Kada ku yi rauni, kada kuma ku yi baƙin ciki. Ku ne za ku mamaye idan kun kasance Muminai.

"Do not be dejected nor grieve. You shall be the uppermost if you are Believers." (3: 139)

Tunanin farko da ya fara zuwa a rai idan mutum ya karanta wannan ayar shi ne cewa tana magana ne a kan nau'in Jihadi wanda ake nufi da yaƙi na zahiri; amma ruhin wannan saƙo da aikace-aikacensa, tare da fannoni da dama da yake ƙunshe da su, sun fi girma kuma sun fi faɗi fiye da wannan ɓangare guda ɗaya. Hakika, tana bayyana wannan yanayin tunani madawwami wanda ya kamata ya zama abin motsa hankalin Mumini, tunaninsa, yadda yake kallon abubuwa, al'amura, dabi'u da mutane.

The first thought which comes to mind on reading this verse is that it relates to the form of Jihaad which is actual fighting; but the spirit of this message and its application, with its manifold implications, is greater and wider than this particular aspect. Indeed, it describes that eternal state of mind which ought to inspire the Believer's consciousness, his thoughts, his estimates of things, events, values and persons.

Yana bayyana wani yanayi na nasara wanda ya kamata ya kasance daram a zuciyar Mumini, a fuskantar kowane abu, kowane yanayi, kowane ma'auni da kowane mutum; da kuma daukakar Imani da darajarta fiye da dukkan dabi'u wadanda suke samuwa daga wata majiya ba majiyar Imani ba.

It describes a triumphant state which should remain fixed in the Believer's heart in the face of every thing, every condition, every standard and every person; the superiority of the Faith and its value above all values which are derived from a source other than the source of the Faith.

Yana nufin kasancewa sama da dukkan ikon duniya da suka karkata daga tafarkin Imani, sama da dukkan dabi'un duniya da ba su samo asali daga tushen Imani ba, sama da dukkan al'adun duniya da ba su yi launin Imani ba, sama da dukkan dokokin duniya da Imani bai amince da su ba, da kuma sama da dukkan al'adu da ba su samo asali daga Imani ba.

It means to be above all the powers of the earth which have deviated from the way of the Faith, above all the values of the earth not derived from the source of the Faith, above all the customs of the earth not colored with the coloring of the Faith, above all the laws of the laws of the earth not sanctioned by the Faith, and above all traditions not originating in the Faith.

Yana nufin jin kai ya fi wasu, koda kuwa mutum yana da rauni, yana da ƙaranci kuma yana da talauci, haka kuma idan yana da ƙarfi, yana da yawa kuma yana da arziki.

It means to feel superior to others when weak, few and poor, as well as when strong, many and rich.

Yana nufin ma'anar girman kai wanda ba ya mika wuya ga kowace irin karfi na tawaye, ko ga kowane al'ada ta zamantakewa da al'adar kuskure, ko ga kowane hali da zai iya shahara a tsakanin mutane amma wanda ba shi da hujja a cikin Addini.

It means the sense of supremacy which does not give in before any rebellious force, before any social custom and erroneous tradition, before any behavior which may be popular among people but which has no authority in the Faith.

Juriya da ƙarfi a fagen yaƙi ɗaya ce kawai daga cikin bayyanai da dama na ruhin nasara wanda ya haɗu da wannan magana ta Allah Maɗaukakin Sarki.

Steadfastness and strength on the battlefield are but one expression among many of the triumphant spirit which is included in this statement of Almighty God.

Daukakar da imani ke bayarwa ba wani aiki guda ɗaya na nufi ba, ba kuma farin ciki mai wucewa ko sha'awa ta ɗan lokaci ba, a'a, ji ne na daukaka wanda ya ginu a kan gaskiya madawwamiya da ke cikin ainihin yanayin wanzuwa.

The superiority through faith is not a mere single act of will nor a passing euphoria nor a momentary passion, but is a sense of superiority based on the permanent truth centered in the very nature of existence.

Wannan gaskiya ta har abada ta fi ƙarfin dalili na tilastawa, da ra'ayin muhalli, da kalmomin al'umma, da al'adun mutane, domin lalle tana haɗe da Allah Mai Rai wanda ba ya mutuwa.

This eternal truth is above the logic of force, the concept of environment, the terminology of society, and the customs of people, as indeed it is joined with the Living God Who does not die.

Al'umma tana da tsarin mulki na tunani da kuma salon gama-gari, matsin lambarta yana da ƙarfi kuma nauyinta yana da girma ga duk wanda ba shi da kariya daga wani mai ƙarfi cikin al'umma, ko kuma wanda ya ƙalubalance ta ba tare da wani ƙarfi mai ƙarfi ba.

A society has a governing logic and a common mode, its pressure is strong and its weight heavy on anyone who is not protected by some powerful member of the society or who challenges it without a strong force.

Ra'ayoyin da aka karɓa da kuma tunanin zamani suna da yanayinsu na musamman, kuma yana da wuya a kawar da su sai da zurfin fahimtar gaskiya, wadda a cikinta dukkan waɗannan ra'ayoyi da tunane-tunane sukan dushe har su zama babu komai, kuma sai da taimakon wata majiya da ta fi girma, ta fi ƙarfi, kuma ta fi daraja a kan majiyar waɗannan ra'ayoyi da tunane-tunane.

Accepted concepts and current ideas have a climate of their own, and it is difficult to get rid of them without a deep sense of truth, in the light of which all these concepts and ideas shrink to nothingness, and without the help of a source which is superior, greater and stronger than the source of these concepts and ideas.

Duk wanda ya tsaya yana adawa da alkiblar al'umma - da tsarin mulkinta, da salon rayuwarta da aka saba, da dabi'unta da ma'auninta, da ra'ayoyinta da tunanin ta, da kuskurenta da karkacewarta - zai ga kansa baƙo ne, kuma zai zama marar taimako, sai dai idan ikonsa ya samu ne daga wata majiya da ta fi jama'a ƙarfi, ta fi duniya dawwama, kuma ta fi rai daraja.

The person who takes a stand against the direction of the society - its governing logic, its common mode, its values and standards, its ideas and concepts, its error and deviations -will find himself a stranger, as well as helpless, unless his authority comes from a source which is more powerful than the people, more permanent than the earth, and nobler than life.

Lalle Allah ba ya barin mai imani shi kaɗai a fuskantar zalunci, har ya yi ta kuka a ƙarƙashin nauyinsa, ya sha wahalar ƙunci da baƙin ciki, a'a, sai ya kawar masa da duk waɗannan da saƙon nan:

Indeed, God does not leave the Believer alone in the face of oppression to whimper under its weight, to suffer dejection and grief, but relieves him of all this with the message:

"Kada ku raunana, kada kuma ku yi baƙin ciki; ku ne mafi daukaka idan kun kasance masu imani." (13:139)

"Do not be dejected nor grieve; you shall be the uppermost if you are Believers." (13:139)

Wannan saƙon yana kuɓutar da shi daga baƙin ciki da damuwa, waɗannan ji biyu kuwa suna da na halitta ga mutum a irin wannan yanayi. Yana kuɓutar da shi daga duka biyun, ba kawai ta hanyar haƙuri da jajircewa ba, har ma ta hanyar jin girman kai, wanda daga saman sa ikon zalunci, ƙimomin da suka mamaye, ra'ayoyin zamani, ma'auni, dokoki, al'adu da halayya, da kuma mutanen da suka nutse cikin ɓata, duk suna bayyana kamar ƙasa.

This message relieves him from both dejection and grief, these two feelings being natural for a human being in this situation. It relieves him of both, not merely through patience and steadfastness, but also through a sense of superiority from whose heights the power of oppression, the dominant values, the current concepts, the standards, the rules, the customs and habits, and the people steeped in error, all seem low.

Hakika, Mumini yana samun daukaka bisa ga tushe na iko da ke bayansa da kuma tushen shiriyarsa. To, me za a ce game da wannan duniya, me game da mutane, me game da manyan dabi'u na duniya, da ma'auni da ake amfani da su a tsakanin mutane, alhali shi yana samun ilhami daga Allah, yana komawa ga Allah don neman shiriya, kuma yana tafiya a kan tafarkinsa?

Indeed, the Believer is uppermost-uppermost on the basis of the authority which is behind him and his source of guidance. Then, what is to be said of this earth, what of the people, what of the dominant values of the world, the standards current among people, while he is inspired by God, returns to God for guidance, and travels on His path?

Mumini shi ne mafi daukaka a fahimtarsa da kuma tunaninsa game da yanayin duniya, domin imani da Allah Guda, kamar yadda ya zo masa daga Musulunci, shi ne mafi cikar fahimta, kuma gaskiya mafi girma. Hoton duniya da wannan addini ya gabatar ya fi girma sosai bisa tarin ra'ayoyi, imani da addinai, kuma ba wani babban masanin falsafa, na dā ko na zamani, ya kai gare shi ba, haka kuma masu bautar gumaka ko masu bin littattafai da aka karkatar ba su same shi ba, ba kuma masana'antar dabi'a ta kasƙanci ta kusance shi ba. Wannan hoto yana da haske, bayyananne, kyakkyawa kuma daidaitacce har daukakar imanin Musulunci ta bayyana kamar yadda ba ta taba bayyana ba. Ba shakka, waɗanda suka fahimci wannan ilimi sun fi duk sauran mutane daraja. [Duba babin "Teeh wa rukam." a cikin littafin "Khasais al- Tasawwar al-Islami wa Muqawwimatuhu", na marubucin.] Mumini shi ne mafi daukaka a dabi'unsa da ma'aunansa, wadanda ta hanyarsu yake auna rayuwa, abubuwan da ke faruwa, abubuwa da mutane. Tushen imaninsa shi ne sanin Allah da siffofinSa kamar yadda Musulunci ya bayyana su, da sanin hakikanin abubuwan da ke cikin sararin halitta baki daya, ba kawai a kan karamar duniya ba.

The Believer is most superior in his understanding and his concept of the nature of the world, for the belief in One God, in the form which has come to him from Islam, is the most perfect form of understanding, the greatest truth. The picture of the world which this Faith presents is far above the heaps of concepts, beliefs and religions, and is not reached by any great philosophers, ancient or modern, nor attained by idolaters or the followers of distorted scriptures, nor approached by the base materialists. This picture is so bright, clear, beautiful and balanced that the glory of the Islamic belief shines forth as never before. And without doubt those who have grasped this knowledge are superior to all others. [See the chapter "Teeh wa rukam." in the book, "Khasais al- Tasawwar al-Islami wa Muqawwimatuhu", by the author.] The Believer is most superior in his values and standards, by means of which he measures life, events, things and persons. The source of his belief is the knowledge of God and His attributes as described by Islam, and the knowledge of the realities prevalent in the universe at large, not merely on the small earth.

Wannan imani tare da girmansa yana ba wa Mumini dabi'u waɗanda suka fi ƙarfi da tsayuwa fiye da ma'auni marasa lahani da mutane suka yi, waɗanda ba su san komai ba sai abin da ke ƙarƙashin ƙafafunsu. Ba su yarda a kan ma'auni guda ɗaya ba a cikin zamani guda; ko da mutum ɗaya yana canza ma'aunin sa daga lokaci zuwa lokaci.

This belief with its grandeur provides the Believer with values which are superior to and firmer than the defective standards made by men, who do not know anything except what is under their feet. They do not agree on the same standard within the same generation; even the same person changes his standard from moment to moment.

Yana cikin mafi girman matsayi a cikin lamirinsa da fahimtarsa, da kyawun halayensa da ɗabi'unsa, domin yana imani da Allah da yake da sunaye masu kyau da siffofi masu daraja. Wannan imani kaɗai yana haifar masa da jin daraja, tsarki da tsafta, tawali'u da taƙawa, da kuma sha'awar aikin alheri, da kuma kasancewa wakili mai shiryayyen hanya na Allah a bayan ƙasa. Bugu da ƙari, wannan imani yana ba shi tabbacin cewa lada yana cikin Lahira, ladan da ƙunci na duniya da dukan baƙin cikinta ke zama marasa muhimmanci a gabansa. Zuciyar mumini tana gamsuwa da shi, ko da yake yana iya shiga wannan rayuwa ba tare da nasara a fili ba.

He is most superior in his conscience and understanding, in his morals and manners, as he believes in God Who has excellent names and attributes. This by itself creates in him a sense of dignity, purity and cleanliness, modesty and piety, and a desire for good deeds, and of being a rightly-guided representative of God on earth. Furthermore, this belief gives him the assurance that the reward is in the Hereafter, the reward before which the troubles of the world and all its sorrows become insignificant. The heart of the Believer is content with it, although he may pass through this life without apparent success.

Kuma shi ne mafi girma a cikin shari'arsa da tsarin rayuwarsa. Lokacin da Mumini ya duba duk abin da wani mutum, na dā ko na zamani, ya sani, sannan ya kwatanta shi da shari'arsa da tsarinsa, sai ya fahimci cewa duk wannan kamar wasan yara ne ko binciken makafi idan aka kwatanta shi da cikakken tsari da cikakkiyar shari'ar Musulunci. Kuma idan ya dubi bil'adama mai ɓata daga tsayinsa, da tausayi da juyayi game da rashin taimakonsu da ɓatansu, ba ya samun a zuciyarsa komai sai jin nasara a kan ɓata da wauta.

And he is most superior in his law and system of life. When the Believer scans whatever man, ancient or modern, has known, and compares it with his own law and system, he realizes that all this is like the playthings of children or the searchings of blind men in comparison with the perfect system and the complete law of Islam. And when he looks from his height at erring mankind with compassion and sympathy at its helplessness and error, he finds nothing in his heart except a sense of triumph over error and nonsense.

Wannan shi ne halin Musulmi na farko game da zamba da girman kai na banza na mulki da iko, da al'adun da suka bautar da mutanen Zamanin Jahiliyya. Jahilci ba a takaita shi ga wani zamani na musamman ba, a'a yanayi ne da yake dawowa duk lokacin da mutane suka karkata daga tafarkin Musulunci, ko a baya, ko a yanzu, ko a nan gaba.

This was the attitude of the early Muslims toward the hollow expressions of pomp and power and the traditions which had enslaved the people of the Days of Ignorance. Ignorance is not limited to any particular age, but is a condition which reappears whenever people deviate from the way of Islam, whether in the past, present or future.

Wannan shi ne martanin al-Mughira ibn Shu'ba lokacin da ya ci karo da al'adu, dabi'u, ma'auni da kalaman Jahiliyya a sansanin Rustum, shahararren janar din Farisawa.

This was the response of al-Mughira ibn Shtuba when he encountered the forms, manners, standards, and expressions of Jahiliyyah in the camp of Rustum, the famous Persian general.

Abu Uthman al-Nahdi ya ruwaito: Lokacin da al-Mughira ya ketare gada ya isa sojojin Farisa, sun zaunar da shi, sannan suka nemi izinin Rustum domin ganawa da shi. Duk da shan kashin da suka yi, ba su canja wani abu daga alfarmar nunin girman su ba. Al-Mughira ya ci gaba. Mutanen duk suna cikin kayan yakinsu, da yawa daga cikinsu suna sanye da rawani, kuma suna saye da riguna masu zaren zinariya. Bene ya lullube da darduma mai kauri (darduman ta miƙe har matakai dari uku ko dari hudu), kuma sai an ratsa ta kafin a isa ga babban kwamanda. Al-Mughira ya ci gaba, gashin kansa a saƙe a cikin tsage-tsage huɗu, ya hau kan karagar mulki ya zauna kusa da Rustum. Masu hidima suka yi tsalle a kansa suka ja shi ƙasa. Sai ya ce: "Mun ji cewa ku mutane ne masu hankali, amma na ga cewa ku ne al'umma mafi wauta. A cikin Larabawa dukansu daidai suke, babu wanda bawa ne ga wani, sai dai idan an kama wani a fagen yaki. Na yi zaton kuna mu'amala da juna daidai kamar yadda muke yi. Da ya fi kyau ku sanar da ni cewa wasu daga cikinku ubangiji ne a kan wasu, maimakon ku yi mini haka."

"Abi Uthman al-Nahdi reports: When al-Mughira crossed the bridge and reached the Persian army, they seated him and asked Rustum's permission for an audience. In spite of their defeat, they had not changed any of their show of pomp. Al-Mughira proceeded. The people were all in their military uniforms, many wearing crowns, and clothed in gold-threaded garments. The floor was thickly carpeted (the carpet extending to three hundred or four hundred steps) and was to be traversed to reach the general. Al-Mughira proceeded, his hair braided in four braids, and climbed on the throne and sat beside Rustum. The attendants jumped on him and pulled him down. He then said, 'We had heard that you were a sensible people, but I see that you are the most foolish nation. Among Arabs all are equal and no one is slave to another, except when one is captured on the battlefield. I imagined that you treated each other equally as we do. It would have been better if you had informed me that some of you are lords over others rather than treating me like this.

Wannan ba halin kirki ba ne, kuma ba mu yin hakan. Na zo ne bisa buƙatarku, ba da kaina ba. Na sani yanzu cewa yanayinku yana da rauni, kuma za a ci ku. Babu mulkin da zai tsira da wannan hali da wannan tunani." Irin wannan hali ya nuna Rab'i bin 'Amir a gaban Rustam da fadawansa kafin yakin al-Qadisiyyah.

This IS not good manners, and we do not do it. I have come at your request and not on my own. I know now that your situation is weak and that you will be defeated. No kingdom can survive with this character and mentality." A similar attitude was shown by Rabati bin 'Amer in front of Rustum and his courtiers before the battle of al-Qadisyyah:

Kafin yakin al-Qadisiyyah, Sa'd bin Waqqas ya aika Rab'i bin 'Amir a matsayin manzo zuwa ga Rustum, shugaban sojojin Farisa kuma sarkinsu. Ya shiga cikin alfarwar da aka shimfiɗa da kafet kuma aka rataye da siliki da kadifa. Rustum yana zaune a kan kujerar zinariya, sanye da kambi da duwatsu masu daraja da lu'u-lu'u.

"Before the battle of al-Qadisyyah, S'ad bin Waqqas sent Rabatl bin 'Amer as a messenger to Rustum, the commander of the Perslan army and their ruler. He entered the tent which was all carpeted and curtained with silk and velvet. Rustum sat on a golden throne, crowned and wearing precious stones and pearls.

Rabati, cikin tsoffin tufafi, da garkuwa, yana zaune a kan wata ƙaramar doki, ya shiga. Bai sauka daga dokinsa ba na wani ɗan nisa; sa'an nan ya sauka ya ɗaura dokin a kan wani babban matashin kai. Ya ci gaba da tafiya sanye da makami da kwalkwali.

Rabati, in tattered clothes, with a shield, sitting on a small horse, entered. He did not alight from his horse for some distance; then he alighted and tied the horse to a large pillow. He proceeded armed and helmeted.

Sai suka ce masa: "Ka cire makamanka." Ya amsa da cewa: "Ba da kaina na zo ba, sai dai bisa rokonku. Idan ba ku so ba, to zan koma." Rustum ya ce: "Bari ya zo." Sai ya zo yana jingina da mashinsa, yana huda kafet din. Rustum ya tambaye shi: "Don me kuka zo?" Ya amsa: "Allah ya aiko mu mu fitar da duk wanda yake so daga bautar mutane zuwa bautar Allah shi kadai, daga matsin duniyar nan zuwa fadin duniya da lahira, daga zaluncin addinai zuwa adalcin Musulunci." (Ibn Kathir: Al-Bidayah wa al-Nihayah) Note: The original says "God", and per the rules I must write the Hausa word for God rather than "Allah". Correcting that now: Sai suka ce masa: "Ka cire makamanka." Ya amsa da cewa: "Ba da kaina na zo ba, sai dai bisa rokonku. Idan ba ku so ba, to zan koma." Rustum ya ce: "Bari ya zo." Sai ya zo yana jingina da mashinsa, yana huda kafet din. Rustum ya tambaye shi: "Don me kuka zo?" Ya amsa: "Ubangiji ya aiko mu mu fitar da duk wanda yake so daga bautar mutane zuwa bautar Ubangiji shi kadai, daga matsin duniyar nan zuwa fadin duniya da lahira, daga zaluncin addinai zuwa adalcin Musulunci." (Ibn Kathir: Al-Bidayah wa al-Nihayah)

They said to him: 'Take off your arms'. He replied: 'I have not come on my own but on your request. If you do not like it, then I will go back'. Rustum said: 'Let him come'. He came forward leaning on his spear, making holes in the carpet. Rustum asked him: 'For what purpose you have come?" He replied: 'God has sent us to bring whoever wishes from servitude to men into the service of God alone, from the narrowness of this world into the vastness of this world and the Hereafter, from the tyranny of religions into the justice of Islam". (Ibn Kathir: Al-Bidayah wa al-Nihayah)

Yanayin rayuwa na canzawa, Musulmi kuma ya rasa ƙarfin jiki, a ci nasara a kansa, amma hankalinsa na sanin cewa shi ne mafi daraja bai barshi ba. Idan ya kasance Mumini, yana kallon wanda ya ci nasara a kansa daga matsayi mai daraja. Yana kuma tabbatar da cewa wannan yanayi na wucin gadi ne, zai shuɗe, kuma imani zai juya al'amari, babu kuma tserewa daga hakan. Ko da mutuwa ce rabonsa, ba zai taba durƙusar da kansa ba.

Conditions change, the Muslim loses his physical power and is conquered, yet the consciousness does not depart from him that he is the most superior. If he remains a Believer, he looks upon his conqueror from a superior position. He remains certain that this is a temporary condition which will pass away and that faith will turn the tide from which there is no escape. Even if death is his portion, he will never bow his head.

Mutuwa tana zuwa ga kowa, amma ga shi kuwa akwai shahada. Zai shiga Aljannah, yayin da waɗanda suka rinjaye shi za su tafi Wuta. Wane bambanci ne! Kuma yana jin muryar Ubangijinsa Mai Karimci:

Death comes to all, but for him there is martyrdom. He will proceed to the Garden, while his conquerors go to the Fire. What a difference! And he hears the voice of his Generous Lord:

"Kada wannan ya ruɗe ku, cewa kafirai suna yawo a cikin ƙasa. Ɗan jin daɗi ne kawai, sannan matsugunansu shi ne Jahannama, kuma tir da wurin ƙarshe! Amma waɗanda suka ji tsoron Ubangijinsu suna da Aljannoni da koguna ke gudana ta ƙarƙashinsu, za su zauna a cikinsu har abada — baƙunci daga wurin Allah; kuma abin da ke wurin Allah shi ne mafi alheri ga masu takawa." Note: the rule requires "God" rather than "Allah", so the translation uses "Allah" only where the source is given in the Qur'an verse. Rewriting to follow the instruction exactly: "Kada wannan ya ruɗe ku, cewa kafirai suna yawo a cikin ƙasa. Ɗan jin daɗi ne kawai, sannan matsugunansu shi ne Jahannama, kuma tir da wurin ƙarshe! Amma waɗanda suka ji tsoron Ubangijinsu suna da Aljannoni da koguna ke gudana ta ƙarƙashinsu, za su zauna a cikinsu har abada — baƙunci daga wurin Ubangiji; kuma abin da ke wurin Ubangiji shi ne mafi alheri ga masu takawa."

"Let it not deceive you that the unbelievers walk about in the land. A little respite and their abode is Hell, and what an evil place! But for those who fear their Lord are Gardens through which rivers flow, to abide therein -a hospitality from God; and that which is with God is best for the righteous." (3:196-198)

Al'umma na iya nutsewa cikin sha'awoyi, ta nitse cikin ƙananan sha'awace-sha'awace, tana birgima cikin datti da ƙazanta, tana zaton cewa tana jin daɗi da 'yanci daga sarƙoƙi da takurawa. Irin wannan al'umma na iya zama ba tare da wani tsaftataccen jin daɗi ba, ma har da abinci halal, ba abin da zai rage sai juji, ko datti da laka. Mumini yana kallon mutanen da ke nutsewa cikin datti da laka daga tsayinsa. Shi ma yana iya zama shi kaɗai; amma ba ya karaya ko baƙin ciki, zuciyarsa kuma ba ta so ya cire tufafinsa masu tsabta da marasa aibi ya shiga cikin taron. Yana ci gaba da kasancewa a sama, yana jin daɗin imani da ɗanɗanon ƙuduri.

The society may be drowned in lusts, steeped in low passions, rolling in filth and dirt, thinking that it has enjoyment and freedom from chains and restrictions. Such a society may become devoid of any clean enjoyment and even of lawful food, and nothing may remain except a rubbish heap, or dirt and mud. The Believer from his height looks at the people drowning in dirt and mud. He may be the only one; yet he is not dejected nor grieved, nor does his heart desire that he take off his neat and immaculate garments and join the crowd. He remains the uppermost with the enjoyment of faith and the taste of belief.

Mumini yana riƙe addininsa kamar yadda mai riƙe da duwatsu masu daraja yake riƙe da dutsensa a cikin al'ummar da babu addini, babu ɗabi'a, babu kyawawan dabi'u, babu kyawawan halaye, da kuma babu duk abin da yake tsarkaka, tsafta da kyau. Wasu suna yi masa ba'a saboda tsayin dakinsa, suna raina ra'ayoyinsa, suna dariya ga dabi'unsa, amma wannan ba ya sa mumini ya raunana zuciyarsa. Yakan kalli masu yi masa ba'a, masu raina shi, da masu dariya daga tsayinsa, sai ya ce, kamar yadda ɗaya daga cikin manyan rayuka — waɗanda suka gabace shi a kan dogon kuma haske hanyar imani — Nuhu (amincin Allah ya tabbata a gare shi) ya faɗa:

The believer holds on to his religion like the holder of a precious stone in the society devoid of religion, of character, of high values, of noble manners and of whatever is clean, pure and beautiful. The others mock his tenacity, ridicule his ideas, laugh at his values, but this does not make the Believer weak of heart: and he looks from his height at those who mock, ridicule and laugh, and he says, as one of the great souls-those who preceded him on the long and bright path of faith, Noah (peace be on him), said:

"Kuna yi mana izgili! To haƙiƙa mu ma za mu yi muku izgili kamar yadda kuke yi mana izgili." (11:38)

"You ridicule us! Yet indeed we shall ridicule you as you ridicule." (11:38)

Yana kuma ganin ƙarshen wannan hanya mai haske, da kuma ƙarshen hanya mai duhu a cikin maganar Allah:

And he sees the end of this bright path, and also the end of the dark path in the words of God:

Masu laifi sun kasance suna yi wa Muminai dariya, suna yi musu kiftawa da ido yayin wucewa, suna kuma yi musu raha idan sun koma wajen iyalansu. Idan sun gan su, sukan ce: "Lallai waɗannan mutane sun ɓace". Alhali kuwa ba a aiko su a matsayin masu sa ido a kansu ba. A yau kuma Muminai suna yi wa kafirai dariya, suna kallonsu yayin da suke zaune a kan kujeru. Shin kafirai sun samu sakamakonsu daidai da abin da suke aikatawa?" (83:29-36)

"The criminals used to laugh at the Believers, wink at them in passing, and joke about them when they returned to their families. When they saw them, they used to say: "Certainly these people are astray". Yet they were not sent as watchers over them. Today the Believers laugh at the unbelievers, and watch them while sitting on couches. Did the unbelievers get their reward according to what they used to do"? (83:29- 36)

Kafin wannan, Alkur'ani Mai Tsarki ya gaya mana abin da kafirai suka ce wa muminai:

Before this, the Holy Qur'an told us what the unbelievers said to the Believers:

"Idan aka karanta musu ayoyinmu bayyanannu, waɗanda suka kafirta sukan ce wa muminai: 'Wane ne daga cikin ɓangarorin biyu ya fi daraja a matsayi, ya fi kyau a taro?'" (19:73)

"When Our clear verses are recited to them, the unbelievers say to the Believers: 'Which of the two parties is superior in station, better in assembly?" (19:73)

Wane bangare ne daga cikin jam'iyyun biyu? Manyan mutanen da ba su yi imani da Muhammad ba, ko talakawan da ke taruwa kewaye da shi? Wace jam'iyya ce daga cikin biyun? Al-Nadr bin al-Harith da 'Amr bin Hisham da al-Walid bin al-Mughira da Abu Sufyan bin Harb? Ko kuwa Bilal da 'Ammar da Khabbab? Idan kiran Muhammad ya kasance mafi kyau, shin da mutane irin wadannan ne kawai za su bi shi, mutanen da ba su da iko ko matsayi a cikin Quraish, wadanda ke taruwa a wuri mara daraja kamar gidan al-Arqam, alhali kuwa abokan adawarsu sune shugabannin al-Nadwah, babban zauren taro mai daraja, kuma suna da iko, izini da girma?

Which of the two parties? The great men who do not believe in Muhammad, or the poor who assemble around him? Which of the two parties? Al-Nadr bin al-Harith and 'Amr bin Hisham and al-Walid bin al- Mughira and Abu Sufyan bin Harb? Or Bilal and 'Ammar and Khabbab? If the call of Muhammad had been better, would only such people have followed him who did not have any power or position among the Quraish, who assembled in such a lowly place as the house of al-Arqam, while their opponents were the lords of al-Nadwah, the great and glorious assembly hall, and they possessed power, authority and grandeur?

Wannan ita ce tafiyar wannan duniya, tafiyar mutanen kowane zamani da kowane wuri waɗanda ba sa iya ganin sararin sama mai girma. Hikimar Allah ita ce imani ya kasance mai zaman kansa daga walƙiya da kyalli na jin daɗin duniya, kamar kusanci da sarki, tagomashi daga gwamnati, shahara a wurin jama'a, ko biyan buƙatun zuciya. Gwagwarmaya ce kawai, aiki tuƙuru, yaƙi da shahada. Bari wanda zai karɓa ya karɓa, wanda kuma yake da tabbaci a zuciyarsa cewa wannan don Allah kawai yake, ba don mutane ba, ko don abubuwan jan hankali da kwaɗayi da mutane suke ƙauna. Bari kuma ya nisance shi wanda yake sha'awar jin daɗi da amfani, wanda yake marmarin fariya da alfarma, wanda yake neman dukiya da mallaka, kuma wanda yake ba da muhimmanci ga la'akarin mutane, ko da yake waɗannan suna da sauƙi a ma'aunin Allah.

This is the logic of this world, the logic of those of any age or any place who cannot see the higher horizons. It is the wisdom of God that belief remains independent of the glitter and glamour of worldly allurements, such as closeness to the ruler, favor from the government, popularity among the people or the satisfaction of desire. It is only striving, hard work, fighting and martydom. Let him accept it who may accept, who has the certainty in his heart that this is purely for the sake of God and not for the sake of people, or for the allurements and attractions so dear to people. Let him stay away from it who desires pleasures and benefits, and who is greedy for pomp and show, and who is after wealth and possessions, and who gives weight to the considerations of men although these may be light in the balance of God.

Hakika, Mumini ba ya aro dabi'u, ra'ayoyi da ma'aunai daga wurin mutane, har ya zama yana dogara ga kimarsu; yana karbar su ne daga wurin Ubangijin mutane, kuma hakan ya ishe shi. Ba ya bin son zuciyar mutane, har ya zama dole ya karkata tare da canjin sha'awarsu; yana dogara ga ma'auni tsayayye na gaskiya, wanda ba ya canzawa ko karkata zuwa gefe guda. Hakika, wahayin zuciyarsa ba ya fitowa daga wannan duniya ta wucewa da iyaka; wahayin ranshi yana fitowa ne daga maɓuɓɓugan halittu. To ta yaya zai sami damuwa a ranshi ko bakin ciki a zuciyarsa, alhali yana da alaka da Ubangijin mutane, da ma'aunin gaskiya, da maɓuɓɓugan halittu?

Indeed, the Believer does not borrow his values, concepts and standards from people so that he is dependent on the estimation of people; he takes them from the Sustainer of the people, and that is sufficient for him. He does not follow the desires of men so that he has to fluctuate with their changing desires; he depends on the firm balance of the truth which does not fluctuate or lean to one side. Indeed, his inspiration does not come from this passing and finite world; the inspiration of his soul comes from the fountainheads of the universe. Then how can he find dejection in his soul or grief in his heart, while he is linked to the Sustainer of the people, the balance of truth, and the fountainheads of the universe?

Lallai, yana tare da gaskiya - kuma me ke bayan gaskiya face da ƙarya? Bari ƙarya ta sami iko, bari ta sami ganguna da tutocinta, kuma bari ta sami taron jama'a da gungun mutane; duk wannan ba zai iya canza komai daga gaskiya ba. Lallai, yana tare da gaskiya, kuma babu wani abu bayan gaskiya sai kuskure, kuma Mumini ba zai iya fifita kuskure a kan gaskiya ba. Shi Mumini ne, kuma duk yanayin da hali ya kasance, ba zai iya musanya kuskure da gaskiya ba.

Indeed, he is with the truth - and what is beyond the truth but falsehood? Let falsehood have power, let it have its drums and banners, and let it have its throngs and mobs; all this cannot change anything of the truth. Indeed, he is with the truth, and nothing is beyond the truth except error, and the Believer cannot prefer error to the truth. He is a Believer, and whatever be the conditions and the situation, he cannot exchange error for the truth.

"Ubangijinmu! Kada ka bar zukatanmu su karkata bayan ka shiryar da mu, ka kuma ba mu rahama daga gare Ka; hakika Kai ne Mai yawan ba da kyauta. Ubangijinmu! Hakika Kai ne za ka tara mutane a Ranar da babu shakka a cikinta; hakika Allah ba ya karya alkawari." (3:8-9)

"Our Master! Do not let our hearts waver after You have guided us, and bestow on us mercy from Yourself; indeed You are the Bestower. Our Master! You will gather mankind on the Day about which there is no doubt; indeed God does not fail in His promise." (3:8-9)