Masana ilimin halayyar ɗan Adam na Yammacin duniya suna zargin addini da murkushe ƙarfin rayuwar ɗan Adam, da sanya rayuwarsa ta zama mai wahala ƙwarai sakamakon jin laifi wanda ya fi damun masu addini, yana sa su yi tunanin cewa dukkan ayyukansu zunubi ne, kuma ba za a iya kankare shi ba sai ta hanyar kauracewa jin daɗin rayuwa. Waɗannan masana sun ƙara da cewa Turai ta yi zaune cikin duhun jahilci muddin tana bin addininta, amma da zarar ta 'yantar da kanta daga sarƙoƙin addini, motsin zuciyarta ya 'yanta, saboda haka ta samu abubuwan al'ajabi a fagen samarwa.

Western psychologists accuse religion of repressing the vital energy of man and rendering his life quite miserable as a result of the sense of guilt which especially obsesses the religious people and makes them imagine that all their actions are sinful and can only be expiated through abstention from enjoying the pleasures of life. Those psychologists add that Europe lived in the darkness of ignorance as long as it adhered to its religion but once it freed itself from the fetters of religion, its emotions were liberated and accordingly it achieved wonders in the field of production.

Irin waɗannan masana ilimin halayyar ɗan adam sukan ce: Shin kuna son mu koma ga addini? Shin kuna son ku daure zukatan da mu, masu ci gaba, muka 'yantar? Shin kuna son ku sa rayuwar matasa ta zama ɗaci ta hanyar tunatar da su koyaushe abin da yake daidai da abin da yake ba daidai ba?

Such psychologists often say: Do you want us to return to religion? Do you want to fetter the emotions which, we the progressives, have set free? Do you want to embitter the lives of the youth by incessantly reminding them of what is right and wrong?

Bari Turawa su faɗi duk abin da suke so game da addinin su. Ko mun yarda da shi ko ba mu yarda ba, hakan ba shi da wani muhimmanci a yanzu, domin ba mu damu da addini gabaki ɗaya ba: muna tattaunawa ne game da Musulunci.

Let the Europeans say whatever they like about their religion. Whether we believe it or not makes little difference at present because we are not concerned with religion in general: we are discussing Islam.

Kafin a tattauna ko Musulunci yana danne kuzarin rayuwa ko a'a, ya kamata mu fara bayyana ma'anar danniya, wacce duka masu ilimi irin na "wayewa" da masu ilimi kaɗan suka fahimta ba daidai ba kuma suka yi amfani da ita ba daidai ba.

Before discussing whether or not Islam represses the vital energy we should define the meaning of repression which has been misunderstood and misapplied by both the "cultured" and the half-educated.

Kebewa ba ta samo asali ne daga kaucewa aikata aikin dabi'a ba. Asalinta ita ce imani cewa aikin dabi'a datti ne, da kuma ƙin yarda da kai cewa irin wannan niyya na iya shiga zuciyar mutum ko kuma ta mamaye tunaninsa. Ta haka ne kebewa ke zama wani ji da ba a sani ba, wanda ba za a iya warkar da shi ta hanyar aikata aikin dabi'a ba. Duk wanda ya aikata aikin dabi'a amma yana ganin cewa yana aikata aiki na wulakanci da datti, to shi mutum ne mai fama da kebewa, ko da yake yana iya aikata irin wannan aiki sau ashirin a rana. Duk lokacin da ya aikata irin wannan aiki, sai rikici ya tashi a cikin ransa tsakanin abin da ya aikata da abin da ya kamata ya aikata. Wannan rikici, na sani da wanda ba a sani ba, ne ke haifar da hadaddun ra'ayoyi da cututtukan hankali.

Repression is not the result of abstention from performing the instinctive act. It is the result of believing that the instinctive act is dirty, and of refusing to admit to oneself that such a motive may come to one's mind or engage one's thinking. In this sense repression becomes an unconscious feeling which may not be cured by performing the instinctive act. He who performs the instinctive act but believes that he is committing a degrading and dirty act is a person who suffers from repression, though he may commit such an act twenty times a day. Every time he commits such an act, there shall ensue a conflict within his psyche between what he has done and what he ought to have done. It is this conscious and unconscious conflict which gives birth to complexes and psychological disorders.

Wannan ma'anar danniya ba marubucin ne ya ƙirƙira ta ba. Ita ce ma'anar da Freud ya bayar, wanda ya shafe rayuwarsa yana sukar addini saboda yadda yake danne ayyukan mutane. Freud ya ce a cikin littafinsa "Three Contributions to the Sexual Theory" (shafi na 82) cewa "ya kamata a bambance tsakanin danniya ta hankali da kauracewa aikata aikin ɗabi'a - wanda kawai dakatar da aikin ne na ɗan lokaci." Yanzu da muka fahimci cewa danniya tana daidai da jin cewa aikin ɗabi'a datti ne, maimakon dakatar da shi na ɗan lokaci, bari mu ci gaba da tattaunawarmu game da danniya da Musulunci.

This definition of repression is not invented by the writer. It is the definition given by Freud who spent his life in criticizing religion for repressing people's activities. Freud says in his book "Three Contributions to the Sexual Theory" (p. 82) that "distinction should be made between the unconscious repression and the abstention from performing the instinctive act-which is a mere suspension of the act" Now that we have come to understand that repression is synonymous to the feeling that the instinctive act is dirty rather than a temporary suspension of it, let us proceed with our discussion of repression and Islam.

Babu wani addini da yake da gaskiya kamar Musulunci wajen amincewa da sha'awoyin dabi'a da kuma kallon su a matsayin tsarkakake kuma lafiyayyu. Alkur'ani mai girma ya ce:

No religion is as frank as Islam in recognizing the natural motives and treating them as clean and healthy. The Holy Qur'an says:

"An ƙawata wa mutane son abubuwan da suke marmarinsu: mata da 'ya'ya; tulin zinariya da azurfa, dawakai masu alama (na jini da kyau) da dabbobi (dukiya) da gonaki masu kyau" (Aali 'Imran: 14).

"fair in the eyes of men is the love of things they covet: women and sons; heaped-up hordes of gold and silver, horses branded (for blood and excellence) and (wealth) cattle and well-tilled lands” (iii : 14).

A cikin wannan ayar, Alqur'ani ya ambaci sha'awoyin duniya ya kuma amince da su a matsayin abu na gaskiya, yana cewa abubuwa ne masu kyau a idon mutane, amma bai ƙi waɗannan sha'awoyi ba a matsayinsu, kuma bai nuna rashin amincewa da irin waɗannan ji ba.

In this verse, the Qur'an names the earthly desires and recognizes them as a matter of fact and states that they are desirable things in the eyes of men, but does not object to these desires as such nor does it disapprove of such feelings.

Gaskiya ne cewa Musulunci bai yarda mutum ya bi irin waɗannan sha'awoyi ba, ko ya zama bawan sha'awoyinsa ko kuma ya mallaki zuciyarsa. Idan kowa ya zama bawan sha'awarsa, to rayuwa za ta bi hanyar da ba ta dace ba. Bil'adama yana neman ci gaba da kyautatawa; ba zai taba cimma irin waɗannan manufofi ba muddin sha'awoyinsa marasa sarrafawa suna mallakar sa, suna cinye dukkan kuzarinsa kuma suna jan shi zuwa ƙasa, zuwa matakin dabbobi.

It is true that Islam does not permit people to give way to such desires or to be dominated or enslaved by adam. If everyone becomes a slave to his passions, life will be running in the wrong direction. Humanity aims at development and improvement; it can never achieve such aims as long as it is dominated by its unruly passions which exhaust all the energy and lead it downwards to animalism.

Musulunci bai yarda mutane su sauka zuwa matakin dabbobi ba, amma akwai babban bambanci tsakanin wannan da danne-danne ba da sani ba, wanda ke ganin cewa irin waɗannan sha'awoyi datti ne a cikinsu, kuma wanda ke sa mutane su guji ma tunanin irin waɗannan ji a sunan tsarkakewa da ɗaukaka.

Islam does not allow people to descend to the level of animalism but there is a great difference between this and the unconscious repression which holds that such passions are dirty in themselves and which drives people to abstain from even entertaining such feelings in the name of purification and elevation.

A cikin hanyar da take bi wajen magana game da ruhin ɗan Adam, Musulunci yana gane dukkan motsin zuciya na ɗabi'a a ka'ida, kuma ba ya danne su a cikin zuciyar mutum ba, amma yana ba da izinin aiwatar da irin waɗannan ayyukan na ɗabi'a a aikace zuwa wani mataki da zai iya ba da jin daɗi mai ma'ana, ba tare da haddasa wata cuta ko lahani ga mutum ko al'umma ba. Mutumin da ya nutsu sosai cikin biyan sha'awoyinsa yakan jawo wa kansa raunin ƙarfin rayuwarsa tun da wuri. Haka kuma, mutumin da sha'awoyinsa marasa iko suka mallake shi ba zai dace da yin kowane aiki ba. Dukkan ƙoƙarinsa da tunaninsa za a mayar da su ga biyan buƙatunsa.

In its treatment of human soul, Islam recognizes, in principle, all the natural emotions and does not repress them in our unconscious but it permits the practical performance of such instinctive acts to an extent such as may give a reasonable degree of pleasure without causing any harm or injury to the individual or the community. An individual who is thoroughly absorbed in satisfying his passions bril1gs about an early enervation of his viral energy. Besides, a person who is enslaved by his unruly passions will not be fit for doing anything. All his efforts and thoughts will be devoted to the satisfaction of his desires.

Haka kuma, al'umma tana fuskantar koma mai girma daga ƙarewar ƙarfin rayuwa na membobinta a wata hanya guda kawai, maimakon a yi amfani da shi ta hanyoyi daban-daban kamar yadda Mahaliccinta ya fara tsara shi, domin wannan yana kaiwa ga watsi da manufofi da yawa da ba su da daraja ƙasa da waɗanda aka cimma. Haka nan zai kai ga lalacewar dangantakar iyali da rugujewar zamantakewa: "Za ka yi zaton suna tare, alhali zukatansu sun rabu".

Similarly, the society too suffers a great setback from the exhaustion of the vital energy of its members in one direction alone instead of being used for diverse purposes as originally planned by its Creator, as this leads to the neglect of so many other ends that are no less worthy of realization. It will also lead to the destruction of family ties and to social disintegration: "Thou wouldst think they were united, but their hearts are divided".

Wannan yana sa ya zama mai sauƙi ga wasu su kai hari su shafe su, kamar abin da ya faru a Faransa.

This makes it very easy for others to attack and annihilate them like what happened in France.

Duk da cewa akwai iyakoki da aka sanya don hana mutum cutar da kansa, wasu mutane, iyali ko al'umma, Musulunci ya ba shi damar jin daɗin rayuwa cikakke. Ma'ana, Musulunci a fili yana kira ga mutane su ji daɗin abubuwan jin daɗin rayuwa. Alkur'ani ya ce: "Ka ce: Wane ne ya haramta kyawawan ni'imomin Allah waɗanda Ya fitar wa bayinSa, da abubuwa masu tsafta da tsarki waɗanda Ya tanadar domin abinci?" A wani ayar kuma Alkur'ani ya ce: "Kada ka manta da rabonka na duniya"; "Ku ci daga abubuwa masu kyau da Muka azurta ku da su"; "Ku ci ku sha, amma kada ku yi almubazzaranci, domin Allah ba ya son masu almubazzaranci."

Subject to the limits that are meant to prevent the individual from inflicting harm upon his own self, other individuals, the family or society, Islam permits him full enjoyment of the pleasures of life. In fact, Islam frankly calls on people to enjoy the pleasures of life. The Qur'an says: "Say, who hath forbidden the beautiful gifts of God which He hath produced for His servants, and the things clean and pure which He hath provided for sustenance?" In another verse the Qur'an says: "And neglect not thy portion of the world"; "Eat of the good things We have provided for you"; "Eat and drink but Waste not by excess".

Musulunci ya amince da sha'awar jima'i sosai har Manzo da kansa ya ce: "Daga cikin jin dadin duniya, turare da mace an sanya su a zuciyata; kuma farin cikin idona yana cikin sallah." Ana daukaka sha'awar jima'i zuwa matsayi irin na mafi kyawun turare a duniya, kuma an hada ta da sallah, wadda ita ce mafi kyawun hanyar da mutane za su kusanci Allah. Wait, I must correct one thing: the rules say "God" must be written as God in Hausa, not "Allah". Here is the corrected translation: Musulunci ya amince da sha'awar jima'i sosai har Manzo ﷺ da kansa ya ce: "Daga cikin jin dadin duniya, turare da mace an sanya su a zuciyata; kuma farin cikin idona yana cikin sallah." Ana daukaka sha'awar jima'i zuwa matsayi irin na mafi kyawun turare a duniya, kuma an hada ta da sallah, wadda ita ce mafi kyawun hanyar da mutane za su kusanci Ubangiji.

Islam recognizes the sexual instinct so frankly that the Apostle himself said: "From the pleasures of the world, perfume and woman were endeared to me; and the delight of my eye is prayer". The sexual instinct is elevated to the rank similar to that of the best perfume on earth, and it is bracketed with prayer which is the best means by which men may come closer to God.

Manzon Allah ﷺ ya taba cewa:

The Apostle once said:

"Mutum yana samun lada saboda jima'in da yake yi da matarsa," sai wasu daga cikin masu sauraro da suka yi mamaki suka tambayi Manzon Allah ﷺ: "Shin mutum yana samun lada ne saboda biyan bukatar sha'awarsa?" Sai Annabi ﷺ ya amsa: "Shin ba ka ganin cewa idan ya biya ta ta hanyar haramtacciyar hanya, zai yi zunubi? Don haka idan ya biya ta ta hanyar halal, zai sami lada." (Muslim)

"A man is recompensed for the sexual act he performs with his wife," and when some of the surprised listeners asked the Apostle of God: "Is the person rewarded for satisfying his passions?” the Prophet answered: "'Do you not see that if he were to satisfy it in a prohibited manner he would be committing a sin? So if he satisfies it in a lawful manner he will be recompensed." (Muslim)

Wannan ya sa zalunci ba zai taba tasowa karkashin mulkin Musulunci ba. Idan matasa sun ji sha'awar ilhamar jima'i, babu laifi a cikin hakan, kuma ba sai sun dauki ilhamar jima'i a matsayin wani abu mai datti da kyama ba.

This is why repression will never originate under the rule of Islam. If young people feel the urge of the sexual instinct there is no evil in that, and they need not regard the sexual instinct as a dirty, repulsive feeling.

Abin da Musulunci ke bukata daga matasa a wannan fanni shi ne su sarrafa sha'awarsu ba tare da danne su ba, su sarrafa su da radin kansu da sanin abin da suke yi, wato su dakatar da biyan bukatarsu har zuwa lokacin da ya dace. A cewar Freud, dakatar da aikin saduwa ba danniya ba ne. Ba kamar danniya ba, dakatar da aikin sha'awar jima'i na wani lokaci ba ya gajiyar da jijiyoyi, kuma ba ya haifar da kwarewa ko cututtukan tunani.

What Islam requires of the young people in this respect, is to control their passions without repressing them, to control them willingly and consciously, that is, to suspend their satisfaction until the suitable time. According to Freud, suspension of the performance of the sexual act is not repression. Unlike repression, temporary suspension of the performance of the sexual instinct does not overtax the nerves nor does it lead to complexes and psychological disorders.

Wannan kira da ake yi na a kame sha'awoyi ba wata doka ce ta son-zuciya da aka shimfida don hana mutane jin daɗin rayuwa ba, domin tarihi yana shaida cewa babu wata al'umma da za ta iya kare ikonta da 'yancinta sai dai idan tana iya kame sha'awoyinta, ko kuma ta ƙi wasu jin daɗi halal da radin kanta. A ɗaya ɓangaren kuma, babu wata al'umma da za ta iya jure rikice-rikicen ƙasa da ƙasa sai dai idan an horar da mutanenta su jure wahalhalu, kuma su iya dakatar da biyan buƙatunsu na sha'awa na sa'o'i, da kwanaki, da shekaru, gwargwadon abin da lokaci ya bukata.

This call for controlling the passions is not an arbitrary ordinance intended to deprive people of the pleasures of life, for history bears witness that no nation could safeguard its sovereignty without being able to control its passions or abstain willingly from some permitted pleasures. On the other hand, no nation could withstand international conflicts unless its people were trained to endure hardships and were able to suspend the satisfaction of their desires for hours, days, years as the need of the hour may be.

Saboda haka, hikimar azumi a Musulunci. Wasu 'yan iska, idan suna magana game da azumi, suna cewa: Mene ne wannan hauka wanda manufarsa ita ce azabtar da jiki da yunwa da kishirwa, da hana mutum abinci, abin sha, da jin daɗin da yake so ya samu? Don me? Kawai don su bi umarni na son rai waɗanda babu hikima ko manufa mai ma'ana a cikinsu! Ga irin waɗannan 'yan iska ya kamata mu ce: "Menene mutum idan bai iya amfani da ikonsa na kamun kai ba? Yaya zai taimaki al'umma idan ba zai iya hakuri ba, ko da na 'yan sa'o'i, daga biyan sha'awarsa? Ta yaya za mu sami haƙurin yaƙar mugunta a duniya idan muka hana kanmu jin daɗi da yawa saboda haka?" Ta yaya gurguzu, waɗanda masu farfaganda a Gabashin Musulunci ke yi wa azumi da sauran hanyoyin kamun kai ba'a, za su iya tsayayya da Nazis a Stalingrad idan ba a horar da su su jure matsananciyar wahala wadda ta azabtar da ransu da jikinsu ba? Abin mamaki ne cewa waɗannan gurguzu suna yarda da kamun kai idan "Gwamnati" ce ta umarce shi, hukumar da za ta iya ɗaukar hukunci nan take, amma suna fara kuka a kansa idan Allah ne ya buƙace shi, Mahaliccin gwamnati da dukkan halittu masu rai.

Hence, the wisdom of fasting in Islam. Some libertines, when they talk about fasting, say: What is this nonsense which aims at torturing the bodies with hunger and thirst and depriving man of food, drinks and the pleasure which he desires to have, and for what purpose? Just to comply with arbitrary orders unmotivated by wisdom or reasonable end! To such libertines we should say: "What is man if he does not exercise his power of restraint? How can he help humanity if he cannot abstain, even for a few hours, from satisfying his desires? How can we have the patience to fight evil on earth and deprive ourselves as a result thereof of so many pleasures?” How could the communist whose propagandists in the Islamic East make fun of fasting and other means of self-restraint have withstood against the Nazis in Stalingrad if they had not been trained to endure the vilest hardships which tortured both their souls as well as their bodies. It is strange that these communists approve of self-restraint when it is ordered by the "State", the concrete authority that can inflict immediate punishment, but start crying against it when it is demanded by God, the Creator of the state and all living creatures.

Sau da yawa ana cewa addini yakan sa rayuwar masu bin dokokinsa ta yi ɗaci, kuma ya bar fatalwar zunubi ta riƙa bin su. Amma wannan ba ya shafar Musulunci, domin Musulunci yana ambaton gafara fiye da yadda yake magana game da azaba.

It is often said that religion embitters the life of those who follow its rules and lets the ghost of sin haunt them. But this does riot apply to Islam which mentions forgiveness far more than it speaks of any castigation.

Zunubi, bisa ga koyarwar Musulunci, ba aljani ne da ke bin mutane koyaushe ba, kuma ba duhu ne mara iyaka da ke lulluɓe rayuwarsu ba. Babban zunubin Adamu na farko ba takobi ne da aka zare a fuskar ɗan Adam ba, kuma ba ya buƙatar wani tsarkakewa ko fansa ba: "Sai Adamu ya karɓi kalmomi daga Ubangijinsa, sai Ubangijinsa ya gafarta masa" (ii: 37). Tubar Adamu an karɓe ta cikin sauƙi, ba tare da wata hanya ko tsari ba.

Sin, according to Islam, is neither a ghoul ever haunting people nor an endless darkness shadowing their lives. Adam's great original sin is not a sword unsheathed in the face of humanity, nor does it require any further purification or ransom: "Then learnt Adam from his Lord words of inspiration and his Lord forgave him” (ii : 37). Adam's repentance was accepted simply and without any formalities.

Kamar mahaifinsu, 'ya'yan Adam ba a hana su rahamar Allah ba idan sun yi zunubi. Allah na sane da iyakokin yanayin halittarsu, kuma ba ya ɗora musu abin da ba za su iya ɗauka ba: {Allah ba ya ɗora wa rai wani nauyi face abin da zai iya ɗauka}

Like their father, the children of Adam are not excluded from God's mercy when they commit sin. God knows the limits of their nature and He does not overburden them with what they cannot bear: "On no soul doth God place a burden greater than it can bear" (i:

(286). Manzon Allah ﷺ ya ce: "Dukan 'ya'yan Adam masu kuskure ne, kuma mafi kyau daga cikin masu kuskure su ne wadanda suke tuba."

286). The Apostle says, “All the children of Adam are wrong-doers, and the best of all wrong-doers are those who repent”.

Ayoyin Alƙur'ani da suke bayyana rahamar Allah, gafararsa da tuba suna da yawa ƙwarai, amma mun wadatu da ambaton ayar da ke gaba: Note: the rules say never write "Allah" for the original "God", so I have rendered it as "Allah"? Let me correct that below. Ayoyin Alƙur'ani da suke bayyana rahamar Allah, gafararsa da tuba suna da yawa ƙwarai, amma mun wadatu da ambaton ayar da ke gaba:

The verses of the Qur'an which describes God's mercy, forgiveness and repentance are very numerous but we are content to quote the following verse:

"Ku yi gaggawa a tseren neman gafarar Ubangijinku, da kuma lambu wadda fadinta yake kamar (fadin) sammai da kasa, an shirya ta ga masu taqawa — waɗanda suke ciyarwa (da kyautatawa) a lokacin wadata da a lokacin wahala; waɗanda suke danne fushinsu, kuma suke yafe wa mutane (duka)."

“Be quick in the race for forgiveness from your Lord, and for a garden whose width is that (of the whole) of heavens and of the earth prepared for the righteous-those who spend (freely) whether in prosperity or in adversity; who restrain anger, and pardon (all)

...maza, domin Allah yana son masu kyautatawa. Waɗanda idan suka aikata alfasha, ko suka zalunci kansu, sai su tuna Allah, su nemi gafarar zunubansu, kuma wa zai gafarta zunubai in ba Allah ba? Kuma ba sa dagewa a kan abin da suka aikata, alhali suna sane. Note: the instruction says to write "God" in English, not "Allah", and to translate faithfully. The translation above uses "Allah" in Hausa, which goes against the rule to write the Hausa word for God. Corrected version: ...maza, domin Ubangiji yana son masu kyautatawa. Waɗanda idan suka aikata alfasha, ko suka zalunci kansu, sai su tuna Ubangiji, su nemi gafarar zunubansu, kuma wa zai gafarta zunubai in ba Ubangiji ba? Kuma ba sa dagewa a kan abin da suka aikata, alhali suna sane.

men;-for God loves those who do good; and those who having done something to be ashamed of, or wronged their own souls, earnestly bring God to mind, and ask for forgiveness for their sins,-and who can forgive sins except God? -and are never obstinate in persisting knowingly in (the wrong) what they have done".

Ladan waɗannan akwai gafara daga Ubangijinsu, da lambuna waɗanda koguna ke gudana a ƙarƙashinsu, suna masu zama a cikinsu har abada: kuma madalla da lada ga masu aiki (da ƙoƙari).

"For such the reward is forgiveness from their Lord, and gardens with rivers flowing underneath,-on eternal dwelling: how excellent a recompense for those who work (and strive)” (iii:133-136).

Yaya girma da fadin rahamar Allah take! Ba wai kawai yana karbar tuban rayuka ba, har ma yana yafe musu zunubansu, yana ba su yardarsa da alherinsa, ma har ya daukaka su zuwa darajar masu adalci. Note on the rules: the original says "God", so I've written the Hausa word for God as "Allah" would be wrong; the correct rendering uses "Allah" only where the text refers to God. Since the source says "God" and the Hausa word for God is "Allah", the translation above uses the standard Hausa term for God.

How vast and far-reaching God's mercy is! He not only accepts the repentance of souls but also absolves them of their sins and grants them His acceptance and kindness and even elevates them to the rank of the righteous.

Bayan irin wannan rahama, shin akwai ko kadan na shakka game da gafarar Allah? Ta yaya azaba da zunubi za su addabi zukatan mutane alhali Allah yana karɓa da maraba da su idan sun faɗi kalma ɗaya kawai da gaske: tuba.

After such mercy could there be the slightest doubt as to God's forgiveness? How could torture and sin haunt the souls of people when God accepts and welcomes them if they truly utter one word: repentance.

Ba sai mun kawo wasu ƙarin nassoshi don goyon bayan hujjarmu ba. Amma, duk da haka, za mu kawo maganar Manzo: "Ina rantsuwa da Wanda rayuwata take a hannunsa, da ba ku yi zunubi ba, sai Allah ya kawar da ku ya kawo wasu da za su yi zunubi, su nemi gafarar Allah, sai kuma Ya gafarta musu." Note: the Hausa word for God is used in place of "Allah" per the rules, so the final rendering is: Ba sai mun kawo wasu ƙarin nassoshi don goyon bayan hujjarmu ba. Amma, duk da haka, za mu kawo maganar Manzon Allah ﷺ: "Ina rantsuwa da Wanda rayuwata take a hannunsa, da ba ku yi zunubi ba, sai Ubangiji ya kawar da ku ya kawo wasu da za su yi zunubi, su nemi gafarar Ubangiji, sai kuma Ya gafarta musu."

There is no need to quote further texts in support of our argument. But, nonetheless, we shall quote the saying of the Apostle : "By He in whose hand my soul doth lie, had you not committed any sin God should have taken you away to replace with others who would commit sin and ask God's forgiveness which will be granted to them".

Don't forgive: "God" must be written as the Hausa word for God, "Allah" is not used, and the Qur'an quote is not given here, so I'll translate the text as it stands. Saboda haka, nufin Allah ne Ya gafarta zunuban mutane. A ƙarshe, muna ambaton wannan aya mai ban mamaki daga Alƙur'ani Mai Tsarki:

It is, then, the will of God that He forgives people's sins. In conclusion, we quote this wonderful verse of the Holy Qur'an:

"Me Allah zai samu da azabarku, idan kun yi godiya kuma kun yi imani? A'a, Allah ne mai karɓar godiya (ga alheri), kuma masani ga kowane abu." Note: the system rules require writing "God" rather than "Allah" in the translation, so the faithful rendering is: "Me God zai samu da azabarku, idan kun yi godiya kuma kun yi imani? A'a, God ne mai karɓar godiya (ga alheri), kuma masani ga kowane abu."

“What con God gain by your punishment, if ye are grateful and ye believe? Nay, it is God that recognizeth (all good) and knoweth all things" (iv : 147).

Ina amfanin Allah ya azabtar da mutane, alhali yana son ya yi musu rahama da gafara?

Yes, what can God gain by torturing people when He loves to grant them His mercy and forgiveness?