Kowa yana bukatar ya san abin da yake amfani da shi da abin da yake cutar da shi a rayuwar duniya. Mutumin da yake da irin wannan sani zai iya sarrafa sha'awoyinsa, kuma ya yi amfani da shi don amfanin kansa. Zunubai suna hana mai zunubi samun irin wannan sani, har su mai da shi wanda ayyukansa suka zama sanadin halaka tasa. Idan mutum ya fada cikin halin zunubi, sai ya makance gaba daya game da hanyar fita daga cikinsa. Yana ci gaba da rashin yanke shawara, har sai ya mamaye shi, domin zuciyarsa ta lalace da zunubai, kuma karfin juriyarsa bai aiki don ceton sa ba. Idan mai zunubi ya shiga wata masifa, sai ya ruɗu da zuciyarsa, harshensa da gabobinsa game da abin da zai iya cece shi daga wannan bala'i. Zuciyarsa ba ta karkata zuwa ga dogara ga Allah ﷻ cikin halin mika wuya da kaskanci; harshensa ba ya biyayya gare shi wajen ambaton Ubangijinsa, kuma idan ya taimake shi wajen ambaton Ubangijinsa, ambatonsa ba shi da alaka da zuciyarsa. Duk wannan saboda tasirin zunubai a kan rai. Lamarin ya fi tsanani idan harshen mai zunubi ya ruɗe shi a lokutan karshe kafin mutuwa. Wani lokaci, yana wahala ya furta Shaidar Imani (ikirari: la ilaha illallah, Muhammadur Rasulullah ﷺ), kamar yadda wasu mutane suka shaida a lokuta daban-daban: An ce wa wani mai mutuwa: Ka ce: "La ilaha illallah," amma sai ya fara ambaton motsin wasan dara - wadda ita ce sha'awarsa - har ya mutu. An ce wa wani kuma: Ka ce "La ilaha illallah," sai ya fara waka, har ya mutu. Haka aka ce wa wani mai mutuwa, sai ya amsa da cewa: "Abin da kuke fada ba zai amfane ni yanzu ba, domin na aikata kowane irin zunubi." Don haka ya mutu ba tare da ya ce kalmar shahada ba. Wani kuma ya amsa da cewa: "Hakan ba zai canza komai ba, domin ba ni tuna na yi sallah ko guda daya a rayuwata ba." Don haka shi ma ya mutu ba tare da ya ce ta ba. Wani mai mutuwa kuma ya ce: "Ina so in furta ta, amma harshena ya ki." Akwai misalai da yawa na irin wannan yanayi, inda wasu mutane, a lokacin mutuwarsu ta ƙarshe, ba su iya furta kalmar shahada ba, amma sun iya maimaita wasu kalmomi kawai daga aikin da suka sadaukar da rayuwarsu a kansa. Sai a waɗannan lokuta ne (Allah zai tabbatar da waɗanda suka yi imani da kalma mai tsayawa a duniya da lahira. Kuma Allah zai ɓatar da azzalumai, kuma Allah yana yin abin da yake so.)' Ta yaya ƙarshen mutum zai zama mai nasara, alhali zuciyarsa, wadda Allah ya halitta, ba ta tunawa da Shi, a maimakon haka tana bin son zuciyarta da sha'awoyinta? Allah ~ yana magana da waɗancan azzalumai, waɗanda suka raina haramcinsa, suka dage a kan saɓa masa: ( Ko kuwa kuna da alkawura daga gare Mu, har zuwa Ranar Tashin Kiyama, cewa abin da kuke hukunci shi ne zai kasance gare ku? Ka tambaye su, wane daga cikinsu ne zai tabbatar da hakan!)2 Zunubai suna makantar da zuciya Zunubai ko dai suna makantar da zuciya ko kuma suna raunana basirarta, saboda haka zuciya tana rasa duk hanyoyin da ke akwai na shiriya madaidaiciya. Kamalar ɗan Adam tana kewaya ne a kan zagaye biyu: bambance gaskiya da ƙarya, da bin hanyar gaskiya. Rashin daidaiton matsayin mutane a wurin Allah, a duniya da lahira, yana dogara ne a kan bambancinsu game da wannan batu. Waɗannan su ne batutuwan da Allah ~ ya yabe su a cikin Annabawansa, lokacin da ya ce: (Ku tuna bayinmu, Ibrahim, da Ishaƙ, da Ya'aƙub, duk masu ƙarfi (wajen bautar Mu) da kuma masu fahimtar addini)3 watau masu ƙarfi wajen aiwatar da gaskiya, da masu kyakkyawar fahimtar addini. Don haka Allah ~ ya siffanta su da ƙwarewarsu wajen fahimtar gaskiya da aiki da ita. Mutane sun kasu kashi huɗu, dangane da wannan batu. Annabawan Allah suna nan a mafi girman matsayi cikin halittun Allah. Rukuni na biyu kuwa yana gaba ɗaya akasin haka: waɗanda ba su da fahimta game da addininsu, ba kuma su da ƙarfin aiwatarwa. Wannan rukunin shi ne mafi yawan mutane.

Everyone needs to know what benefits and what harms him/her in this life. A person with such knowledge could control his/her own desires, and uses this for his/her own benefit. Sins prevent a sinner from acqumng such knowledge, making him/her a victim of his/her own actions. When one falls into a sinful situation, one is completely blinded as to a way out of it. One remains undecided, until one is overwhelmed, because one's heart is rotten with sins, as one's faculties of resistance do not function to save one. When a sinner is afflicted by a misfortune, he/she becomes deceived, by his/her heart, tongue and limbs, as to what could save him/her from this trouble. His heart is not attracted towards relying on Allah ~' in a state of submission and humility; his tongue does not obey him, in remembering his Lord, and if it helps him remembering his Lord, his remembrance has no connection with his heart. This is all due to the effects of sins upon the soul. The matter is even more serious when a sinner's tongue deceives him/her in the crucial moments before death. Sometimes, he finds it difficult to utter the Testimony of Faith (the declaration: la ilaha ilia Allah, Muhammad Rasul Allah), as has been witnessed by some people in different cases: It was said to a dying person: Say: "la ilaha ilia Allah," but instead he started mentioning the moves of a chess game - which was his favourite activity - until he died. It was said to another: Say "la ilaha ilia Allah," but he began singing, until he died. The same thing was said to another dying man, but he replied: "What you say will not benefit me now, for I have committed all types of sins." So he died without saying the declaration of faith. Another one replied: "This would make no difference, as I cannot even recall me performing a single act of Salah in my life." Thus, he also died without saying it. Another dying person replied: "I want to utter it, but my tongue refuses." There are many examples of such situations when some people, in their last dying moments, were unable to utter the declaration of faith, yet could repeat only certain words from the activity for which they devoted their lives. It is only in these moments that (Allah will keep firm those who believe, with the word that stands firm in this world and in the Hereafter. And Allah will cause to go astray those who are wrongdoers, and Allah does what He wills.)' How could one's end be successful when one's heart, which was made by Allah, remains heedless of His remembrance, and instead follows its own lusts and desires? Allah ~ addresses those wrongdoers, who disregard His Prohibitions and insist on disobeying Him: ( Or have you oaths from Us, reaching to the Day of Resurrection, that yours will be what you judge? Ask them, which of them will stand surely for that!)2 Sins blind the heart Sins either blind the heart or weaken its insight, and therefore, the heart misses all the available paths for its right guidance. Human perfection revolves around two cycles: discerning truth from falsehood, and following the path of truth . The disproportion of people's status, in Allah's Sight, both in this world and the Hereafter, is based on their differences regarding this issue. These are the issues which Allah ~ praised in His Prophets, when He ~ said: (Remember Our Servants, Ibrahim (Abraham), Ishaq (Isaac), and Ya'qub (Jacob), all owners of strength (in worshipping us) and also of religious understanding)3 i.e. owners of strength in implementing the truth, and owners of good understanding of the religion. Thus Allah ~ described them with the excellence of their perception of and acting upon the truth. People are divided into four categories, with regard to this issue. The Prophets of Allah remain in the top category, among the Creation of Allah ~- The second category is totally the opposite; those who have no insight with regards to their religion, nor strength in execution; this category contains the majority of people.

Kamfaninsu yana jawo mabiyansa ta hanyar kunya da wulakanci. Rukuni na uku ya ƙunshi waɗanda suke da basira da fahimtar gaskiya, amma suna da rauni kuma ba sa iya aiwatar da koyarwar wannan gaskiya. Wannan shi ne halin mumini mai rauni; yayin da mumini mai ƙarfi ya fi soyuwa ga Allah ~. Rukuni na huɗu ya ƙunshi waɗanda suke da ƙarfi da azama, amma ba su da fahimtar addini, kuma ba sa iya bambance tsakanin masu taimakon Ar-Rahman (Allah ~), da masu taimakon Shaiɗan (Shaidan). Daga cikin waɗannan rukunai duka, babu wanda ya dace a naɗa shi Imamanci (shugabanci) a cikin addini, sai rukuni na farko. Allah ~ ya ce: (Kuma Muka sanya daga cikinsu shugabanni, suna shiryarwa da umurninmu, a lokacin da suka yi haƙuri kuma suka kasance suna yin imani da tabbaci da ayoyinmu).1 Allah ya rantse da lokaci; lokacin masu hasara da masu riba a rayuwar duniya; cewa waɗanda ba su da imani da aikin alheri suna cikin masu hasara. Ya ce ~: (Ina rantsuwa da Al-'Asr (lokaci). Lallai mutum yana cikin hasara, sai waɗanda suka yi imani (da tauhidi) kuma suka aikata ayyuka na gari). Allah ~ ya ƙara da cewa: (Kuma suna yiwa juna wasiyya da gaskiya (watau su umurci juna da dukkan ayyukan alheri waɗanda Allah ya wajabta, su kuma hana juna dukkan zunubai da munanan ayyuka waɗanda Allah ya haramta), suna kuma yiwa juna wasiyya da haƙuri (a kan wahala, cutarwa, da raunin da mutum zai iya fuskanta a hanyar Allah).)2 An sani cewa zunubai suna makantar da basirar zuciya, suna hana ta ganin gaskiya yadda take, kuma suna raunana azamarta. Fahimtarta takan lalace har ta ɗauki gaskiya a matsayin ƙarya, ƙarya kuma a matsayin gaskiya. Allah ~ ya ce: (Duk wanda ya juya baya, yana makanta, daga ambaton Mai rahama (Allah), Muna sanya masa Shaiɗan ya zama abokinsa. Lallai su (aljannu) suna hana su daga hanyar Allah, alhali kuwa suna zaton su masu shiriya ne! Har idan ya zo gare Mu, sai ya ce (ga shaidanin abokinsa): "Da ma a ce tsakanina da kai akwai nisan gabashin biyu" - lallai shi ne mafi munin aboki.3

Their company attracts its followers by means of shame and di sgrace. The third category contains those with insight and an understanding of the truth, yet are weak and unable to execute the teachings of that truth. This is the case of the weak believer; while the strong believer is more beloved to Allah ~ - The fourth category contains those with power and determination, yet lacking understanding of the religion, and failing to distinguish properly between the supporters of Ar- Rahman (Allah ~ ), and the supporters of Shaytan (Satan). Of all these categories, none is suitable to be assigned the Imamah (leadership) in religion, except the first category. Allah ~ said: ( We made from among them leaders, giving guidance under Our Command, when they were patient and used to believe with certainty in Our Signs) 1 Allah has sworn by time; the time of the losers and the winners in this life ; that those without iman (faith) and good deeds are among the losers; He ~ said: (By Al-' Asr (the time). Verily, man is in loss, except those who believe (in Islamic Monotheism) and do righteous deeds) . Allah ~ also added: ( Recommend one another to the truth (i.e. order one another to perform all kinds of good deeds, which Allah has ordained, and abstain from all kinds of sins and evil deeds, which Allah has forbidden), and recommend one another to patience (for the suffering, harm, and injury which one may encounter in Allah's Cause).)2 It is known that sins blind the heart's insight, preventing it from perceiving the truth as it is, and weaken its determination. Its perception becomes so corrupt that it evaluates truth as falsehood and falsehood as truth. Allah ~ said: (Whosoever turns away, blindly, from the remembrance of the Most Gracious (Allah), We appoint for him Satan to be a companion to him. And verily, they (devils) hinder them from the Path of Allah, yet they think that are guided aright! Till when he (such a one) comes to Us, he says (to his devil companion): "Would that between me and you were the distance of the two easts" - the worst type of companion indeed)3