Musulunci Ya La'anci Ta'addanci

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CHAPTERS OF THE BOOK

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DABI'UN MUSULUNCI: TUSHEN AMINCI DA TSARO

Dauki wadanda ke cewa su mabiya wani addini ne wanda kuma idan aka yi wani abu da sunan addinin, zai iya sa wa su yi wa addinin fahimtar baibai, wanda sakamakon hakan za su aikata addinin ba yadda yake ba. Saboda haka, bai dace ba a karanci wannan addini ta hanyar lura da wadannan mutane. Hanyar da ta dace a fahimci kowane irin addini shine ta hanyar karantar mahanga ko littafan addinin.

Mahangar addinin musulunci shine Alkur’ani, wanda ya kunshi al’amuran dabi’a, soyayya, jin kai, kankantar da kai, sadaukarwa, fahimta da kuma amminci. Musulmin da ke rayuwa bisa wadannan dabi’u kamar yadda suke zai kasance mai saukin kai, mai kaffa kaffa a tunani, mai kunya, kamili, mai matsayi, gaskiya, amintacce mai rikon da saukin kai. Zai kasance mai yada soyayya, girmama juna da zaman lafiya tsakanin mutanen da ke tare da shi.

Musulunci Addinin Zaman lafiya ne

Stephen Jay Gould, bilim adamı
Manufar 'yan ta'adda ita ce su cika duniya da ta'asa, rikici, yamutsi da tsoro.

Ta’addanci, a faffadar ma’anarsa, yana nufin kai hari kan wadanda ba sojoji ba da manufar siyasa. Ma’ana dai, wadanda harin ta’addance ke karewa a kansu za ka samu fararen hula ne wadanda laifinsu kawai a wajen ‘yan ta’adda shine cewa basa goyon bayan su.

A bisa wannan dalili, ta’adda na nufin yin aika aika akan mutanen da ba su ji ba ba su gani ba, wannan aiki ne marasa dabi’a da tunani. Wannan, kamar kisan kiyashi da Hitler da Stalin suka aiwatar, duk laifi ne da ake aikatawa akan bil-adama.

Alkur’ani littafi ne gaskiya da aka saukar don shiryar da mutane zuwa tafarkin gaskiya, inda a cikin littafin Allah ke umartar dan Adam da ya rungumi dabi’u masu kyau. Wannan ka’idar dabi’u ta ginu ne akan gishikai irinsu soyayyar juna, tausayi da kuma jin kai. An samo kalmar “musulunci” ne daga ma’anar kalmar “aminci” a harshen larabci. Musulunci addini ne da aka saukar ga duniya baki daya don gudanar da rayuwar aminci wadda ta hanyarta jin kai da rahamar Ubangiji marasa iyaka za su mamaye duniya. Allah yana kiran dukkan mutane zuwa ga dabi’un musulunci wanda ta cikinsu ne jin kai da rahama za su tabbata a fadin duniya. A cikin Alkur’ani Allah yana gayawa muminai cewa:

"Ya ku wadanda suka yi imani! Ku shiga cikin musulunci gaba daya; kuma kada ku bi zambiyoyin shaidan. Lalle shi makiyi ne a gare ku, bayyananne. (Alkur'ani, sura 2 aya 208)

Kamar yadda bayyana karara a cikin ayar, akan sami aminci da tsaro ne kadai ta hanyar "shiga cikin musulunci," wato yin rayuwa bisa dabi'un da Alkur'ani ya koyar. Dabi'un Alkur'ani sun dora wa musulmi alhakin nuna girmamawa tare da yin kyakkyawar mu'amala da duk nau'in mutane, musulmi ko wadanda ba musulmi ba a bisa adalci, da kuma kare hakkin mabukaci da raunana sannan da "hana yaduwar barna." Barna ta kunshi duk nau'o'in tashe tashen hankula da ayyukan ta'adda wadanda ke gusar da tsaro, jin dadi da kuma aminci. Kamar yadda Allah ya ke cewa a wata aya, "Allah ba Ya son barna." (Alkur'ani, sura 2 aya 205)

aile,sevgi,barış

Al'ummar da take girmama kyawawan dabi'un musulunci ita ce al'umma mai zaman lafiya, afuwa, soyayya, tausayi da kuma taimakon juna da farin ciki.

Kisan mutum ba tare da wani dalili ba  yana daya daga cikin manyan misalan barna. Allah, a cikin Alkur’ani, yana maimaita umarnin da Ya saukar ga yahudawa a cikin Attaura, cewa:

… lalle wanda ya kashe rai ba da wata rai ba, ko barna a cikin kasa, to kamar ya kashe dukkan mutane ne, kuma wanda ya raya rai, to kamar ya rayar da dukkan mutane ne… (Alkur'ani, sura ta 5, aya ta 32)

öldürmek, cinayt
A cikin Suratul Ma'ida, aya ta 32, Allah Yana cewa idan wani ya kashe wani mutum ba bisa adalci ba, to kamar ya kashe dukkan mutane ne. Kashe mutum daya tak abu ne da ya sabawa kyakkyawar koyarwar Alkur'ani.

Kamar yadda ayar ke nunawa, mutumin da ya kashe koda mutum daya tilo, “sai dai in daukar fansa ne akan kisan wani ko don yada barna a bayan kasa “ to laifinsa kamar ya kashe dukkan mtanen duniya ne.

Tunda kuwa abin haka yake, a bayyane yake irin girman zunubin kisan gilla da kisan kiyashi da ake yi ta hanyar abin da aka fi dani da “harin kunar-bakin-wake,” wanda ‘yan ta’adda ke aiwatarwa. Allah yana sanar da mu yadda za a azabtar da irin wadannan ‘yan ta’adda a ranar kiyama a cikin wannan aya:

Inda hanyar zargi kawai take, shi ne a kan wadanda ke zaluntar mutane, kuma suna ketare haddin shari'a a cikin kasa, ba tare da hakki ba. Wadannan suna da azaba mai radadi. (Alkur'ani, sura ta 42, aya ta 42)

Duk wannan na nuna cewa shirya ayyukan ta’adda akan mutanen da babu ruwansu ya sabawa musulunci kuma ba a zaton wani musulmi zai iya tsunduma kansa cikin wannan laifi. A sabanin haka ma, hakki ne akan musulmi da su tashi don hana wadannan mugayen mutane aikata wadannan aika aika don “kauda barna daga bayan kasa” tare da tabbatar da aminci da tsaro ga dukkan mutanen duniya. Ba abin da zai hada musulunci da aikin ta’adda. A maimakon haka ma, shine ya kamata ya kasance shine hanyar kawar wa tare da magance ta’addanci.

Allah Ya La'anci Halin Mugunta

Allah yana umartar mutane da su guji aikata mugayen halaye: zalunci, kisan kai da zubar da jini duk haramun ne. Ya bayyana wadanda suka bijirewa wannan umarni da cewa suna “bin hanyoyin shaidan” tare da daukar halayya da aka nuna zunubi ce a cikin Alkur’ani. Kadan daga cikin ayoyi Alkur’ani masu yawa da suka yi magana akan wannan suna cewa:

Kuma wadanda suka warware alkawarin Allah bayan kulla shi, kuma suke yanke abin da Allah Ya yi umarni domin sadar da shi kuma suke aikata barna a cikin kasa. Wadannan suna da wata la'ana kuma suna da munin gida. (Alkur'ani, sura ta 13, aya ta 25)

Eat and drink of Allah's provision and do not go about the earth corrupting it. (Surat al-Baqara, 60)

Ku ci ku sha daga arzikin Allah kada ku tafi kuna masu barna a bayan kasa (Alkur'ani, sura 2 aya 60)

Kuma kada ku yi barna a cikin kasa bayan gyaranta. Kuma ku kiraye Shi cikin tsoro da tsammani: lalle rahamar Allah makusanciya ce ga masu kyautatawa. (Alkur'ani, sura ta 7, aya 56)

Wadanda ke zaton za su ci nasara ta hanyar yin mugunta, tashin hankali da zalunci, da kuma karkashe mutanen da ba ruwansu ba karamin kuskure suke ba. Allah ya haramta duk wani nau'in mugunta da ya kunshi ta'addanci da tashin hankali, kuma Ya la'anci masu aikata su kuma ya ce "Allah ba ya daukaka ayyukan masu barna," daya daga cikin ayoyinSa. (Alkur'ani, sura 10 aya 81)

A wannan zamani namu, ayyukan ta’addanci, kisan kare-dangi da kisan-kiyashi kan faru a fadin duniya. Ana yiwa mutanen da ba su ji ba ba su gani ba mummunan kisa, sannan kuma a kasashen da aka haddasa gaba da kiyayya tsakanin mutanensu an bar su suna iyo cikin jini. Wadannan abubuwan tashin hankali da ke faruwa a kasashe masu bambancin tarihi, al’ada da kuma tsarin zamantakewa suna iya kasancewa masu dalilai da tushe iri daya. Sai dai kuma, abu ne a zahiri cewa babban dalili shine yin watsi da dabi’u da aka gina kan soyayya, girmama juna da kuma tausayi wanda aka yi umarni da su a cikin Alkur’ani. A sakamakon rashin addini, sai aka wayi gari an sami al’ummu wadanda babu soyayya ko tsoron Ubangiji tare da su wadanda kuma suka yaudaru da karyar cewa wai ba za a tambaye su a ranar lahira ba. Saboda sun gaskata wannan karya cewa, “ba wanda zai tuhume ni akan abubuwan da na aikata,” za su iya aikata komai ba tayare da jin tausayi ko tunanin wata dabi’a mai kyau ba.

teror, eylem

Hakika akwai dalilai masu yawa na aikata ta'addanci wanda yanzu ya salwantar da dubban daruruwan rayuka. Wadanda ke aikata wadannan ayyuka ba su da kauna ko tsoron Allah. Gare su, kyakkyawar dabi'ar da addini ya koyar wata bakuwar aba ce.

A Alkur’ani an yi bayanin bullowar munafukai wadanda ke yin amfani da addini, amma suke gudanar da mugayen ayyuka wadanda Allah ba ya so. Wata aya ta bada labarin wasu gungun mutane tara wadanda suka kulla makircin Annabin Allah (SAW) amma suka yi togaciya da rantsuwa da sunan Allah:

Kuma wadansu mutane tara sun kasance a cikin birnin, suna yin barna, kuma ba sa kyautatawa. Sai suka ce, "ku yi rantsuwa da Allah, lalle za mu afka musu shi da mutanensa, sannan mu ce da waliyyinsa, "ba mu ga halakar mutanensa ba, kuma mu masu gaskiya ne." Suka kulla makirci kuma muka kulla sakamakon makirci, alhali su ba su sani ba. (Alkur'ani, sura ta 27, aya ta 48-50)

Kamar yadda wannan lamari da Alkur’ani ya bayyana ya nuna, wai don mutane suna yin abu “da sunan Allah” ko su rantse da sunanSa, wato dai suke nunawa a fili cewa su ma’abota addini ne, hakan ba ya na nufin abin da suke yi ya dace da addinin ba. A maimakon haka, abin da suke aikatawa zai iya zama ya saba wa dokar Allah da tsarin addini. Gaskiyar lamarin yana cikin ayyukan da suke aikatawa. Idan ayyukansu  suna “haddasa barna kuma ba sa gyara,” kamar yadda ayar ta bayyana, to ka tabbata wadannan mutane ba ma’abota addini ba ne, kuma ba addinin ba ne manufar su.

Zai yi wuya ga mutumin da ke da tsoron Allah kuma ya rungumi dabi’ar musulunci ya goyi bayan ayyukan mugunta da kashe kashe, ko kuma ya aikata su da kansa. Wannan shi ya sa musulunci ya kasance shine maganin ayyukan ta’addanci. Yayin da aka yi wa mutane bayanin madaukakan dabi’un Alkur’ani, zai yi wuya su rika danganta musulunci na gaskiya da wadanda ke goyon baya ko shiga kungiyoyi da ke da hadafin haddasa kiyayya, yaki da yamutsi. Wannan kuwa saboda Allah ya haramta mugunta:

Kuma idan ya juya sai ya tafi a cikin kasa domin ya yi barna a cikinta, kuma ya halaka shuka da 'ya'yan dabbobi. Allah ba Ya son barna. Kuma idan aka ce masa: "Ka ji tsoron Allah," sai girman kai da yin zunubi ya dauke shi. To jahannama ta ishe shi. Hakika, shimfida ta munana. (Alkur'ani, sura ta 2, aya ta 205-206)

Kamar yadda za a iya gani a ayar da ta gabata, abu ne marar yiwuwa ga wanda ke da tsoron Allah ya zuba ido yana ganin ana cutar da bayin Allah. Amma mutumin da bai yi imani da Allah da kuma ranar kiyama ba, zai iya aikata duk wani nau’i na mugun hali, tun da a zatonsa ba za a tambaye shi kan abin da ya aikata ba.

Abu na farko da za a yi don tsaftace duniya daga wannan annoba ta ta’addanci shine ta yin amfani da ilimi don kauda munanan akidu da suka sabawa addini da ake tallatawa da sunan addini, sannan da nuna wa mutane ainihin koyarwar Alkur’ani da kuma son juna da tsoron Allah.

The Responsibility of Believers

Those who have no concern for events unless they directly affect them are bereft of the insight that espouses unselfishness, brotherhood, friendship, honesty and the service that religion bestows upon people. Throughout their lives, such people try to satisfy their own egos by merely wasting their means, totally unaware of the threats humanity faces. In the Qur'an however, Allah praises the morals of those who strive to bring good to their surroundings; those who are concerned about the events that take place around them and who call people to the right way. In a verse from the Qur'an, a metaphor is given for those who offer no good to others and those who always act on the path of goodness:

Allah makes another metaphor: two men, one of them deaf and dumb, unable to do anything, a burden on his master, no matter where he directs him he brings no good, is he the same as someone who commands justice and is on a straight path? (Surat an-Nahl, 76)

As it is stated in the Qur'an, it is obvious that those who are "on a straight path", are those who are devoted to their religion; fear and heed Allah, hold spiritual values in high regard, and are filled with eagerness to serve people. In general, such people are there to serve humanity and bring with them great benefits to mankind. For this reason, it is very important for people to learn about the true religion and live by the morals explained in the Qur'an – the final Revelation from Allah. In the Qur'an, Allah defines those people who live by such high morals:

Those who, if We establish them firmly on the earth, will keep up prayer and pay the welfare due, and command what is right and forbid what is wrong. The end result of all affairs is with Allah. (Surat al-Hajj, 41)

Allah Yana Umartarmu da Yin Ayyukan Kwarai

Musulmi shine mutumin da ke biyayya ga umarni Allah mahalicci, yake kokarin tafiyar da rayuwarsa bisa ka’idar Alkur’ani, aminci da zaman lafiya, wanda ke maida duniya kyakkyawan wajen rayuwa da cigaba. Burinsa shine jan mutane zuwa ga kyakkyawar hanyar rayuwa. An saukar a Alkur’ani cewa:

… Kuma ka kyautata kamar yadda Allah ya kyautata gare ka, kuma kada ka nemi yin barna a cikin kasa. Lalle Allah ba ya son masu barna. (Alkur'ani, sura ta 28, aya ta 77)

cocuk, sevgi

Those who threaten the lives of civilians, and especially those of children, must ask themselves: What crime did these children commit? Is committing cruel acts against innocent people something that will go unaccounted for in the presence of Allah?

Mutumin da ya karbi addinin musulunci yana fatan samun ludufin Ubangiji da tausayinsa da kuma kwadayin shiga aljanna. Ba karamin kokari ne zai sa shi yin haka ba, don aiki da tsarin dabi’un da Allah ya amince da shi a wannan duniya. Fitattun alamomin wannan tsarin dabi’un sune jin kai, tausayi, adalci, gaskiya, yafiya, kankan-da-kai, sadaukarwa da kuma hakuri. Mai imani zai kasance mai kyakkyawar mu’amala da mutane, kokarin yin ayyuka na kwarai da kuma yada kyakkyawa. A wadannan ayoyi, Allah yana umarta:

Kuma ba mu halicci sammai da kasa da abin da yake ysakaninsu ba face da gaskiya. Kuma lalle ne sa'a (ranar Alkiyama) tana zuwa. Saboda haka, ka yi rangwame rangwame mai kyau. (Alkur'ani, sura ta 15, aya ta 85)

…. Kuma ku kyautata ga mahaifa, da ma'abocin zumunta, da marayu, da matalauta, da makwabci ma'abocin kusanta, da makwabci manisanci, da aboki a gefe da wanda ke kan hanya, da abin da hannuwanku na dama suka mallaka. Lalle Allah ba ya son wanda ya kasance mai takama, mai yawan alfahari. (Alkur'ani, sura ta 4, aya ta 36)

… Kuma ku taimaki juna a kan aikin kwarai da takawa. Kada ku taimaki juna a kan zunubi da zalunci. Kuma ku bi Allah da takawa. Lalle Allah mai tsananin ukuba ne. (Alkur'ani, sura ta 5, aya ta 2)

yardim, iyilik

In the moral teachings of Islam, the most important qualities are love, compassion, mutual support, self-sacrifice and forgiveness. In a society where this morality is lived as it should be, it is impossible to find the foundations of violence and conflict.

Kamar yadda ayoyin suka nuna, Allah yana son wadanda suka yi imani da shi su yi mu’amala ta kwarai da sauran mutane, su yi hadin kai da juna kuma su guji halin mugunta da zalunci. A Suratul An’am, aya ta 160, Allah ya yi alkawarin cewa “ wanda ya zo da kyakkyawan aiki guda, to yana da goma din misalansa. Kuma wanda ya zo da mugun aiki guda, to ba za a saka masa ba face da misalinsa. Kuma su, ba za a zalunce su ba.”

A cikin Alkur’ani, Allah yana bayyana kanSa da cewa Shi ne wanda ya san “sirrin abin da ke zukatan mutane,” sannan ya gargadi mutane da su “dukkan nau’in zunubi.” Saboda haka, musulmi wanda ke nufin “wanda ya mika duk kansa ga Allah” bisa hujja zai kasance wanda ke iya kokarinsa wajen yakar ta’addanci a ilmance da kuma fannin akida.

Musulmi ba ya nuna halin ko-in-kula da abin da ke faruwa a yankinsa, kuma ba ya daukar ra’ayin cewa duk abin da bai shafe shi ba to babu ruwansa da shi. Dalili shine saboda ya mika rayuwarsa ga Allah. Shine wakilin Allah kuma jakadanSa mai isar da alkhairi a bayan kasa. Don haka, babu yadda zai kauda kai yayin da ake aikata ayyukan keta da ta’addanci. A gaskiya ma, ta fuskar ilimi musulmi shine babban makiyin ayyukan ta’addanci da ke hallaka mutanen da ba su yi laifin komai ba. Koyarwa Alkur’ani tana fada da duk wani nau’in ta’addanci, kuma take kokarin hana aukuwar hakan tun daga tushe, ma’ana a fagen ilimi da hujjoji. Tana bukatar sulhu da zaman lafiya tsakanin mutane, tabbatar da adalci, da kuma tsawatarwa a kan rarraba, fitintinu da keta.

Allah Yana Umartar mu da Yin Adalci

Asalin adalcin da aka yi bayaninsa a Alkur’ani yana kira ga dan Adam da yin mu’amala ta adalci, hani ga nuna wariya tsakanin mutane, kare hakkin mutane, gujewa tashin hankali a kowane hali, taimakon wanda aka zalunta akan azzalumi da kuma taimakon mabukata. Wannan tsarin adalci yana kira da tsare hakkin dukkan bangarori a mas’ala yayin yanke hukunci akan sabani ko rikici, duba duk bangarorin al’amari, yin watsi da son rai, rashin nuna son kai, gaskiya,  nuna tsantsar kauna, da kuma kasancewa mai tausayi da jin kai. Misali, mutumin da ba zai iya kallon al’amura da zuciya daya ba, wanda kuma son rai ke rinjayarsa, ba zai iya zartas da kykkyawar shawara ko hukunci ba inda zai kasance yana cikin tarnakin wadannan halaye. Amma mutumin da ke aiki da adalci akwai bukatar ya ajiye duk wasu ra’ayoyi da son ransa a gefe. Idan an bukaci taimakonsa, ya kamata ya yi adalci ga kowane bangare, da tsayawa tare da gaskiya a kowane hali, ba tare da ya karkata daga tafarkin gaskiya da amana ba. Kamata ya yi mutum ya damfara ruhinsa da dabi’un Alkur’ani ta yadda zai dauki al’amuran mutane da muhimmanci fiye da nasa lamarin sannan ya tsayu kan adalci koda kuwa hakan ya saba da nasa ra’ayin.

Allah yana umarni a cikin Suratun-Nisa’i, aya ta 58, cewa: “…. in za ku yi hukunci tsakanin mutane to ku yi hukunci da adalci… “ A wata ayar, Allah yana umartar wadanda suka yi imani da su yi adalci koda kuwa akan kawunansu ne:

(Ya ku wadanda suka yi imani! Ku kasance masu tsayuwa da adalci, masu shaida saboda Allah, kuma ko da a kanku ne ko kuwa mahaifa da mafi kusantar zumunta, ko (wanda a ke yi wa shaida ko a kansa) ya kasance mawadaci ko matalauci, to Allah ne mafi cancanta da al'amarinsu. Saboda haka kada ku bibiyi son zuciya, har ku karkata. Kuma idan ku ka karkatar da magana, ko kuwa ku ka kauda kai, to lalle Allah ya kasance Masani ga abin da kuke aikatawa. (Alkur'ani, sura ta 4, aya ta 135)

cocuk, ırk cocuk, ırk cocuk, ırk
cocuk, ırk cocuk, ırk cocuk, ırk

A cikin Alkur’ani, Allah ya bada cikakken bayani kan adalci sannan ya sanar da masu imani irin dabi’a da halayyar da za su aikata a kowane irin lamarin da suka sami kansu ciki da kuma yadda za su tabbatar da adalci. Wannan shiriya ba karamar nutsuwa ba ce ga masu imani da kuma rahama da Ubangiji. Dalilin haka ne ma ya sa wadanda suka yi imani ya zama nauyi akansu na tabbatar da adalci ba tare da sabani ba don neman yardar Ubangiji da kuma gudanar da rayuwa cikin aminci da tsaro.

Adalcin da Allah yake umarni da yinsa a cikin Alkur’ani shine adalcin da aka yi shi babu nuna bambanci tsakanin dukkan mutane, ba tare da la’akari da yare, jinsi ko kabila ba. Adalci irin na Alkur’ani baya bambanta saboda wuri, lokaci ko jinsin mutane. A wannan zamani namu ma, akwai mutanen da aka ganawa bakar azaba da halin keta na rashin adalci saboda jinsi ko launin fatar jikinsu a duk bangarorin duniya.

Sai dai kuma, Allah yana gaya mana a cikin Alkur’ani cewa manufar halittar mutane a kabila da jinsi daban daban shine “don su fahimci juna.” Mabambantan kasashe ko mutane, wadanda dukkansu bayi ne na Allah, za su san junansu, wato, su fahimci bambancin al’adu, yare, tarihi da kuma halayyar junansu. A takaice, daya daga cikin manufofin halittar mabambantan jinsi da al’ummu shine don ingantawa da habaka al’ada, amma ba don rikici da yaki ba. Wannan sabani ko bambanci wata falalar Allah ce ga halittarSa. Cewa wani ya fi wani tsawo ko kuma fatarsa rawaya ce ko fara ba shi ke nufin ya fi sauran daukaka ba haka kuma ba abin jin kunya ba ne. Duk wani zubi na halittar mutum yana da tasa manufar a hikimar halittar Allah, amma kuma a wajen Allah wadannan bambance bambance ba su da wani muhimmanci. Mutumin da ke da imani ya san cewa daukaka ko matsayin mutum ya danganta ne da matsayin tsoron Allah da  yake da shi da kuma karfin imaninsa. An kawo wannan bayani a cikin aya mai zuwa:

Ya ku mutane! Lalle mu mun halicce ku daga namiji da mace, kuma Muka sanya ku dangogi da kabilu, domin ku san juna. Lalle mafificinku daraja a wurin Allah, (shi ne) wanda yake mafificinku a takawa. Lalle Allah Masani ne, Mai kididdigewa. (Alkur'ani, sura ta 49, aya 13)

Kamar yadda Allah yake sanar da mu a cikin ayar, fahimtar adalcin da Ya wajabta mana mu gudanar ya hada da nuna daidaito, tausayi da kuma huldar amince tare da kowane irin mutum, ba tare da wani bambanci ba.

Nauyin da ke kan Masu Imani

Wadanda ba ruwansu da abu in dai bai shafe su ba sun yi hasarar dabi’ar hangen nesa wadda ke sanya rashin son kai, ‘yan uwantaka, abota, gaskiya da kuma sauke nauyin da addini ya dorawa mutane. Irin wadannan mutane a gaba dayan rayuwarsu, kullum suna kokarin biyan bukatun kansu ne ta hanyar sanwantar da dukiyoyinsu akan waccan bukata, ba tare da sun san barazar da duniya take fuskanta ba. Amma kuma a cikin Alkur’ani, Allah yana yabon dabi’un wadanda ke fafutikar kawo gyara a yankunansu; wadanda suka damu da abubuwan da ke faruwa a zagayensu kuma suke kiran mutane zuwa ga hanyar ta kwarai. A wata ayar Alkur’ani, an sanya misali na wadanda ba sa karar jama’a da komai da kuma wadanda a koda yaushe suke kokarin kafa alheri;

Kuma Allah Ya buga wani misali, maza biyu, dayansu bebe ne, baya iya samun ikon yin komai, kuma shi nauyi ne a kan mai mallakarsa, inda duk ya fuskantar da shi, ba ya zuwa da wani alheri. Shin, yana daidaita, shi da (namiji na biyu) wanda yake umarni da a yi adalci kuma yana kan tafarki madaidaici? (Alkur'ani, sura ta 16, aya ta 76)

Kamar yadda ya zo a Alkur’ani, a bayyane yake cewa wadanda suke “a kan tafarki mikakke,” su ne wadanda rayuwarsu ta damfaru da addininsu; masu jin tsoro da amsa kiran Allah, suka dauki al’amarin addini da muhimmanci, kuma suke cike da zumudin yi wa jama’a hidima. A gaba daya, wadannan irin mutane rayuwar kacokaf tana gudana ne akan yi wa jama’a hidima tare da kyautata musu. Saboda haka, yana da matukar muhimmanci mutane su nemi sanin sahihin addini kuma su gudanar da rayuwarsu bisa dabi’un da aka yi bayaninsu cikin Alkur’ani – saukakken littafi na karshe daga Allah. A Alkur’ani, Allah yana siffanta mutanen da suke rayuwa a bisa wadannan dabi’u:

Wadanda suke idan Muka ba su iko a cikin kasa, sai su tsai da sallah, kuma su bayar da zakkah kuma su yi umarni da kyakkyawa, su yi hani da mummuna. Kuma makomar al'amura ga Allah take. (Alkur'ani, sura ta 22, aya ta 41)

Kiyayya Ga wata Al'umma Ba ta Hana Masu imani Yin Adalci

Kiyayya da fushi sune tushen mugayen ayyuka, kuma daidai suke da hana mutane zartas da hukunci ko kuduri na adalci, sahihin tunani da kuma yin aiki da hankali. Wasu mutane nan da nan sukan iya aiwatar da rashin adalci akan mutane da suke ki. Sukan iya zargin wadannan mutane da laifin da ba su aikata ba, ko su bada shaidar karya akan su duk da sun san cewa ba su da laifi. Saboda irin wannan kiyayya za a iya aiwatar da mummunan zalunci akan mutane. Wasu mutane kan ki bayar da shaidar gaskiya a kan mutanen da ba sa shiri da su, duk kuwa da sun san cewa su ne masu gaskiya, inda sukan boye bayanan da za su nuna wadancan mutane ba su da laifi. Bugu da kari, su kan yi murna da jin dadi idan suka ga wadancan mutane sun shiga matsala ko wani hali marar dadi a sakamakon rashin adalci. A daya bangaren kuma, babbar damuwar su ita ce su ga an yi hukuncin adalci kuma wadancan mutane sun kubuta.

Saboda wadannan dalilai, yana da wuya ka ga mutanen da ke rayuwa cikin al'umma marar addini suna amincewa da junansu. Mutane suna dari dari da juna; kowa yana tsoron sharrin dan uwansa. Bayan rashin amincewa da yarda da juna, haka nan sun rasa sauran dabi'un mutuntaka kamat tausayi, 'yan uwantaka da hadin kai, inda hakan kan sa su rika gaba da juna.

din adamı, imam din adamı, papaz din adamı, haham

Koda wane irin addini mutum yake bi, in Bayahude ne, Kirista, mabiyin addinin Budda ko addinin Hindu, an hori musulmai a cikin Alkur'ani su kasance masu yin afuwa, sannan su yi adalci da nuna mutuntawa gare su.

Sai dai kuma, bai kamata yadda mutum ya dauki wani mutum ko wata al’umma a cikin zuciyarsa ya zama hakan ya yi tasiri cikin hukuncin da zai zartas ba. Duk irin kiyayya da mummunan halin wancan mutum, mai imani ya kan ajiye duk wadannan abubuwa a gefe sannan ya yi aiki da yanke hukunci bisa adalci da kuuma kira don tabbatar da adalcin. Kiyayya ko haushin da yake ji na wancan mutumin ba za su toshe tunani da basirarsa ba. Tuananinsa ya kan zaburar da shi koda yaushe don bin horo da umarnin Ubangiji, tare da aikata kyawawan halaye, saboda wannan shine ainihin umarnin da Allah ya saukar a Alkur’ani. An kawo bayanin a cikin  Sura Ma’ida kamar haka:

Ya ku wadanda suka yi imani! Ku kasance masu tsayin daka domin Allah, masu shaida da adalci. Kuma kada kiyayya da wasu mutane ta dauke ku a kan ba za ku yi adalci ba. Ku yi adalci. Shi ne mafi kusa da takawa. Kuma ku bi Allah da takawa. Lalle Allah Masani ne ga abin da kuke aikatawa. (Alkur'ani, sura ta 5, aya ta 8)

Kamar yadda ayar ke nunawa, bayyana dabi’ar halin adalci shine ya fi dacewa da jin tsoron Allah da kuma sonSa. Ma’abocin addini ya san zai sami ludufin Ubangiji matukar ya yi aiki da adalci. Kuma duk mutumin da ya san halayya da dabi’un wannan mutum to zai gaskata shi, tare da amincewa da shi ta hanyar damka masa alhakin gudanar da al’amura. Irin wadannan mutane koda makiyansu suna girmama su. Dabi’u da halayyarsu kan iya jawo mutane su yi imani da Allah.

Musulunci yana Kare 'Yancin Tunani

İsabella, Ferdinand
A shekarar 1492, Sarki Ferdinand da Sarauniya Isabella (da ke sama) sun kori Yahudawan da suka suka ki barin addininsu daga kasar Spain. An karbi Yahudawan a Daular Ottoman, gidan adalcin Musulunci da tausayi.

Musulunci addini ne da ke samarwa kuma ya tabbatar da ‘yancin ra’ayi, tunani da kuma na rayuwa. Akwai dokoki da ke hanawa tare da haramta tashin hankali, yamutsi, cin mutuncin wani har ma da mummunan tunani a tsakanin mutane. A bisa haka musulunci ya haramta ta’addanci da duk ayyukan tashin hankali da barna, kai hatta matsawa mutane yin addinin shi ma haramun ne:

Babu tilastawa a cikin addini, hakika shiriya ta bayyana daga bata. (Alkur'ani, sura ta 2, aya ta 256)

Ka yi wa'azi, kai mai yin wa'azi ne kawai. Ba ka zama mai ikon tankwasawa a kansu ba. (Alkur'ani, sura ta 88, aya ta 21-22)

Tilastawa mutane su shiga addini ko su amince da tsarin bautarsa ya saba wa tsarin koyarwar musulunci. Kamar yada yake a musulunci, ana samun cikakken imani ne na gaskiya ta hanyar ‘yancin tunani. Tabbas, musulmi sukan iya fadakarwa da karfafa junansu game da tsarin dabi’un Alkur’ani. An dora wa dukkan masu imani nauyin koyar da dabi’un Alkur’ani ga mutane cikin hikima da kyakkyawar mu’amala. Za su yi bayanin kyawun addini ta mahangar ayar, “Yi kira zuwa ga hanyar Ubangijinka da hikima da kyakkyawan lafazi…” (Alkur’ani, sura 16, aya 125), amma kuma dole su lura da ayar, “Shiryar da su ba ya kanka, kuma Allah Shi ne yake shiryar da wanda Yake so.”

Ba za su taba yin amfani da tilastawa don sanya mutane su karbi addinin ba, haka nan ba tare da wani matsin zahiri ko na kwakwalwa ba. Haka kuma ba za su yi amfani da abin duniya wajen jawo mutane zuwa addinin. Yayin da aka ba su amsa marar dadi ga maganar da suka yi, musulmi kan amsa da cewa: “Addininku na gare ku, nawa na gare ni.” (Alkur’ani, sura 109, aya 6)

Duniya cike take da al'ummu masu addinai daban daban: Kirista, Bayahude, Mabiyin addinin Budda, Hindu, zindiki, deist har ma da bamaguje. Dole musulmi su kasance masu tausayi, mutumtawa da yin afuwa ga dukkan mabiya addinai da suka hadu da su, duk irin yanayinsu kuwa. Wannan nauyi da aka dora wa masu imani don su rayu ne bisa kyawun tsarin addinin Allah ta hanyar aminci da tausayi. Yanke hukunce kan a tabbatar da wadannan hujjojin gaskiya ko a'a, a bada gaskiya ko a'a, ya ta'allaka ne ga mutum shi kadai. Tilastawa irin wannan mutum ya bada gaskiya, ko yunkurin dankara mara kowane abu, ya sabawa koyarwar Alkur'ani. Hasali ma, Allah yana tunatar da masu imani a cikin Alkur'ani:

Kuma da Ubangijinka Ya so, da wadanda suke cikin kasa sun yi imani dukkansu gaba daya. Shi kai kana tilastawa mutane ne kar sai sun zama masu imani? (Alkur'ani, sura ta 10,aya ta 99)

Mu ne mafi sani game da abin da suke fadi, kuma ba za ka zama mai tilasta su ba. Saboda haka ka tunatar game da Alkur'ani, ga wanda ke tsoron azaba ta. (Alkur'ani, sura ta 50, aya ta 45)

Misalin al'ummar da a cikinta ake tursasawa mutane yin bauta ta sabawa dabi'a da koyarwar musulunci. Imani da bauta ana yinsu ne ga Allah don radin kai. Idan wani tsari ko mulki ya sallada imani da bauta akan mutane, to za su nuna suna yi ne don tsoron wannan tsari ko mulki. Wannan kuwa zai haifar da munafunci wanda kuma ba musulmin da zai yarda da shi. Abu mafi muhimmanci a tsarin dabi'a na musulunci, shine cewa addini ana yinsa ne da son Ubangiji, neman yardar Allah, rahamarSa da aljanna a muhallin da mutane ke da yancin tunani da zabi.

Tarihin musulunci cike yake da ayyukan shugabannin musulmi, da ke nuna tausayi da fahimta, wadanda kuma suka girmama dukkan addinai sannan suka gina tsari mai bada hakkin addini da hannayensu. Misali, Thomas Arnold, wani mai wa'azin kirista dan Birtaniya wanda ya yi aiki a karkashin gwamnatin kasar Indiya, ya bayyana cewa tsarin koyarwar musulunci ya karkata ga bada 'yanci a wadannan kalmomi:

"Amma a game da yunkurin tilastawa jama'ar da ba musulmi ba su karbi musulunci, ko kuma game da wani kudurin aika aika da nufin shafe adinin kirista, ba mu ji komai ba. Da halifofi sun zabi su dauki daya daga cikin wadannan matakai, da watakila sun shafe kiristanci cikin sauki kamar yadda Ferdinand da Isabella suka share musulunci daga kasar Spain, ko yadda sarki Louis na sha-hudu ya yi dokar Furotestan a Faransa, ko kuma yadda aka kori Yahudawa har na tsawon shekaru 350. An kashe dandantakar Coci-cocin Gabas da ke Asiya da sauran al'ummar kiristocin duniya bisa zargin addinin karya suke yi, wanda gaba daya ba wanda ya daga yatsa a madadin su. To ya tabbata cewa kasancewar wadannan coci coci har yanzu suna nan babbar hujja ce da ke nuni da halayyar rashin tsangwama ta gwamnatocin musulmi."

Allah Ya Haramta Kisan Mutanen da ba su da Laifi

Kashe mutum ba tare da wani dalili ba yana daya daga cikin manyan laifuka da Alkur’ani ya bayyana:

... lalle wanda ya kashe rai ba da wata rai ba, ko barna a cikin kasa, to kamar ya kashe dukkan mutane ne, kuma wanda ya raya rai, to kamar ya rayar da dukkan mutane ne. Kuma hakika, manzanninMu sun je musu da hujjoji bayyanannu, sannan mafi yawa daga cikinsu, bayan wannan, sun kasance masu barna a cikin kasa. (Alkur'ani, sura ta 5, aya ta 32)

katliam, vahset

… Kuma wadanda ba sa kiran wani Ubangiji tare da Allah, kuma ba sa kashe rai wanda Allah ya haramta face da hakki, kuma ba sa yin zina. Kuma wanda ya aikata wancan, zai gamu da mummunan sakamako. (Alkur'ani, sura ta 25, aya ta 68)

Kamar yadda ayar ta ruwaito, ana tsoratar da duk wanda ya kashe mutanen da ba su da laifi haka kawai ba bisa dalili ba da babbar azaba. Allah yana gaya mana cewa kisan mutum guda kadai daidai yake da kashe dukkan mutanen duniya a girman laifi. Mutumin da ke bin dokokin Allah ba zai iya cutar da ko da dan Adam guda ba, balle har ya aikata kisan kiyashi akan bayin Allah da ba su ji ba ba su gani ba. Wadanda ke ganin za su iya guje wa hukunci a wannan duniya ba za su taba cin nasara ba, domin kuwa za a titsiye su a gaban Allah su yi bayani. Wannan ne ma ya sa masu imani, wadanda suka san cewa za a tambaye su game da ayyukansu bayan mutuwa, suke kiyaye iyakokin Allah cikin al’amuransu.

Sai Mutane Sun Rungumi Tsarin Rayuwar Musulunci Sannan Ka'idojin Dimukradiyya Za su iya Tabbata

1- ADALCIN TSARIN RAYUWA: Allah Madauki Yana umarni da adalcin tsarin rayuwa da taimakon juna

Adalcin tsarin rayuwa yana daya daga ginshikan dimukradiyya. Mutanen da aka fara koyon adalcin tsarin rayuwa daga gurinsu su ne Annabi Nuhu (AS) da Annabi Ibrahim (AS). Kamar yadda littattafan addini suka ruwaito, lokacin da jirgin ruwan Annabi Nuhu ya sauka a doron kasa bayan daukewar dufana, sai Annabi Nuhu ya tsakuro wake, dawa, masara, alkama, inibi, tsada da sauran makamantansu inda ya hada su gaba daya ya dafa. Sannan ya ba kowa daga cikin jirgin ya ci. Wannan shine adalcin tsarin rayuwa, domin da wannan misali Annabi Nuhu ya koyawa kowa yadda ake nuna daidaito, hadin kai da kuma amfanin rabawa jama'a abinci.

Kamar yadda ya zo a cikin Alkur'ani, aya ta 69 daga Suratu Hud, "'Yan aikenmu sun zo wa Ibrahim da albishir. Suka ce 'Aminci!' sai ya ce, 'Aminci!' sai nan da nan ya zo da gasasshen dan maraki." Yayin da baki suka zo wa Annabi Ibrahim sai nan take ya zabura ya yanka dan maraki aka kawo musu. Ubangiji ya bayyana mana cewa, sakamakon ciyar da mutanen da bai sansu ba, Annabi Ibrahim ya nuna kyakyawar halayya da dabi'a, sannan kuma cikin hikima ya jaddada muhimmancin ciyar da mabukata haka nan da na adalcin tsarin rayuwa.

2- DAIDAITO: Allah Madaukaki Yana fada a Alkur'ani cewa babu wani jinsi da ya fi wani daukaka

Kamar yadda Allah Madaukaki ya saukar a wata aya ta Alkur'ani, daukaka tana zuwa ne daga takawa. A wannan aya Allah ya gaya mana cewa:

Ya ku mutane! Lalle mu mun halicce ku daga namiji da mace, kuma Muka sanya ku dangogi da kabilu, domin ku san juna. Lalle mafificinku daraja a wurin Allah, (shi ne) wanda yake mafificinku a takawa. Lalle Allah Masani ne, Mai kididdigewa. (Alkur'ani, sura ta 49, aya 13)

Annabinmu (saw) ya yi bayanin wannan umarni na Ubangijia cikin wannan hadisi:

""Ku 'ya'yan Adam ne, shi kuwa Adam daga turbaya aka halicce shi. Mutane su bar yin alfahari da asalinsu." (Sunan Abu Dawud, littafi na 41, Lamba ta 5097)

"Asalin tsatso da tushenku ba su isa hujjar bata wani ba. Dukkan ku 'ya'yan Adam ne. Babu wanda ya fi wani daukaka sai a addini da takawa." (Ahmad, 158/4)

Lokacin hutubar Annabi (saw) ta ban kwana, ya yi kira ga musulmi a wadannan kalmomin:

"Babu wata daukaka ga Balarabe akan wanda ba balarabe ba ko kuma wanda ba Balarabe ba akan Balarabe; fari ba shi da daukaka akan baki haka nan baki akan fari sai dai a takawa. Tabbas mafi daukaka a cikinku shine wanda ya fi takawa." (Hutubar Annabi Muhammad (SAW) ta ban kwana; http://www.stanford.edu/ ~jamila/Sermon.html)

3- ADALCI: Allah Madaukaki Yana umarni da yin adalci

Allah yana isar da wannan umarni ga masu imani a cikin Alkur'ani: "… (Q, 4:135)

Umarni da dokokin da Annabinmu (SAW) ya baiwa musulmi gami da halayensa na adalci da kulawa ga mabiya addinai, harsuna, jinsi da kabilu daban daban, tare da yadda daidaita mu'amala da mutane ba tare da nuna bambanci tsakanin talaka da mai arziki ba kamar yadda Allah ya fada a Alkur'ani, ya kasance kyakkyawan abin koyi ga tsarin dimukradiyya.

A wata aya, Allah yana gayawa Annabi (SAW):

Masu yawan saurare ga karya ne, masu yawan ci ga haram. To, idan sun zo maka, sai ka yi hukunci a tsakaninsu, ko ka bijira daga gare su. Kuma idan ka bijira daga gare su, to ba za su cuce ka da komai ba. Kuma idan ka yi hukunci, to sai ka hukunta a tsakaninsu da adalci. Lalle Allah Yana son masu adalci. (Alkur'ani, sura ta 5, aya ta 42)

Ma'aiki (SAW) ya aiwatar da umarnin Ubangiji, hatta a tsakanin mutane masu wuyar sha'ani, kuma bai yi wani sassauci akan adalci ba. Kamar yadda aya ke fada, ya kan ce "Ubangiji na ya umarce ni…" (Alkur'ani, sura 8, aya 29) wanda hakan ya sa ya zama babban koyi a dukkan zamani.

Dimukradiyya Za ta Kafu Yayin Da Mutane Su ka Fara Aiki Da Dokokin Ubangiji

Kamar yadda muka gani a cikin kyawun tsarin musulunci, akwai 'yancin ilimi, 'yancin addini da na fadin albarkacin baki. Wasu mutane suna zaton cewa dimukradiyya ta faro ne daga tarihin kasar Girka. Sai dai kuma, Ubangiji mahalicci shine ya cusawa mutane sanin dimukradiyya. Tun daga zamanin Annabi Adam (AS), duk annabawa sun kasance cikakkun wakilai na kare hakkin ilimi da kuma girmama ra'ayin mutane. Ginshiken duk manyan tsaruka – 'yancin adalci, rashin matsawa mutane, karrama kowa a matsayin mutum mai muhimmanci, girmamawa tare da yarda da mutane, daina hukunta mutane akan ra'ayinsu – abubuwan da suke da alaka da dimukradiyya, duk akwai su cikin tsarin dabi'un addini. A tsawon tarihi, mutane sun koyi wadannan ka'idoji da dadi'u daga addinan gaskiya wadanda Allah ya saukar kuma suka shaida mafi kyawun misalansa lokacin da addinan gaskiya suke da iko kan rayuwar jama'a.

Yayin da muka dubi lokutan da ake zaluntar mutane saboda ra'ayoyi da kuma bambancin akidu, an wulakanta mabiya addinai da dama, yayin da aka haramta ilimin fasaha, kimiyya da ilimin zayyanar gidaje; lokuta ne da mutane suka fid da rai da jin dadin rayuwa inda suka koma kamar na'urorin da ake sarrafawa, ko kuma lokacin da yayin kona littattafan ilimi, kisan gilla, kisan kiyashi da na kare dangi suka zama ruwan dare, mun ga tasirin akidun rashin addini na zindikanci ko na 'yan tsattsauran ra'ayi wadanda ke yi wa ka'idojin addini muguwar fassara inda suke bata kyawu da hikimar addinin.

Yayin da addinin Allah na gaskiya ya zama shine ke iko kamar yadda Allah ya saukar da shi, a lokacin za a ga bayyanar cikakken tsarin adalci, dimukradiyya, soyayya da girmama juna, wadanda mutane suka dade suna fatan tabbatar su. Babu dadewa, da yardar Allah, dimukradiyya, 'yan uwantaka, soyayya, mutumci da kuma aminci za su mamaye duniya inda mutane za su yalwata da farin ciki da wadatar imani. Kamar yadda ake iya gani daga alamomin ayoyi, hadisan Annabi (SAW) da kuma maganganun manyan malaman musulunci, wannan zamani da muke ciki karshen duniya ne. A cikin wannan karni, wahalhalu da bala'in karshen duniya da ake sha, za su zo karshe, inda duniya za ta bude sabon shafin rayuwa mai haske. Yada tauhidi da kadaitar Allah cikin hikima da kyakkyawar halayya, da kuma jawo mutane zuwa musulunci kamar yadda Alkur'ani ya fasalta, shine kofar samuwar wannan kyakkyawar duniya da muke tsammani nan gaba. Fatan mu shine Allah ya sa wannan rubutu ya zama dalilin samuwar wannan sa'ida. Muna matukar fatan ranar da za mu ga "mutane suna shiga addinin Allah kungiya kungiya" ta zo ba da dadewa ba. Allah ya kawo wannan albishir a cikin Alkur'ani kamar haka:

Idan taimakon Allah ya zo da cin nasara. Kuma ka ga mutane suna shiga addinin Allah kungiya-kungiya. To ka yi tasbihi game da godewa Ubangijinka, kuma ka nemi gafararSa. Lalle Shi (Ubangijinka) Ya kasance Mai karbar tuba ne. (Alkur'ani, sura ta110, aya ta 1-30

Allah Yana Umartar Masu imani da su zama masu Tausayi da Jin kai

An yi bayanin tsarin dabi’un musulunci a ayoyi kamar haka:

Sa'annan kuma ya kasance daga wadanda suka yi imani, kuma suka yi wa juna wasiyya da yin hakuri, kuma suka yi wa juna wasiyya da tausayi. Wadannan su ne ma'abota dama. (Alkur'ani, sura ta 90, aya ta 17-18)

Kamar yadda muka gani a cikin wannan aya, daya daga cikin siffofin dabi’un da za su kai masu imani ga samun tsira a ranar sakamako har su sami shiga aljanna shi ne “kasancewa daga cikin masu yi wa juna wasiyya da tausayi.”

barış, huzur

Farin ciki, adalci, cigaban tattalin arzuki da kuma walwala za su iya samuwa kadai ya hanyar zaman lafiya da hadin kai.

Cikakken tushen tausayi shine son Allah. Soyayyar mutum ga Allah ita ke haifar masa da kaunar abin da Allah ya halitta. Mai son Allah ya kan ji wani kusanci da dangantaka da abubuwan da Ya halitta. Wannan kakkarfar soyayya da kusancinsa da Ubangiji, Wanda ya halicce shi da sauran ‘yan Adam, ta kan sabbaba masa aikata kyawawan ayyuka da dabi’u kamar yadda ya zo a cikin Alkur’ani. Sannan ta hanyar wannan dabi’a da kyakkyawan aiki ne ake samun tausayi da jin kai. An fasalta wannan tsarin dabi’a mi cike da soyayya, tausayi da kuma sadaukarwa a wadannan ayoyi masu zuwa:

Kuma kada ma'abota falala daga cikinku da mawadata su rantse ga rashin su bayar da alheri ga ma'abota zumunta da miskinai da muhajirai, a cikin hanyar Allah. Kuma su yafe, kuma su kauda kai. Shin ba ku son Allah ya gafarta muku, alhali Allah Mai gafara ne, Mai jin kai? (Alkur'ani, sura ta 24, aya ta 22)

barış, huzur
Saukakkun addinai gaba daya suna horo da nuna soyayya.

Wadanda suka zaunar da gidajensu (ga Musulunci) kuma (suka zabi) imani, a gabanin zuwansu, suna son wanda ya yi hijira zuwa gare su, kuma ba sa tunanin wata bukata a cikin kirazansu daga abin da aka bai wa muhajirai, kuma suna fifita wadansu akan kawunansu, kuma koda suna da wata lalura. Wanda ya sabawa rowar ransa, to wadannan su ne masu babban rabo. (Alkur'ani, sura ta 59, aya ta 9)

… Kuma da wadanda suka bayar da masauki, kuma suka yi taimako, wadannan su ne muminai da gaskiya. Suna da gafara da wani abinci na karimci. (Alkur'ani, sura ta 8, aya ta 74)

…. Kuma ga mahaifa ku yi kyautatawa, kuma ga ma'abocin zumunta da marayu da matalauta, da makwabci ma'abocin kusanta, da makwabci manisanci, da aboki a gefe da wanda ke kan hanya, da abin da hannuwanku na dama suka mallaka. Lalle Allah ba Ya son wanda ya kasance mai takama, mai yawan alfahari. (Alkur'ani, sura ta 4, aya ta 36)

Abin sani kawai, dukiyoyin sadaka na fakirai ne da miskinai da masu aiki a kansu, da wadanda ake lallashin zukatansu, kuma a cikin fansar wuyoyi, da mabarta, da a cikin hanyar Allah da wanda ke kan hanya (matafiyi). Farilla daga Allah. Kuma Allah ne Masani, Mai hikima. (Alkur'ani, sura ta 9, aya ta 60)

Wannan madaukakin tsarin dabi’a da aka umarci masu imani su dabbaka, wanda kuma aka yi bayaninsa a Alkur’ani, ya taso ne daga tsantsar son su ga Allah Mahalicci. Sakamakon mika wuyansu ga Allah, sai suka dage wajen bin tsarin dabi’ar da Ya saukar a Alkur’ani. Masu imani ba sa neman godiya daga mutanen da suka ji kai ko suka taimakawa, hasali ma ba sa bukatar a gode musu. Babban hadafinsu shine neman yardar Allah ta hanyar kyawawan ayyuka da dabi’unsu, saboda sun san za a tambaye su game da halayya da ayyukansu a ranar sakamako. A cikin Alkur’ani, Allah yana fada mana cewa wuta ita ce makomar wadanda suka yi watsi da koyarwar Alkur’ani a rayuwarsu:

"Me ya shigar da ku cikin sakar?" Sai su ce "Ba mu kasance cikin masu sallah ba. Kuma ba mu kasance muna ciyar da matalauta ba. (Alkur'ani, sura ta 74, aya ta 42-44)

"Ku kama shi, sa'annan ku sanya shi cikin kukumi. Sannan, a cikin jahim, ku kona shi. Sannan a cikin sarka tsawonta zira'i saba'in, sai ku sanya shi. Lalle shi ya kasance ba ya yin imani da Allah, Mai girma! Kuma ba ya kwadaitarwa ga (bayar da) abincin matalauci! (Alkur'ani, sura ta 69, aya ta 30-34)

Shin ka ga wanda yake karyatawa game da sakamako? To,wannan shi ne ke tunkude maraya (daga hakkinsa). Kuma ba ya kwadaitarwa bisa bayar da abinci ga matalauci. (Alkur'ani, sura ta 107, aya ta 1-3)

… Ba ku kwadaitawa junanku ga (tattalin) abincin matalauci! (Alkur'ani, sura ta 89, aya ta 18)

yoksul, engelli

Lokaci ya yi da kowa zai gane cewa zaman lafiya yana samuwa ne idan aka tafiyar da dangantakar mutumtaka akan dabi'un addini./p>

Kamar yadda muka gani a cikin wadannan ayoyi, musulmin da Alkur’ani ya yi bayaninsa yana da dabi’ar soyayya da kuma jin kai. Wanda ke da irin wannan dabi’a to babu yadda za a yi ya amince da aikin ta’addanci ko sauran nau’ukan aika aika akan mutanen da ba ruwansu. Halayyar ‘yan ta’adda kuwa kishiyar dabi’un Alkur’ani ce. Dan ta’adda mugun mutum ne wanda ya dauki kowa abokin gabarsa, wanda kuma ya maida barna da zubar da jini bangaren rayuwarsa.

Musulmin da ya sha daga tsarin dabi’un Alkur’ani, ya kan nuna soyayya ga kowa tare da girmama tunani da ra’ayi sauran jama’a, sannan kuma koda yaushe yana kokarin kawo zaman lafiya a inda aka sami sabani ko wata ‘yar hatsaniya, karbar kowane bangare da kuma kokarin bai wa kowa dama. Al’ummun da su ke da mutanen irin wannan za su kasance karkashin tsarin wayewa na cigaba, kuma za ta more kyawun dabi’un zamantakewa, zaman lafiya, adalci da sauran al’amuran cigaba da za a iya gani a kasashen da suka ci gaba a wannan zamani.

Allah Yana Umarni da Yin afuwa da jin kai

Tsarin afuwa da jin kai, wanda aka fasalta a cikin umarnin “Ku riki afuwa ga mutane” (Alkur’ani, sura 7, aya 199) yana daya daga manyan ka’idojin musulunci.

Idan muka dubi tarihin musulunci, za a gani karara yadda musulmi suka dabbaka wannan muhimmiyar siffa ta dabi’un Alkur’ani a rayuwar al’umma. Kuma kamar yadda za mu duba nan gaba cikin wannan littafin, a tsawon tarihi musulmin kwarai koda yaushe sukan bijirar da yanayin ‘yanci da fahimta a duk inda suka shiga. Sun kyale mutane masu bambancin addini, yare da al’ada su zauna tare cikin lumana. Daya daga cikin dalilan da suka sa Daular Ottoman, wadda fadinta ya game yankuna, ta dade tana mulki shine yanayin tausayi da kuma fahimtar da tsarin mujsulunci ya zo da shi wanda kuma ake dabbakawa a daular. Musulmi, wadanda aka sansu a tsawon karnoni kan halayyarsu ta saukin kai da nuna soyayya, sun kasance koda yaushe su ne a kan gaba wajen tausayawa al’umma tares da nuna adalci. A cikin wannan hadaddiyar daula, dukkan kabilu mabambanta an ba su ‘yancin yin rayuwarsu akan tsarin addinai da ka’idojin rayuwarsu.

Darülacaze

In societies where Islamic morality is followed, churches, mosques and synagogues co-exist peacefully. This view of three sanctuaries in an institution for the homeless shows the justice and striving for peace inculcated by the teaching of Islamic morality.

Nuna halayyar tausayawa da kuma fahimta za su iya kawo zaman lumana da walwala ne a duniya idan aka tafiyar da su a bisa ka’idar da Alkur’ani ya shimfida. Wannan ya zo a wata aya da ke cewa: “Kuma kyautatawa ba ta daidaita, kuma haka munanawa. Ka tunkude cuta da abin da yake  mai kyau, sai ga shi wanda akwai kiyayya tsakaninka da shi, kamar dai sh majibinci ne, masoyi. (Alkur’ani, sura ta 41, aya ta 34)

 A cikin ayoyin Alkur’ani, Allah yana bayyana yafewa da afuwa a matsayin madaukakiyar halayya, inda a wata aya Ya ke yin albishir da cewa za a saka wa masu irin wannan halayya: “Kuma sakamakon cuta, shi ne wata cuta kamarta, sai dai wanda ya yafe kuma ya kyautata, to ladansa na ga Allah. Lalle Allah ba Ya son azzalumai.” (Alkur’ani, sura ta 42, aya ta 40) Haka kuma a wata ayar, an fasalta siffofin masu imani da cewa: “Wadanda suke ciyarwa a cikin sauki da tsanani, kuma suke hadiye fushi, kuma masu yafe wa mutane laifi. Allah Yana son masu kyautatawa.” (Alkur’ani, sura ta 3, aya ta 134) Allah Ya saukar a Alkur’ani cewa yin afuwa da yafewa mutane koda kuwa an ba ta wa mutum ne, ba karamar daukaka ba ce. Wata aya da ke magana akan wannan maudu’I tana cewa:

… kuma ba za ka gushe ba kana tsinkayar yaudara daga gare su face kadan daga cikinsu. To, ka yafe laifinsu, kuma ka kauda kai. Lalle Allah Yana son masu kyautatawa. (Alkur'ani, sura ta 5, aya ta 13)

Duk wannan na nuna cewa irin dabi’a da ka’idojin da  musulunci ya kawo wa bil-adama sun samarwa duniya aminci, zaman lafiya da adalci. Mugun aikin da aka sani da ta’addanci, wanda a yanzu yake addabar duniya, aikin jahilai ne da ‘yan ga-ni-kashe-ni, wadanda suka yi hannun riga da koyarwar Alkur’ani, wadanda kuma ba ruwansu da addinin. Maganin wadannan mutane da sauran kungiyoyin ‘yan ta’adda irin su da ke aiwatar da kashe kashe suna fakewa da addini, shine yada koyarwar Alkur’ani. Abin nufi shine, koyarwar Alkur’ani ita ce kadai maganin wannan annoba ta ta’addanci, ba masu goya mata baya ba.

… Hakika Allah Mai tausayi ne ga mutane, Mai jin kai. (Alkur'ani, sura ta 2, aya ta 143)

... Allah is All-Gentle, Most Merciful to mankind.
(Surat al-Baqara, 143)

Footnote

1.Prof. Thomas Arnold, The Spread of Islam in the World, A History of Peaceful Preaching, Goodword Books, 2001, p. 79-80

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