Allah ~ ya halicci mutane kashi biyu: Ya sanya waɗanda suke biyayya gare Shi su zama masu daraja mafi girma, ya kuma sanya waɗanda suke ƙin biyayya gare Shi su zama masu ƙasƙanci da wulakanci, a duniya da kuma a Lahira. Haka kuma Ya sanya waɗanda suke biyayya gare Shi su zama mafi daraja, amma waɗanda suka ƙi umarnansa su zama mafi kunya. Wannan ya bayyana a cikin Hadisin da Abdullah bin 'Amru ~ ya ruwaito, inda Annabi ﷺ ya ce: "An aiko ni da takobi, kafin Tashin Alƙiyama, har sai an bautawa Allah ~ Shi kaɗai, ba tare da ya yi masa abokin tarayya ba. An sanya arziƙina a inuwar mashina, kuma an sanya wulakanci a kan duk mutanen da suka saɓa umarnina; duk wanda ya kwaikwayi halin wani jama'a, to yana cikin su." Duk lokacin da mutum ya aikata zunubi, ana jefa shi zuwa ƙasa, kuma zai ci gaba da saukowa har sai ya kai ga ƙasan ƙasa; amma duk lokacin da ya aikata aiki nagari (biyayya ga umarnin Allah, da cika wajibanci), zai ci gaba da hawa har ya kai ga mafi girman matsayi. A cikin rayuwarsa, mutum na iya fuskantar tashi da faɗuwa, dangane da yanayin ayyukansa (nagari ko munana), don haka za a jefa shi bisa ga rinjayen ɗaya daga cikin nau'o'in biyu a kan ɗayan. Duk da haka, bai kamata a fahimci wannan magana ba ta hanyar da ba ta dace ba, domin akwai yanayin da mutum zai iya faɗuwa nesa fiye da tazarar da ke tsakanin gabas da yamma, saboda zunubi guda ɗaya; saboda haka, ko da ya hau darajoji dubu, hakan ba zai isar masa ba; kamar yadda aka ruwaito a cikin Hadisi, inda Annabi ﷺ ya ce: "Bawan Allah na iya faɗar wata kalma, ba tare da yin tunani ko daidai ne ko kuskure ba; zai iya faɗuwa cikin Wuta nesa daidai da tazarar da ke tsakanin gabas da yamma." 2 Wane irin tashi ne ake buƙata a irin wannan yanayi? Faɗuwa wani abu ne da babu makawa a rayuwar ɗan Adam, amma akwai mutanen da faɗuwarsu sakamakon yanayin rashin kulawa ne, don haka idan suka farka, da sauri sukan koma matsayinsu mai girma, ko ma wani mafi girma, gwargwadon kaifin farkawarsu. Amma kuma akwai mutanen da faɗuwarsu ta kasance da gangan, a lokacin da suke aikata zunubi, ko ƙarami ne ko babba; saboda haka irin waɗannan mutane suna buƙatar komawa cikin gaggawa zuwa tuba ta gaskiya kuma tsarkakakkiya. Malamai sun sha banban game da matsayin mutum bayan ya tuba daga zunubinsa: ko yana komawa zuwa matsayin da yake a kai kafin ya aikata zunubi, saboda tuba tana goge dukkan alamun zunubin; ko kuma ba ya komawa zuwa matsayinsa na baya, saboda tasirin tuba yana kawar da azabar da ta wajaba saboda aikata zunubin; amma dangane da matsayin da ya rasa, ba zai koma gare shi kai tsaye ba. Malamai sun ce misali ne kamar mutum biyu da ke hawan matakala biyu marasa iyaka. Idan ɗaya ya sauko mataki ɗaya, sannan ya ci gaba da hawa, tabbas wanda ya ci gaba da hawa koyaushe zai kasance sama da ɗayan. Shaikhul Islam ya yi hukunci mai karɓuwa game da ƙungiyoyin biyu, yana cewa: "Wasu na iya komawa zuwa matsayinsu na baya, amma wasu ba za su iya ba." Ni ina cewa: Wannan yana dogara ne da matakin cikar tuba, da jin kunya, ƙasƙanci da tsoron Allah da zunubin ya haifar a zuciyar mai zunubi. Waɗannan tasirai na iya shafar mai tuba har su ba shi damar kaiwa wani matsayi mafi girma, har ma ya kasance a wani yanayi mafi kyau bayan tubansa fiye da matsayinsa na baya, kafin ya aikata zunubin. Irin wannan mutum yana samun fa'ida sosai bayan ya tuba daga zunubin, domin ya sa ya san matsayinsa, ya taimaka masa ya miƙa wuya ga Ubangijinsa, yana neman Rahamarsa da Gafararsa, ta hanya mafi tawali'u da za a iya. Duk albarkar da aka ba shi/ta, sai ya/ta ɗauka cewa ta yi yawa a gare shi/ta (watau ba shi/ta ya cancanci samun irin wannan albarka ba); kuma duk wata masifa da ta same shi/ta, sai ya/ta ga kansa/kanta a matsayin wanda ya cancanci wannan bala'i, domin zai/za ta yarda cewa Ubangijinsa bai ba shi/ta azaba daidai da laifinsa/laifinta ba. Ma dai, azabar da ya/ta cancanta ba za ta iya ɗaukar ta duwatsu ba, balle ma jikinsa/jikinta mai rauni. Saduwa da mutane masu daraja bayan an aikata aikin assha ko na batsa abu ne mai matuƙar rashin mutunci, amma yana iya kai mai zunubi ga yanayin kunya; to balle kuwa a ce dole ne ya haɗu da Allah, Mai girma, Mai mallakar Sammai da ƙasa, Ubangijinsu? Da ba don Rahamar Allah tana gaba da Fushinsa ba, da kuma Gafararsa tana gaba da Azabarsa ba, da sammai da ƙasa sun girgiza, sun watse saboda zunuban bayinsa. Allah ~ ya ce: (Lalle Allah yana riƙe sammai da ƙasa don kada su kauce daga wuraren su; kuma idan suka kauce, babu wanda zai riƙe su daga bayansa. Lalle Shi Mai haƙuri ne, Mai yawan gafara.) 1 Allah ~ ya kammala wannan Aya da ambaton sifofinsa biyu: Mafi haƙuri, da Mai yawan gafara; kuma ya kamata mu fahimci cewa in ba don haƙurinsa da gafararsa ba, sammai da ƙasa da ba za su tsaya a wuraren su ba. Allah ~ ya sanar da mu game da hanyoyin butulci da shirka na wasu bayinsa: (Har sammai su kusan tsage daga gare shi, ƙasa kuma ta tsage, duwatsu kuma su rushe a warwatse.) 2 Allah ~ ya fitar da iyayenmu na farko (Adam da Hawwa'u ~ \) daga Aljanna saboda zunubin da suka aikata, na saɓa masa. Ya la'anci Iblis (Shaiɗan) ya kore shi daga sammai da ƙasa, da daga Rahamarsa, saboda zunubin da ya aikata (na ƙin yin sujada ga Adam). Mu kuwa, wawaye, muna tara tudun zunubai, sannan muna fatan samun albarkar Aljanna ta har abada, duk da sanin cewa iyayenmu na farko an fitar da su daga Aljanna saboda zunubi guda ɗaya. Mai tuba yana iya hawa zuwa wani matsayi mafi kyau fiye da yadda yake a da, kafin ya aikata zunubi; amma a wasu lokuta, zunubinsa na iya ƙasƙantar da shi, ya raunana ƙudirinsa, sai warkewar tubansa ta ƙarfafa shi har ya dawo kan matsayinsa na baya. Wannan ya shafi kawai idan an sauko zuwa matakin zunubi; amma idan wannan sauka ta kasance ga al'amarin da ya saɓa wa ginshiƙan imaninsa, kamar shakka, kokwanto ko munafunci, to, domin ya tashi daga wannan, ya zama wajibi a sabunta imaninsa (Musulunci). Mai zunubi yana fuskantar kowace irin mugunta daga shedanu, domin rayuwarsa ta zunubi tana ƙarfafa aljanu su kai masa hari da nau'o'in azaba iri-iri; ta hanyar ruɗarwa, jarabta da tsokanarsa da kalaman shaiɗanci, har sai ya sadaukar da kansa ga ayyukansa na zunubi. Haka kuma za a ƙara cutar da shi daga shaiɗanun mutane, waɗanda za su ci gaba da zage shi a gabansa da bayansa, kuma kowa a cikin zamantakewarsa zai raina shi, saboda rayuwarsa ta ƙasƙanci da kunya. Wani mutum ya taɓa cewa: "Idan na saɓa wa Allah, sai na gani a halayen matata da dabbata a gare ni." (Har dabbobi suna canja halayensu ga mai zunubi, har sai ya tuba!) Mai zunubi kuma zai fuskanci hukuncin sarki, wanda idan yana mai adalci, zai ba da hukuncin shari'a da ya dace, wanda Allah ya wajabta ~. Mai zunubi kuma nafsinsa mai mulki yana jagorantar sa zuwa matsayin halaka da kansa, saboda yana jin tilas ya bi umarnin muguntarsa; alhali kuwa biyayya ga Allah ~ ita ce hanyar shiga cikin Katangarsa mai aminci. Lalle, ta hanyar ambaton Allah ~ , bayar da Sadaqah, umurni da kyakkyawa da hana mummuna, mutum zai kasance cikin kariya daga duk wani tunani na sharri. Hakan yana kama da garkuwar jiki, wadda take tsayayya da duk wani abu da zai shiga jiki. Ayyuka nagari da munanan ayyuka abubuwa ne guda biyu masu adawa da juna, koyaushe suna gwabzawa, don haka duk lokacin da bangaren nagarta ya karu da karfi, juriyar mutum takan kara karfi; domin Allah ~ yana kare wadanda suka yi imani; kuma imani yana bayyana ta cikin kalmomi da ayyuka. Saboda haka, matakin juriyar mutum yana bisa ga karfin imaninsa.

Allah~ created mankind two categories: He~ made those people who obey Him highly exalted, and made those who disobey Him lowly degraded both in this world and the Hereafter. He ~ also made those people who obey Him the most honoured people, but those who reject His Commandments the most disgraceful people. This is highlighted in the Hadith reported by Abdullah bin 'Amru ~ in which the Prophet ~ said: "I was sent with a sword, before the Hour, until Allah ~ is worshipped Alone, without associating any partners with Him. My provision was made under the shade of my lance, and disgrace was set up on any people who should oppose my command; and whoever copies the manner of a people, is one of them." Whenever a person commits a sin, he/she is cast to a lower level, and he/she would keep on descending until he/she reached the lowest bottom; but whenever he/she does a good deed ( obeying Allah's Commandments, and fulfilling his obligations), he/she would keep on rising until he/she reached the highest grades. During the course of his/her life, a person might experience ups and downs, with regards to the nature of his/her deeds (good or bad), so he/she would be cast according to the domination of one type over the other. However, one should not misunderstand this statement, because there are situations when a person might go down a distance larger than that between the east and the west, because of one single misdeed; therefore, even if he rises one thousand grades up, it would not be sufficient for him; as reported in the Hadith, in which the Prophet ~ said: "A Servant of Allah may utter a word, without thinking whether it is right or wrong; he may fall down into the Fire a distance equal to that between the east and west. " 2 What kind of rising is necessary in such a situation? Falling is inevitable in the life of man, yet there are people whose falling is the result of a state of carelessness, so once they come around, they quickly return to their high level, or to an even higher one, according to the sharpness of their wakefulness. But there are also people whose falling is made intentionally, when committing a sin, whether a minor or major one; therefore, such people need a quick return to a pure and truthful repentance. The scholars have differed regarding the level of a person after one repents from his sin; whether one returns to the level in which one was before committing a sin, by virtue of the fact that repentance wipes away all traces of the sin; or that one does not return to one's previous level, by virtue of the fact that the effect of repentance is in cancelling the punishment due for committing the sin; as for the level that one missed, one would not return to it directly. The scholars have said it is like the example of two men climbing up two never-ending ladders. If one goes down one step, and then carried on rising up, surely the one who kept on ascending would always be above the other. Shaikh Al-Islam gave an acceptable judgment regarding the two groups , saying: "Some may return to his previous grade, but others may not." I say: This is according to the degree of perfection of the repentance, and the feeling of disgrace, submission and fear of Allah, which the sin has caused in the mind of the sinner. These effects may influence the repentant enough to allow him/her to reach a higher level, and even be in a better position, after his repentance, than his/her previous position, before committing the sin. Such a person benefits a great deal after repenting from the sin, as it made him/her acknowledge his/her status, and helped him/her to submit before his/her Master, seeking His Mercy and Forgiveness, in the most humble way possible. Whatever blessings were bestowed upon him/her, he/she would then regard it as being too good for him/her (i.e. he /she is not worthily of receiving such a blessing); and whatever misfortune had occurred to him/her, he/she would see him/herself worthily of that affliction, because he/she would admit that his/her Master had not given him/her a punishment equal to his/her crime. In fact , the punishment he/she deserves could not be carried by the mountains, let alone his/her weak body. Meeting noble people after having committed an immoral or obscene act is very disrespectful but could lead the sinner to a state of shame; so what about having to meet Allah, the Supreme, Owner and Lord of the Heavens and earth? If it were not for the fact that Allah ' s Mercy precedes His Anger, and that His Forgiveness precedes His Punishment, the heavens and earth would have been shaken to pieces because of the sins of His Servants. Allah ~ has said: ( Verily, Allah grasps the heavens and the earth lest they should move away from their places, and if they were to move away from their places, there is not one that could grasp them after Him. Truly, He is Most Forbearing, Oft-Forgiving.) 1 Allah ~ concluded this Verse by mentioning two of His Attributes: The Most Forbearing, and Oft-Forgiving; and we should understand that without His Forbearance and Forgiveness, the heavens and the earth would not have remained in their places. Allah ~ has informed us about the ungrateful and polytheistic ways of some of His Servants: ( Whereby the heavens are almost torn, and the earth is split asunder, and the mountains fall in ruins)2 Allah ~ removed our forbears (Adam and Eve ~ \) from Paradise because of the sin they had committed, in disobeying Him. He ~ cursed Iblis (Satan) and expelled him from the heavens and the earth, and from His Mercy, because of the sin he committed (in not prostrating to Adam). As for us, foolish people, we build up a mountain of sins, and still hope to benefit from the eternal blessings in Paradise, despite being aware of the fact that our forbears were removed from Paradise for a single sin. A repentant person could ascend to a better position than when he/she was before he/she had committed a sin; but in some cases, his/her sin could degrade him/her and weaken his/her determination, and so the healing from his repentance could strengthen him/her enough to regain his previous position. This only applies to the case where there is a descent to a sinful level; however, if this descent is to a matter which violates the basics of his faith, such as suspicion, doubt or hypocrisy, then, in order to rise above this, a renewal of one's faith (Islam) is required. A sinner is subject to all kinds of evil from devils because if his/her sinful life Demons are encouraged to assault a sinner with different kinds of suffering; by deceiving, tempting, and provoking him/her with their devilish whispering, until he/she becomes devoted to his/her sinful activities. He/she would also be subjected to more harm from the devils of mankind, who would keep on slandering him/her in his/her presence and absence, and everyone in his/her social life would look down upon him/her, because of his/her despicable and shameful life. One man once said: "When I disobey Allah, I see it in the conduct of my wife and my animal towards me." (Even animals change their conduct towards a sinner, until he/she repents!) A sinner would also be subjected to the punishment of the ruler, who if he were just, would give the appropriate legal punishment, ordained by Allah ~. A sinner is guided by his/her domineering self to reach a state of self-destruction, because he/she feels compelled to obey its evil instructions; whereas obeying Allah ~ is the way to enter into His Safe Fortress. Indeed, by remembering Allah ~ ' giving Sadaqah, enjoining good and forbidding evil one would be shielded from any evil inspiration. It is like the immune system, resisting any invading the body. Good deeds and misdeeds are two opposites in constant conflict, so whenever the good side increases in power, one's resistance becomes stronger; for Allah ~ defends those who believe; and belief (faith) is expressed in both words and actions. Therefore, the degree of one's resistance is given according to the power of one's faith.