Akwai abubuwa da yawa da za mu iya gani a kanmu a cikin wasu. Dukkanmu muna fatan a kalla rayuwa mai tsira a duniya cike da gaba. Wani lokaci babban abin da muke mayar da hankali a kai a rayuwa yana iya kasancewa kawai da matsin lamba na tsira kawai. Wannan na iya zama a cikin nau'in biyan haya, kudin wuta da ruwa, nauyin kudi, da damuwar iyali da/ko aiki. Musulmi ya kamata ya fahimci cewa wannan na iya yin illa ga kowane mutum kuma yana iya shafar hangen nesansa idan yana tattaunawa game da ra'ayoyi kan Ubangiji, rayuwa da manufa.

There is much we can see of ourselves in others. We all hope for basic survival, at the least, in a world of hostilities. Sometimes our primary focus in life can relate merely to the pressures of simply surviving. This could be in the form of paying the rent, bills, financial burdens, family and/or work stresses. The Muslim should understand that this can take its toll on any person and may affect their perspective when engaging in ideas around God, life and purpose.

Muna yin tunani a kan Musa da Harun a cikin aikinsu na kiran Fir'auna zuwa ga Allah. Bayanin da Allah ya ba mu game da wannan abin mamaki ne, domin yana nuna cewa fagen gwagwarmaya na farko tsakanin azzalumin da Annabi (amincin Allah ya tabbata a gare shi) fagen cikin gida ne ne.

We reflect on Mūsa and Hārūn in their mission to call Pharoah to Allāh. The information Allāh provides us is astonishing for how it describes that the initial theatre of struggle between the tyrant and the Prophet (peace be upon him), actually is first, an internal one.

Duk da cewa tsarin yada addini a batun Mūsa an shirya shi cikin baje-koli da ban sha'awa, tun da Fir'auna ya tara mutanensa, ("ya tara mutanensa, ya yi shela" [79:23]) tare da kasancewar masu sihiri a ranar biki, manufa da shiri an yi su ne gaba ɗaya don sabunta ruhi da gyara. Haka nan, ta hanyar cin nasara a kan son zuciyar mutum ne ikhlasi zai iya tsiro. Hakan na bayyana ne lokacin da Allah ya fara umurtar Mūsa ya je wurin Fir'auna wanda ya yi girman kai. Allah ya umurci Mūsa ya ce:

Though the apparatus of propagation in Mūsa’s case is staged with spectacle since Pharaoh had assembled his people, (“gathering his people, proclaiming” [79:23]) with the presence of magicians on a day of festival, the objective and preparation was entirely intended for spiritual renewal and reformation. It is in the overcoming of one’s inner self that sincerity can take root. The latter can be seen when Allāh first instructs Mūsa to go unto Pharaoh who had transgressed. Allāh directed Mūsa to say:

79:17 - "Ku je wurin Fir'auna, domin lalle shi ya wuce iyaka, 79:18 - kuma ku ce masa, 'Kana so ka tsarkake kanka [daga zunubi]?"

79:17 - ‘Go to Pharaoh, for he has exceeded all bounds, 79:18 - and ask him, “Do you want to purify yourself [of sin]?

79:19 - "Shin kana so in shiryar da kai zuwa ga Ubangijinka, don ka ji tsoronSa?" Wadannan ayoyi suna jaddada tsananin bukatar tsarkake rai a matsayin maganin zalunci da kuskuren mutum. Fir'auna dai ya kasance cikin kisa da tsananta wa mutane masu yawa, amma umurnin Allah ga Musa shi ne ya bar Fir'auna ya yi tunani a kan yanayinsa na dan Adam da bukatarsa ta yin imani da girmama Wanda ya halicci dukkan halittu tare da riko da su.

79:19 - Do you want me to guide you to your Lord, so that you may hold Him in awe?” These verses emphasise the great need for spiritual purification as a remedy for human wrongs. Pharaoh of course had been active in the murder and persecution of a great multitude of people but Allāh’s instruction to Mūsa was to allow Pharaoh to consider his own human disposition and his need to believe and revere the One who created and sustains all beings.

Misali na farko ya shafi Annabi Ibrāhīm (amincin Allah ya tabbata a gare shi) a lokacin da, yana yaro, ya farfasa gumakan da mutanensa ke bautawa. Lokacin da mutanen gari suka tafi a rana, Ibrāhīm ya rushe mutum-mutumin, ya kuma sanya gatari a wuyan babban gunkin. Da mutanen garin suka dawo suka ga ragowar mutum-mutuminsu da suka farfashe, sai suka zargi Ibrāhīm (amincin Allah ya tabbata a gare shi), don haka aka kira shi. Al-Qur'ani ya bayyana haka a cikin Suratul Anbiyā' (27):

The first example concerns the Prophet Ibrāhīm (peace be upon him) at the point wherein he, as a young boy, smashed the idols his people were worshipping. When the townsfolk left for the day, Ibrāhīm tore down the statues and placed an axe around the neck of the most prominent of the idols. As the townspeople returned and saw the shattered remnants of their carvings, they pointed blame at Ibrāhīm (upon him be peace), and so he was called. The Qur’ān describes in Surah al-Anbiyā’ (27):

57 - "Lalle, na rantse da Allah" — hmm, rule says write the Hausa word for God, never "Allah". So: 57 - "Lalle, na rantse da Allah!" — correction per rules: Ina rantse da Ubangiji! Zan shirya makirci a kan gumakanku da zarar kun juya baya! 58 - Ya farfasa su duka guntu-guntu, sai dai ya bar mafi girma daga cikinsu, domin su koma gare shi.

57 - By God I shall certainly plot against your idols as soon as you have turned your backs!’ 58 - He broke them all into pieces, but left the biggest one for them to return to.

59 - Suka ce, "Wane ne ya aikata wannan ga gumakanmu? Lallai shi mugun mutum ne!" 60 - Wasu suka ce, "Mun ji wani matashi mai suna Ibrahim yana magana a kan su." 61 - Suka ce, "To ku kawo shi a gaban idanun mutane, domin su shaida [shari'arsa]." 62 - Suka tambaye shi, "Shin kai ne, ya Ibrahim, ka aikata wannan ga gumakanmu?" 63 - Ya ce, "A'a, wanda ya yi shi shi ne mafi girma a cikinsu – wannan. Ku tambaye su, idan suna iya magana." 64 - Suka juya wa juna, suna cewa, "Lallai ku ne kuke kan kuskure," 65 - sai dai daga baya suka sake komawa suka ce, "Lallai ka sani sarai cewa waɗannan gumaka ba sa iya magana." 66 - Ibrahim ya ce, "Yaya kuke bautawa abin da ba zai iya amfanar da ku ba, ko ya cutar da ku, maimakon Allah ba?"

59 - They said, ‘Who has done this to our gods? How wicked he must be!’ 60 - Some said, ‘We heard a youth called Abraham talking about them.’ 61 - They said, ‘Bring him before the eyes of the people, so that they may witness [his trial].’ 62 - They asked, ‘Was it you, Abraham, who did this to our gods?’ 63 - He said, ‘No, it was done by the biggest of them– this one. Ask them, if they can talk.’ 64 - They turned to one another, saying, ‘It is you who are in the wrong, 65 - but then they lapsed again and said, ‘You know very well these gods cannot speak.’ 66 - Abraham said, ‘How can you worship what can neither benefit nor harm you, instead of God?

Misali na biyu ya shafi Annabi Mūsa (aminci ya tabbata a gare shi) da mutanen da aka aiko shi zuwa gare su. Ayar da ta fi muhimmanci a nan ita ce ayar 14 daga Suratu al-Naml (27): 12 - Ka saka hannunka cikin rigarka, zai fito fari, ba tare da wata cuta ba. Waɗannan na daga cikin alamu tara da za ka nuna wa Fir'auna da mutanensa; lallai su mutane ne fasiqai.’ 13 - Amma sa'ad da alamu masu haskakawa daga gare Mu suka zo musu, sai suka ce, ‘Wannan sihiri ne bayyananne!’ 14 - Suka musanta su, saboda zalunci da girman kai, alhali kuwa zukatansu sun yarda da gaskiyarsu. Ka duba yadda ƙarshen masu yaɗa fasadi ya kasance! An faɗa mana cewa 'yan gidan Fir'auna da aka aiko Annabi Mūsa zuwa gare su sun ƙi alamun da aka bai wa Mūsa, duk da cewa "a zukatansu sun tabbata da gaskiyarsu." Ibn ‘Abbas ya ce ma'anar ita ce suna da "yakini a zukatansu."3 Al-Sa'di ya ce "ba su ƙi alamun ne saboda wani shakka ko rashin tabbas ba, sai dai sun ƙi su saboda girman kai da fariya, duk da cewa suna da cikakken yakini ga gaskiyar alamun da suka gani."4 Wannan yana nuna cewa a wasu lokuta abin da ake bayyanawa a zance da aiki ba shi ne abin da ake ji da fahimta sosai a zuciya da hankalin wanda ake magana da shi ba.

The second example concerns the Prophet Mūsa (upon him be peace) and the people to whom he was sent. The focal verse here is verse 14 from Surah al-Naml (27): 12 - Put your hand inside your cloak and it will come out white, but unharmed. These are among the nine signs that you will show Pharaoh and his people; they have really gone too far.’ 13 - But when Our enlightening signs came to them, they said, ‘This is clearly [just] sorcery!’ 14 - They denied them, in their wickedness and their pride, even though their souls acknowledged them as true. See how those who spread corruption met their end! We are told that the clansmen of Pharaoh to whom Prophet Mūsa was sent, rejected the signs given unto Mūsa, though “in their minds were convinced of their truth”. Ibn ‘Abbas said it means they had “certainty in their hearts.”3 Al-Sa’di says that “they did not reject the signs due to any doubts and uncertainties but rejected them out of pride and arrogance despite having full certainty in the truth of the signs they witnessed.”4 This reflects that in certain instances what is expressed outwardly in speech and actions is not what is truly and fully felt and understood in the heart and mind of the one being addressed.

Yanayin fada na iya sau da yawa ɓoye abin da ke faruwa a zurfin zuciyar kowane mutum, kamar jin laifi, tausayi, da nadama a cikin rai. Waɗannan ji na iya zama a ɓoye na tsawon sa'o'i ko ma shekaru 8, ko kuma su bayyana nan take. Wata rana, wasu shugabannin Makka sun tsaya a waje da gidan Annabi ﷺ da dare, suna sauraron Annabi ﷺ yana karanta Alƙur'ani. Ba su san da kasancewar juna ba, sun shagala da karatun, suka zauna har wayewar gari. Lokacin da mutanen suka gane juna, sun yi wa juna tsawa saboda sauraron Alƙur'ani, suka yi alkawarin cewa ba za su sake yin haka ba. Washegari da rana ta uku, mutanen sun sake ɓoye hanyarsu zuwa gidan Annabi ﷺ. Wannan misali ya nuna yadda ma Annabi ﷺ

Misalin ƙarshe, wanda ke da amfani wajen fahimtar girman cutar ɗan Adam da wahalhalun zalunci, ya shafi wani sahabin Annabi ﷺ, Sa'īd ibn 'Āmir (Allah ya yarda da shi). Sa'īd ibn 'Āmir, kafin ya karɓi Musulunci, yana cikin masu kallo da suka taru a Makka don ganin kisan sahabin Annabi ﷺ, Khubayb bin 'Adiyy (Allah ya yarda da shi).

The final example, which is applicable in light of understanding the human cost of atrocity and suffering, concerns the case of an early companion of the Prophet (peace be upon him), Sa´īd ibn ‘Āmir (Allāh be pleased with him). Sa´īd ibn ‘Āmir, before his embracing of Islam, was one of the spectators who had gathered in Makkah to witness the execution of the Prophet’s (peace be upon him) companion Khubayb bin ‘Adiyy (Allāh be pleased with him).

Sa´īd ibn ‘Āmir, a wanda daga baya a rayuwarsa yake fama da fargaba da suma, ya taɓa amsa wa halifa ‘Umar ibn al-Khaṭṭāb (Allah ya yarda da shi) a cikin rashin son rai cewa hoton azabar Khubaib, hawayensa, kukansa da yadda aka tuɓe masa mutuncin ɗan adam yayin da takuba da mashi suke yankar jikinsa, ya bar alama marar ganuwa amma wadda ba ta gogewa a cikin lamirinsa. Wannan yana nuna yadda ganin wahalar ɗan adam zai iya yin babbar illa ga mutum, da kuma yadda farin cikin Makkawa ya koma wani abin tsoro mai ban firgitarwa ga Sa´īd ibn ‘Āmir. Ba kome ba ne face kisan sadistanci na wani Musulmi ɗan’uwansa wanda ƙaunarsa marar karkata ga Manzon Allah ﷺ ta burge har abokan gābansa.5

Prone to fits and fainting later on in his life, Sa´īd ibn ‘Āmir once reluctantly confessed to the caliph ‘Umar ibn al-Khaṭṭāb (Allāh be pleased with him) that the mental image of Khubayb’s pain, tears, shrieks and the stripping away of human dignity as swords and spears cut through Khubayb’s body left its invisible, yet indelible mark on his own conscience. It shows how witnessing human suffering can take a severe toll on a human and how the fanfare of excitement among the Makkans came to be transformed to a horrific spectacle for Sa´īd ibn ‘Āmir. It was nothing more than the sadistic killing of a fellow Muslim whose unswerving love for the Prophet (peace be upon him) impressed even his enemies.5

Kamar yadda muke da ikon ganin mutane ta hanyoyi daban-daban da suka sha bamban da kwatancen da aka saba yi musu, misali kuwa za a iya ganinsa a sabbin kafofin watsa labarai irin su shafukan yanar gizo na blog, da kuma al'ummomin intanet. Yana da matukar muhimmanci Musulmi ya kasance yana tunawa cewa ra'ayoyin da ake kafawa a kullum domin shirye-shiryen tattaunawa ta talabijin ko watsa shirye-shiryen rediyo ba cikakkun ra'ayoyin jama'a ba ne, kuma ba su ne mafi rinjaye ba a kan kowane batu. Ko da yake kafofin watsa labarai na iya rufe ko duhunta fahimtar mutane game da Musulmi, (sau da yawa ma har su yi musu kwatance da zarginsu da munanan abubuwa), hakan ba ya nufin cewa jama'a gaba daya suna riƙe da irin wadannan ra'ayoyin ko kuma suna yarda da su. Ma a zahiri, akasin haka ne ma zai iya kasancewa. Mutane na iya kasancewa a farke da kuma jin tausayin duk wanda aka zalunta da kuma rashin adalci wajen wakilta.

As humans, we are fully capable of seeing people in ways which differ from common stereotyping and one example of this can be found in new media examples of blogs, websites and online communities. It is essential for the Muslim to remain mindful that opinions routinely formulated for TV talk shows or on radio broadcasts are not the sum total or the majority of opinions on any matter. Though the media might cloud or darken perceptions about Muslims, (often even stereotype and vilify), it does not mean that the general public necessarily hold to those same views or are in agreement with them. It might, in fact, be the very opposite. People can be alert and sensitive to mistreatment and unfair representation.

Ana nuna wannan a misalin yadda ake ba da labarin mutuwar Abeer Hamza Qasim al-Janabi, yarinya 'yar shekara 14 da sojojin Amurka suka yi wa fyade suka kuma kashe. Babu shakka labarin ya samu rahoto mai karkata sosai a kafafen yada labarai na Amurka, amma yadda al'ummomin intanet suka karɓi labarin ya bambanta sosai da haka. Martanin da aka mayar game da kisan Abeer ya nuna sake fasalin labarin domin ya dogara ne akan wahalar da wata yarinya ta sha, da kuma kisan iyayenta da ƙanwarta.

This is shown in an example concerning the tragedy of 14-year old Abeer Hamza Qasim al-Janabi, a young girl raped and murdered by American soldiers. The crime undoubtedly received grossly skewed coverage in the U.S mainstream media, however the reception of the story within online communities differed drastically from this. The response to Abeer’s killing reflected a repositioning of the narrative to draw on the human suffering of a child-victim and the murder of her parents and younger sister.

A ranar 12 ga Maris, 2006, sojojin Amurka guda biyar na Rundunar Sojojin Ƙafa ta 502, SGT Paul E.

On March 12th 2006, five U.S. Army soldiers of the 502nd Infantry Regiment, SGT Paul E.

Cortez، SPC James P. Barker، PFC Jesse V. Spielman، PFC Brian L. Howard da PFC Steven D. Green sun bar wurin binciken sojansu zuwa gidan gona na Janabi da ke kudu maso yammacin ƙauyen Yusufiyya, a garin Mahmudiyah na Iraƙi. Yayin da Howard ke aiki a matsayin mai sa ido, sauran huɗun suka shiga gidan iyalin. Wannan ya biyo bayan wani shiri da maharan suka ƙulla na yi wa wata ‘yar Hajji fyaɗe. Bayan la'asar a ranar, sojojin sun shiga gidan inda Barker, Cortez da Green suka yi wa Abeer fyaɗe a kan juyi. Sauran 'yan uwan iyalin kuwa an harbe su har lahira. Daga nan sai mazan suka harbe Abeer har lahira, suka cinna wa gawarta wuta, sannan suka fice daga gidan. Green, wanda kuma tsohon ma'aikacin jirgin sama mara matuki ne, ya bayyana cewa ya yi wa Abeer mai shekara 14 fyaɗe, sannan ya kashe ta tare da iyalinta saboda ‘bai ɗauki 'yan Iraƙi a matsayin mutane ba.’ ﷺ6

Cortez, SPC James P. Barker, PFC Jesse V. Spielman, PFC Brian L. Howard and PFC Steven D. Green left their checkpoint for the Janabi farmhouse to the southwest of the village of Yusufiyya, in the town of Mahmudiyah, Iraq. As Howard acted as a lookout, the other four entered the family home. This was subsequent to a plan devised by the assailants of raping a ‘Hajji’ girl. After noon that day, the soldiers entered the home where Barker, Cortez and Green took turns to rape Abeer. The remaining members of the family were shot dead. The men then shot dead Abeer, set her body on fire and left the house. Green, also an ex-drone operator, stated that he raped the 14-year old Abeer and killed her alongside her family because ‘he didn’t view Iraqis as human.’6

Shafin Daily Kos, wanda Markos Moulitsas ya kafa a shekarar 2002, yana cikin shahararrun shafukan yanar gizo na siyasa har zuwa yau.7 Shafin wuri ne na tattaunawa, madadin kafofin watsa labarai na yau da kullum, inda masu rubutu ke sukar tare da amfani da rahotannin da ke cikin kafofin watsa labaran yau da kullum. Abin lura shi ne, ya ƙunshi fiye da labarai/rubuce-rubuce 25 masu ɗauke da wasu bayanai game da Abeer da kisan gillar Mahmudiyah, tun daga shekarar 2006 zuwa yanzu. Rubuce-rubucen Daily Kos sun dogara ne kan martanin kafofin watsa labarai da ba a cika magana a kansu ba, kuma suna nufin jaddada shekarunta da kuma bambancin kulawar kafofin watsa labarai ga wannan al'amari.

The Daily Kos blog, founded by Markos Moulitsas in 2002 is one of the most popular political blogs to date.7 The blog is a discussion-oriented alternative to mainstream media enabling bloggers to critique and draw on existing reports in mainstream media. Interestingly, it hosts more than 25 articles/posts that contain some information pertaining to Abeer and the Mahmudiyah killings from 2006 to the present. The Daily Kos posts draw on the muted media response and seek to emphasise her age and the differential media attention to the case.

Wani waka mai suna "Vultures" da marubucin Najeriya, mawaƙi kuma mai sukar zamantakewa Chinua Achebe ya rubuta, yana zurfafa cikin wannan yanayi mai karo da juna na ɗan adam. Ta tana ƙalubalantar mu mu yi tunanin siffofi masu sabanin juna na rayuwar gaggafa. Gaggafar tana hutawa da "kanta da aka dunƙule" a kan "karyayyen ƙashin wata bishiya matacciya". A matsayinta na mai cin gawa, tana lura da "ragowar abin da aka yi rami a cikinsa" tana kallon daga nesa da "idanu masu sanyi na na'urar hangen nesa", bayan ta "ciro idanun gawar da ta kumbura a cikin rami mai cike da ruwa, ta kuma ci abubuwan da ke cikin cikinta." Yanayin yana da ban tsoro da ƙyama, har sai mun ga wani gefe daban kuma mai bambanci na gaggafar. Misali, Achebe ya bayyana yadda abin mamaki ne cewa wannan gaggafar ɗaya tana nuna "soyayya" ta hanyar tsaftacewa da share wurinta daga jini da ƙazanta. Gaggafar ma tana barci da "fuskarta a juye zuwa bango!" ba tana kallon baƙin yanayin da ke kewaye da ita ba. Tana ma iya "manne da abokin zamanta" sosai. Da wannan ra'ayin na dualiti ne Achebe ya juyar da hankalinmu zuwa ga mutane. Su ma suna iya rayuwa da irin wannan dualiti, kuma a gane su haka.

A poem by the Nigerian novelist, poet and social critic Chinua Achebe entitled “Vultures” draws on such a conflicting nature of man. It challenges us to imagine the juxtaposing features of a vulture’s life. The vulture rests its “bashed in head” on a “broken bone of a dead tree”. A scavenger, it keeps a watch on its “hollowed remnants in easy range of cold telescopic eyes” having “picked the eyes” of its “swollen corpse in a water-logged trench and ate the things in its bowel.” The scene is bleak and repulsive - until we see another, contrasting, side to the vulture. For example, Achebe describes how strange it is that the same vulture demonstrates “love” by tidying and cleaning its site of blood and gore. The vulture will even sleep with “her face turned to the wall!” and not looking upon the bleakness that surrounds her. It will even “nestle close to his mate”. It is with this duality in mind that Achebe then turns our focus towards human beings. They too can exist with such dualities, and be perceived as such.

Wani misali kuma yana cikin misalin sansanin Belsen da kuma umarnin da aka bayar a cikinsa. Sansanin Bergen-Belsen, da ke arewacin Jamus, sansanin tsare mutane ne da ake amfani da shi wajen kashe Yahudawa a lokacin Holocaust. Kimanin Yahudawa 50,000 ne suka mutu a sansanin, ciki har da sananniyar yarinyar nan mai rubutun tarihin rayuwa, Anne Frank. Achebe ya bayyana umarnin:

A further example of this rests in the example of the Belsen Camp and the commandment issued therein. The Bergen-Belsen camp, situated in northern Germany was a concentration camp used in the execution of Jews in the Holocaust. Approximately 50,000 Jews met their death at the camp including well-known child diarist Anne Frank, Achebe describes the commandment: