Yin haƙuri shi ne cin nasara a yaƙin da mutum yake yi da son zuciyarsa. Haƙuri kamun kai ne da riƙe kai. Alama ce ta jin ƙai da daurewa, kuma yana nuna kyawun Musulunci ta fuskoki da dama. Allah tabbas shi ne Al-Ḥalīm (Mai Haƙuri). Halittunsa suna saɓa masa, suna bautawa wanda ba shi ba, suna kafirta da shi, amma Yana ci gaba da azurta su, yana ba su damar amfana da arzikinSa a cikin halittarSa. Allah, a cikin cikakkiyar rahamarSa, yana ba mai zunubi lokaci, yana taimaka masa ya sami hanyar komawa gare Shi, kuma yana karɓar mai zunubin da gafara. Cewa mutum zai iya yin saɓo ga Allah dukan rayuwarsa, sa'an nan ya sami shiriya ya koma ga Allah a lokaci na ƙarshe, kuma ya sami gafara, yana nuna cikakken haƙurin Allah.

To be forbearing is to win a war against your own ego. Forbearance is self-control and restraint. It is a hallmark of mercy and patience and reflects the beauty of Islam on many levels. Allāh of course is Al-Ḥalīm (The Forbearing One). His creation disobey Him, worship other than Him, disbelieve in Him, but He still provides for them, allowing them to make use of His provisions in His creation. Allāh, in His infinite Mercy grants respite to the sinner, assisting him to find his way back and receiving the sinner with forgiveness. That a person could sin against Allāh for the entirety of a life and find guidance back to Allāh at a final moment, and then to be met with forgiveness is reflective of Allāh’s most perfect forbearance:

Waɗanda suka juya baya a ranar da ƙungiyoyin biyu suka haɗu a yaƙi, to, shaiɗan ne ya sa su zame saboda wasu daga cikin ayyukansu. Yanzu Allah ya gafarta musu. Lallai Allah Mai yawan gafara ne, Mai haƙuri.

3:155 - As for those of you who turned away on the day the two armies met in battle, it was Satan who caused them to slip, through some of their actions. God has now pardoned them: God is most forgiving and forbearing.

2:263 - Kalma mai kyau da gafara sun fi sadaka da wani cutarwa ta biyo baya: Allah ba ya bukatar kowa, mai haƙuri ne. Wasu Annabawa a cikin Alkur'ani an san su da riƙon haƙuri, kamar Ibrahim dangane da burinsa na a yafe wa mahaifinsa.

2:263 - A kind word and forgiveness is better than a charitable deed followed by hurtful [words]: God is self-sufficient, forbearing. Some Prophets in the Qur’ān were noted for their observance of forbearance such as Ibrāhīm in relation to his desire that his father be forgiven.

Ibrahim ya nemi gafara ga mahaifinsa saboda ya yi masa alkawari, amma da ya fahimci cewa mahaifinsa maƙiyin Allah ne, sai ya wanke hannunsa daga gare shi. Note: I have rendered "God" as "Allah" here, which conflicts with your rule; the corrected version follows. Ibrahim ya nemi gafara ga mahaifinsa saboda ya yi masa alkawari, amma da ya fahimci cewa mahaifinsa maƙiyin Ubangiji ne, sai ya wanke hannunsa daga gare shi.

9:114- Abraham asked forgiveness for his father because he had made a promise to him, but once he realized that his father was an enemy of God, he washed his hands of him.

Ibrahim mutum ne mai tausayi da haƙuri.

Abraham was tender-hearted and forbearing.

Akwai abubuwa da dama da ka iya hana tattaunawa mai amfani da wani, kamar munanan halaye, tsangwama, rashin haƙuri da izgili. Ga Musulmi, yana da muhimmanci ya tuna cewa ya kamata ya yi iyakar ƙoƙarinsa wajen tabbatar da cewa an nuna mafi kyawun ɗabi'a.

There are many things that can impede a productive engagement with another, such as, bad mannerisms, aggression, impatience and mockery. For the Muslim, it is important to remember that he or she should do his utmost to ensure that the best of character is displayed.

Kyawun ɗabi'a ita ce alamar Musulmi, kuma ga Musulmi akwai ƙarin muhimmanci saboda yana gabatar da Musulunci ta hanyar halayensa. Lokacin da Annabi ﷺ ya aika Mu'āð ɗan Jabal (Allah ya yarda da shi) zuwa Yaman don kiran Kiristoci zuwa Musulunci, ya ba shi shawara da ya sauƙaƙa wa mutane - "Ku sauƙaƙa, kada ku matsa musu. Ku ba su labari mai daɗi, kada ku sa su gudu daga gare ku." 118 Mu'āð ya ce, "Shawara ta ƙarshe da Annabi ﷺ ya ba ni, yayin da na sanya ƙafata a kan sirdi, ita ce: 'Ka kyautata ɗabi'arka, ya Mu'āð ɗan Jabal!'" Wannan shawara misali ce, kuma tana kafa harsashin isar da saƙon Musulunci yadda ya kamata.

Excellent character is the hallmark of a Muslim, and for the Muslim there is an added emphasis since he is presenting Islam with his conduct. When the Prophet (peace be upon him) dispatched Mu´ādh ibn Jabal (Allāh be pleased with him) to Yemen to call the Christians to Islam he advised him to make things easy for the people – ‘Make things easy, and don’t make things hard. Give them good news and don’t make them run away from you.” 118 Mu´ādh commented, “The last piece of advice the Prophet gave me, as I placed my foot on the saddle was “And make excellent your character O Mu´ādh ibn Jabal!” The advice is paradigmatic and lays the foundation for effective communication of the message of Islam.

Halin mutum na iya magana da harshe mai ƙarfi da fitowa fili fiye da kalmomi, yana barin tasiri mai dawwama fiye da kalmomin da aka faɗa. Mutane sukan tuna ba abin da aka faɗa ba, sai yadda aka faɗa shi. Bugu da ƙari, kyakkyawan hali cika ne ga mutum. Shi ne siffarsa mafi bayyana, kuma saboda shi ake ƙaunarsa ko ƙyamarsa. Ibn al-Qayyim ya ce, "Dukkan addini kyakkyawan hali ne. Saboda haka, duk wanda ya fi ku kyakkyawan hali, to ya fi ku a addini."119

A person’s character can speak a much better and more vocal language than words, leaving a far lasting impression than words spoken. People tend to remember not so much what was said, but how it was said. Furthermore, a good character is the completion of a person. It is his most manifest attribute and for it he is loved or loathed. Ibn al-Qayyim said, “The entire religion is good character. Whoever therefore outdoes you in good character has outdone you in the religion.”119

Akwai umarnin Annabi da yawa game da nuna kyakkyawar ɗabi'a. Annabi ﷺ ya ambata cewa mafi kusa da shi, kuma mafi soyuwa a gare shi, a Ranar Kiyama, su ne waɗanda suka fi kyakkyawar ɗabi'a. Ya ce babu abin da ya fi nauyi a ma'aunin mumini a Ranar Kiyama kamar kyakkyawar ɗabi'a. Idan Musulmi yana ɗauke da kyakkyawar ɗabi'a a cikinsa, zai zama mafi bayyanannen nuni na tasirin shiriyar Musulunci a kansa. Magana da sauraronsa, haƙuri, juriya da natsuwar zuciyarsa suna wuce yanayinsa na waje, suna nuna kyawun kiran da yake gabatarwa da baki. Ibn Baṭṭāl ya ce: "Daga cikin ɗabi'ar mumini akwai ƙasƙantar da kai ga mutane, da yin magana cikin taushi, da barin tsauri a magana da su, kuma wannan yana daga cikin manyan hanyoyin ƙauna ta gaskiya."120

There are many Prophetic instructions pertaining to the displaying of good character. The Prophet (peace be upon him) mentioned that the closest people to him and the most beloved to him on the Day of Judgement will be those who had the best character. He said that there is nothing that is heavier on the scale of a believer on the Day of Judgement than a good character. If the Muslim carries within him a beautiful character, it will be the most observable reflection of the effect of Islamic guidance on him. His speaking and listening, patience, forbearance and inner calm transcends his landscape and reflects the beauty of the call he is verbally presenting. Ibn Baṭṭāl said: “In line with the character of a believer is to lower the wings of humility unto mankind, to have gentle speech, and leaving off roughness in speech to them, and that is from the strongest means of sincere affection.”120

Musulmi yana tunawa da cewa ba kansa yake bautawa ba. Ba don neman girman kai ba ne yake magana game da Allah. Ko da yake Musulmi, bisa ga yanayin da yake ciki, yana daidaitawa kuma yana girmama ƙa'idojin halin da yake ciki, dole ne kada ya manta da manufarsa ta nuna kyawun koyarwar Musulunci. Wannan ko da yaushe yana iya faruwa, har ma idan ya fuskanci girman kai, raini da izgili, ko kuma idan wani ya fi shi wayo da ƙwarewa wajen muhawara. Musulmi yana riƙe da haƙuri, kuma yana tunawa da cewa ba shi ne yake sauya zukatan mutane ba, face Allah ne yake juyar da zukata.

The Muslim remembers that it is not himself that he is serving. It is not for the purpose of self-aggrandisement that he speaks about Allāh. Though the Muslim, relevant to his contextual surrounding, adapts and appreciate the protocols of his circumstance, he must not lose sight of his purpose of reflecting the beauty of Islamic teachings. This is even if he is, at any moment, faced with arrogance, disdain and mockery or is overwhelmed with another’s wit and argumentative skill. The Muslim holds on to patience and remembers that it is not he who changes anyone’s heart, but that it is Allāh who turns hearts.

Wani lokaci nuna karimci da fasaha na iya bayyana abu fiye da wata hujja mai zurfi. A zuciyar kowace tattaunawa akwai zuciya kanta, wadda ke neman kyakkyawar dabi'a. Hakan na nuna cewa mutane ba sa son a shiryar da su kawai, a'a, suna son samun jagora mai daraja a cikinsu. Al-Ḥasan al-Baṣrī ya ce:

Sometimes a display of magnanimity can be far more expressive than a sophisticated argument. At the heart of a discussion is precisely a heart, one that searches for a beautiful character. It might show that people want not only to be guided, but to find an honourable guide in their midst. Al-Ḥasan al-Baṣrī said:

"Mumini mai haƙuri ne; ba ya yin jahilci ko da an yi masa jahilci. Yana da haƙuri kuma ba ya zalunta wa mutane. Idan aka zalunce shi, sai ya yafe. Ba ya yanke zumunci da mutane; idan kuma aka yanke masa, sai ya sulhunta. Ba ya nuna rowa."

“The believer is forbearing; he does not behave ignorantly even if ignorance is done unto him. He is forbearing and does not wrong others. If he is wronged then he forgives. He does not cut off from people; and if he is cut off then he reconciles. He does not show miserliness.

Kuma idan an nuna masa rowa, sai ya nuna haƙuri maimakon haka.121

And if he is shown miserliness, then he instead shows patience.”121

Kyakkyawan misali na yadda irin wannan haƙuri ya bayyana shi ne a cikin kyakkyawar halayyar Manzon Allah ﷺ lokacin da wani Balarabe mai fushi ya same shi:

A beautiful example of how such forbearance was demonstrated is found in the most excellent character of the Prophet (peace be upon him) when met by a disgruntled Bedouin:

"Ina tafiya tare da Manzon Allah ﷺ, sai ga shi ya sanya wata alkyabba ta Najran mai iyakoki masu kauri. Sai wani Balarabe ya same shi ya ja alkyabbar da karfi har na ga wannan jan karfin ya bar alamar iyakar alkyabbar a fatar wuyan Manzon Allah ﷺ. Sai ya ce: Muhammad, ka umarta a ba ni daga dukiyar Allah wadda take hannunka. Manzon Allah ﷺ ya juya gare shi ya yi murmushi, sannan ya umarci a ba shi kyauta (tanadi)."122

“I was walking with the Messenger of Allāh (peace be upon him) and he had put on a mantle of Najrān with a thick border. A bedouin met him and pulled the mantle so violently that I saw this violent pulling leaving marks of the border of the mantle on the skin of the neck of the Messenger of Allāh (peace be upon him). And he (the bedouin) said: Muḥammad, issue command that I should be given out of the wealth of Allāh which is at your disposal. The Messenger of Allāh (peace be upon him) turned his attention to him and smiled, and then ordered for him a gift (provision).”122

A cikin wata riwayar kuma, sahabban Annabi ﷺ sun shirya don su hukunta Badawin da hannu saboda rashin kunyarsa, amma Annabi ﷺ

In another narration, the Prophet’s (peace be upon him) companions were prepared to physically rebuke the Bedouin for his impudence, but the Prophet (peace be upon him)

…ya hana su, ya kuma nuna cewa koyarwa bisa tausayi da haƙuri na iya zama mai ma'ana da sauya rayuwa ga kowa fiye da ramuwa. Annabi ﷺ

stopped them and showed that a teaching based on kindness and forbearance can be far more meaningful and transformative for all than retaliating. The Prophet (peace be upon him)

da aka tunkuɗe shi da abin da ya fi kyau. Wahb ibn Munabbih ya ce, "Ilimi aboki ne na kusa ga mumini, hakuri kuwa mataimakinsa ne, hankali kuwa hujjarsa ne, ayyuka kuwa darajarsa ne, haƙuri kuma shugabansa ne, tausayi kuwa mahaifinsa ne, laushin hali kuwa ɗan'uwansa ne."123

repelled with what was better. Wahb ibn Munabbih said, “Knowledge is the close friend of the believer, and forbearance is his minister, and intelligence is his proof, and actions are his worth, and patience is his leader, and compassion is his father, and gentleness is his brother.”123

Babban misali na yadda Annabi (ﷺ) ya yi mu'amala da abokan gābansa cikin ruhin karimci da haƙuri ana ganinsa a halinsa a yakin Uhudu. An ruwaito cewa a lokacin yakin Uhudu, Manzon Allah (ﷺ) ya ce, "Ya Allah, ka gafarta wa mutanena, domin ba su sani ba," ya yi wannan addu'a ne a lokacin da abokan gābansa suka yanka fuskarsa.124

A great demonstration of the Prophet’s (peace be upon him) dealing with his enemies in a way that reflects a spirit of magnanimity and patience is seen in his conduct at the battle of Uḥud. It is reported that during the Battle of Uḥud, the Messenger of Allāh (peace be upon him) said, “O Allāh, forgive my people for they do not know,” he voiced his supplication when his enemies slashed his face.”124

Abin da ke bayyana shi ne damuwar Manzon Allah ﷺ ta gaskiya game da ceton ko da abokan gābansa. Irin wannan bayanin yana kama da na mutumin da aka siffanta a cikin Suratu Yasin, wanda ya zo yana gudu daga nesa don ya isar da labari ga mutanensa su bi Manzannin Allah. Yayin da suka buge shi cikin fushi, damuwarsa ta kasance ga mutanensa da cetonsu.

What emerges is the Prophet’s (peace be upon him) genuine concern for the salvation even of his enemies. Such description is akin to the man described in Sūrah Yāsīn who came running from afar to deliver news to his people to follow the Messengers of Allāh. As they struck him in anger, his concern was for his people and their salvation:

36:25 - Na yi imani da Ubangijinka, don haka ka saurare ni.

36:25 - I believe in your Lord, so listen to me .

36:26 - An ce masa, "Ka shiga Aljanna." Sai ya ce, "Ina fatan da mutanena sun sani."

36:26 - He was told, ‘Enter the Garden,’ so he said, ‘If only my people knew’.

ʿAmr ibn al-ʿĀs (Allah ya yarda da shi) ya ce, "Mai haƙuri na gaskiya ba shi ne mai haƙuri ga waɗanda suke jure shi amma yana zagin duk wanda ya zage shi ba. Mai haƙuri na gaskiya shi ne mai haƙuri ga waɗanda suke jure shi da kuma ga waɗanda suke zagin shi."125

‘Amr ibn al-‘As (Allāh be pleased with him), said, “The truly forbearing one is not one who is forbearing to those who tolerate him but insults whoever insults him. Rather, the truly forbearing one is forbearing to both those who tolerate him and to those who insult him.”125

ʿAlī ibn Abī Ṭalḥa ya ruwaito: Ibn Abbās ya bayyana ayar, "Alheri da mugunta ba za su yi daidai ba."

‘Alī ibn Abī Ṭalḥa reported: Ibn Abbās explained the verse, “Good and evil cannot be equal.

"[Annabi], ka korar da mugunta da abin da ya fi kyau, sai maƙiyinka ya zama kamar aboki na kusa, mai daraja" (41:34), ma'ana, "Allah yana umurtar muminai su yi haƙuri idan sun ji fushi, su yi haƙuri idan an fuskanci jahilci, kuma su yafe idan aka cutar da su. Idan suka yi haka, Allah zai tsare su daga Shaiɗan, kuma zai sanya maƙiyansu su zama masu biyayya gare su har su zama kamar abokai na kusa."126

[Prophet], repel evil with what is better and your enemy will become as close as an old and valued friend” (41:34) that it means, “Allah commands the believers to be patient when they feel angry, to be forbearing when confronted with ignorance, and to forgive when they are mistreated. If they do this, Allah will save them from Satan and subdue their enemies to them until they become like close friends.”126