Yammacin duniya an gina ta ne bisa ra'ayin raba addini da rayuwa.

The West is built on the idea of the separation of the deen from life.

Bisa wannan ra'ayi ko tushe, Yammaci ya kawar da kowane tasiri na addini daga rayuwar mutane. Ra'ayoyinsa game da rayuwa suka fara aunawa da wannan tushe. Bisa wannan, mutanen Yamma sun samar da tunani daga wannan tushe, irin wanda yake na wannan tunani na asali. Don haka, ra'ayin Dimokuradiyya ya mayar da mutum shugaba a kan kansa, maimakon ya mayar da wannan iko ga Allah ﷻ. Haka kuma, ra'ayin amfani ya zama ma'aunin ayyukansu, kuma ma'anarsu ta farin ciki ta zama samun yawan jin daɗi mafi girma da zai yiwu. Ra'ayin tsarkake mutum ɗaya ne ya jagoranci zuwa ra'ayin tsarkake 'yanci. Yammaci ya kafa al'umma bisa waɗannan tunani, a lokaci guda kuma ya ƙi duk wani tunani da ya saɓa mata. Sakamakon waɗannan tunani shi ne mutanen Yamma sun sha wahala, maimakon farin cikin da suke nema. Wannan abu ne na halitta, domin mutum yana da gazawa, don haka ba zai iya yin doka wa kansa ko wa wasu ba. Al'ummar da son kai ke mulki kuma 'yanci ya mamaye ta, irin wannan al'umma ba za ta iya zama ta dabbobi ba, inda dokar daji ke mulki.

According to this idea or basis, The West banished every effect of the deen from the people’s lives. Its concepts about life began to be judged by this basis. In accordance with this, westerners developed thoughts from this basis, of the same type as this fundamental thought. Thus, the idea of Democracy made man the master over himself instead of making that mastery for Allah 􀀬. Thus, the idea of benefit became the criterion for their actions, and their definition of happiness became to attain the greatest amount of pleasure possible. It was the idea of sanctification of the individual, which led to the idea of sanctification of freedoms. The West established a society based on these thoughts, and at the same time, were opposed to any thought that contradicted it. The result of these thoughts was that the western people experienced misery, instead of the happiness they sought. This is natural, since man is deficient, thus is not able to legislate for himself or for others. The society in which selfishness prevails and freedoms dominate, such a society can only be animalistic, where the law of the jungle reigns supreme.

Sa'an nan Yammacin duniya ta ba da dama ga tunani ya yi aiki ba tare da iyaka ba. Suka tafi suna bincike da ƙirƙirar abubuwa, don haka suka samu manyan nasarori a fannin kimiyya da fasaha. Ta kuma iya kama hanyoyin iko da suka ba ta damar mamaye duniya bisa dokar ƙarfi, ba bisa dokar gaskiya ba. Daga nan sai ta fara ɗora kanta a kan duniya, da farko ta fuskar abin duniya, sannan ta fuskar tunani. Wato, bayan ta mallaki ƙasa, sai ta kafa shugabanni da za su yi wa muradunta hidima, tare da ɗora tsarin da ya dace da ita. An kafa kafofin watsa labarai da tsare-tsaren karatu don yada farfaganda ga Yammacin duniya, tunaninta da salon rayuwarta. Ta yi ƙoƙarin shawo kan mutane cewa dalilin ƙarfinta shi ne ra'ayinta game da rayuwa.

Then The West gave free reign to the mind. They went to discover and invent things, thus it made huge scientific and technological breakthroughs. It managed to get hold of the means of power that enabled it to dominate the world by the logic of power and not logic of truth. Then it started to impose itself on the world, first materially and then intellectually. In other words, after controlling the country, it used to establish rulers who would serve its interests and impose the systems that suited it. The media and education curricula were established to create propaganda for The West, its thought and its way of life. It tried to convince them that the reason for its power is its viewpoint about life.

Sai ta raba duniya ta hanyar da ta dace da muradunta. Don haka akwai ƙasashe masu masana'antu, masu samarwa, masu ƙarfi, masu mulki, masu mulkin mallaka, waɗanda Yamma ke kira masu ci gaba da wayewa. Sauran ƙasashe matalauta ne, masu cinikayya, masu rauni, ana sarrafa su, kuma Yamma na kiran su koma baya. Ta yi aiki don ƙarfafa wannan rabe-raben, kuma ta hana duk wani sauyi a yanayin waɗannan ƙasashe ko adawa da halin da ake ciki.

Then it divided the world in a manner that suited its interests. So you have states that are industrialised, producers, powerful, dominant and colonialist, which The West describes as progressive and advanced. Other states are poor, consumers, weak and controlled, and The West calls them backward. It worked to concentrate this division, and prevented any change in the circumstances of these states or disagreement with the status quo.

Sannan ya ba da 'yancin kai a cikin ƙasarsa, ya kuma sa mutanen can su ji daɗin zaman lafiyar siyasa. Ya ba mutane damar biyan muhimman buƙatunsu da kuma jin daɗin wasu daga cikin abubuwan jin daɗi, amma ba daidai ba. A lokaci guda kuma ya hana ƙasashe matalauta ci gaba, lokacin da ya hana su ilimin kimiyya, wanda zai ba su ƙarfin abin duniya. Ya hana su kafa masana'antu na farko, don haka su ci gaba da kasancewa cikin matsananciyar buƙatarsu. Ya talauta irin waɗannan ƙasashe ya mayar da su kasuwa don kayayyakinsa. Ya hana mutanensu samun zaman lafiyar siyasa da tsaro. Wannan saboda ƙasashen masana'antu masu arziki sun yi gwagwarmaya a tsakaninsu don mamaye ƙasashe matalauta. Wannan gwagwarmaya ba ta kai tsaye ba ce, inda ake shelanta yaƙi a kan juna. Maimakon haka, gwagwarmayar tana faruwa ta hanyar sa mutane su yi faɗa da juna, ko kuma ta hanyar haifar da juyin-juya hali da tashe-tashen hankula a cikin ƙasar da ba ta iko da ita ba. Ta haka ana tayar da tsaro da zaman lafiya, kuma ƙiyayya ta tashi a tsakanin mutane. Balle ma tada hankali kan wariyar launin fata, kabilanci da kishin ƙasa a tsakanin mutanen ƙasa da kansu.

Then it gave free reign to the freedoms in its country and made the people there enjoy political stability. It enabled the people to ensure their basic needs and enjoy some of the luxuries, in a disparate manner. At the same time it prohibited the poor countries from advancing, when it withheld science from them, which would provide them with the material power. It prevented them from establishing primary industries, so they stay in dire need of them. It imporverished such countries and made them a market for its goods. It deprived their people from having political stability and security. That is because the rich industrial nations struggled amongst themselves to colonise the poor nations. This struggle is no longer direct, where wars are declared on each other. Rather the struggle takes place by making the people fight amongst each other, or by initiating revolutions and disturbances in the country that it does not control. Thus the security and stability is disturbed, and hatred flares up between the people. Not to mention inciting racism, tribalism and nationalism amongst the people of a country themselves.

Haka kuma gwamnatin Yamma ta samar wa al'ummarta tsaro na zamantakewa kamar magani, ilimi, alawus na rashin aikin yi, da fansho a lokacin tsufa, alhali an haramta hakan ga mutane a wasu al'ummomi.

Likewise the western state has provided for its people social security such as medicine, education, unemployment benefit and pensions in old age, while people have been forbidden that in other nations.

Ya kuma kafa hukumomin duniya, kamar Kotun Duniya ta Adalci (International Court of Justice), Kwamitin Tsaro na Majalisar Dinkin Duniya (United Nations Security Council), Bankin Duniya (World Bank) da Amnesty International, domin ya bambanta hanyoyin mulkin mallakarsa. Ya kuma kafa rundunonin kasashe daban-daban domin shiga tsakani don dakatar da fadan da ke faruwa tsakanin wasu kasashe ko don kare taimakon da ake bai wa kasashe matalauta. Ya kafa kungiyoyi da hukumomi domin shiga cikin harkokin kasashe matalauta ta boye, da sayen biyayyarsu, kamar kungiyar agaji ta Save The Children da Medicins Sans Frontiers (Likitoci Ba Tare Da Iyaka Ba).

It has also established, by way of diversifying its means of colonisation, world bodies such as the International Court of Justice, United Nations Security Council, World Bank and the Amnesty International. It established forces of different nationalities to intervene in stopping struggles taking place between other nations or to protect aid given to poor nations. It established organisations and bodies to intervene in a covert manner in the affairs of poor nations and to buy allegiance, such as Save The Children aid organisation and Medicins Sans Frontiers (doctors without frontiers).

Haƙiƙa, ra'ayin raba addini da rayuwa, da kuma ra'ayin amfani da ke tasowa daga gare shi, ya haifar da ra'ayin mulkin mallaka a Yamma. Sai dai wannan mulkin mallakar ba ya bayyana a sigarsa ta farko, kamar yadda yake a baya. Maimakon haka, tunaninsa, hanyoyinsa da salonsa sun ci gaba, kuma sun zama mulkin mallaka na ɓoye. A zahiri alheri ne, amma a ciki azaba ce. Ta haka Yamma ta fara murɗe gaskiya, tana bayyana kanta a matsayin misali abin koyi da ya kamata mutane su yi koyi da shi, kuma ita ce alƙiblar da Musulmi ya kamata ya juya fuskarsa zuwa gare ta. Babu wata ruɗi da munafunci da ya fi girma kamar iƙirarin cewa alherin da suke da shi ya fito ne daga Dimokuraɗiyya da ra'ayin 'yanci. Su ne mafaka da taimako ga wanda yake so ya rayu a irin aljannarsu. A lokaci guda kuma sun ɓoye gaskiyar mulkin mallaka; cin zarafin al'ummomi da kwace albarkatunsu, talauta su, riƙe su a baya ta fuskar fasaha da tattalin arziki, da kuma ajiye su a matsayin kasuwa ta dindindin don albarkatunsu da cinikinsu, wanda shi ne dalilin ikonsu a kan duniya. Labarin Yamma da mulkin mallakarta yana da tsayi; mun ambaci takaitaccen bayani daga cikinsa kawai wanda ke amfanar tattaunawarmu.

Indeed, the idea of separating the deen from life and the notion of benefit, which arises from it, has led to the idea of colonisation in the west. However, this colonisation does not appear in its primitive image, as it was in the past. Rather, its thoughts, means and styles have developed and have become a hidden colonialism. On the surface it is a mercy, but inside it is torture. In this way, The West began to falsify the facts and appear as if it is the ideal example that the people should aspire to emulate, and it is the qiblah towards which the Muslims should turn their faces. There can be no greater deception and hypocrisy than to claim that the favour they have comes from Democracy and the idea of freedoms. They are the refuge and help to the one who wants to live in the like of their paradise. They, at the same time, concealed the true nature of colonialism; exploiting peoples and usurping their resources, impoverishing them, keeping them backwards technically and economically, and keeping them as a permanent market for its resources and trade, and the reason of its control over the world. The story of The West and its colonialism is long; we just mentioned a brief account of it that benefits our discussion.

Eh, Yamma ta karkatar da gaskiya, ta juya al'amura sama da kasa, kuma ta boye ainihin fahimtar mutane da abubuwan da take so su gani. Saboda haka an kafa munanan tunani na gama gari a rayuwa, wanda ra'ayin cewa karfi shi ne gaskiya ke yaduwa. Wannan take ya dogara ne akan ka'ida: 'hujjar mai karfi karfi ce, hujjar mai rauni kuwa rauni ce.' Nan ne rawar da kungiyar akida ko jam'iyya ke takawa, wato mayar da al'amura zuwa asalinsu, gyara ra'ayi da dakatar da yaudara. Idan kungiyar ta shafu da wannan gaskiyar, za ta rasa fahimta madaidaiciya, sai ta gabatar da mafitar da makiyanta ke gabatarwa. Amma idan ta kai ga fahimtar gaskiyar lamarin, ta kuma koma ga Shari'ah ta hanyar da ta dace don neman mafita, to za ta kawo wa mutane mafita ta gaskiya, kuma za ta iya kwashe mutane daga zalunci na tunanin Yammacin duniya zuwa adalcin Musulunci.

Yes, The West has twisted the facts, turned matters upside down and obscured the true perception of people with things that they wanted them to see. So false general thoughts have been established in life, in which the concept of might is right, is prevalent. This slogan is based on the principle: ‘the argument of the strong is strong and the argument of the weak is weak.’ The role of the ideological group or party comes here, to return matters to their original state, correct the viewpoint and stop the deception. If the group is affected by this reality, then it will lose the correct perception and it will propose the solutions its enemies are proposing. However, if it reached the true understanding of the reality and referred to the Shar’eeah in the correct manner in order to find the solution, then it will bring the true solution to the people, and become able to take the people away from the injustice of the western thought to the justice of Islam.

Daga wannan gabatarwa, za mu ga cewa dalilin da ya sa Yammacin Duniya ke da ikon mallakar iko shi ne saboda ya ba da cikakken 'yanci ga hankali a fannin kimiyya da fasaha, a lokaci guda kuma ya hana sauran al'ummomi mallakar hanyoyin ikon abin duniya. Hakika, dukiya mai yawa da suke da ita tana samuwa ne sakamakon mulkin mallaka, zubar da jinin al'ummomi daban-daban, da kwasar albarkatunsu; ba saboda Dimokuradiyya ba ne.

From this introduction, we can see that the reason The West has the sole power is because it gave complete freedom to the intellect in science and technology, whilst at the same time it prevented other peoples from possessing the means of material power. Indeed, the excessive wealth that they have is due to colonialism, spilling the blood of different peoples, and the plundering of their resources; it is not due to Democracy.

Amma game da abin da Dimokuraɗiyya take da kuma sakamakon aiwatar da ita, wannan wani labari ne daban.

As for what Democracy is and what the results of its implementation; that is another story.

Ra'ayin 'raba addini da rayuwa' ya samo asali ne a Yamma bayan wahalhalun da suka faru sakamakon katsalandan din Coci a harkokin rayuwar mutane. Wannan katsalandan din ya faru ne da sunan addini, alhali kuwa addinin da kansa bai da laifi a cikin haka. Wannan saboda a addinin Kiristanci babu dokoki na al'amuran duniya. Malaman addini, da sunan addini, sun kafa dokoki masu zalunci, wanda hakan ya haifar da wasu martani. Martani na farko shi ne kin addini gaba daya. Martani na biyu kuwa shi ne a amince da addinin, amma a raba shi da rayuwa. Bisa ga ra'ayi na farko, an kafa tunani wanda ya haifar da gwamnatocin da aka sani da Kasashen Gurguzu, wadanda suka rushe bayan wasu shekaru da suka wuce, bayan mutane sun sha wahala saboda aiwatar da su. Bisa ga ra'ayi na biyu kuwa, an kafa tunani wanda ya haifar da gwamnatocin da aka sani da Kasashen Jari-hujja, wadanda ke kan hanyar halaka. Wannan yana bayyana ta tunani da kuma gaskiyar lamari.

The idea of ‘separating religion from life’ came about in The West after the suffering that was caused by the Church’s interference in life’s affairs of people. The interference took place in the name of religion, though their religion was actually innocent of this. This is because in the Christian religion, there is no legislation for worldly matters. The clergy, in the name of religion, were legislating oppressive laws that led to certain reactions; the first reaction was to reject religion altogether. The other reaction was to recognize the religion, but that it had to be separated from life. On the basis of the first idea, thoughts were established that gave rise to regimes known as the Socialist States, which collapsed after some decades had passed and the people had suffered under their implementation. On the basis of the second idea, thoughts were established that gave rise to regimes known as the Capitalist States, which are on the way to ruin. This is indicated by the thought and the reality.

Ra'ayin "raba addini da rayuwa" ya ba mutum damar yin doka, ya kuma hana addini samun wannan damar. Duk da cewa suna gane wanzuwar Allah, sun mayar da shi ra'ayin mutum ɗaya wanda ba shi da alaƙa da al'umma kuma ba shi da wani tasiri a kanta. A gare su, babu laifi idan abin bautawa Allah ne, ko Yesu, ko Buddha, ko wani mutum. Babu laifi kuma a kasance da imani wanda ba ya daga kowane addini. Amma a kowane lokaci, mutum shi ne kaɗai ke tafiyar da al'amura.

The idea of ‘separating religion from life’ has given man the right to legislate and prevented religion from having that right. Though they recognize the existence of God they turned it into an individual notion that has nothing to do with society and has no effect on it. For them, there is nothing wrong if the deity is Allah, Jesus, Buddha or any other person. There is nothing wrong with having a belief that is not from any religion. But all the time man is the only one who manages the affairs.

Ga su, wannan ra'ayi ba abu ne da za a yi sulhu ko fassara a kansa ba. A ganinsu, mutum shi ne mai tafiyar da al'amuransa, yana tsara su, kuma yana shirya biyan bukatun sha'awarsa. Saboda wannan ne aka haifi ra'ayin Dimokuraɗiyya, ra'ayin da ma'anarsa ita ce, 'mulkin jama'a, ta hannun jama'a, kuma domin jama'a.' 'Mulkin jama'a' na nufin jama'a su ne shugabannin kansu, watau

For them, this idea is not open to negotiation or interpretation. Man in their view is the one who manages his affairs, administers them and organizes the satisfaction of his instincts. It was owing to this that the idea of Democracy was born, an idea which means, ‘the rule of the people, by the people and for the people.’ ‘The rule of the people’ means the people are their own masters, i.e.

Su ne waɗanda suke kafa dokoki, watau su ne suke yin doka.

they are the ones who enact laws i.e. they are the ones who legislate.

Ma'anar "ta hannun mutane" ita ce mutane ne suke mulki da abin da suka shar'anta.

‘By the people’ means that people are the ones who rule by what they have legislated.

Kuma "ga mutane" yana nufin cewa mutane ne ake mulkinsu da abin da suka shar'anta.

And ‘for the people’ means that it is the people who are ruled by what they have legislated.

Wannan, a ra'ayinsu, yana nufin mahukunta uku.

This, in their view translates into three authorities.

1 - Ikon yin doka. Shi ne ikon da ke shimfiɗa dokoki da ƙa'idoji, yana gyara su, yana soke su kuma yana sa ido kan aiwatar da su.

1 - The legislative authority. It is the authority that legislates laws and canons, amends them, abolishes them and monitors their execution.

2 - Ikon zartarwa. Ita ce hukumar da take aiwatar da dokar gama-gari ko nufin jama'a na gaba ɗaya, da dokokin da hukumar shari'a ta shimfiɗa.

2 - The executive authority. It is the body that executes the general law or the general will of the people and the laws legislated by the legislative authority.

3 - Ikon shari'a (ikon shari'a na shari'a). Shi ne jiki da ke yanke hukunci kan duk abin da aka gabatar a gabansa bisa ga dokoki da ka'idojin da ikon dokoki ya fitar.

3 - The judicial authority. It is the body that judges everything presented before it according to the laws and canons issued by the legislative authority.

Waɗannan su ne manyan halaye na Dimokuraɗiyya. Ana iya cewa duk tsarin da ya bambanta kansa da waɗannan halaye na asali tsari ne na dimokuraɗiyya. Duk tsarin da ya rasa ko ɗaya daga cikin waɗannan halaye ba a kiransa tsarin dimokuraɗiyya. Mafi fitaccen daga cikin waɗannan halaye shi ne ra'ayin ikon mulkin al'umma. Ana ɗaukar sa a matsayin babban goyon bayan tunanin dimokuraɗiyya da kashin bayan tsarin dimokuraɗiyya.

These are the fundamental characteristics of Democracy. It is possible to say that every system that distinguishes itself by these basic attributes is a democratic system. Any system that lacks a single attribute from these is not called a democratic system. The most prominent of these characteristics is the concept of the sovereignty of people. It is considered the primary support of the democratic thought and backbone of the democratic systems.

Shin akwai Dimokuradiyya a cikin Musulunci? Shin wannan hakikanin Dimokuradiyya yana cikin Musulunci? Idan wannan hakikanin Dimokuradiyya yana cikin Musulunci, to za mu iya cewa 'Dimokuradiyya daga Musulunci take' da kuma 'Khulafa'u Ar-Rashidun su ne na farko da suka aiwatar da Dimokuradiyya' da kuma cewa 'Dimokuradiyya dukiyarmu ce da ta ɓace, wadda aka mayar mana.' Idan wannan hakikanin ba ya nan, to ba ta fito daga Musulunci ba kwata-kwata. Saboda haka dole ne mu san ra'ayin Musulunci game da Dimokuradiyya.

So, is there Democracy in Islam? Is this reality of Democracy present in Islam? If this reality of Democracy is present in Islam, then we can say that ‘Democracy is from Islam’ and ‘the Righteous Khulafah were the first to apply Democracy’ and that ‘Democracy is our lost property, which has been returned to us.’ If this reality is not present, then it is not from Islam at all. Consequently we must know Islam’s opinion regarding Democracy.

Lallai, ra'ayin Dimokuraɗiyya yana cikin jituwa da tushensa, wanda shi ne raba addini da rayuwa. Daga gare shi ya samo asali, kuma yana bin hukuncinsa. Wannan saboda reshe ne na tushen da aka ƙi, kuma wanda ya yi imani da shi ana ɗaukarsa kafiri. An sani cewa ra'ayin raba addini da rayuwa yana karo da ginshiƙin ra'ayin Musulmi, wato 'Laa ilaaha illallahu Muhammadur Rasoolullah.' Ra'ayin da yake fitowa daga akidar Musulmi kuma yana cikin jituwa da ita shi ne:

Indeed, the idea of Democracy is one that is in harmony with the idea of its basis, which is the separation of religion from life. It is born from it, and it takes the same rule. This is because it is a branch of a rejected basis, and the one who believes in it is considered a kaafir. It is known that the idea of separating religion from life contradicts the fundamental idea of the Muslims, which is ‘Laa ilaaha illallahu muhammadur rasoolullah.’ The idea that emanates from and is in harmony with the ‘Aqeedah of the Muslims is:

"Lalle hukunci na Allah kaɗai ne. Ya umarce ku da kada ku bauta wa kowa sai Shi, wannan ne addini madaidaici, amma mafi yawan mutane ba su sani ba." [TMQ 12:40].

“Indeed, the Hukm is only for Allah. He has commanded that you worship none but Him, that is the (true) straight religion, but most men know not.” [TMQ 12:40].

Maganarsa ta Shi 􀀬 “…amma yawancin mutane ba su sani ba.” tana nufin cewa babu wata daraja ga ra'ayin mafi yawa game da hukuncin Ubangijin talikai, kuma cewa shari'a tana kasancewa ga Allah kawai. Don haka, a tsarin Musulunci, magana ta ƙarshe tana ga Allah 􀀬. Umarni, hani, halatta da haramtawa suna ga Mafi Girma, Mafi Ɗaukaka, Masani, Mai cikakken sani, BA don kowace halitta ba. Babu wani mutum ko ƙungiya da take da ko da kaɗan rabo a cikin shari'a banda Allah 􀀬.

His 􀀬 saying; “…but most men know not.”, means that there is no consideration for the majority’s opinion as regards the decision of the Lord of the Worlds, and that legislation should be only for Allah 􀀬. Thus, in the Islamic system the final word is for Allah 􀀬. The order, prohibition, allowing and forbidding is for the One Who is Most High, Most Great, the All- Knowing, All-Informed and NOT for any creation. No individual or group has the slightest share in legislation beside Allah 􀀬.

Allah kaɗai ne Mai yanke hukunci; "Lalle hukunci ba kowa ba ne face ga Allah." [TMQ 12:40]. Babu wanda yake da hakkin mayar da hukuncin Allah; "Kuma babu mai mayar da hukuncinsa." [TMQ 13:41] To ta yaya za a kwatanta duhun dare na Dimokuraɗiyya da hasken rana na Musulunci? Allah 􀀬 ya bayyana a fili a cikin ayoyinsa bayyananu; "Kuma idan ka bi mafi yawan waɗanda ke cikin duniya, za su ɓatar da kai daga hanyar Allah. Ba sa bin kome sai zato, kuma ba sa yin kome sai ƙarya." [TMQ 6:116]. Kuma yana cewa; "...kuma wataƙila kana ƙin abu alhali shi alheri ne a gare ka, kuma kana son abu alhali shi sharri ne a gare ka. Allah ne yake sani, ku kuwa ba ku sani ba." [TMQ 2:216].

Allah is the only One Who gives judgment; “Indeed, the Hukm is only for Allah.” [TMQ 12:40]. No one has the right to put back Allah’s judgment; “And there is none to put back His Judgment.” [TMQ 13:41] So how can the dark night of Democracy be compared with the shining day of Islam? Allah 􀀬 states clearly in his explicit ayaat; “And if you obey most of those on earth, they will mislead you far away from Allah’s Path. They follow nothing but conjectures, and they do nothing but lie.” [TMQ 6:116]. He 􀀬 says; “…and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you know not.” [TMQ 2:216].