Bayanin "Duk wanda ka bai wa aminci ba zai taba wulakanta ba."
The Explanation of “Whoever You show loyalty towards will never be humiliated.”
Wannan jumla da wadda ke biyo bayanta suna ƙara bayani da cikakken bayani game da buƙatarmu ta baya, "Ka kula da ni a matsayin aboki tare da waɗanda Ka kula da su." Idan Allah ya lura da kare mutum kamar yadda aboki zai yi, to tabbas ba zai taɓa wulakantuwa ba. Akasin haka, idan Ya nuna ƙiyayya ga wani, to irin wannan mutum ba zai taɓa samun daraja ba. Don haka wannan yana buƙatar mu nemi daraja daga Allah (SWT) kaɗai, mu kuma ji tsoro da neman tsari daga zama abin wulakanci da kunya a gaban Allah. Ba zai yiwu mutum ya zama abin wulakanci da kunya da gaske ba idan Allah ya zama abokinsa kuma mai tsaronsa. Abin da ke da muhimmanci shi ne yin ƙoƙari don samun irin wannan zumunci da Allah.
This sentence and the next one (“…and whoever You show enmity towards will never be honored.”) both provide more explanation and details of our previous request, “Care for me as a companion with those You have cared for.” If Allaah watches over and guards a person as a companion would, then he would definitely never be humiliated. On the contrary, if He were to show enmity towards someone, such a person would never be honored. So this requires us to seek honor only from Allaah () alone and we fear and seek refuge from being dishonored and disgraced before Allaah. It is not possible for one to be truly humiliated and disgraced when Allaah has become his companion and guardian. The important thing is to try to achieve this type of companionship with Allaah.
Amma, ta yaya mutum zai sami abokantaka da kuma kusanci gare Shi?
Yet, how does one gain His companionship and loyalty?
Irin wannan amincewa, zumunci da aminci yana samuwa ne ta hanyar cika halaye biyu masu muhimmanci, waɗanda Allah () ya bayyana a cikin littafinsa: "Lalle ne, ga waɗanda ke abokan Allah na kusa babu tsoro a kansu, kuma ba za su yi baƙin ciki ba – waɗanda suka yi imani kuma suke kasancewa cikin tsoron Allah akai-akai." [Suratu Yunus, 10:62-63] Daga cikin waɗannan halaye biyu (1 – imani, 2 – tsoron Allah akai-akai da kiyaye shi), ɗaya yana faruwa a zuciya, ɗaya kuma a gaɓoɓin jiki. "Waɗanda suka yi imani" yana cikin zuciya, kuma "…kuma suke kasancewa cikin tsoron Allah akai-akai" yana faruwa a gaɓoɓin jiki. Saboda haka, idan zuciya da gaɓoɓi suka tsarkaka kuma suka daidaita, mutane suna samun wannan zumunci da wannan haɗin kai saboda waɗannan halaye biyu. Sai dai ba a samunsa ga waɗanda kawai suke da'awar cewa su abokan Allah na kusa ne, kamar waɗanda suke bin hanyoyin da malamai (masu zuhudu) suke bi a dā, ko waɗanda suke ƙirƙirar bidi'a a cikin shari'ar Allah abin da ba ya cikinta, suna cewa: "Mu ne waliyyan Allah!" Don haka wannan zumunci, aminci da kariya daga Allah () wanda ke girmama bawa, yana cikin waɗannan halaye guda biyu masu girma: gaskiyar imani (Imani) da tsoron Allah akai-akai da kiyaye shi (Taqwa). Babban malamin Musulunci, Ibn Taymiyya, ya ce game da wannan aya:
This kind of allegiance, companionship, and loyalty is achievable by actualizing two significant characteristics, both of which Allaah () has clarified in His book, “Indeed, for the close allies of Allaah there will be no fear upon them, nor will they grieve – those who believe and are constantly, fearfully conscious (of Allaah).” [Soorah Yoonus, 10:62-63] Of these two characteristics (1-belief, 2-constant, fearful consciousness of Allaah), one occurs in the heart and one upon the limbs. “Those who believe” is in the heart, and “…and are constantly, fearfully conscious (of Allaah)” occurs upon the limbs. So when the heart and limbs are pure and correct, people gain this alliance and companionship by virtue of these two characteristics. However, it is not obtained by those who merely claim to be close companions of Allaah such as those who take the same paths as the monks used to, or those who innovate into the legislation of Allaah that which is foreign to it, claiming, “We are the close ones (Walee) to Allaah!” So this companionship, loyalty, and guardianship from Allaah () which honors the servant is contained within these two great attributes: the true belief (Eemaan11) and the constant, fearful consciousness of Allaah (Taqwaa12). The famous scholar of Islaam, Ibn Taymiyyah, said regarding this verse:
"Waɗanda suka yi imani kuma suna tsoron Allah koyaushe, cikin taka-tsantsan." [Suratu Yunus, 10:63] Ya ce: "Duk wanda yake mumini na gaskiya wanda yake tsoron Allah koyaushe, to Allah zai zama mai taimakonsa, majiɓincinsa, da abokinsa." Wannan gaskiya ne, domin Alƙur'ani ya nuna haka.
“Those who believe and are constantly, fearfully conscious (of Allaah).” [Soorah Yoonus, 10:63] He said, “Whoever is a true believer who constantly remains conscious of Allaah, then Allaah will be an ally, a guardian, and a companion to him.” This is correct because the Qur’aan indicates this.
11 Imani shi ne ya zama mutum yana da imani daidai ga Allah, da mala'ikunsa, da littattafansa, da manzanninsa, da Ranar Lahira, da kuma imani da kaddara ta kowane abu, na alheri da na sharri. Wannan ya zo ne a cikin wani Hadisi wanda Muslim ya rawaito (lamba ta 8). Imani kuma ya kunshi imani a zuciya, furuci a harshe, da ayyuka na gaɓoɓi.
11 Eemaan is to have the correct belief in Allaah, His angels, His books, His messengers, the Last Day, and to believe in the pre-decree of everything, the good and bad of it. This was reported in a Hadeeth recorded by Muslim (no. 8). Eemaan also consists of a belief in the heart, a statement on the tongue, and actions of the limbs.
12 Wani fitaccen tabi'i, Talq Ibn Habeeb, an tambaye shi ma'anar Taqwaa, sai ya ce, "Taqwaa shi ne ka yi biyayya ga Allaah kana fatan rahamarSa, bisa haske daga Allaah; kuma Taqwaa shi ne ka bar ayyukan sabon Allaah saboda tsoronSa, bisa haske daga Allaah." Ibn Abee Shaybah ne ya ruwaito wannan riwayar a cikin "Kitaab al-Eemaan" (lamba 99), kuma Shaykh al-Albaanee ya tabbatar da cewa ingantacciya ce.
12 A famous successor to the Companions, Talq Ibn Habeeb, was asked the meaning of Taqwaa to which he replied, “Taqwaa is that you act in obedience to Allaah hoping for His mercy, upon a light from Allaah; and Taqwaa is that you leave acts of disobedience to Allaah out of fear of Him, upon a light from Allaah.” This narration was reported by Ibn Abee Shaybah in “Kitaab al-Eemaan” (no. 99) and Shaykh al-Albaanee declared it to be authentic.