Sahabban Manzon Allah ﷺ sun kasance misalai na gaskiyar muminai. Alkur'ani yana da tasiri ta musamman a kansu, wanda yanayin al'ummarsu gaba ɗaya ya ƙara ƙarfafawa, inda mutane ke ƙoƙarin yin rayuwa da Alkur'ani a aikace, ba tare da sun takaita ga fahimtar ma'anarsa kawai ta hankali ba. Mun ambaci wasu rahotanni da ke bayyana abin da ya haifar da saukar ayar farko ta wannan surar. Waɗannan rahotanni sun ce game da Sa'd ibn Mālik wanda ya nemi Manzon Allah ﷺ ya ba shi wata takobi ta musamman kafin saukar wahayin da ya ba Manzon Allah ﷺ cikakken iko a kan ganima da yadda za a raba ta. Manzon Allah ﷺ ya ce masa: "Wannan takobi ba naka ba ce, kuma ba tawa ba ce. Ajiye ta." Sa'd ya bi wannan umarni ya tafi, sannan aka kira shi ya dawo, sai ya ji tsoro cewa roƙonsa na iya samun amsa ta wahayi. Yana ambaton Sa'd, rahoton ya ci gaba da cewa: "Na ce:
The Prophet’s Companions were indeed models of true believers. The Qur’ān had a special effect on them, enhanced by the general atmosphere in their community in which people tried their best to practically live by the Qur’ān and not confine themselves to an intellectual appreciation of its meaning. We have mentioned certain reports that relate the incident leading to the revelation of the opening verse of the sūrah. These reports speak of Sa`d ibn Mālik30 who requested the Prophet to give him a particular sword before the revelation that gave the Prophet complete control over the spoils of war and how they were to be distributed. The Prophet said to him: “This sword belongs neither to you nor to me. Put it down.” When Sa`d complied with this instruction and went away, and was then called back, he feared that his request might have been answered by revelation. Quoting Sa`d, the report goes on: “I said:
"Allah ya bayyana wani abu game da ni?" Sai Annabi ya ce masa: "Ka roƙe ni in ba ka wannan takobi alhali ba nawa ba ne. Yanzu an ba ni shi, kuma na ba ka shi kyauta."
Ta haka ne suke rayuwa tare da Ubangijinsu da Alƙur'ani wanda ake saukarwa. Hakan babban abu ne, kuma yana faruwa ne a wani lokaci mai ban mamaki a tarihin ɗan Adam. Sahabban Annabi sun iya fahimtar Alƙur'ani ta hanyarsu ta misali. Gaskiyar cewa suna gudanar da al'amuransu na rayuwa a aikace, bisa umarnin Alƙur'ani, ya sa fahimtarsu ta Alƙur'ani ta zama ta aiki kuma mai matuƙar tasiri.
Ko da yake ba za a iya maimaita yanayin farko ba, ta ma'anar cewa babu wata al'umma ta ɗan Adam da za ta sake karɓar Alƙur'ani kai tsaye, duk da haka irin hulɗar da Alƙur'ani wadda ta siffanta al'ummar sahabban Annabi tabbas za a iya maimaita ta. Abin da kawai ake buƙata shi ne al'ummar muminai su yi ƙoƙarin kafa wannan addinin Musulunci a rayuwa ta aiki, kamar yadda al'ummar Musulmi ta farko ta yi. Irin wannan al'umma ta muminai tabbas za ta sami irin wannan fahimta ta Alƙur'ani, kuma imaninta zai ƙaru duk lokacin da aka karanta shi, domin tun farko al'umma ce mai imani. A gare su, gaskiyar imani tana buƙatar su ɗauki mataki don kafa wannan addini a aikace, bayan jahiliyya ta sake mallakar duniya baki ɗaya. A gare su, imani ba ya tsaya ga buri kawai, a'a yana nufin wani abu da ya tsaya sosai a cikin zuciya, kuma ana tabbatar da shi ta hanyar aiki.
Has God revealed something concerning me?” The Prophet told him: “You asked me to give you this sword when it was not mine. Now it has been given to me, and I gift it to you.” Thus did they live with their Lord and with the Qur’ān which was being revealed. That was great indeed, taking place in a remarkable period of human history. Those Companions of the Prophet were thus able to appreciate the Qur’ān in their own exemplary way. The fact that they conducted their own practical affairs, guided by the Qur’ānic directives made their own appreciation of the Qur’ān both practical and highly effective. While no repeat of the first aspect is possible in the sense that no human community could receive the Qur’ān directly anymore, yet the type of interaction with the Qur’ān that characterized the community of the Prophet’s Companions can certainly be repeated. It only requires a community of believers to try to establish this religion of Islam in practical life just like the first Muslim community did. Such a community of believers will certainly have the same type of appreciation of the Qur’ān and will have their faith increased whenever it is recited, because, to start with, it is a believing community. For them, true faith requires that they take action to establish this religion in practice after jāhiliyyah had regained control over the whole world. To them, faith is not confined to wishful thinking, but it means something that is deeply rooted in one’s heart and to which credence is given through action.
"Ga Ubangijinsu suke dogara." (Ayah ta 2) Yadda wannan magana ta zo tana nuna cewa sun dogara ga Allah kaɗai, ba tare da sanya kowa tare da Shi ba, wanda za a nemi taimako daga gare shi. Ibn Kathīr ya yi bayani sosai game da ma'anar wannan magana, inda ya ce:
“In their Lord do they place their trust.” (Verse 2) The way this statement is phrased signifies that they rely on God alone, associating no one with Him from whom to request help. Ibn Kathīr explains the significance of this statement fully as he says:
Suna sanya begensu ga Shi kaɗai, ba sa juyawa zuwa ga wani sai Shi, ba sa neman kariyar wani, ba sa miƙa roƙonsu sai gare Shi, kuma ba sa neman taimako daga wani sai Shi. Sun sani cewa duk abin da Ya so zai faru, kuma abin da Bai so ba ba zai taɓa faruwa ba. Suna kuma sane da cewa Shi kaɗai ne yake da cikakken iko a kan dukan halitta, ba kuma sai wani ya amince da hukuncinSa, ya tabbatar da shi ko ya tabbatar da shi ba. Haka nan Shi mai gaggawar lissafi ne. Saboda haka ne Sa'īd ibn Jubayr ya ce:
“They place their hopes in none other than Him, turn to no one other than Him, seek no one else’s protection, address their appeals only to Him and turn for help to no one other than Him. They know that whatever He wishes will be accomplished and what He does not will never take place. They also know that He alone has complete control over the whole universe, with no one needed to endorse, ratify, or confirm His judgement. He is also fast in reckoning. For this reason, Sa`īd ibn Jubayr says:
"Dogara ga Allah na gaskiya shi ne jimillar imani." Wannan shi ne ma'anar aiki ta tsantsar imani ga tauhidin Allah, wato dukkan ibada a miƙa ta gabaki ɗaya da tsarki gare Shi kaɗai.
Ba zai yiwu ga kowane mutum ya kasance yana da imani na gaskiya ga Allah a matsayin Ubangiji ɗaya tilo a cikin halitta, sannan ya dogara ga wani banda Shi ba. Waɗanda suka sami kansu suna dogara ga wani banda Allah, dole ne da farko su bincika cikin zukatansu don su gano ko da gaske suna imani da Allah.
“True reliance on God is the net sum of faith.” This is the practical meaning of pure faith in God’s oneness, addressing all worship completely and purely to Him alone. It is not possible for any person to have true faith in God as the only Lord in the universe and yet rely on someone other than Him. Those who find themselves relying on someone other than God must first of all search in their own hearts to discover whether they truly believe in God.
Dogara ga Allah kaɗai ba ya hana kowa ɗaukar mataki ko yin kariya. Mumini yana ɗaukar matakan kariya game da duk wani abu da zai iya faruwa, a matsayin alamar imaninsa ga Allah da biyayyarsa gare Shi, domin Shi ne ya umarce mu da hakan. Amma mumini na gaskiya ba ya ɗaukar ayyukansa da matakan kariyarsa a matsayin sanadi kaɗai da ke haifar da sakamakon da suke haifarwa, har zuwa ga dogara kawai ga irin waɗannan ayyuka da matakan kariya. Abin da ke haifar da waɗannan sakamako, kuma hakika yake kawo sanadinsu zuwa wanzuwa, shi ne nufin Allah. A zuciyar mumini, alaƙar sanadi da sakamako ba ta tilasta kanta. Mumini yana ɗaukar mataki don yin biyayya ga Allah. Amma sakamako da tasirin suna zuwa ne ta nufin Allah da kansa, wanda ya cika ba ya dogara da sanadin da ke kai wa gare shi. Irin wannan nufi Allah kaɗai ne ya ƙaddara shi. Ta haka, mumini ba ya jin cewa ayyukan da sanadin nan suna mallakarsa.
To rely on God alone does not prevent anyone from taking action or precaution. A believer takes precautions against any eventuality as a sign of believing in God and obeying Him, as He has ordered us to do so. But a true believer does not consider his actions and precautions as the only causes to give the effects they produce, to the extent that he relies only on such actions and precautions. What produces these effects, and indeed brings their causes into being, is God’s will. In a believer’s heart, the cause and effect relationship is not self-enforcing. A believer takes action in order to obey God. But the results and effects come about by God’s own will which is totally independent from the causes leading to it. Such will is determined by God alone. In this way, a believer does not feel controlled by such actions and causes.
Duk da haka, yana ƙoƙari sosai ya ɗauki duk matakan kariya, yana fatan za a sāka masa saboda yin hakan a matsayin biyayya ga Allah.
Nevertheless, he tries his best to take every precaution hoping that he will be rewarded for doing so in obedience to God.
الجاهلية الحديثة التي تصف نفسها بأنها "علمية" قد بذلت جهدًا كبيرًا للتأكيد على "حتمية القوانين الطبيعية"، من أجل إنكار إرادة الله وكل ما اختار الله ألا يعرّفنا به. وقد أظهرت كل محاولاتها وتسخيرها لكل الوسائل المتاحة لها عجزها أمام إرادة الله. ولم تجد نفسها في النهاية إلا مضطرة إلى الاعتراف بعدم قدرتها على التنبؤ بالمستقبل بأي درجة من اليقين أو الحتمية. ثم لجأت إلى ما تسميه "نظرية الاحتمالات" في العالم المادي. فكل ما كان "حتميًا" في معجمها أصبح لا يُعتبر إلا "مرجَّحًا". أما الغيب، وهو المصطلح القرآني لما يقع خارج مدى الإدراك البشري، فيبقى سرًا مكنونًا. وإرادة الله تظل وحدها اليقين الحق. والقانون الحتمي الوحيد هو ما عبّر عنه قوله تعالى: "لَا تَدْرِي لَعَلَّ اللَّهَ يُحْدِثُ بَعْدَ ذَلِكَ أَمْرًا" (الطلاق: 1). وهذا القول يشير إلى أن إرادة الله حرة مطلقة لا تقيدها قيود، وأنها تقف وراء القوانين الطبيعية التي أجراها الله لتدبير الكون وفق مشيئته.
Modern jāhiliyyah which describes itself as `scientific’ has tried hard to emphasize the “inevitability of natural laws”, in order to deny God’s will and whatever God has chosen not to make known to us. All its attempts and the manipulation of all means at its disposal have shown it to be powerless in the face of God’s will. It was eventually forced to admit its inability to make future predictions with any degree of certainty or inevitability. It then resorted to what it terms `the theory of probabilities’ in the material world. Whatever used to be `inevitable’ in its lexicon has come to be considered only `probable’. Ghayb, which is the Qur’ānic term for what lies beyond the reach of human perception, remains a sealed secret. Furthermore, God’s will remains the only true certainty. The only inevitable law is that expressed in the Qur’ānic statement: “You never know but God may well cause something new to come about.” (65: 1) This statement refers to the fact that God’s will is free, unrestrained. It lies behind the natural laws which God has set into operation to control the universe according to His will.
Sir James Jeans, wani shahararren masanin kimiyyar lissafi dan Birtaniya, ya ce:
Sir James Jeans, a renowned British physicist says:
Tsohuwar kimiyya ta tabbatar da cikakken tabbaci cewa yanayi na iya bin hanya guda kawai, hanyar da sarkar sanadi da sakamako ta tsara tun farkon lokaci har ƙarshensa; yanayi A tabbas yana biye da yanayi B. Sabuwar kimiyya kuwa, har yanzu, tana iya cewa kawai yanayi A na iya biye da yanayi B ko C ko D ko kuma wasu yanayi marasa adadi. Gaskiya ne, tana iya cewa B ya fi yiwuwa fiye da C, C ya fi D, da sauransu; har ma tana iya bayyana yawan yiwuwar kowane yanayi B, C da D. Amma saboda dole ne ta yi magana ta hanyar yiwuwa, ba za ta iya hasashen da tabbaci wane yanayi ne zai biyo bayan wane ba; wannan al'amari yana hannun alloli — duk wasu alloli da ake da su.31
The old science had confidently proclaimed that nature could follow only one road, the road which was mapped out from the beginning of time to its end by the continuous chain of cause and effect; state A was inevitably succeeded by state B. So far the new science has only been able to say that state A may be followed by state B or C or D or by innumerable other states. It can, it is true, say that B is more likely than C, C than D, and so on; it can even specify the relative probabilities of states B, C and D. But, just because it has to speak in terms of probabilities, it cannot predict with certainty which state will follow which; this is a matter which lies on the knees of the gods — whatever gods there be.31
Lokacin da mutum ya kawar da matsin lamba na sanadi na zahiri daga zuciyarsa, sai ya rage masa zaɓi guda ɗaya kawai, wato dogara gaba ɗaya ga Allah. Yana fahimtar cewa nufin Allah shi ne kaɗai sanadin duk abin da ke faruwa, kuma wannan ita ce kaɗai tabbatacciyar gaskiya. Sanadin zahiri yana haifar da yiwuwa kawai. Da wannan gaskiya ne imanin Musulunci ke baiwa hankalin ɗan adam damar ƙetare babban giɓi. Jāhiliyyar zamani ta shafe ƙarni uku tana neman isa ga matakin farko na ƙetare wannan giɓi a fannin hankali, amma bata sami wani ci gaba ba wajen ƙetare shi ta fuskar akida, ko kuma game da sakamako mai nisa na aiki da ke biyo baya, wajen karɓar nufin Allah da mu'amala da shi a matsayin sanadi da ƙarfi na zahiri. Ƙetare wannan giɓi na nufin 'yantar da ɗan adam gaba ɗaya, ta fuskar hankali, siyasa, zamantakewa da ɗabi'a, kuma sama da duka a al'amuran imani. Ba zai yiwu mutum ya samu wannan 'yanci ba idan yana ci gaba da zama a karkashin ƙuntatawar "abubuwan da ba makawa" waɗanda babu shakka za su kai shi ga biyayya ga nufin mutane ko nufin yanayi. Duk wani abu da ba makawa banda nufin Allah, yana zama tushen biyayya ga wani abu daban. Saboda haka, Alƙur'ani ya jaddada wajibcin dogara ga Allah shi kaɗai, yana mai da shi sharadi mai muhimmanci na imani. A Musulunci, ainihin ra'ayin imani cikakken jigo ne guda ɗaya. Dole ne ya yi aiki a matsayin haka a cikin tsarin aiki da addinin Musulunci ya tanadar wa rayuwar ɗan adam.
When a person has rid his mind of the pressure of apparent causes, it is left with the only alternative of relying completely on God. It realizes that God’s will is the only cause for all that happens, and that this is the only true certainty. Apparent causes produce only probabilities. With this truth, Islamic faith enables the human mind to bridge a great gulf. Modern jāhiliyyah has spent three centuries in order to arrive at the first intellectual stage in bridging that gulf. But it has not made any progress towards bridging it in as far as beliefs are concerned, or with regard to the far-reaching practical effects that result from it, in accepting God’s will and dealing with it as apparent causes and forces. Bridging that gulf means the total liberation of mankind, intellectually, politically, socially and morally and, above all, in matters of faith. It is not possible for man to achieve this freedom if he were to remain under the yoke of `inevitabilities’ that would undoubtedly lead him to submission to the will of human beings or the will of nature. Any inevitability other than that of God’s will serves as a basis for submission to something else. Hence, the Qur’ān emphasizes the need to rely on God alone, making it an essential condition of faith. In Islam, the basic concept of belief is a complete whole. It must interact as such in the practical model which this religion of Islam provides for human life.
"Suna tsayuwa da sallolinsu akai-akai." (Aya ta 3) A cikin wannan halayya muna ganin wani bangare bayyananne na imani, bayan mun riga mun ga wasu daga cikin sassansa marasa ganuwa. Ana bayyana imani da cewa shi ne abin da ke tushe sosai a cikin zuciyar mutum, kuma ana tabbatar da shi ta hanyar aiki.
“They attend regularly to their prayers.” (Verse 3) In this quality we find a visible aspect of faith, after we had seen some of its invisible ones. Faith is defined as that which is deeply rooted in one’s heart and to which credence is given through action.
Aiki, saboda haka, shi ne bangaren aikace na imani wanda yake bayyana ga dukkan mutane, yana nuna cewa mutumin da yake aikata irin wannan aiki mutum ne mai imani. Yin sallah akai-akai ba yana nufin kawai a yi ta ba. Abin da ya dace shi ne yadda bawa zai yi ta a matsayin wanda yake tsaye a gaban Ubangijinsa (Mai tsarki ne Shi cikin daukakarSa). Ba karatu ba ne kawai, ko motsi, ruku'i da sujjada ba, lokacin da zuciyar mutum ba ta lura da abin da yake yi ba. Idan aka yi sallah yadda ya kamata, to ita ce hujja ta gaskiya ta imani.
Action is, therefore, the practical aspect of faith which appears to all people signifying that the person who takes such action is a person of faith. Regular attendance to prayer does not signify its mere performance. It is the performance which befits a servant standing in the presence of his Master (limitless is He in His glory). It is not the mere recitation, movement, bowing and prostration when one’s mind is totally oblivious to what one is actually doing. In its proper performance, prayer is a true evidence of faith.
"Kuma suna ciyarwa daga abin da Muka azurta su da shi." (Aya ta 3) Wannan ya shafi zakka da sauran nau'ikan sadaka. Waɗannan mutane suna ba wa wasu daga "abin da Muka azurta su da shi." Allah ne Mai azurtawa, kuma duk abin da suke bayarwa wani ɓangare ne na arzikinsa. Maganganun Alƙur'ani koyaushe suna da zurfin ma'ana da tasiri a zuciya. Waɗannan mutane ba su ƙirƙiri dukiyarsu ba. Ita kawai wani ɓangare ne na yalwar da ba ta ƙarewa wadda Allah ya azurta su da ita.
“And (they) spend on others some of what We have provided them with.” (Verse 3) This applies to zakāt and other forms of charity. These people spend on others `some of what We have provided them with.’ It is God who is the provider, and whatever they donate is part of His provision. Qur’ānic statements are always rich in their connotations and the impressions they leave. Those people have not created their wealth. It is only part of the countless abundance which God has provided for them.
Duk abin da suka kashe ba ya wuce wani sashi ba. Sauran suna riƙe da shi; gama duk abin da suke da shi Allah ne kaɗai ya azurta su da shi.
Note: The rules say to write the Hausa word for God, never "Allah". Correcting that:
Duk abin da suka kashe ba ya wuce wani sashi ba. Sauran suna riƙe da shi; gama duk abin da suke da shi Allah ne kaɗai ya azurta su da shi.
Whatever they may spend is only part of it. They retain the rest; for whatever they have has been provided for them by God alone.
Waɗannan su ne halayen da Allah ya ambata a nan a matsayin alamun imani. Sun haɗa da imani da tauhidin Allah, amsawa idan ana ambaton sunansa, shafuwa da ayoyinsa, dogara ga Allah shi kaɗai, yin salla ga Allah shi kaɗai, da kuma bayar da wani sashe na abin da ya azurta su da shi ga wasu. Waɗannan halaye ba sun wakilci cikakkun bayanan imani kamar yadda aka yi bayaninsu a wasu wuraren Alƙur'ani ba; a maimakon haka, suna magana ne a kan wani yanayi na musamman, lokacin da sahabban Annabi ﷺ suka yi jayayya da juna game da ganima, har rashin jituwa ta shiga tsakaninsu. Saboda haka, an ambaci waɗancan halaye na mumunai kawai waɗanda suka fi dacewa wajen magance irin wannan yanayi. A lokaci guda kuma, suna bayyana wasu muhimman halaye na imani na gaskiya. Idan duk waɗannan halaye ba su cika ba, mutum ba zai zama mumini na gaskiya ba. Ba wajibi ba ne a lissafa dukkan halayen imani a nan. Hanyar Alƙur'ani wajen raya kyawawan halayen ɗan adam tana magana ne kawai a kan waɗancan fannoni da kuma umarnin da suke da amfani wajen magance wasu yanayi na zahiri. Bugu da ƙari, Alƙur'ani yana ba da hanya mai amfani ga rayuwar ɗan adam, ba kawai ka'ida da yake son gabatarwa ba. Saboda haka, sharhin ƙarshe game da waɗannan halaye shi ne: "Waɗannan su ne mumunai na gaskiya."
These are the qualities God mentions here as signifying faith. They include believing in God’s oneness, responding to the mentioning of His name, being influenced by His revelations, placing one’s trust only in Him, offering prayer to Him alone and donating to others some of what He has provided for them. These qualities do not represent the details of faith as they have been explained elsewhere in the Qur’ān; but they deal with a certain situation when the Prophet’s companions disputed with one another over the spoils of war, allowing ill feelings to develop between themselves. Hence, only those qualities of the believers which are particularly relevant to dealing with such a situation are mentioned here. At the same time, they outline certain essential qualities of proper faith. If all these qualities are lacking, a person cannot be a true believer. It is not necessary to enlist all the qualities of faith here. The Qur’ānic method of cultivating the finer human qualities with the Qur’ān tackles only those aspects and provides only those directives that are useful in dealing with certain practical situations. Besides, the Qur’ān provides a practical method for human life, not a mere theory that it wishes to present. Hence, the final comment on these qualities is as follows: “It is those who are truly believers.
Za a ba su manyan matsayi a wurin Ubangijinsu, da gafarar zunubai da arziki mai yawa." (Aya ta 4)
They shall be given high ranks with their Lord, and forgiveness of sins and generous provisions.” (Verse 4)
Anan an nuna nan halayen gaskiya na masu bi waɗanda suka fi dacewa da yanayin da ya wanzu a lokacin saukar su. Sahabban Annabi ﷺ sun kasance masu himma wajen samun shahada ta hanyar yin gwagwarmaya sosai saboda neman yardar Allah.
Here we find highlighted those qualities of true believers which are particularly relevant to the situation prevailing at the time of their revelation. Those companions of the Prophet were keen to attain martyrdom through fighting hard for God’s cause.
A bayyananne alama game da wannan ita ce cewa waɗanda halayensu suke haka "za a ba su manyan darajoji a wurin Ubangijinsu." (Aya ta 4) Haka kuma akwai nuni ga abin da 'Ubādah ibn al-Şāmit ya bayyana a matsayin munanan halaye da alaƙar rashin 'yan'uwantaka da ke bayyana a fili. Nassin ya nuna mana cewa waɗancan muminai da suke da dukan waɗannan halaye za a ba su gafara daga Ubangijinsu. Surar kuma ta yi magana game da takaddamar da ta faru bayan yaƙi game da ganima, tana cewa mutanen da suke da irin halayen muminai na gaskiya za a ba su "arziki mai yawa" daga Ubangijinsu. Don haka dukan ɓangarorin al'amarin an rufe su, ko sun bayyana a cikin halayen aiki ko kuma sun takaita ga ji kawai. A lokaci guda, wannan nassi ya bayyana sarai cewa mutumin da ba shi da ɗaya daga cikin waɗannan halaye tabbas ba mumini na gaskiya ba ne.
A clear reference to this is given in the fact that those whose qualities are such “shall be given high ranks with their Lord.” (Verse 4) We also have a reference to what `Ubādah ibn al-Şāmit describes as bad manners and unbrotherly relations being clearly apparent. The passage tells us that those believers who have all these qualities shall be given forgiveness by their Lord. The sūrah also refers to the dispute over the spoils of war that took place after the battle, stating that people with such qualities of true believers shall have `generous provisions’ given to them by their Lord. Thus, all aspects of the situation are covered, whether they appeared in practical attitudes or were confined to feelings only. At the same time, this passage makes it very clear that a person who does not have any of these qualities is certainly not a true believer.
"Waɗannan ne masu imani na gaskiya." (Aya ta 4) Al'ummar Musulmi ta farko ana koya mata cewa imani yana da jigo wanda dole ne kowane mumini ya ji shi. Imani ba kawai da'awa ba ce, ko furuci da baki, ko buri kawai. A cikin wani ingantaccen hadisi, an ruwaito cewa wani mutum daga Ansār mai suna al-Ḥārith ibn Mālik ya haɗu da Annabi ﷺ, sai Annabi ﷺ ya tambaye shi: "Yaya kake ji a safiyar yau, Ḥārith?" Mutumin ya ce: "Na ji kaina a matsayin mumini na gaskiya." Annabi ﷺ ya ce: "Ka yi tunani a kan abin da kake faɗa, domin kowane abu yana da jigo. Menene jigon imaninka?" Ya amsa: "Wannan duniya ba ta ƙara jan hankalina sosai ba. Saboda haka, ina tashi da dare ina ibada, kuma ina jure ƙishirwa da rana. (Wannan yana nufin cewa ya kan ciyar da yawancin dare cikin ibada, kuma yana yawan yin azumin nafila.) Ina jin kamar ina ganin kursiyin Ubangijina a fili. Kusan ina ganin mazauna Aljanna suna ziyartar juna a can, da mutanen Wuta suna kuka cikin wahala." Annabi ﷺ ya ce: "Ḥārith, ka san gaskiyar lamari, don haka ka ci gaba da halinka." Ya maimaita wannan shawara sau uku.
“It is those who are truly believers.” (Verse 4) The first Muslim community was being taught that faith has an essence which must be felt by every believer. Faith is not merely a claim or a verbal statement, or wishful thinking. In an authentic ĥadīth, a man from the Anşār named al-Ĥārith ibn Mālik is reported to have met the Prophet who asked him: “How do you feel this morning, Ĥārith?” The man said: “I feel myself to be a true believer.” The Prophet said: “Reflect on what you say, for everything has an essence. What is the essence of your faith?” He answered: “This world is no longer of much appeal to me. Therefore, I am staying up at night and enduring thirst by day. (This means that he spent much of his nights in worship and he frequently fasted voluntarily.) I feel as though I am looking at my Lord’s throne in full view. I almost see the dwellers of heaven visiting one another there, and the people of hell uttering cries of anguish. “The Prophet said: “Ĥārith, you have come to know the facts, so maintain your attitude.” He repeated his advice three times.
Wannan Sahabi ya cancanci shaidar Manzon Allah ﷺ cewa yana da cikakken sani game da gaskiyar al'amura. Duk da haka, lokacin da ya amsa tambayar Manzon Allah ﷺ, bai ambaci yadda yake ji kawai ba, har ma da irin aikin da ya yi a matsayin martani ga sanin da yake da shi. Mutumin da kusan yake ganin kursiyin Ubangijinsa a fili, da kuma mazauna Aljanna suna ziyarar juna, da kuma mutanen Wuta suna kukan azaba, ba zai kallon wadannan abubuwa kawai ba. Suna barin tasiri mai karfi a cikinsa wanda ke haifar da motsin zuciya mai karfi da ke bayyana kowane motsi da aikin da yake yi.
This Companion of the Prophet deserved the Prophet’s testimony that he was in full knowledge of the facts. Yet, when he answered the Prophet’s question he not only mentioned his feelings, but the type of action he did in response to his knowledge. A person who can almost see his Lord’s throne in full view, and the dwellers of heaven visiting one another, and the people of hell making their cries of anguish will not merely look at these scenes. They leave very strong impressions on him that generate powerful feelings characterizing every move and action he makes.
Saboda abin da ya fuskanta ne yake ciyar da yawancin lokacinsa a ibadar dare, kuma yakan yi azumi akai-akai, yana ƙoƙarin tsarkake halayensa.
It is because of what he has experienced that he spends so much of his time in night worship and he fasts frequently, trying to refine his nature.
Imani na gaskiya dole ne a dauke shi da muhimmanci sosai. Ba kalma ce kawai da mutane ke faɗa ba alhali aikinsu yana sabawa abin da suke faɗa. Ɗaukar imani na gaskiya da muhimmanci da kuma tunkarar sa da ƙudiri suna da matuƙar muhimmanci, musamman ga kowace al'umma ta muminai da ke ƙoƙarin mayar da addinin Musulunci a aikace bayan jahiliyya ta shafa launinta mara kyau a rayuwar ɗan Adam ko'ina.
True faith must be taken very seriously. It is not a mere word that people say while practice remains in conflict with what is said. Taking true faith seriously and approaching it with determination are highly important, particularly for any community of believers who try to re-establish the faith of Islam in practice after jāhiliyyah has imparted its ugly colour to human life everywhere.