."measure", "in due measure" au "due proportion" au "judgement". Kwa mfano hebu na tulitazame neno "Al-Qadar" kama lilivyotumika katika aya zifuatazo:

Kwa hakika Sisi Tumekiumba kila kitu kwa kiasi (chake makhsusi) (54:49).

Na (Mwenyezi Mungu) Ameumba kila kitu na akakikadiria kipimo (chake) (25:2).

Na mwezi tumeupimia vituo, mpaka unakuwa kama chaparare la mtende kuu kuu (36:39).

Tukizingatia aya zote hizo kinachojitokeza ni kwamba, Mwenyezi Mungu ameuumba ulimwengu huu kwa mujibu wa kanuni fulani maalum. Yawezekana kuwa tukashindwa kuzielewa kikamilifu kanuni hizo lakini tunajua kuwa zimefungamana na kipimo maalum. Makadirio hayo makhususi yanahusiana na vitu vyote vya kifizikia kama kwa mfano kanuni zinazotawala mzunguko wa dunia, mwezi, na sayari nyingine. Na kutokana na makadirio hayo tunapata urefu wa mchana na usiku, majira n.k. Zipo pia kanuni maalum zinazotawala maisha ya jamii.

Wala hutapata mabadiliko katika desturi Yetu (17:77).

Yaani hakuna mtu anayeweza kubadili kanuni zinazotawala mwenendo wa ulimwengu huu. Hivyo ni dhahiri kuwa neno "Qadar" kama ilivyotumika katika Qur’an halina maana ya "pre-destination".

Mtazamo wa Uislamu juu ya Qadar

Kwa mujibu wa mafundisho ya Uislamu ni makosa makubwa kudhani kuwa mtu anaweza kufanya jambo lolote kinyume na uwezo na idhini ya Mwenyezi Mungu. Na ni makosa makubwa pia kudhani kuwa mtu anaweza kumlaumu Mwenyezi Mungu kwa maovu anayotenda. Utatanishi wote wanaoupata watu juu ya suala hili unaondoka kwa sababu Uislamu umeyagawanya maisha ya binadamu katika maeneo makuu mawili:

(a) eneo ambalo binadamu hana hiari, na

(b) eneo ambalo binadamu anao uchaguzi.

Kwa hakika hata kuzuka kwa swali hili ni dalili kuwa watu wanahisi wanayo hiari katika baadhi ya mambo na hawana katika mengine. Binadamu hana hiari kabisa katika baadhi ya mambo katika maisha yake. Mambo hayo humtokea atake asitake. Yaani hana uwezo wa kuchagua wala kuyabadilisha. Kwa mfano mtu hana hiari ya kuwachagua wazazi wake. Hawezi kuchagua tarehe ya kuzaliwa wala nchi atakayozaliwa. Hawezi kuchagua rangi ya ngozi yake wala aina ya nywele, rangi ya macho, kimo au vipawa vingine. Damu itazunguka mwilini bila kuipangia yeye safari hiyo, moyo wake utadunda bila yeye kuuamrisha, atapepesa macho kutwa nzima bila kupanga kufumba na kufumbua macho bila nukta. Mwili mzima wa binadamu unafanya kazi bila yeye kuupigia kura. Kwa mujibu wa mafundisho ya Uislamu binadamu hataulizwa au kuhisabiwa juu ya jambo lolote ambalo yeye hakuwa na hiari nalo. Yaani hakuna mtu atakayeulizwa kwa nini wewe ulizaliwa siku ya Jumanne badala ya Jumatano? Au kwa nini ulifariki mwezi wa Shaaban badala ya kusubiri hadi mwezi wa Ramadhan? Au kwa nini ulikuwa mrefu namna hii badala yakuwa na kimo cha wastani? Kwa hakika ni rehema kubwa ya Mwenyezi Mungu kwamba mambo hayo hatuyadhibiti sisi wenyewe. Hebu fikiria kama moyo ungekuwa unapiga kwa amri yetu, tungewezaje kulihakikisha hilo tunapolala usingizi au tunaposahau? Matatizo yangekuwa hayo hayo lau myeyusho wa chakula (digestion) ungekuwa uko chini ya udhibiti wetu n.k

Hata hivyo lipo pia eneo ambalo binadamu anao uhuru wa kuchagua hili au lile. Mtu anaweza kwa mfano kuchukua bastola na kumuulia mtu mwingine na kumpora mali yake au anaweza kuchukua chakula na kumpa mwenye njaa. Mtu anaweza kutumia pesa zake kwa kuwanunulia nguo wazazi wake, maskini au anaweza kwenda nazo kilabuni kunywea pombe. Mtu anaweza kumuamini Mwenyezi Mungu na kumtii au anaweza kukataa kumuamini na akaamua kumuasi. Mtu anaweza kusema kweli au akiamua anaweza kusema uwongo. Anaweza kumtendea mwenziwe haki au anaweza kumdhulumu. Katika eneo hili binadamu ni mas-uli, yaani atahisabiwa na Mwenyezi Mungu kwa yote aliyoyafanya. Kwani ni mambo ambayo binadamu amepewa uhuru wa kuchagua kutenda hili au lile.

Hakika Sisi Tumemuongoa, (tumembainishia) njia. Basi atakuwa mwenye shukrani au mwenye kukufuru. (76:3).

Na sema: Huu ni ukweli uliotika kwa Mola wenu, basi anayetaka na aamini na anayetaka na akufuru. (18:29).

Je, hatukumpa (binadamu) macho mawili? Na ulimi na midomo mwili? Na Tukambainishia zote njia mbili? (90:8-10)

Hivyo ni dhahiri kuwa katika eneo hili binadamu hajapangiwa na Mwenyezi Mungu lipi aje kulifanya atake asitake. Mwenyezi Mungu amempa mwongozo wa kuufuata lakini kampa na hiari ya kuufuata au kuuacha. Na ndio maana ataulizwa. Na ukweli kuwa watu wanaweza kumuasi Mwenyezi Mungu ni ushahidi tosha kuwa watu wanao uhuru wa kuchagua kutenda mema au maovu, kwani lau si hivyo watu wote wangekuwa kama malaika. Hata hivyo isidhaniwe kuwa maadam watu wanao uhuru wa kuchagua kutenda lolote basi Mwenyezi Mungu hajui mpaka jambo hilo litokee. Yeye anajua yote atakayofanya mja hadi hatima yake ya mwisho siku ya Kiyama hata kabla mtu huyo hajazaliwa. Anayajua atakayochagua kuyafanya lakini hakumshurutisha kuyafanya. Na pili isidhaniwe kuwa maadam mtu amechagua kumuasi Mwenyezi Mungu basi mtu huyo anapotenda uovu huo Mwenyezi Mungu huchukia lakini hana uwezo wa kumzuia. Mtu hawezi kufanya lolote ila kwa idhini ya Mwenyezi Mungu. Yaani mtu anaweza tu kutenda jema au ovu kwa sababu ya kutumia vizuri au vibaya neema alizopewa na Mwenyezi Mungu. Kwa mfano tuseme mtu amekusudia kwenda kuswali Ijumaa lakini kabla hajaondoka Mwenyezi Mungu akamnyang’anya mtu huyo neema ya akili au fahamu au akakosa nguvu hata za kukaa, ni dhahiri kuwa hataweza kuswali Ijumaa. Na vivyo hivyo kwa mtu aliyekusudia kwenda kuvunja duka kabla ya kufanya hivyo akavunjika mgongo au akatiwa upofu machoni ni dhahiri kuwa hawezi kutenda lile alilolikusudia. Hivyo maovu hayatendeki kinyume na uwezo wa Mwenyezi Mungu.

Tafauti ya Qadar na Qudra

Mara kwa mara neno "Qadar" hufananishwa katika matumizi na neno "Qudra". Ambapo neno "Qudra" lina maana ya uwezo na neno "Qadar" lina maana pana zaidi. Lina maana ya mpango (plan) au utaratibu wa mfumo mzima pamoja na umilikaji wake. "Qudra ya Mwenyezi Mungu" (s.w.) ni uwezo wa Mwenyezi Mungu (s.w.) juu ya kila kitu. Mwenyezi Mungu (s.w.) akitaka jambo lolote liwe huwa vile vile anavyotaka pasi na kipingamizi au kizuizi chochote. Ni kwa msingi huu unakuja msemo: "Jitihada za mja hazivunji Qudra ya Mwenyezi Mungu".

Maana ya Qadar ya Mwenyezi Mungu

Qadar ya Mwenyezi Mungu (s.w.) ni mpango mzima unaomiliki kupatikana (kutokea), kuwepo na hatimaye kutoweka (kuondoka) viumbe vyote vilivyo hai na visivyo hai mbinguni na ardhini. Ni hakika kuwa Mwenyezi Mungu (s.w.) hakuumba mbingu na ardhi na pepo na moto na vyote vilivyomo katika maisha haya ya ulimwenguni na vyote vitakavyokuwemo katika maisha ya akhera kwa kubahatisha tu bali ni lazima awe ameumba kila kitu kwa lengo maalum na kuliwekea utaratibu (kanuni au sheria) maalum ili kuliwezesha kufikia lengo hilo. Ukweli ni kwamba kila kilichomo mbinguni na ardhini na kila kitakachokuwemo huko akhera na kila kitendo na kila tukio linalotokea hapa ulimwenguni limo katika mpango wa Mwenyezi Mungu (s.w.) na kutokea kwa kufuata bila ya hiari kanuni (sheria) madhubuti alizoziweka Mwenyezi Mungu pamoja na kanuni (Sheria za maumbile) zinazomiliki utekelezaji wake ndio Qadar ya Mwenyezi Mungu (s.w.).

Kwa mfano, ni kawaida kwamba Muhandisi yeyote aliyemjuzi na hodari kabla hajatengeneza chochote kile anachokusudia kutengeneza, ni lazima kwanza akilini mwake awe na picha kamili ya kile anachotaka kutengeneza ili kukidhi haja maalumu. Baada yakuwa na picha kamili, ambayo mara nyingi atajitahidi kuiwakilisha katika karatasi kwa maandishi na michoro, ni lazima p;ia awe na picha kamili ya namna atakavyotengeneza kitu hicho, wakati wa kuanza na kumaliza kutengeneza, mahali pakutengenezea kitu hicho, ukubwa na thamani ya kitu hicho. Kama ni muhandisi mweledi zaidi atajaribu hata kukisia muda wa kutumika kitu hicho. Huu ndio utaratibu anaotarajiwa aufuate kila fundi mjuzi na hodari wa kutengeneza vitu, kabla hajaanza kutengneza chochote anachokitengeneza. Atakapoanza kutengeneza atafuata mpango ule ule aliouchora kichwani mwake mara tu alipojiwa na fikra ya kutengeneza hicho anachokusudia kutengeneza. Tunajua, kwa kuwa mwanadamu anaudhaifu, mkubwa na ujuzi wake ni mdogo sana, mpango wake huu wa awali unaweza ukatofautiana na sura halisi ya kile kilichokusudiwa. Pamoja na hivyo, bado tunaweza kuutafakari mfano huu wa ufundi wa mwanadamu na bado ukaweza kutusaidia kujua na kuingiza akilini mwetu uwezo wa Mwenyezi Mungu katika uumbaji wake na katika kuviendesha viumbe vyake mpaka kufikia lengo la kuumbwa kwao.

Tunafahamu vyema kuwa Mwenyezi Mungu (s.w.) ni mjuzi, Mwenye Hekima na Uwezo usio na kikomo. Pia tunafahamu vyema kuwa Yeye Mwenyezi Mungu (s.w.) Ndiye Muumbaji wa vyote vilivyomo mbinguni na ardhini na vitakavyokuwemo katika maisha ya Akhera ambayo hatuna shaka nayo. Kwa hiyo, inakubalika akilini mwetu, na ndio hasa ukweli, kuwa, Mwenyezi Mungu (s.w.). Aliye Fundi wa mafundi, ni lazima uumbaji wake nao kabla ya kuanza uwe umetanguliwa na fikra au haja ya kuumba, kisha mpango wa maumbile yote na utaratibu utakaofuatwa na kila kiumbe ili kufikia lengo. kwa maana nyingine, akili zetu zinatulazimisha tuone kuwa Mwenyezi Mungu (s.w.) kabla ya kuanza kuumba alijua fika yafuatayo:

-Kwa nini aumbe - lengo la kuumba kila alichokiumba.

-Viumbe vyote atakavyoviumba - aina ya viumbe, na idadi ya kila aina ya kiumbe.

-Namna ya kuumbwa kila kiumbe ili kiwe na sifa zitakazo kiwezesha kufikia lengo.

-Mahali na wakati wa kutokea kila kiumbe, muda wa kuishi kwake na wakati wa mwisho wa kuwepo kwake.

-Kanuni na sharia zitakazo miliki kutokea, kuweopo na kutoweka kwa maumbile yote na sharia zitakazotawala matukio yote.

Aya zifuatazo zinatupa picha juu ya Qadar ya Mwenyezi Mungu (s.w.):

"Na Mwenyezi Mungu Amekuumbeni kwa udongo, kisha kwa tone la manii, kisha akakufanyeni wanaume na wanawake. Na mwanamke yeyote hachukui mimba wala hazai ila kwa ilimu yake (Mwenyezi Mungu). Na Mwenye kupewa umri hapewi umri (zaidi) wala hapunguziwi umri wake ila yako katika kitabu (cha Mwenyezi Mungu). Bila shaka haya ni sahali kwa Mwenyezi Mungu" (35:11).

Na hakuna mnyama yeyote (yaani kiumbe chochote) katika ardhi ila riziki yake iko juu ya Mwenyezi Mungu. Na anajua makao yake ya milele na mahali pake pa kupita tu (napo ni hapa duniani). Yote yamo katika kitabu kinachodhihirisha (kila kitu). (11:6).

"Hautokei msiba katika ardhi wala katika nafsi zenu ila umekwisha andikwa katika kitabu (cha Mwenyezi Mungu) kabla hatujaumba. Kwa yakini hilo ni sahali kwa Mwenyezi Mungu". (57:22).

"Kwa hakika tunakiumba kila kitu kwa kiasi" (54"49).

"Mwenyezi Mungu ambaye ni wake (peke yake) Ufalme wa mbingu na ardhi wala hakuzaa mtoto wala hana mshirika katika ufalme (wake), na ameumba kila kitu na akakikadiria kipimo (chake)" (25:2).

Aya hizi zinashiria kuwa mpango mzima wa Mwenyezi Mungu (s.w.) umedhibitiwa katika kitabu chake maalumu.

Utekelezaji wa mpango Mkuu wa Mwenyezi Mungu (s.w.), hauko mikononi mwa yeyote isipokuwa Yeye mwenyewe pekee. Anaweka sharia madhubuti zinazotawala kila kitu hatua ya uumbaji, uondelezaji wa viumbe, na yote yatakayotokea kulingana na lengo alilokusudia. Sheria zote za maumbile zinazofanya viumbe viendelee kama vilivyo au yatowe matukio mbali mbali kama yanavyotokea ziko katika utaratibu wa utekelezaji na mpango mkuu wa Mwenyezi mungu (s.w.). Yale yote yanayomtokea mwanaadamu nje ya uwezo wake hutokea kulingana na Qadar ya Mwenyezi Mungu (s.w.). Kwa mfano vipaji alivyonavyo mtu, bahati zinazompitia, fursa anazopata katika mambo mbali mbali, mazuri na mabaya yanayomsibu yote yako katika Qadar ya Mwenyezi Mungu (s.w.).

Fiqh Form IV

Ndoa ya Kiislamu

(YEYE NDIYE) Muumba wa mbingu na ardhi. Amekuumbieni wake (zenu) katika jinsi yenu; na wanyama nao (Akawaumbia) wake (zao katika jinsi moja na wao); anakuzidisheni kwa namna hii (ya kuchanganyika dume na jike). Hakuna chochote mfano Wake; naye ni Mwenye kusikia, Mwenye kuona. (42:11).

Katika aya hii tunafahamishwa kuwa Mwenyezi Mungu (s.w.) amewaumba wanaadamu na wanyama katika dume na jike ili papatikane kizazi. Katika aya ifruatayo pia lengo hili linabainishwa:

Enyi watu! Mcheni Mola wenu ambaye amekuumbeni katika nafsi moja. Na akamuumba mkewe katika nafsi ile ile Na akaeneza wanaume wengi na wanawake kutoka kwa wawili hao. (4:1).

Wanaadamu wamewekwa utaratibu wa ndoa ili wasije zaana kiholela bila ya kuchukua jukumu la malezi.

(iii) Kujenga Mapenzi, Huruma na Ushirikiano katika Familia

Lengo jingine la ndoa ni kuleta utulivu wa moyo kati ya mume na mke na kupandikiza mapenzi, huruma na ushirikiano kati yao na kuendeleza maadili hayo kwa watoto wao. Lengo hili limebainishwa katika Qur’an kama ifuatavyo:

Na katika ishara Zake ni kuwa amekuumbieni wake zenu katika jinsi yenu ili mpate utulivu kwao, naye amejaalia mapenzi na huruma baina yenu. Bila shaka katika hayo zimo ishara kwa watu wanao fikiri. (30:21).

"... Wao ni nguo kwenu na nyiyi ni nguo kwao..."(2:287).

Pamoja na lengo la kuzaa watoto, aya hizi zinatupa lengo la hali ya juu la ndoa ambalo halipatikani kwa wanyama. Lengo la jimai kwa wanyama ni kuzaana tu kwa kiasi kwamba, baada tu ya kitendo hicho uhusiano wa dume na jike hukatika. Kwa wanaadamu, mahusiano ya mume na mke hayapaswi kuishia tu kweye jimai bali yanatarajiwa yalete utulivu wa nyoyo na fikra kwa wawili hao na kuwa chimbuko la mapenzi, huruma na ushirikiano kati yao. Mume na mke waliofungamana katika misingi ya ndoa, wanatarajiwa kushirikiana kwa mapenzi kiasi cha kuchangia furaha zao na huzuni zao. Ushirikiano kati yao uliofungamana na huruma na mapenzi umepandikizwa ili waweze kulea kizazi kipya kwa maadili yanayotakikana ili kujenga jamii ya makhalifa wa Mwenyezi Mungu.

(iv) Kukuza Uhusiano na udugu katika Jamii

Uhusiano na mshikamano wa kidamu wa familia moja hutanuka jinsi watoto wa familia moja watakapoana na watoto wa familia nyingine. Hivyo, mapenzi, huruma na ushirikiano wa udugu hutanuka kutoka kwenye familia moja, kisha kwenye ukoo, kisha kwenye kabila hadi kufikia taifa na mataifa. Sisi sote tu familia ya Adamu na Hawa, hivyo tunapaswa tupendane, tushirikiane na tuhurumiane kama tunavyokumbushwa katika Qur’an:

Naye Ndiye aliyemuumba mwanaadamu kwa maji kisha akamfanyia nasaba (ya damu) na ujamaa wa ndoa. Na Mola wako ni Mwenye uweza (juu ya kila jambo) (25:54).

Enyi watu! Kwa hakika tumekuumbeni (nyote) kutokaa na mwanamume (Adam) na mwanamke (Hawa) na tumekufayeni mataifa na makabila (mbali mbali) ili mjuane)... (49:13).

Aya hizi zinatudhihirishia wazi kuwa mahusiano ya ndoa kati ya mume na mke ndio msingi wa jamii ya mwanaadamu. Wanaadamu wangalijenga familia zao kwa kufuata utaratibu aliouweka Mwenyezi Mungu (s.w.) ulimwengu huu ungalikuwa ni uwanja wa furaha na amani kwani watu wangalihurumiana na kushirikiana kwa mapenzi. Endapo wanaume na wanawake katika jamii wataepa maisha ya ndoa a kuamua kuingiliana kati yao nje ya ndoa, itakuwa ndio chanzo cha vurugu na kuparaganyika kwa jamii. Inatosha kusema kuwa miongoni mwa vurugu na mparaganyiko wa jamii ya mwanaadamu leo hii iatokana uzinzi na kubeza maisha ya ndoa ya Kiislamu.

(v) Kukilea kizazi katika maadili

Upendo kwa watoto hauishii tu kwenye kuwapa watoto chakula bali ni lazima uambatane na malezi yao yote. Malezi ya watoto ni pamoja na kuwaelimisha katika nyanja mbali mbali ziazohusu maisha yao, kuwafunza tabia jema na utaratibu wa maisha anaoridhia Mweyezi Mugu (s.a.w.). Malezi ya watoto katika familia ni kazi tosha na ya kudumu na mama anatakiwa awe nyumbani kwa kazi hii. Hakuna taasisi yoyote inayoweza kuifaya kazi hii vizuri badala ya familia. Watoto waliokosa malezi ya kifamilia hata kama watapelekewa kweye shule za malezi hawawezi kuwa sawa kitabia - upendo, huruma, mwenendo mwema na maadili mengine na wale waliopata malezi ya familia.

(vi) Kumuendeleza Mwanaadamu kiuchumi.

Ndoa ni changamoto kwa waangalizi wa familia, hasa baba. Katika kuilea familia wazazi huwa macho sana katika kutekeleza majukumu yao ili kukidhi mahitaji yao muhimu. Mahitaji muhimu ya familia ni pamoja na chakula, mavazi, makazi na gharama za kuwaelimisha watoto. Baba ambaye ndiye mkuu wa familia hulazimika kufanya kazi kwa juhudi na maarifa. Pia wazazi, kwa kuzingatia jukumu la malezi linalo wakabili, huwa macho katika kutumia kile walicho kichuma kwa kuhakikisha kuwa wanatumia mali yao katika mambo la lazima kwa familia. Ni kwa msigi huu Mwenyezi Mungu (s.w.) aatufahamisha katika Qur’an kuwa watoto hawaleti ufakiri kwani kila mtoto amepangiwa riziki yake ambayo hupitia mikononi mwa wazazi kwa njia ya uchumi. Tunajifunza hili katika aya ifuatayo:

"... Wala msiwaue watoto wenu kwa kuhofia umaskini. Sisi tunakupeni riziki nyingi na wao pia..." (6:151).

Kuchagua mchumba

Ndoa ya Kiislamu inataratibu zake kuanzia kwenye kuchagua mchumba mpaka kukamilisha ndoa. Yakuzingatia katika kuchagua mchumba ni:

i) Dini

ii) Tabia njema

iii) Umaharimu

iv) Sifa nyinginezo

(i) Dini

Jambo la kwanza atakalo lizingatia Muislamu katika kutafuta mchumba ni dini. Waislamu wanaume wameruhusiwa kuwaoa wanawake wema wa Kiislamu na wanawake wema katika wale waliopewa Kitabu kabla ya Qur’an. Ruhusa hii tunaipata katika aya ifuatayo:

"...Na (mmehalalishiwa kuwaoa) wanawake wema wa Kiislamu na wanawake wema katika wale waliopewa kitabu kabla yenu, mtakapo wapa mahari yao na kufunga nao ndoa, bila ya kufanya uzinifu au kuwaweka kinyumba..." (5:5).

Katika aya hii tunaona ruhusa iliyotolewa na Mwenyezi Mungu (s.w.) kuwaoa wanawake wema wa Kiislamu. Msisitizo wa kuoa wanawake walio wema tutauona katika kipengele cha (ii). Ama kuhusu ruhusa ya kuwaoa wanawake wema miongoni mwa wanawake wa Ahlal-Kitaabi, kuna mawazo tofauti tofauti kutoka kwa wanavyuoni.

Kulingana na Sheikh Abdallah Saleh Alfarsy katika sherehe ya aya hii (5:5) uk. 146, ameeleza kuwa Mkristo anayeruhusiwa kuolewa na Muislamu ni yule tu ambaye ukoo wake umeingia katika dini hiyo kabla ya Uislamu haujaja. Amezidi kusisitiza Sheikh "Ama hawa wanaoitwa Misheni wanaoingia katika Ukristo sasa si halali kuwaoa. Ni haram wala ndoa haisihi".

Kulingana na maoni ya Ibn Abbas (r.a.), Muislamu anaweza kumuoa mwanamke wa Ahlal-Kitaabi aliye katika himaya ya Dola ya Kiislamu tu, na haruhusiwi kumuoa mwanamke wa Ahlal-Kitaabi ambaye yuko katika dola ambazo ni maadui wa Dola ya Kiislamu au yuko katika dola za Kikafiri. Tofauti na maoni haya ya Ibn Abbas, Said bin Masayyab na Hassan Basri* wanasema kuwa ruhusa hii ya kuwaoa wanawake wema wa Ahlal-Kitaabi imetolewa kwa ujumla na hapana haja ya kufanya ubaguzi wowote kati ya Ah-lal-Kitaab.

Ieleweke kuwa kuwaoa Ahlal-Kitaabi si amri bali ni ruhusa kutoka kwa Mwenyezi Mungu (s.w.) kama ruhusa nyingine zilizotolewa katika Qur’an. Kuitumia ruhusa hii pasina haja na pasina kuzingatia malezi ya watoto katika misingi ya Uislamu ni hatari kubwa. Ikitokea mtu anaishi katika nchi ya Ahlal-Kitaabi na hana namna ya kumpata mwanamke mwema wa Kiislamu wa kumuoa, itakuwa kwake vyema kumuoa mwanamke mwema miongoni mwa hao Ahlal-Kitaabi badala ya kufanya uzinifu au kukaa na mwanamke bila ndoa. Ama pale ambapo kuna mabinti wema wa Kiislamu, kuna haja gani ya kumuoa binti wa Kikristo? Jambo la msingi la kusisitiza hapa ni kwamba, aliyetoa ruhusa hii ni Mwenyezi Mungu (s.w.), Mjuzi Mweye Hekima, Hivyo, kwa vyovyote vile, kuna hekima kubwa katika ruhusa hii. Tusije tukajiingiza katika makosa kwa kuchukia jambo aliloliruhusu Mwenyezi Mungu (s.w.).

Ni haramu kwa wanawake wa Kiislamu kuolewa na Wanaume Wakristo au Mayahudi. Hivyo kwa mtazamo wa Kiislamu hapana ndoa kati ya mwanamume Mkristo au Myahudi na mwanamke Muislamu. Mtu atakayemwozesha binti yake kwa Mkristo, ajue wazi kuwa amemruhusu zinaa. Vile vile kwa Waislamu ni haramu kushiriki katika sherehe za ndoa za namna hiyo kama ilivyo haramu kushiriki katika sherehe zote za kidini za Makafiri, Washirikina na Ahalal-Kitaabi. Kusherehekea pamoja nao, moja kwa moja, ni kuwaunga mkono katika hayo wanayosherehekea kinyume na Mwenyezi Mungu (s.w.).

Waislamu wanaume na wanawake wameharamishiwa kuoana na makafiri na washirikina kama inavyobainika katika aya ifuatayo:

Wala msiwaoe wanawake makafiri mpaka waaamini. na mjakazi mwenye kuamini ni bora kuliko muungwana kafiri, hata kama amekupendezeni. Wala msiwaoze waaume makafiri (waawake wa Kiislamu) mpaka waamini. na mtumwa mweye kuamini ni bora kuliko muungwana kafiri, hata akikupendezeni. Hao makafiri wanaitia kweye moto. Mweyezi Mugu wanaitia kwenye Pepo na Samahani kwa amri yake. (2:221).

Islamic Knowledge "A" Level

Tawhiid Form V

The Concept of God Almighty

THE concept which common people have about Almighty God and the meaning which is understood upon hearing the word "God" or its synonyms in various languages is that of an existent which has created the cosmos. In other words, God is known as the creator." Probably other concepts, such as the Lord and the one who is worthy of worship are also born in mind. In fact, God is known as the agent of the work of creation and its consequences.

In this part we shall discuss to what extent and by what means Allah basically can be known.

Knowledge of God

Islam propounds that man is essentially spiritual in nature, therefore the knowledge of God is inborn or innate. The expression inborn or innate (fitri) is used for entities which depend on natural disposition (fitrat), that is the way in which an entity has been created. Therefore, innate things have two characteristics: first, that, they need not be taught or learned; and second, that they cannot be changed or transformed. To these, a third may be added, that the innate things for every kind of existent may be found among all the individuals of that kind to a greater or lesser degree.

Those things which are called innate in the case of man may be divided into two general classes: first, a knowledge that is implied in human existence; and second, desires and inclinations which result from the creation of human beings. But sometimes the term fitrat (innate) is used specifically for humans, in contrast to instinctive (silka) which is also used for animals.

With regard to Almighty God, it is sometimes said that knowledge of God is innate, and is among the first class of innate things. What is meant by innate knowledge of God is either knowledge by presence, some degree of which exists in all humans, and perhaps the ayah: ‘Am I not your Lord? They said: Yes ‘ (7:176), refers to this. An effect which possesses a degree of immateriality will have a degree of knowledge by presence of its creative cause, even though it may be unconscious or semiconscious and, due to its weakness, improperly interpreted by the mind. This knowledge becomes stronger due to the perfection of the soul and by means of good deeds and tazkiatun Nafs

Sometimes what is meant by innate knowledge of God is acquired knowledge. Innate acquired knowledge is either of primary self-evident propositions, which is related to the nature of the intellect, or it is of a secondary self-evident proposition, which are what logicians call ‘innate things’. Sometimes the term is also used in a general way for theoretical propositions, which come close to being self-evident, because anyone can understand them with his God-given intellect, and there is no need for complicated technical proofs.

Likewise, people who are illiterate and unlearned also can discover the existence of Almighty God with simple reasoning.

It may be concluded that innate knowledge of God in the sense of knowledge by presence of Almighty God has degrees, the lowest of which exists in all people, even if they are not completely aware of it, and the highest degrees are restricted to true and committed believers.

Man is disposed towards God: A proof

When we say that human nature is disposed toward the knowledge of Divine, we mean to say that every human being’s nature and disposition is so constituted that it is naturally disposed to acquire Divine gnosis or knowledge. In other words, in the same way as all living creatures are driven by urges of hunger and thirst, or craving for love, likewise all human beings are by instinct inclined to seek the knowledge of God. As the presence of those instincts does not need any explanation, in the same way no reasoning is required to prove man’s inclination to know God. A bird, without any prior learning, knows by instinct how to make a nest and how to feed its young and how to take care of them and love them, likewise man also, without any acquisition of prior knowledge, is attracted towards the omnipotent and omniscient Being by way of his heart and conscience.

It has already been mentioned that human beings possess a prior knowledge of God. The presence of this an acquired, pre-existent inclination towards God is also attested by several psychologists. They have counted this inherent quality of human nature among the sublime tendencies of the human mind for the following reasons:

Search for truth, or inclination to fathom the reality of being, which is the fountainhead and source of love, wisdom, and philosophy. In the words of Aristotle, a philosopher first falls into a state of wonder and perplexity, and afterwards, in order to overcome this condition he goes in search of reality by the means of speculation and philosophizing. This tendency exists much before intellectual maturity – even during early childhood – sometimes making a child to pose so many questions as to exhaust the answering elders. Sometimes the child’s questions are concerned with such problems s have still remained unsolved for humanity, and are apparently likely to remain so. However, with a little variation of degrees, this tendency is present in all human individuals to a greater or lesser extent, and is regarded as natural.

Inclination towards moral perfection and human virtues such as benevolence and kindness to others, truthfulness sincerity, self-sacrifice, solidarity, etc.

Attraction towards beauty in all its forms and shapes, from the beauties of nature, such as flowers, gardens, mountains, to values of spiritual beauty and moral grace.

Inclination towards absolute perfection, or towards the One Being, which is the origin and source of all things. Classical scholars, in the sense that man possesses a direct knowledge, which is not gained through the senses, posit presence of this insight and an acquired vision. This type of knowledge is ‘knowledge by presence’ is the self-knowledge of the self of its own states and causes of its acts and deeds, through immediate experience, such as consciousness of one’s own feelings of love, fear, hope, etc. Knowledge by presence also includes the immediate recognition that man himself is an effect of a cause and that his being originates from a divine source and absolute perfection on which his being depends.

Now, it has to be seen that when we say that man is naturally disposed towards God, whether we mean that man is naturally included to seek God, or if man has a natural insight and vision of God, or if both these senses are meant. With reference to what we have said, it must be stated that both these senses are included. That is, both of them are natural: inclination towards God as well as intuitive and immediate knowledge of His sacred Essence. It means that within the profound depths of his being, man fully realizes, without any prior instruction, his dependence and reliance on the Supreme, Perfect and Self-existing Being. Man also realizes that only under the guidance of such a Being can be attain perfection and enlightenment, and that the instinctive attraction towards that Sublime, Perfect and Self-existing Being is ingrained in his nature and temperament.

The necessity of existence of God: Philosophical proof.

The arguments given to establish the existence of Almighty God are copious and of various styles and in general they can be divided into three groups:

The first group proceeds from reasons which are established on the bias of observations of divine effects and signs in the cosmos, such as the argument from design and providence, which on the basis of the discovery of the existence of a wise design, purpose and plan from the coherence, interdependence and propriety of phenomena, establishes that there is a wise designer and a knowing planner of the cosmos. While these arguments are clear and pleasing, they do not provide answer to all doubts and misgivings, and in reality, they mostly play the role of awakening,, that which is inherent and bringing about an awareness of innate knowledge.

The second group consist of arguments which establish the existence of a needless Creator by way of the needs of the cosmos, such as argument from temporal beginning, which proceeds from the posteriority of phenomena to non-existence and nothingness to prove their essential need, and then, with the help of the impossibility of a circle or regress, proves that there is a needless Creator, or the argument from motion, which from the need of motion for a mover and the impossibility of an infinite regress of movers, proves the existence of God as the first originator of motion in the cosmos, or the arguments which prove the existence of a needless creative cause from the origin of the soul or substantial forms and the impossibility of their production from natural and material agents. These arguments also more or less are in need of sensory and empirical premises.

The third group consists of purely philosophical arguments which are formed from utterly rational premises, such as the proof from contingency and the Proof of the Truth. This group of proofs has some special features: first, that they do not required sensory or empirical premises; second, the doubts and misgivings which surround the other arguments have no way here, and in other words, they have greater logical validity; and third, the premises of these proofs are also more or less needed in other arguments, for example, which the first designed and planner or originator or mover is established, their essential heedlessness and necessity of existence must be proven on the basis of premises which are also used in the third group of arguments.

Nevertheless, the other arguments have advantages which the third group lacks, that is, the arguments of the third group merely establish that there is an existent which is the Necessary Existent, and other proofs are needed to establish that He has knowledge, power, wisdom, and even that He is not a body and is distinct from the material world.

Here, it shall suffice to mention some of the arguments of third group; and first, to prove the Necessary Existent and then to explain His attributes.

Ref:
1. Ideology of the future: Dr. Rafiuddin
2. An Introduction to Muslim Philosophy by Muhammad Taqi
3. Theological Philosophy, by Dr. Ahmad