Kamar mutane, muna iya aikata abubuwa da yawa. Muna iya nuna soyayya mai ban mamaki ga juna, mu nuna alheri da abota, jin ƙai da tausayi. Mutane suna shaida soyayyar uwa, kulawar uba, sadaukarwa ta son rai, kuma ta hanyar kyautata dangantakarsu, mutane na iya haifar da jin ɗumi, kariya da kyakkyawar niyya. Amma kamar yadda mutum yake iya irin wannan alheri, haka kuma yana iya aikata zalunci wanda ba a iya tunaninsa. Idan ana maganar duhun ƙarfin ɗan adam, ɗaya daga cikin abubuwa mafi lalata da za mu iya yi shi ne mu mayar da wasu marasa mutunci. Mayar da wani marar mutunci shi ne yanke shawarar cewa ba shi da, kuma ba ya cancanta, haƙƙoƙi da hakkokin asali da muke bai wa kanmu da duk wanda muke so. Shi ne mai da shi ƙasa da mutum, marar daraja, baƙo, kuma a sakamakon haka, a ɗauke shi a matsayin wanda za a iya watsar da shi gaba ɗaya.

As humans, we are capable of a lot. We are able to display dizzying acts of love towards one another, to exemplify kindness and friendship, mercy and compassion. Humans are witness to motherly love, to parental care, to voluntary sacrifice, and in beautifying their relationships humans can foster feelings of warmth, protection and goodwill. But just as the human is capable of such goodness so too can he inflict unimaginable cruelty. When it comes to the dark side of human potential, one of the most devastating things we can do is to dehumanise others. To dehumanise someone is to decide they do not have, nor do they deserve, the basic rights and dues we give to ourselves and anybody we favour. It is to render them sub-human, unworthy, alien and as a result, completely expendable.

Wanda muka wulakanta, yanzu muna ɗaukar shi a matsayin Ɗan Waje. Ɗan Waje yana ƙunshe da sassan da ba su cika ba, ba su da isasshen ɗan Adam, saboda haka ba su cancanci wuri a duniya ba, duniyarmu. Ga waɗanda aka wulakanta, ƙa'idojin ɗabi'a ba sa ƙara aiki, kuma duk wani shamaki na ɗabi'a game da cin zarafi, azabtarwa ko kisa ana iya ƙetare shi cikin sauƙi. Wulakantawa na goge, yana murɗe kamannin wani, yana danganta masa duk halayen da mutum zai ƙi samu a cikin kansa.

The one we dehumanise, we now count as the Other. The Other consists of incomplete parts, insufficiently human and thus inadequate for a place in the world, our world. For the dehumanised, principles of morality no longer apply and any moral restraints against abuse, torture or killing are readily overcome. Dehumanisation is effacing, it is to contort another’s image and ascribe to it all the qualities one would find repugnant to have within oneselves.

Duk ƙiyayya, da duk abin da yake mugu kuma marar tausayi, sau da yawa ana danganta shi ga wannan Wani Ɗan Waje. Zuciya tana jin tsaro idan ta san cewa ba ta kama da wannan Wani Ɗan Waje ba. Wanda aka cire wa ɗan adam mutunci, wato Wani Ɗan Waje, ana ɗaukarsa marar hankali, mai zafin rai da barazana. A cikin zukatan mutane, wannan Wani Ɗan Waje ana zana shi da fenti mai faɗi da goga mai faɗi. Babu bambance-bambance, babu layuka masu kyau, babu sassauci, babu launin toka, babu zane-zane masu laushi. Wanda aka cire wa mutunci ana tsoronsa, ana rashin amincewa da shi, kuma ana yi masa hukunci gaba ɗaya. A cikin kiraye-kirayen tayar da hankali game da Wani Ɗan Waje, ana ɗaukaka labarai da hotuna da ke nuna yadda baƙo, mugu da rashin ɗan adam yake.

All hatred, and that which is vile and callous is often imputed upon that Other. The self feels secure knowing he is not like that Other. The dehumanised Other is irrational, savage and threatening. On mental canvases the dehumanised Other is painted with broad strokes and wide brushes. There are no identifications, no fine lines, no nuances, no greys and no subtle outlines. The dehumanised is feared, mistrusted and generalised. In rallying calls against the Other, images and narratives of how alien, barbaric and inhuman the Other is are propped up.

Waɗannan ra'ayoyi ana maimaita su akai-akai ba tare da hutawa ba har sai imani da wani abu daban game da wancan Ɗayan ya zama abin mamaki. Duk masu goyon bayan wancan Ɗayan sun fi dacewa su kasance tare da wancan Ɗayan, maimakon tare da 'mu'.

These ideas are then repeated continuously and relentlessly until believing anything different about that Other becomes incongruous. Any sympathisers with the Other are better placed with that Other, rather than with ‘us’.

Bisa ga tsarin koyarwar Musulunci, mutum na iya a motsa shi ya yi ayyukan alheri masu ban mamaki, amma kuma yana iya nutsewa cikin lalacewar ɗabi'a, ya ci amanar kyakkyawar masaniyarsa ta kansa.

According to the Islamic paradigm, man can be inspired to perform wondrous displays of kindness, but so too can he sink into moral depravity and betray his own better sense of self.

Alƙur'ani a cikin Suratul Shams (91) ya jawo hankalinmu zuwa ga bambance-bambancen da ke cikin yanayin ɗan Adam:

The Qur’an in Surah al-Shams (91) draws our attention to the dichotomies which exist within the human condition:

91:7 - Da rai da yadda Ya siffanta shi 91:8 - Sannan Ya yi masa wahayi (ya fahimtar da shi) fasiqancinsa da taqawarsa! 91:9 - Duk wanda ya tsarkake ransa zai samu rabauta 91:10 - Duk wanda ya lalatar da shi kuwa zai tafka asara.

91:7 - by the soul and how He formed it 91:8 - and inspired it [to know] its own rebellion and piety! 91:9 - The one who purifies his soul succeeds 91:10 - and the one who corrupts it fails.

Muslim lazım ne koyaushe ya tuna cewa a kowace mu'amala da wani mutum, zuciya na iya samun ƙarfafuwar imani, ko kuma ta fada cikin haɗarin mugun niyya da girman kai da ba a iya gane shi cikin sauƙi. Ba manufar Musulmi ba ne ya jefa ambato, gaskiyoyi, ayoyi da hadisai yana faɗinsu kamar motsa jiki ne na magana ko na fasahar harshe. Manufar ba ita ce ya ji kansa da makamai na amsoshin da ya shirya a hankali, don ya maimaita su a lokacin matsin lamba ba. Musulmi ba ya cikin yaƙin hankali, ba kuma cikin gasa ko takara don samun 'buga-buga', 'kallo' da 'so'. Ba a kuma yi wa Musulmi hukunci kan ƙwarewar magana ba. Musulmi ya tuna cewa ba ya tsaye a gaban injin da ke aiki da kansa ba, sai dai a gaban wani ɗan Adam, kamarsa.

The Muslim must always remember that in every interaction one has with another person, the heart can either find a replenishing of belief or the insidious risk of a corrupted intention and pride. It is not the purpose of the Muslim to throw out quotes, facts, verses and traditions and speak them as if it is an exercise in rhetoric or eloquence. The purpose is not to feel armed with a set of mentally prepared responses to be regurgitated under pressure. The Muslim is not a participant in a battle of wits, nor are they in a contest, or competitor for ‘hits’, ‘views’ and ‘likes’. The Muslim is not to be judged for oratory prowess. The Muslim is to remember that he or she does not stand before an automated machine, but a human being, just like him.

Kowane mutum yana da irin wannan dimbin motsin rai, hankula, abubuwan rayuwa, buri, mafarki, sha'awoyi, tsammani, nauyi da imani kamar kowa. Babu wani mutum da yake wanzuwa a cikin sarari marar kome, babu muhimman bayanai a tare da shi, a'a, kamar Musulmi, yana ta bi ta hanyoyi da dama, yana sauyawa cikin shekaru, muhalli da gogewa, kuma bisa ƙaddarar Allah1 yanzu yana tsaye a gaban Musulmi a wani sabon haɗuwa mai ma'ana a rayuwa. Idan Musulmi da gaske yana fatan cewa mu'amalarsa da mutumin za ta canza rayuwa, dole ne ta fara da Musulmin ya ga mutumin a matsayin cikakken mutum mai sassa da dama, ɗan adam, kamar ku.

Every human is made up of the same myriad of emotions, senses, life experiences, hopes, dreams, interests, anticipations, responsibilities and beliefs as anyone else. No human exists in an empty space, void of important details but has, like the Muslim, traversed many paths, transitioned in age, landscape and experience and by the decree of Allāh1 now stands before the Muslim on what is another meaningful life encounter. If the Muslim genuinely hopes their interaction with the person will be transformative, it must begin with the Muslim seeing the individual as a complex person made up of many parts, a human, just like you.

Saboda haka Musulmi yana buƙatar isar da saƙon Musulunci yana mai la'akari sosai da yadda ɗan adam yake da sarƙaƙiya. Sadarwa tsakanin zuciyar Musulmi da wanda yake yi wa magana ita ce mafi muhimmanci. A cikin tarihin rayuwar marubuci kuma mai sharhi kan siyasa ɗan Ingila, Harry Leslie Smith, ya bayyana al'adarsa ta safiya ta sauka ƙasa a gidansa ya shirya wa kansa kofin kofi. A lokacin da yake haɗa kofi kuma yana juyawa, sai ya tuna wani abu na baya saboda "ƙarar" cokalin da yake yi a kofin. Abin da zai iya zama kamar ba komai ba ne, a zahiri abu ne na musamman, wani lokaci mai girman gaske na gogewa wanda ke siffanta motsin zuciyar da ke da alaƙa da wuri, muhalli da rayuwar wannan dattijo mai shekaru 95. Ta wannan "ƙarar" cokalin da kofin, Smith ya koma baya zuwa kwanakin ƙuruciyarsa, lokacin yana yaro yana tsaye a titin London.

The Muslim therefore needs to convey the message of Islam with close consideration of how complex the human being is. It is the communicationbetween the inner core of the Muslim and their addressee which is most fundamental. In the memoirs of the English writer and political commentator Harry Leslie Smith, he describes his early morning routine of going downstairs in his home and preparing himself a cup of coffee. In his brewing and stirring of the coffee, he conveys a nostalgic memory stimulated by the “clinking” of his spoon with his cup. What might seem mundane is in fact exceptional, a moment of experiential magnitude that shapes the sentiments connected to space, place and life of this 95-year-old elderly gentleman. In the “clinking” of the spoon with the cup, Smith is taken back to his childhood days as a young boy standing on a London street.

Yayin da cokali ya taɓa kofi, sautin "tangaɗi" na kofatan dawakai a kan titin dutse ne Smith ke tuna, kuma tunaninsa ya farka zuwa wani abin tunawa na iyayensa suna nema a cikin shara a waje don neman abinci. Wannan sauti guda ɗaya yana iya tada irin wannan tunani mai nisa, wanda ya kai kimanin shekaru tamanin da suka wuce, abu ne mai ƙarfi ƙwarai. Na biyu yana faɗakar da mu ga gaskiyar cewa mutum haɗe ne na zaren da yawa masu sarƙaƙiya, waɗanda kowane abu zai iya tada su a kowane lokaci. Mutum, kamar yadda misalin Smith ya nuna, ba harsashi mai sauƙi ba ne, sai dai halitta ce mai yadudduka da yawa, wadda ta ƙunshi kai mai sani, da gabobin jin gani, ji, wari, ɗanɗano da taɓawa, da ruhi, da zuciya mai ji da fahimta. Halin Musulunci shi ne sanin yanayin mutum gaba ɗaya.

As the spoon meets the cup, it is the “clinking” of the hooves of horses on a cobblestoned road that Smith remembers, and his memory is alerted to a recollection of his parents rummaging through outdoor litter in search of food. This single sound is able to awaken such a distant memory, spanning back eight or so decades is incredibly powerful.2 The latter alerts us to the reality that man is a composite of so many intricate strands that can be provoked by any one thing at any one instance. Man, as the example of Smith illustrates, is not a simple shell, but a multi-layered creation made up of a conscious self, senses of see, hear, smell, taste and touch, a spirit, and a heart that feels and understands. Islamic character is to recognise the nature of man in all his entirety.