Saboda liwadi na ɗaya daga cikin mafi munin ayyuka, hukuncin da aka shar'anta masa na ɗaya daga cikin manyan hukunce-hukunce, a duniya da kuma a Lahira. Malamai sun sha banban kan ko hukuncinsa ya fi tsanani kuma ya fi girma fiye da na zina, ko kuwa suna kama da juna. Abu Bakr As-Siddiq, Ali bin Abi Talib, Khalid bin Al-Waleed, Abdullah bin Az-Zubayr, Abdullah bin Abbas, Jabir bin Zayd, Abdullah bin 'Umar, Az-Zuhari, Rabee'ah bin Abi Abdir-Rahman, Malik, Ishaq bin Rahawayh, Imam Ahmad da Shafi'i sun bayyana cewa hukuncin liwadi ya kamata ya fi na zina tsanani, wato kisa, a kowane hali. 'Ata' bin Abi Rabah, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Ibrahim An-Nakha'i, Qatadah, Al-Awza'i, Shafi'i (a ra'yinsa na biyu), Imam Ahmad (a ra'yinsa na biyu), Abu Yusuf da Muhammad sun bayyana cewa hukuncin liwadi ya kamata ya zama kamar na zina. Al-Hakim da Abu Haneefah sun ce hukuncin liwadi bai wuce tsawatarwa da horo ba, kuma sun kafa ra'ayinsu a kan cewa Allah ﷻ ko Manzonsa ﷺ ba su shar'anta wani takamaiman hukunci ga wannan mummunan aiki ba, kuma aiki ne wanda yanayin ɗan Adam ba ya so ko ya yarda da shi. Sun ce saboda haka ne Allah ﷻ ya shar'anta hukunci ga zina, sata, da shan giya, amma bai shar'anta hukunci ga irin waɗannan ayyuka marasa al'ada ba kamar cin gawa, shan jini, ko cin naman alade. Sai dai waɗanda suke riƙe da ra'ayi na farko, wato ra'ayin mafi yawan malamai, wanda kuma shi ne ra'ayin gaba ɗaya na Sahabbai, sun ce: "Babu wani mummunan aiki da ya fi liwadi girma; yana zuwa bayan shirka, kuma watakila bayan kisa", kamar yadda za mu yi bayani, in sha Allahu. Sun ce: "Allah ﷻ bai taɓa jarrabar wata al'umma a duniya ba, kafin al'ummar Lūɗ, da wannan babban zunubi, sannan ya hukunta su ta hanyar da ba a taɓa ganin irinta ga wata al'umma ba." Allah ﷻ ya haɗa azabu da yawa wajen halakar da su: Ya kife garinsu, ya kuma yi ruwan duwatsu a kansu cikin tsari, kowane dutse an ƙaddara shi ga kowane mutum daga cikinsu. Wannan ita ce azaba mai tsanani ga mutanen garuruwan Sodom da Gomorah saboda mummunan laifinsu; har ma mala'iku sukan gudu zuwa wurare masu nisa a wannan duniya saboda tsoron kada azabar da aka tanada ga mugayen mutanen ta same su. Ƙasa tana nishi tana korafi ga Ubangijinta, kuma duwatsu kusan suna motsawa daga wuraren da aka ajiye su, a lokacin da aka aikata aikin liwadi. Sunnar Annabi ﷺ ingantacciya, wadda sahabbai suka aiwatar, ta bayyana cewa hukuncin mai liwadi shi ne kisa. An tabbatar cewa Khalid bin Al-Waleed ﷺ ya sami wani mutum mai liwadi a karkara (riwayar ta ce: "wani mutum da ake yi masa aikin jima'i irin yadda ake yi wa mata"), sai ya rubuta wa Abu Bakr ﷺ. Shi kuma ya nemi shawarar sauran sahabbai ﷺ, daga cikinsu Ali bin Abi Talib ﷺ ya fi tsananta ra'ayi, yana cewa: "Babu al'ummar da ta aikata irin wannan aiki sai ɗaya, kun san abin da Allah ﷻ ya yi musu. Ina ganin a jefa shi cikin wuta." Sai Abu Bakr ﷺ ya rubuta wa Khalid (yana bayyana wannan), ya kuma umarce shi, aka ƙone shi. Abdullahi bin Abbas ﷺ ya ce: "A nemi gini mafi tsayi a ƙauyen, a jefa mai liwadi daga saman sa, yana kife, sannan a biyo shi da duwatsu." Abdullahi bin Abbas ﷺ ya samo wannan hukunci daga abin da Allah ﷻ ya yi wa mutanen Lūɗ. Shi ne kuma ya ruwaito Hadisin da Annabi ﷺ ya ce: "Idan kun sami wanda yake aikata abin da mutanen Lūɗ suka aikata, to ku kashe wanda yake aikatawa da wanda ake aikatawa da shi." Annabi ﷺ ya ce: "Allah ya la'anci wanda yake aikata aikin mutanen Lūɗ. Allah ya la'anci wanda yake aikata aikin mutanen Lūɗ. Allah ya la'anci wanda yake aikata aikin mutanen Lūɗ." 2 Annabi ﷺ bai taba la'anta mazinaci sau uku ba, kuma bai taba la'anta wadanda ke aikata wasu manyan zunubai sau uku ba, a cikin hadisi guda. Sai dai ya ﷺ ya yi la'ana ga masu luwadi sau uku, don a jaddada girman zunubinsu! Allah ~ ya ce game da zina: ("Kada ku kusanci zina; hakika ita alfasha ce, kuma hanya ce mugunya") 3 kuma game da luwadi, a cikin kalmomin Lut ~\ ("Shin kuna aikata alfasha wadda babu wani daga cikin talikai da ya taba aikatawa a gabanku?") 4 Mun lura cewa Allah ~ ya yi amfani da suna maras ma'ana don nuna zina, a matsayin zunubi daga cikin wasu, amma ya yi amfani da kalmar ma'ana (alif-lam) don nuna luwadi, domin nuna cikakkiyar ma'anar wannan zunubi. Allah ~ ya tabbatar da mummunan wannan aiki ta hanyar cewa babu wata al'umma da ta aikata shi kafin mutanen Lut, yana cewa: ("babu wani daga cikin talikai da ya taba aikatawa a gabanku") kuma ya siffanta shi da yanayin da yake tayar da zukata da kyamar dabi'ar bil'adama, yana cewa: ("Hakika ku kuna biyan sha'awarku ga maza maimakon mata") 5

Since homosexuality is one of the most evil deeds , its prescribed punishment is one of the greatest punishments, both in this world and the Hereafter. The scholars have differed as to whether its punishment is greater and more severe than that of adultery, or that they are similar. Abu Bakr As-Siddiq, Ali bin Abi Talib , Khalid bin AI- Waleed, Abdullah bin Az-Zubayr, Abdullah bin Abbas , Jabir bin Zayd, Abdullah bin 'Umar, Az-Zuhari, Rabee'ah bin Abi Abdir-Rahman, Malik, Ishaq bin Rahawayh, Imam Ahmad and Shafii all stated that the punishment for homosexuality should be harsher than that of adultery, that is killing, in any case. 'Ata' bin Abi Rabah, Al-Hasan Al-Basri, Sa ' id bin Al- Musayyib, Ibrahim An-Nakha'i, Qatadah, AL-Awza' i, Shafii (his second opinion), Imam Ahmad (his second opinion), Abu Yusuf and Muhammad all stated that the punishment for homosexuality should be similar to that of adultery. Al-Hakim and Abu Haneefah have stated that the punishment for homosexuality should not go beyond censuring and chastisement, and have argued their opinion on the fact that Allah ~ or His Prophet ~ did not set a prescribed punishment for such evil act, and that it is an act which is neither favoured nor desired by human nature. They have claimed that it is for this reason that Allah ~ prescribed a punishment for adultery, theft, drinking wine, yet never prescribed a punishment for such abnormal acts as eating the dead, drinking blood, or eating pork. However, those who hold the first opinion - which is the opinion of the majority of the scholars and represents the overall opinion of the Companions - have said: "There is no greater evil deed than that of homosexuality; it comes after polytheism and also, perhaps, that of killing," as we shall clarify, inshallah. They said: "Allah ~ never tested any nation in the world, before the nation of Lot, with this great sin, then punished them in a manner not witnessed by any other nation before. Allah ~ combined several calamities in their destruction: He ~ over turned their village and rained down stones upon them, in a well ordered way, each one being destined for each and every individual among them. This was the severe punishment for the people in the towns of Sodom and Gomorah for their evil crime; for angels even flee to remote areas of this universe for fear that the punishment, set for those evil people, might touch them. The earth moans and complains to its Lord, and the mountains nearly move away from their set positions, when a homosexual act is committed. The authentic Sunnah of the Prophet ~' which the Companions~ put into practice, stated that a homosexual's punishment is death. It is confirmed that Khalid bin Al- Waleed ~ found a homosexual man in the countryside (the narration says: 'a man on whom a sexual act is practised in the manner (normally) practised on women'), and wrote to Abu Bakr ~ . The latter sought the opinions of the other Companions ~. of whom Ali bin Abi Talib ~ had the harshest opinion, saying: "No nation has done such an act except one, and you know what Allah ~ had done to them. I think he should be thrown into a fire." So Abu Bakr ~ wrote to Khalid (explaining this) and he had him burnt." Abdullah bin Abbas ~ said: "One should look for the highest building in the village and throw the homosexual from its summit, face down, followed by stones. " Abdullah bin Abbas ~ derived this punishment from that which Allah ~ had given to the people of Lot. It was also Abdullah bin Abbas who reported the Hadith in which the Prophet ~ said: "If you find anyone doing as Lot' s people did , kill the one who performs it as well as the one to whom it is done ." 1 The Prophet ~ said: "Allah has cursed the one who does the act of Lot's people . Allah has cursed the one who does the act of Lot's people. Allah has cursed the on e who does the act of Lot's people."2 The Prophet ~ never cursed the adulterer three times, and never cursed those who do other great sins three times, in one Hadith. However, he ~ uttered the curse on the homosexuals three times to put an emphasis on the greatness of their sin! Allah ~ said about adultery: ( Do not come near adultery; it is a great sin and an evil way) 3 and about homosexuality, in the words of Lut ~\ ( Do you commit the worst sin that none preceding you has committed in the 'Alamin (the world of mankind and jinn)? ) 4 We notice that Allah ~ used an indefinite noun to refer to adultery, as a sin among others, yet He ~ used the definite article to refer to homosexuality to show the full meaning of this sin . Allah ~ confirmed the evil of such an act in the fact that no other nation had done it before Lot's people, saying: ( none preceding you has committed in the 'Alamin ) and described it in a manner which is revolts and disgusts the hearts and human nature, saying: ( Verily, you practice your lust on men (instead of women)) . 5

Wannan yana bayyana yanayin buƙatarsu ta biyan sha'awa kawai, wanda ya saɓa wa dalilin da ya sa maza ke karkata ga mata — watau biyan buƙatar jima'i, samun soyayya da rahama tsakanin ma'aurata, haihuwar zuriya wacce ke kare mafi daraja a cikin dukan halittu (mutum), kare mata, da sauransu ... Masu luwaɗi sun canja tsarin halitta da Allah ~ ya halicci maza a kansa — watau su yi sha'awar mata ba maza ba. Suna saɓa wa wannan tsari, suna fifita biyan kansu da maza, saboda haka Allah ~ ya juya musu gidajensu da zukatansu sama da ƙasa; ya juyar da garinsu sama-kasa, kuma ya aika musu da azaba ta har abada. Allah ~ ya zarge su da ketare iyaka: ( Amma ku mutane ne masu ketare iyaka ) 6 , kuma ya siffanta su 7

Thus , this reveals the nature of their need for pure satisfaction of their lust, which is opposed to the reason for which men incline towards women - i.e. sexual satisfaction, the attainment of love and mercy among married couples, procreation which preserves the most dignified of all creations (mankind), safeguarding women, etc ... Homosexuals have changed the natural way in which Allah ~ created men - i.e. to have passion for women and not men. They go against this nature and prefer to satisfy themselves with men, and so Allah ~ turned their dwellings and their hearts up on them; turning their town upside down, and sending them to an ever lasting punishment. Allah ~ impeached them with transgression: ( But you are a people transgressing beyond bounds ) 6 , and described 7

Su ma a wata Aya, sun kasance mutane masu aikata mugunta. Lokacin da waɗancan 'yan luwaɗi suka zo suna gudu zuwa wajen Lut ~I, suna roƙon ya ba su damar shiga wurin baƙinsa biyu masu kyau, sai ya ce musu: ( Ya mutanena! Ga 'ya'yana mata; su ne suka fi tsarki a gare ku (idan kuka aure su bisa halal)) 8. Ya ba da shawarar ya aurar musu 'ya'yansa mata saboda tsoron kunyar da za ta same shi da baƙinsa: (Don haka ku ji tsoron Allah, kada ku wulaƙanta ni game da baƙina! Ba ku da wani mutum mai hankali a cikinku guda ɗaya ne?) Sai suka amsa da taurin kai: (Lallai ka sani cewa ba mu da wata sha'awa ko buƙatar 'ya'yanka mata, kuma lallai ka san sarai abin da muke so!) . 9

them , in another Verse , as a people given to evil. When those homosexuals came running to Lot ~I, asking him to provide access to his (two) good looking guests, he told them: ( 0 my people! Here are my daughters; they are purer for you (if you marry them lawfully)) 8. He ~ ' offered to marry them to his daughters for fear of the disgrace that would have been brought upon him and his guests: (So fear Allah and do not disgrace me with regard to my guests! Is there not among you a single right- minded man?) They replied, stubbornly: (Surely, you know that we have neither any desire nor need of your daughters, and indeed you know well what we want!) . 9

Sai ya ce, cikin wani yanayi na damuwa sosai: ("Da ma ina da ƙarfin da zan iya tunkararku, ko kuma in koma ga wata mafaka mai ƙarfi!") 10 • A cikin wannan lokaci mai tsananin damuwa, Manzannin Allah (mala'iku biyu da aka aika su zama baƙi daga wurin Allah) suka bayyana masa gaskiyar al'amarinsu da dalilin ziyarar tasu. Suka sanar da shi cewa mutanensa miyagu ba za su iya kai hari gare su ko gare shi ba, suna cewa: ("Ya Lūɗu! Lallai mu manzanni ne daga Ubangijinka! 1

So he &i.§1 said, in a very distressful manner: ("Would that I had the strength to overpower you, or that I could betake myself to some powerful support") 10 • In that distressful moment, the Messengers of Allah (the two angels who were sent as guests by Allah) revealed to him their true nature and the reason for their visit. They informed him that his evil people would neither be able to reach them nor him, saying ("O Lot! Verily, we are the messengers from your Lord! 1

("Ba za su kai gare ka ba!") • Suka yi masa bushara da azabar da aka tanada wa mutanensa masu mugunta, suka ce masa: ("Saboda haka ka yi tafiya da iyalinka a wani sashe na dare, kuma kada ya waiwayi kowa daga cikinku; amma matarka (za ta zauna a baya), lalle azabar da za ta same su, za ta same ta. Lalle safiya ce lokacinsu da aka ƙayyade. Ashe safiya ba ta kusa ba?")1 Lokacinsu da aka ƙayyade ya zo, sai aka tumɓuke dukan gidajensu aka ɗaga su zuwa sama, har mala'iku suka ji haushin karnukansu da busar jakunansu. Umarnin Allah ya tafi wurin Manzonsa da Mala'ikansa, Jibril, wanda ya juya su sama-ƙasa, sannan ya yi musu ruwan duwatsu na yumɓu da aka gasa. Wannan azaba an sanya ta alama ga mutane, darasi ga masu tsoron Allah, kuma azaba ta misali ga waɗanda suke tafiya a kan zaluncinsu. Saboda haka, dukan sha'awoyi da jin daɗi sun tafi, ba abin da ya rage sai baƙin ciki da azaba. Jin daɗin sha'awarsu ya yi ɗan gajeren lokaci, amma azabarsu ta dawwama. Sun kasance masu jarabtuwa da sha'awarsu, amma sa'ad da suka farka, sai suka tarar da kansu a ƙasar azaba, a wurin da nadama ba ta amfanar da su. Yayin da suke shan azaba a Wutar Jahannama, za a ce musu: ("Ku ɗanɗani zafinta, ko kun yi haƙuri da shi ko ba ku yi haƙuri ba, duk ɗaya ne... ba a saka muku sai abin da kuke aikatawa ba.")2

They shall not reach you!") • They gave him the glad tiding of the punishment set for his evil people, telling him: ("So travel with your family in a part of the night, and let not any of you look back; but your wife (will remain behind), verily, the punishment which will afflict them, will afflict her. Indeed, morning is their appointed time. Is not the morning near?")1 When their appointed time came, all their dwellings were uprooted and raised up into the sky, until the angels heard the barking of their dogs and the braying of their donkeys, and the Command of Allah im went to His Messenger and Angel, Gabriel &i.§1, who turned them upside down and then rained down upon them stones of baked clay. This punishment was made as a sign for mankind, a lesson for those mindful of Allah ~' and an exemplary punishment for those who share their transgression. Therefore, all the passions and satisfactions have gone, leaving just sorrow and torment. Their lustful satisfaction was short-lived but their punishment eternal. They were addicted to their lust, but when they came around, they found themselves in the land of punishment, in the place where regret was of no benefit to them. While they are being tortured in the Hell-Fire, it is said to them: ("You taste therein its heat and whether you are patient of it or impatient of it, it is all the same... you are only being requited for what you used to do.")2

Malamai suna da ra'ayoyi uku game da wannan al'amari: Na farko, wanda ya aikata irin wannan aiki ya kamata a hukunta shi, ba tare da ya karɓi hukuncin bugun jiki ba, wannan shi ne ra'ayin Malik, Abu Haneefah, da Shafi'i a cikin ɗaya daga cikin ra'ayoyinsa biyu. Na biyu, hukuncinsa shi ne na mazinaci; a yi masa bulala idan bai yi aure ba, a kashe shi ta hanyar jifa idan ya yi aure; wannan shi ne ra'ayin Al-Hasan. Na uku, hukuncinsa shi ne na mai liwadi, wannan shi ne ra'ayin Imam Ahmad. Don haka hukuncin ko dai kisa ne wanda ba a iya janyewa ba, ko kuma hukuncin da aka tanada wa mazinaci. Waɗanda suka ce hukuncinsa kisa ne sun kafa hujjarsu da Hadisin da Abu Dawud ya ruwaito daga Ibn 'Abbas ~ cewa Annabi ﷺ ya ce: "Ku kashe duk wanda ya yi jima'i da dabba, kuma ku kashe dabbar tare da shi." Sun ce tunda aiki ne na jima'i haramtacce, hukuncinsa ya kamata ya zama kamar na mai liwadi. Waɗanda ba su yi la'akari da wani hukunci da aka tanada ba game da shi sun bayyana cewa Hadisin da ke sama yana da rauni, kuma idan da ingantacce ne, da sun yi bayaninsa daban. Isma'il bin Sa'id Al-Shalanji ya ce: "Na tambayi Ahmad game da wanda ya yi jima'i da dabba, amma bai da wani ra'ayi. Ba zai iya tabbatar da Hadisin 'Amru bin Abi 'Amru ba (wanda ya ruwaito daga Ibn 'Abbas)." Tahawi ya bayyana: "Wannan Hadisi yana da rauni, kuma Ibn 'Abbas ya riga ya bayar da ra'ayinsa cewa babu wani hukunci da aka tanada ga wanda ya yi jima'i da dabba." Abu Dawud ya ce ra'ayin Ibn 'Abbas yana raunana wannan Hadisi. Babu shakka cewa tsawatarwar da dabi'a ke yi game da yin jima'i da dabba ta fi ƙarfi fiye da ta liwadi, amma hakan ba yana nufin cewa dukkan ayyukan biyu ana ɗaukar su iri ɗaya ba, dangane da yanayin mutane; a gaskiya, danganta ɗaya da ɗayan hanya ce ta kuskure wajen yin kwatancen kimantawa.

The scholars have three opinions regarding this matter: First, the doer of such act should be disciplined, without receiving any corporal punishment, which is the opinion of Malik, Abu Haneefah, and Shafii in one of his two opinions. Second, its ruling is that of the adulterer; to be flogged if he is unmarried, and stoned to death if he is married; which was the opinion of Al-Hasan. Third, its ruling is that of the homosexual, which was the opinion of Imam Ahmad. So the punishment is either irrevocable killing or the set punishment as given to an adulterer. Those who have said that his punishment should be capital punishment have argued their case with the Hadith reported by Abu Dawud, on the authority of lbn 'Abbas ~ that the Prophet ~ said: "Kill whoever has sexual intercourse with an animal , and kill the animal with him."3 They said that since it is an illegal sexual act, its punishment should be like that of a homosexual. Those who did not consider any prescribed punishment for it have stated that the above Hadith is weak, and that if it were authentic, they would have explained this differently. Isma'il bin Sa'id Al-Shalanji said: "I asked Ahmad about the one who had sexual intercourse with an animal, but he did not have any opinion. He could not confirm the Hadith of 'Amru bin Abi 'Amru (who reported from Ibn 'Abbas)." Tahawi has stated: "This Hadith is weak, and Ibn 'Abbas had already given his opinion that there is no prescribed punishment for the one who had sexual intercourse with an animal." Abu Dawud said that lbn 'Abbas's opinion weakens this Hadith. There is no doubt that the natural reprimand of having sexual intercourse with an animal is stronger than that of homosexuality, yet it does not mean that both acts are considered the same, regarding people's nature; in fact, relating one to the other is a wrong way to conduct comparative evaluation.

Yana da kuskure a kwatanta aikin madigo da na luwadi, domin a aikin madigo babu wata jima'i ta ainihi (babu shigar da wata gaba a cikin farji). An ruwaito a cikin Hadisi cewa: "Idan mace ta yi jima'i da wata mace, to dukkansu zina suka yi." Duk da haka, babu hukuncin da aka tanadar domin irin wannan aiki, saboda babu "shiga", amma ana kiran aikin da zina a ma'anarta mafi fadi, kamar zinar idanu, hannaye, kafafu ko baki. Idan an tabbatar da shi, to malaman Musulunci sun yi ijma'i cewa hukuncin luwadi da bawa daidai yake da hukuncin luwadi da kowane mutum. Saboda haka duk wanda ya dauka cewa ya halatta a yi aikin luwadi da bawansa, yana mai hujja da Fadin Allah: (Sai dai a kan matayensu ko abin da hannayensu na dama suka mallaka, to, ba su da laifi) ya kwatanta mugun aikinsa ne kawai da hakkinsa na yin jima'i da baiwarsa. Don haka lallai shi kafiri ne, wanda ya kamata a ba shi damar tuba, kamar yadda ake yi wa mai ridda, amma idan bai tuba ba, to a kashe shi. Saboda haka hukunci da kuma ukubar da ke biye da shi game da luwadin mutum da bawansa daya ne da na kowane irin mutum.

It is wrong to compare a lesbian act to a homosexual one, because there is no definite sexual intercourse in a lesbian act (no insertion of an organ in the private part). It was reported in a Hadith that " if a woman has a sexual act with another woman, they are both adulterers." However, there is no prescribed punishment for such an act, because there is no "insertion", while the act is referred to as an act of fornication in its broadest sense, such as: the fornication of the eyes, hands, feet or mouth. If it is confirmed, then the Muslim scholars are in agreement that the judgment regarding homosexuality with a slave is the same as the judgment regarding any other person, and so whoever thinks it is lawful to perform a homosexual act with one's slave, using, as an argument, Allah's Saying: ( Except from their wives or (the slaves) that their right hands possess - for then, they are free from blame)1 has simply compared his evil act with his right to have sexual intercourse with his slave-girl. Thus he is indeed a disbeliever, who should be given the right to repent, just like that of the apostate, but if he does not repent, he should be executed. Therefore, the judgment and subsequent punishment regarding a man's homosexuality with his slave is the same as if it had been done to any other type of person.

Shin akwai wata hanya da za a iya magance cuta mai lahani ta zuciya? Shin mutumin da soyayya ta kwashe hankalinsa zai iya dawowa cikin hayyacinsa ya kuma sake mallake zuciyarsa? Amsar ita ce eh, kuma wannan amsa mai kyau tana fitowa ne daga Hadisi: "Duk cutar da Allah ~ Ya saukar, to lallai Ya kuma sanya magani a gare ta." 1 Akwai hanyoyi guda biyu na magance cutar zuciya da sha'awa ta lalata: Na farko, a dakatar da abin da ke jawo ta kafin ta zama al'ada da ta kafu. Na biyu, a kawar da matsalar kafin ta mamaye hankalin mutum. Dukkan hanyoyin biyu suna da sauƙi ga wanda Allah ~ ke taimakonsa, amma suna da wahala ga wanda Allah ~ ba ya taimakonsa. Hanyar dakatar da wannan hali kafin ya kafu a zuciya ita ce a kange ganinsa (daga kallon abin da ba shi da izini), kamar yadda aka ambata a babi na baya, domin kallo yana daga cikin kibiyoyin Iblis (Shaidan). Saboda haka duk wanda ya bar idanunsa suna kallo ba tare da kamewa ba, zai sha nadama ta har abada. Akwai fa'idodi masu yawa na kange gani: (1) Yana cikin biyayya ga Umarnin Allah ~ kuma dama ce mai kyau ga mutum a rayuwarsa. Haƙiƙa, babu abin da ya fi amfani ga mutum a duniya da Lahira kamar ƙoƙarin bin Umarnin Allah ~ gwargwadon iyawarsa. (2) Yana hana guba ta kibiyar (Shaidan) isa ga manufarta (zuciyar mutum). (3) Yana kiyaye zuciya cikin kusanci mai daɗi da Allah ~. Idan aka bar ganin mutum ba tare da wani iyaka ba, sai ya sami damar ganin abin da ba shi da izini, wanda hakan yakan watsa zuciya kuma ya nisanta ta daga Allah ~. Barin gani ya yi yawo yana haifar da rabuwar zuciya daga Allah ~. (4) Yana ƙarfafa zuciya kuma yana sanya mata sauƙi, kamar yadda sakin gani yake raunana ta kuma yana sanya mata nauyi. (5) Yana haskaka zuciya, kuma saboda wannan dalili Allah ~ ya ambaci Ayar haske nan da nan bayan ya ambaci umarnin kiyaye ganin haram; Ya ce: ("Ka ce wa mumini su kame idanunsu, kuma su kiyaye al'aurarsu")2 sannan Ya ce: ("Allah shi ne Haske na sammai da ƙasa. Misalin Haskensa kamar taga ce, a cikinta akwai fitila")3 wato misalin Haskensa shi ne zuciya; duk lokacin da bawansa mai imani ya bi umarnin Allah da hanansa. Duk lokacin da zuciyar mumini ta haskaka, sai alheri ya bayyana a gabansa ta kowane gefe; amma idan zuciyar mutum ta zauna cikin duhu, sai dukkan nau'ikan sharri da wahala su kewaye shi ta kowane gefe. (6) Yana bayar da fahimta mai gaskiya don rarrabe tsakanin gaskiya da ƙarya. Shuja' Al-Karamani yana cewa: "Idan mutum ya bi Sunnah, ya kuma ji tsoron Allah ~, ta hanyar kame ganinsa daga abin haram, ya kuma lura da abin halal kawai, fahimtarsa ba za ta bar shi ba." Idan mutum ya kauracewa wani abu, don biyayya ga umarnin Allah, Allah ~ zai maye masa abin da ya rasa ta hanyar ba shi kyakkyawar hukunci, wanda ake samu ta hanyar bunkasa kyakkyawar fahimta a zuciya. (7) Zuciyar mutum za ta samu tsayuwa, ƙarfi da iko. An ce: "Wanda ya saba wa son zuciyarsa, Shaiɗan yana jin tsoron kusantar inuwarsa." Akasin haka, za ka ga wanda ya bi son zuciyarsa yana da rai mara daraja da wulakanci, wanda Allah ~ yake ba wa waɗanda suka saɓa masa. Allah ~ ya ce: ("Amma daraja, iko da ɗaukaka na Allah ne, da Manzonsa, da kuma muminai") 1 kuma Ya ce: ("Don haka kada ku yi rauni, kada kuma ku yi baƙin ciki, kuma za ku zama mafi girma, idan kun kasance muminai na gaske.") 2 Imani yana cikin magana da aiki; na ciki da na waje; kamar yadda Allah ~ ya ce: ("Wanda yake son daraja, iko da ɗaukaka, to dukkan daraja, iko da ɗaukaka na Allah ne. Zuwa gare Shi ne kalmomi masu kyau ke hawa, aiki nagari kuma yana ɗaukaka shi")3 wato. Waɗanda suke neman girma, iko da ɗaukaka, su nemi hakan ta hanyar biyayyarsu ga Allah ~, da kalmomi masu kyau waɗanda ayyuka nagari ke biye da su. A cikin addu'ar Qunuut4, muna roƙon Allah: "Lalle ne, wanda Ka yi wa ƙawance ba a wulaƙanta shi ba, kuma wanda Ka riƙe a matsayin maƙiyi ba a girmama shi ba." (8) Yana toshe hanyar Shaiɗan ya shiga cikin zuciya. Lalle ne, Shaiɗan yakan shiga ciki a lokacin kallon haramun, sai ya tafi kai tsaye zuwa zuciya, cikin kiftawar ido. Sannan Shaiɗan yakan fara ƙawata hoto a gaban mai kallo, ta yadda zai zama mai sha'awar sa har zuciyarsa ta kama da wuta ta sha'awa. Saboda haka ne azabar waɗanda suke son kallon hotunan haramun ita ce Allah ~ zai shirya musu, a "duniyar tsaka-tsaki" (ta kabari) tsakanin mutuwa da tashin Alƙiyama, wani ramin wuta da za a jefa rayukansu a cikinsa har zuwa Ranar Alƙiyama. Annabi ﷺ ne ya ruwaito wannan a cikin Hadisi ingantacce (daga Al-Bukhari da Muslim), bayan wahayin da Allah ~ ya yi masa. (9) Yana taimakon zuciya ta mayar da hankali ga amfaninta, domin barin ido ya yi yawo babu shakka zai sa zuciya ta manta da aikinta, kuma zai ba wa son zuciya dama ta bi sha'awoyinta, nesa da tunawa da Ubangijinta. Allah ~ ya ce: (Kada ka bi wanda muka sa zuciyarsa ta yi sakaci daga Tunawa da Mu, kuma ya bi son ransa, al'amarinsa kuma ya lalace.) 5 (10) Akwai wata alaƙa tsakanin hangen ido da zuciya, don haka idan zuciya ta lalace, hangen ido ma yakan lalace, kuma akasin haka. Idan zuciya ta lalace, ba ta ƙara dacewa da ɗaukar Soyayya da Kasancewa tare da Allah ~. Hanya ta biyu ta dakatar da wannan cuta kafin ta kafu a zuciya ita ce a cika zuciya da Soyayya da Tunawa da Allah ~. Hankali kawai ya nuna cewa idan rai ya warware alaƙarsa da abin ƙauna, sai ya nemi wani madadin da ya fi shi daraja. Duk da haka, yana bukatar ya mallaki halaye biyu: Na farko, kyakkyawar fahimta don bambance tsakanin matakan soyayya da ake so da waɗanda ake ƙi, domin a iya zaɓar mafi girma daga cikin matakan da ake so daga mafi ƙasƙanci, da kuma jure mafi ƙasƙanci daga cikin waɗanda ake ƙi, don kare kai daga mafi girmansu. Wannan wajibi ne na hankali, don haka duk wanda ya yi akasin haka zai kasance a matsayi ƙasa da dabbobi. Na biyu, ya kasance yana da ƙudurin zuciya mai ƙarfi da zai ba shi damar yin zaɓi nagari da barin mara kyau. Allah ~ ya hana Imamanci (shugabancin addini a Musulunci) ga kowa, sai waɗanda ke da haƙuri da yakini; Ya ce: {Muka sanya daga cikinsu shugabanni suna shiryarwa bisa umurninmu, a lokacin da suka yi haƙuri kuma suka kasance suna yin imani da yakini da ayoyinmu.}1

Yana da muhimmanci a fahimci cewa soyayyar Allah ba za ta iya zama tare da soyayyar abin da ba halal ba; su abubuwa ne masu gaba da juna wadanda ba za a iya hada su ba. Babu makawa daya daga cikinsu zai kori dayan. Ya kamata karfin soyayya ya kasance an sadaukar da shi ga Allah ~, shi kadai, ba tare da abokin tarayya ba; duk wata soyayya kuma ya kamata ta kasance ne saboda Allah ~. Duk wata soyayyar da aka sadaukar da ita ga wani banda Allah ~, za ta zama azaba ga mai ita. Allah ~ ba ya gafarta wa bayinsa idan sun hada wani da shi a wannan soyayya, amma yana gafarta sauran zunubai ga duk wanda ya so. Soyayyar hotuna ta fi soyayyar abin da yake amfani ko ba ya amfani ga bawan Allah; saboda haka, dole ne ya zabi tsakanin wadannan soyayya biyu, domin ba za su iya zama tare a zuciya daya ba. Duk wanda ya juya baya ga soyayyar Allah ~ da kuma sha'awar haduwa da shi, Allah ~ zai jarrabe shi da soyayyar wasu, domin ya azabtar da shi da wannan soyayya ta karya, a duniya da kuma lahira. Yana azabtar da shi da soyayyar gumaka, ko soyayyar gicciye, ko soyayyar mata/maza, ko soyayyar dangi, ko soyayyar abin kunya da mugunta. Hakika, duk wanda bai dauki Allah ~ a matsayin Ubangijinsa ba, to ya dauki son ransa a matsayin ubangijinsa; Allah ~ ya ce: ( Shin ka ga wanda ya dauki son ransa ya zama ubangijinsa? Allah kuwa ya bar shi a bata ya san haka, ya kuma rufe jinsa da zuciyarsa, ya sa labule a kan ganinsa. To wa zai shiryar da shi bayan Allah? Shin ba za ku yi tunani ba?)2

It is necessary to understand that the love of Allah cannot co- exist with the love of whatever is unlawful; they are opposites which cannot be combined. It is inevitable that one would expel the other. The power of love should be devoted to Allah ~ . Alone, with no partners; any other love should only exist for the Sake of Allah ~- Any other love, which is devoted to others besides Allah ~ . would become a torment for its possessor. Allah ~ does not forgive His Servants for associating anything with Him in this love, but forgives other sins of whomsoever He wills. The love of pictures exceeds the love of what is beneficial or non-beneficial for the Servant of Allah; therefore; he/she has to choose between these two loves, because both of them cannot co-exist in the same heart. Whoever turns away from the Love of Allah ~ and from the desire to meet Him, Allah ~ tries him/her with the love for others, to punish him/her with this invalid love, in this world and in the Hereafter. He ~ punishes him/her with the love of idols, or the love of the cross, or the love of women/men, or the love of relatives, or the love of what is disgraceful and vile. Indeed, whoever does not take Allah ~ as His God, has taken his/her vain desire as his/her god; Allah ~ has said: ( Have you see him who takes his own lust as his god? And Allah knowing such, left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?)2

Halin ibada shi ne soyayya, tare da biyayya da kaskantar da kai, ga wanda ake ƙauna. Duk wanda ya ƙaunaci wani abu, zuciyarsa kuma ta miƙa wuya gare shi, to zuciyarsa a zahiri tana bautawa wannan abu. Matakan wannan soyayya sune: Ɗaurin soyayya, wanda ake kiransa ɗaurin soyayya saboda masoyin yana matuƙar son masoyin, don haka yana ɗaure kansa da shi. Soyayya mai zafi, saboda wannan soyayya tana zuba zuwa ga masoyin. Ƙauna mai tsanani, saboda wannan soyayya tana manne da zuciya sosai. Wannan ma’ana Allah ya yi amfani da ita wajen bayyana azaba a Jahannama ga kafirai: (Azabarsu koyaushe ba ta rabuwa, azaba ce ta dindindin).3 Sha’awa mai tsanani, wadda ita ce yawan soyayya; wannan siffa kuma ba ta dacewa da Matsayin Allah ~. Kwaɗayi, wanda shi ne tafiyar zuciya zuwa ga masoyinta; wannan an ambata game da Allah ~ a cikin addu’ar Annabi ﷺ: "Ya Allah! Ina roƙonka da kwaɗayin haduwa da Kai da kuma marmarin ganinka."1 Annabi ﷺ ya ruwaito cewa Allah ~ ya ce: "Akwai marmarin Bayina Salihai waɗanda suke ƙwaɗayin haduwa da Ni; amma marmarina na haduwa da su ya fi ƙarfi." Wannan ita ce ma’anar da Annabi ﷺ ya ambata a cikin Hadisi: "Duk wanda ya ƙaunaci haduwa da Allah, Allah ma yana ƙaunar haduwa da shi."2 Malamai sun ce, suna fassara Ayar: (Duk wanda ya yi fatan haduwa da Allah, to lallai lokacin Allah yana zuwa), cewa Allah ~ ya san ƙwaɗayin Bayinsa Salihai mai ƙarfi na haduwa da Shi, kuma zukatansu ba za su sami cikakkiyar shiriya ba sai sun haɗu da Shi. Don haka Ya sanya musu lokaci ƙayyadaddu su haɗu da Shi, domin natsar da ransu. Rayuwa mafi kyau kuma mafi daɗi ita ce ta waɗanda suke marmarin haduwa da Ubangijinsu. Rayuwarsu a zahiri rayuwa ce mai kyau, domin babu rayuwa mafi albarka ko mafi natsuwa fiye da haka. Ita ce rayuwa mai kyau da Allah ~ ya ambata: (Duk wanda ya aikata aiki nagari - namiji ne ko mace - alhali yana mumini, lallai za Mu rayar da shi rayuwa mai kyau).4 Wannan ba ya nufin rayuwar da masu imani da kafirai, masu adalci da azzalumai suke rabawa, kamar samun abinci mai kyau, tufafi, bukukuwan aure - kuma watakila ma maƙiyan Allah sun fi muminai yawan waɗannan ni'imomi. Rayuwa mai kyau da Allah ya ambata ita ce wadda take sa zuciyar mumini ta mayar da hankali kawai wajen neman yardar Allah shi kaɗai, a cikin dukkan ayyukansa. Manzon Allah ﷺ ya ruwaito cewa Allah ya ce: "Duk wanda ya nuna ƙiyayya ga wani mai biyayya gare Ni, to Ni ina yaƙi da shi. Bawana ba ya kusanci Ni da wani abu da ya fi so a wurina fiye da ibadun farilla da na wajabta masa, kuma bawana yana ci gaba da kusantar Ni da nafilfilu (ƙarin ayyuka na nafila), har sai na so shi. Idan na so shi, ni ne jinsa wanda yake ji da shi, ganinsa wanda yake gani da shi, hannunsa wanda yake bugawa da shi, ƙafarsa wadda yake tafiya da ita. Idan ya roƙe Ni wani abu, lallai zan ba shi; idan kuma ya nemi kariya daga Gare Ni, lallai zan ba shi kariya. Ban taɓa yin jinkiri a kan wani abu kamar yadda nake jinkiri wajen karɓar rayuwar bawana Mumini: yana ƙin mutuwa, ni kuma ina ƙin cutar da shi, amma hakan wajibi ne a gare shi." A cikin wannan Hadisi, Allah ya bayyana dalilan ƙaunarsa ga abubuwa biyu: aiwatar da ibadunsa na farilla, da kuma himmatuwa wajen kusantar Shi da ayyukan nafila. Idan mutum ya ci gaba da yin ayyukan nafila (kamar ƙarin salla da azumi) saboda ƙaunar Allah, sai ya zama ɗaya daga cikin bayin Allah masu ƙaunatattu, kuma idan mutum ya kai wannan matsayi, zuciyarsa ba za ta taɓa karkata ta fi son wani fiye da Allah ba. Allah ya ambaci ji, gani, hannu da ƙafa a cikin wannan Hadisi saboda su ne hanyoyin fahimta da aiki. Ji da gani suna samar da nufin zuciya (na yin aiki) ko ƙyama (ga yin sa), ƙauna da ƙiyayya; bayan haka sai mutum ya yi amfani da hannayensa da ƙafafunsa. Idan ji da gani na mutum sun kasance tare da taqawar Allah, to fahimtarsa za ta kasance an kiyaye ta sosai, haka ma soyayyarsa da qiyayyarsa za su kasance an kiyaye su sosai. Wannan Kasancewar Allah tare da bawansa nagari ita ce ta musamman, kuma ana jaddada ta a cikin ayoyi masu zuwa: {Kada ka yi baqin ciki (ko tsoro), lalle Allah yana tare da mu} 1 {Lalle Allah yana tare da masu kyautatawa} 2 {Lalle Allah yana tare da waxanda suke tsoronsa da waxanda suke masu kyautatawa} 3 {Ka yi haquri. Lalle Allah yana tare da masu haquri} 4 {A'a, lalle Ubangijina yana tare da ni, zai shiryar da ni} 5 {Kada ku ji tsoro, lalle ni ina tare da ku biyu, ina ji kuma ina gani} 6 wanda ya yi magana da Musa da Haruna. Wannan Kasancewar tare da Allah ita ce ke sauqaqa dukkan matsaloli masu sarqaqa ga mumini, kuma ta mayar da dukkan tsoronsa zuwa aminci da natsuwa. Da kasancewar Allah tare da shi, mumini yana shawo kan dukkan damuwa da fargabarsa, don haka abin da yake nesa kuma ba a iya kaiwa gare shi ya zama kusa kuma mai yiwuwa. Ba tare da kasancewar Allah tare da mutum ba, zuciyarsa za ta zama kamar kifi da aka fitar daga ruwa, tana jujjuyawa tana fama har sai ta koma cikin ruwa, inda take samun rayuwarta. Allah ya ambaci mafi daraja daga cikin halittunsa da wanda yake fi so a gare shi ﷺ, Manzonsa Muhammad ﷺ, a matsayin mafi girma na ibada, wato kiran mutane zuwa ga bautar Allah. Shi kaɗai, kuma yana bayyana annabcinsa, lokacin da Allah ~ ya ce: (Lokacin da Bawan Allah (Muhammad ﷺ) ya tsaya yana kiran Allah cikin sallah, sai suka (aljannu) suka taru kewaye da shi a matsattsen taro, kamar suna matse juna, (domin su saurari karatun Annabi ﷺ)) 7 (Idan kuna cikin shakka game da abin da Muka saukar wa Bawanmu (Muhammad ﷺ), to ku kawo sura irinsa) 8 (Tsarki ya tabbata ga (Allah Madaukaki), wanda Ya yi wa Bawansa (Muhammad ﷺ) tafiya da dare daga Masallaci Al-Haram zuwa Masallaci Al-Aqsa) 9 Allah ~ ya halicci halittunsa domin su bauta masa shi kaɗai, ba tare da abokin tarayya ba, domin wannan ita ce mafi cikakkiyar irin soyayya da miƙa wuya gare shi £. Wannan ita ce addinin gaskiya, addinin Ibrahim ~1, kamar yadda Allah ~ ya ce: (Wane ne zai ƙi addinin Ibrahim, sai wanda ya wauta wa kansa? Lallai Mun zaɓe shi a duniya, kuma tabbas a Lahira zai kasance daga cikin masu aiki nagari. Lokacin da Ubangijinsa ya ce masa: "Ka miƙa wuya (watau ka zama Musulmi!)", sai ya ce: "Na miƙa wuya (na zama Musulmi) ga Ubangijin talikai (mutane da aljannu da duk abin da ke wanzuwa)", kuma wannan miƙa wuya ga Allah Ibrahim ya umarci 'ya'yansa da shi, haka kuma Ya'qub (Yaƙub), yana cewa: "Ya 'ya'ana! Allah ya zaɓa muku addini na gaskiya, don haka kada ku mutu sai kun kasance a kan Musulunci." Ko kuwa kun halarci lokacin da mutuwa ta matso wa Ya'qub? Lokacin da ya ce wa 'ya'yansa: "Me za ku bauta bayan raina?" Suka ce: "Za mu bauta wa Ubangijinka, Ubangijin ubanninka, Ibrahim, Isma'il, Ishaƙ; Allah guda ɗaya; kuma gare shi muke miƙa wuya (a Musulunci).") 1 Saboda wannan dalili ne mafi munin dukkan zunubai shi ne shirka, wanda tushensa shi ne rashin keɓe dukkan soyayyar mutum ga Allah ~. Allah ~ ya ce: (Akwai mutane da suke riƙon wasu baya ga Allah, kamar abokan tarayya ga Allah. Suna ƙaunarsu kamar yadda suke ƙaunar Allah. Amma waɗanda suka yi imani sun fi ƙaunar Allah.) Ibadar gaskiya ba za ta iya tabbata ba ta hanyar haɗa abokan tarayya da Allah cikin wannan soyayya. Wannan ya saba da son saboda Allah, wanda yake ginshiƙi ne na bautar Allah. Haka kuma, son Manzon Allah ﷺ, ko kuma a ce a ba shi fifiko a kan kanmu, da iyayenmu da 'ya'yanmu, wajibi ne domin cika imani, domin son Manzon Allah ﷺ wani sashe ne na son Allah. Manzon Allah ﷺ ya ce: "Duk wanda yake da waɗannan halaye guda uku zai ji daɗin imani: (1) Wanda Allah da ManzonSa suka fi zama masoyansa a kan kowane abu; (2) Wanda yake son mutum, bai sonsa sai saboda Allah; (3) wanda yake ƙin komawa kafirci kamar yadda yake ƙin a jefa shi cikin wuta."3 Manzon Allah ﷺ ya ce: "Duk wanda yake so saboda Allah, yake ƙi saboda Allah, yake bayarwa saboda Allah, yake hanawa saboda Allah, to zai sami cikakken imani."4 Irin wannan soyayya na ɗaya daga cikin sharuɗɗan samun soyayyar Allah; duk tsananinta, to tushenta yana da ƙarfi.