Nuna son zuciya da kebe wasu mutane daga cikin al'umma na daga cikin manyan cikas ga haɗin kan al'umma.

Prejudice and ostracising others is one of the greatest impediments to social cohesion.

Masana sun gano cewa a cikin sa'o'in farko na rayuwarsu, jarirai za su yi kuka idan sun ji wasu jarirai suna kuka. Suna kiran wannan kwaikwayo, wato aikin kwaikwayon yanayin motsin zuciyar wasu - a wannan yanayin, tsarin baƙin ciki. Wani nau'i ne na farko na tausayawa. Bisa ka'idar yaduwar motsin zuciya ta farko, mutum yana kwaikwayon yanayin motsin zuciyar wani a jikinsa, fuskarsa ko muryarsa ba tare da sani ba kuma ba tare da an tilasta shi ba. Ga mai kallo, wannan yana nuna amincewa da wahalar ɗayan. Wannan misalin kwaikwayo a cikin jarirai yana nuna cewa ɗan adam ba a haife shi da halin nuna wariya ba; abu ne da yake koya. Idan da mun kasance a shirye mu nuna wariya ga juna, mu ware, mu zalunci, mu cuce, mu ƙi, mu kuma kashe juna, duniyarmu da ta daina aiki kawai, da mun riga mun hallaka juna. Wariya abu ne da muke koya, saboda haka abu ne da kuma za mu iya kawar da shi. Harry Bridges ya ce, "Babu wanda aka taɓa haifa a matsayin mai ƙin baƙar fata, mai ƙin Yahudawa, ko kowane irin ƙiyayya. Yanayi ya ƙi shiga cikin irin waɗannan ayyukan kashe kai."36

Researchers have found that during their first hours of life, babies will cry if they hear other babies crying. They call this mimicry, the act of mimicking emotional expressions of others - in this case, the patterns of grieving. It is a rudimentary form of empathy. According to the theory of primitive emotional contagion, one unconsciously and spontaneously mimics the emotional bodily, facial or vocal expressions of another. For the audience it suggests an acknowledgement of the other’s distress. This example of mimicry in babies appears to suggest that humans are not born with a disposition towards prejudice; it is instead something they learn. If we were predisposed to show prejudice to one another, to ostracise, bully, victimise, hate and kill, our world would simply cease to function, we would readily have destroyed each other. Prejudice is something we learn, and it is therefore something we can also unlearn. Harry Bridges said, “No one has ever been born a Negro hater, a Jew hater, or any other kind of hater. Nature refuses to be involved in such suicidal practices.”36

Dangantakar da ke tsakanin Musulunci da sauran addinai da akidu koyaushe tana da sarkakiya kuma tana da fannoni da dama. Tun farkon bayyanar Musulunci, Musulmai sun kulla kyakkyawar hulda da wadanda ba Musulmai ba da al'adunsu. Jacques Waardenburg ya bayyana: "Tun daga farkonta, wayewar Musulunci tana cikin hulda mai ci gaba da sauran al'adu da wayewa."

The relationship between Islam and other faith and belief systems has always been intricate and multifaceted. From the advent of Islam, Muslims established meaningful contact with non-Muslims and their cultures. Jacques Waardenburg describes: “Since its inception the Muslim civilization has been in continuous relationship with other cultures and civilizations.

Yana shimfiɗe daga Tekun Atlantika zuwa Tekun Pasifik, kuma ta ratsa yankuna waɗanda tun dā suke ɗauke da al'adu. Saboda haka, Musulmi sun yi mu'amala da addinai da yawa.

It extends from the Atlantic to the Pacific Oceans and through regions which have long been carriers of culture. As a consequence, Muslims have come into contact with many religions.

Mutum zai iya tunanin ba kawai nau'o'in Kiristanci da Yahudanci a cikin Gabas ta Tsakiya da wajenta ba, har ma da Zoroastrianism da Manichaeism, da Hindu, ma har da Buddha, balle ma addinan da ba su da rubutu a sassa da dama na Asiya da Afirka.37

One may think not only of various forms of Christianity and Judaism inside and outside the Middle East but also of Zoroastrianism and Manicheism, Hinduism, and even Buddhism, not to speak of non-literate religions in many parts of Asia and Africa.”37

Ko da yake Alƙur'ani yana jaddada gaskiyar Musulunci, da na Annabinsa (ﷺ), da tafarkin bautar Allah a fili, yana kuma sanar da mu cewa akwai wasu masu ra'ayi, rayuwa, addini, kabila, harsuna da wayewa daban-daban. Al'ummar ɗan Adam al'umma ɗaya ce, amma mutane suna ci gaba da bambanta: "sai waɗanda Ubangijinka ya yi wa rahama – kuma don haka ne ya halicce su" (11:118-119). Wasu malaman tafsiri sun danganta wannan da ikon mutum na bambanta da juna ta fuskar tunani.38

Though the Qur’ān is very clear in stressing the truth value of Islam, of its Prophet (peace be upon him), and of the path servitude to God, it also informs us that there are others with differing views, lives, faiths, race, languages and civilisation. The human community is a single community but mankind continues to have differences – “except those on whom your Lord has mercy – for He created them to be this way” (11:118-119). Some commentators relate this to man’s ability to differ intellectually from one another.38

Halayen mutane a cikin Alkur'ani, tun daga annabawa da manzanni; da waɗanda aka ba su kyawawan halaye na adalci da taqawa; da masu girman kai da masu ƙin gaskiya da taurin kai; da maza da mata; da yara da tsofaffi; da lafiyayyu da masu rauni - suna samar da ɗimbin abubuwan da mutane suka fuskanta a rayuwa. Darussan da muke samu a tarihin rayuwar sahabban Manzon Allah ﷺ, da kuma na kafiran Quraishawa, suna ba da misalai marasa iyaka na yadda abubuwan da mutane suka fuskanta a rayuwarsu suke hulɗa da juna. Wani lokaci suna dacewa da juna, wani lokaci kuma suna karo da juna.

Personalities in the Qur’ān, from prophets and messengers; those endowed with positive qualities of uprightness and piety; the arrogant and obstinately rejecting; men and women; children and elderly; healthy and infirm - form a myriad of life experiences. The lessons we find in the biographies of the companions of the Prophet (peace be upon him), as well as the disbelievers of the Quraysh actually provide endless examples of how different people’s life experiences interact with one another. Sometimes complimenting and other times colliding.

Alƙur'ani yana koyarwa cewa rayuwa kanta tana cikin canji, cewa sauye-sauye suna faruwa a kowane mataki na rayuwar mutum, da kuma a duniyar da muke gani. Dare da rana suna musanyawa, taurari suna iyo a cikin kewayensu, daga babu komai muna wucewa ta matakai na rayuwa, na jariranci, kuma mutum yana sauyawa a jikinsa, a basirarsa ta tunani da kuma a hankalinsa. Mafi girman sauyawa da kowane mutum yake yi yana da alaƙa da addininsa da imaninsa. Kawai gaskiyar cewa mutane suna sauyawa ya isa hujja cewa mafi taurin kai na iya juyawa zuciyarsa, haka kuma mai haƙuri da laushin hali na iya zama mai taurin kai. Mutane na iya canza addini, su karɓi addini, kuma su bar addini gaba ɗaya. Yana da muhimmanci Musulmi kada ya taɓa ɗauka cewa wani ya fita daga shiryuwa.

The Qur’ān teaches that life itself is in flux, that changes occur at every level of a person’s existence, and in our observable world. The night and day alternate, planets swim in orbit, from nothingness we pass through stages of life, of infancy, and man transitions in his physical being, his mental aptitude and in his consciousness. The most significant transitioning of any person relates to his or her faith and belief. The simple fact that people do transition is a proof enough that the most obstinate can have a turn of heart and so too can the forbearing and mild become obstinate. People can change faith, embrace faith and leave faith altogether. It is essential that the Muslim thus never assume that anybody is beyond guidance.

Don yin haka ga kowa na iya zama wulakanci a gare su, domin yana nuna cewa ba su da zuciya, koda kuwa ta lalace, wadda za ta iya canzawa ta juyo, kamar yadda tamu take iya yi.

To relegate anybody in such a way may be dehumanising of them since it suggests that they are void of a heart, however corrupt, that can alter and turn, just as our own can do.