18. Matsakaici da Tsattsauran Ra'ayi - Da'wah zuwa Musulunci | Quran Course

18. Matsakaici da Tsattsauran Ra'ayi - Da'wah zuwa Musulunci | Quran Course

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18. Matsakaici da Tsattsauran Ra'ayi

18. Moderation and Extremism

by Sheikh Ahmad Mahmoud12 min readViewed 110 times

Yaƙin da Yammacin duniya ke yi da Musulunci yana ɗaukar sabbin siffofi kuma yana shafar fannoni daban-daban, waɗanda duk ana taƙaita su a cikin ƙoƙarin nisantar da Musulunci daga gaskiyar rayuwa. Wannan yaƙi ba a iyakance shi ga ɓata hotonsa ba, ko lalata Khilafarsa, ko raina dokokinsa, ko nuna Musulunci a matsayin wani abu na zamanin da ya wuce. A’a, yaƙin yana kai hari ga duk abin da zai iya mayar da shi jagorancin duniya. Suna tsoron Musulunci kullum. Shi ya sa shirinsu ba ya ƙarewa, don kada a janye musu tabarma daga ƙarƙashin ƙafafunsu, idan Musulmi suka dawo ga darajarsu.

The war of The West against Islam assumes different guises and includes various spheres, which are all summed up in the undertaking of whatever distances Islam from the reality of life. The campaign was not limited to distorting its image, destroying its Khilafah, disparaging its rules and depicting Islam as something from the past. Rather, the campaign targets anything that can bring it back to the leadership of the world. They constantly fear Islam. That is why their plotting never ceases, lest the carpet be pulled from under their feet, and if the Muslims came back to their glory.

Yamma suna kallon Musulmai a matsayin al'umma da ke rayuwa da Musulunci, addininsu addini ne na duniya baki ɗaya, wanda ya dace kuma ya yi daidai da ɗan Adam, kuma rayukansu suna neman haɗin kai a kowane lokaci. Wuraren dabarun ƙasashensu daban-daban za su zama wurin ƙasa ɗaya ta dabaru, wadda za ta riƙe mabubbugar dukkan nahiyoyi kuma ta yi tsayi a kansu. Suna zaune bisa manyan albarkatu da suka fi yawa fiye da buƙatun wata babbar ƙasa, ta haka ne za ta zama ƙasa jagora. Adadinsu ya kusan kai kashi ɗaya bisa uku na yawan al'ummar duniya. Damuwarsu da kulawarsu, idan Allah 􀀬 ya ba su nasara, ba kashe mutane da kwasar albarkatun ƙasashen da suka buɗe ba ne; a'a, buɗe zukata ne da kawo mutane - dukan mutane - daga duhun kafirci zuwa shiriyar Musulunci. Yana cikin ƙudurin kowane ɗayansu cewa kawo wani mutum cikin Musulunci ya fi masa daraja a kan duniya da abin da ke cikinta.

Shi ya sa suka canza tsare-tsarensu a yakin Crusade na biyu, wanda har yanzu muke shan wahalarsa: Ya gina tsare-tsarensa ne don nisantar da Musulmi daga addininsu, da yada tunaninsa, akidunsa, da ma'aunan hankalinsa, don tabbatar da mallakar abubuwan duniya. Don haka da farko suka haifar da bautar hankali gare shi, sannan suka biyo shi da mamayar abin duniya. Daga nan suka kafa shugabanni, suka kewaye su da yanayin hankali da siyasa na lalata. Sannan suka fara haɗa Ƙasashe da shi, ta hanyar sanya manufofin Ƙasashe a duniya su bi hanya ɗaya, domin cimma muradunsu, da mayar da duniya kamfani guda na haɗin gwiwa wanda Yamma ce mai ba da kuɗi da samarwa, yayin da sauran Ƙasashe suke zama ajin ma'aikata da masu amfani. Sannan ya rufe duniya da manyan hanyoyin watsa labarai, inda hanyoyin watsa labarai na sauran Ƙasashe ke ƙarƙashin nasu. Da wannan suka nufa cewa ba za mu karanta sai abin da suke rubutawa ba, ba za mu ji sai abin da suke watsawa ba, ba za mu gani sai abin da suke yaɗawa ba, kuma ba za mu yi magana ba, ko mu fahimci al'amura sai a cikin hasken abin da suke so. Wannan mulkin mallaka ne sabo, mai ci gaba. Ya fi tsanani kuma ya fi muni fiye da tsohon mulkin mallaka. Tsohon mulkin mallaka yakan mamaye mutum daga waje, amma sabon yana mamaye rabin cikinsa da rabin wajensa, domin ya sa bautar gare shi ta zama cikakkiya, ba tare da wani abu ya barazana gare ta ba.

That is why they changed their plans in their second crusade, from whose woes we still suffer: It built its plans to distance the Muslims from their deen, and spread their concepts, convictions, and intellectual criteria, so as to ensure their material control. Thus they first created the intellectual subservience to it and then they followed that up with its material domination. Then they installed rulers and surrounded them with a corrupt intellectual and political medium. Then they began to link the States with it, by making the policy of the States in the world proceed in one direction, to realise its interests, and by turning the world into one shared company in which the west is the financier and producer, while the other States form in it the working and consumer class. Then it covered the world with huge media networks, in which the media networks of other States were subordinate to theirs. With this they intended that we only read what they write, hear what they transmit, see what they disseminate and only talk about and understand matters in light of what they wish. It is a new, developing colonialism. It is more severe and worse than the old colonialism. The old colonialism used to occupy man from outside, whilst the new occupies his inside half and his outside half, in order to make the subservience to it absolute, without being threatened by anything.

Ko a cikin al'amuran addininmu, Yammacin duniya na son ya sa mu fahimci addininmu yadda take so. Duk wanda ya karkata daga wannan ra'ayi, sai ta tara kafofin watsa labaransa a kansa. Ta haka take nuna Musulunci ta hanyar da ba ta dace ba, da niyyar keta al'adu, sabawa ka'idoji da karya yarjejeniya. Tana lakafta wa Musulunci tsattsauran ra'ayi, ta'addanci, fundamentalism da fanaticism. Tana bayyana addinin a matsayin abokin gaba ga bil'adama, mai son duhu da zama cikin duhu. Kuma yana da tsanani, yana tayar da ƙiyayya da kiyayya a tsarinsa. Bayan ya murguda hoton da canza gaskiya, sai gwamnatoci su fara kai hari a kansa, suna ganin ya cancanci hakan. Wajen yin duk wannan, suna dogara ga jahilcin mutane game da gaskiya, da taimakon wasu malamai, waɗanda ke albarkaci duk abin da Yammacin duniya ke yi. Sai dai farkawar da muke gani a yau ta fara gudana a cikin al'ummar Musulmi, wanda hakan ya sa aikinsu na yaƙar addini ya zama mai wahala, kuma ya sa al'ummar ke kallon Yammacin duniya, masu mulki da waɗannan malamai a matsayin abu ɗaya; a matsayin shaiɗan, sannan masu mulki a matsayin mabiya shaiɗan, cewa waɗannan malamai ba za su kai ga matsayinsu ba sai gwargwadon yadda suka wulakanta martabar addini a gaban masu mulki, kuma su malaman tabarbarewa ne, kuma za su ƙare idan tabarbarewar ta ƙare. Lokacin farfaɗowar Musulunci ta gaskiya yana da malamansa, waɗanda ƙila bayyanarsu ba ta da tsari, amma masu tsoron Allah ne kuma masu gaskiya.

Even when it comes to our deen, The West wants to make us understand our deen in its own way. The one who deviates from this viewpoint, then it mobilises its media against him. Thus, it depicts Islam in an abnormal way, intending to violate the traditions, disagree with the norms and break the consensus. It labels Islam with extremism, terrorism, fundamentalism and bigotism. It describes the deen as an enemy to humanity, which prefers darkness and living in the darkness. And it is aggressive, inciting in its approach animosity and hatred. After distorting the picture and changing the facts, the regimes begin to attack it, considering that it deserves it. In doing all this, they rely on the ignorance of the people about the facts, and the help of some scholars, who bless everything that The West does. However, the awakening we see today has began to flow in the body of the Ummah, which has made their task against the deen difficult, and has made the Ummah look at The West, the rulers and these Ulama’ as the same; as a Shaytan and the rulers as the followers of Shaytan, and that those scholars would not have reached their positions, except in proportion to how much they have foiled the dignity of the deen before the rulers, and they are the scholars of decline, and they will come to an end when the decline comes to an end. The period of the correct Islamic revival has its own scholars who might be untidy in their appearance, but God fearing and honest.

A yau, Yamma da masu mulki suna cikin ainihin tsoron dawowar Musulunci. Shi ya sa muke ganin su masu saurin damuwa da duk wani kira na Musulunci da ke nuna musu hadari, suna aiki wajen dakile shi, suna kawo kowane irin zargi a kansa, suna amfani da dabarun kafofin watsa labarai da farfaganda a kansa, kuma suna yin amfani da ayyukan malamai wajen kai hari a kansa. Saboda haka sun lakafta duk wata harkar Musulunci da ke kira kawai zuwa ga Musulunci a matsayin masu tsattsauran ra'ayi da ta'addanci. Malaman Musulmi, da marubuta masu kishin kasa da masu kishin al'umma, sun rubuta littattafai, kuma sun gabatar da laccoci suna kira da a watsar da tsattsauran ra'ayi da kuma yin kira zuwa ga matsakaicin ra'ayi. Dukkansu suna farawa ne daga mahanga guda game da wannan batu, kuma wannan mahanga ita ce ta Yamma kawai. Da a ce babu malaman Musulmi da ke shiga cikin wannan yaki, suna kuma yin kokarin ba da halascin matsayin Yamma da kuma bayyana shi a fuska mai karbuwa, to da ba mu dauki nauyin mayar da martani gare su ba. Wannan saboda sauran mutane ba su da wani nauyi a idon Al'umma, matsayinsu shi ne na masu mulki. Hakika, harinsu na iya komawa kansu ma. Har ma wadannan malaman da kansu sun fara kebewa daga Al'umma, Al'umma kuma ta fara juya musu baya, saboda yawan hujjojinsu da ba su da alamar gaskiya, da fatawoyinsu da suka karkata daga ka'idojin Shari'a da aka tsara, kuma a matakinsu na karshe ba wai kawai sun fara sabawa fahimtar Musulunci ba, har ma sun fara dakatar da nassosin Shari'a, wadanda Al'umma ta yarda da ingancinsu da kuma aiki da su. Wasu daga cikin wadannan fatawoyi sun kai ga har suna umartar da munkari (mugun abu).

Today we are at a stage where the West and the rulers live in the actual fear of Islam’s return. That is why we see them sensitive to every Islamic call posing as a danger to them, working to contain it and leveling all sorts of charges against it, using media tricks and propaganda against it and employing the services of the Ulama’ to attack it. Hence, they have labelled every Islamic movement that only calls for Islam, as extremist and terrorist. Muslim scholars, and nationalist and patriotic writers have written books and given lectures calling for casting aside extremism and inviting moderation. All of them start off from one standpoint regarding this issue and that standpoint is that of The West only. If there were not Muslim scholars who participate in this battle and try to give The West’s stance legitimacy and an acceptable face, we would have not taken upon ourselves the task of response to them. This is because the other people have no weight in the sight of the Ummah, their position is that of the rulers. Indeed, their attack may even backfire. Even those scholars themselves began to be isolated from the Ummah, and the Ummah began to turn her back to them, due to their frequent justifications that carry no sign of truth, and their Fatawa that deviate from the regulated Shar’ee principles, and in their final stages they did not only start to contradict an Islamic understanding, but to suspend Shar’ee texts, upon whose authenticity and adherence (in action) the Ummah are agreed. Some of these Fatawa have reached the point that they enjoin the munkar (evil)

Bugu da ƙari, tsarin Musulunci cikakke ne kuma haɗaɗɗe ne, an kafa shi ne bisa tushe guda da kowace mafita ke fitowa daga gare ta, kuma bisa gare ta ne kowane tunani ke ginuwa. Saboda haka, ra'ayoyin Musulunci, akidunsa da ma'aunansa duk suna cikin jinsi ɗaya da tunaninsa na asali. Don bayanin wannan, Musulunci an kafa shi ne bisa imanin Musulmi ga Allah, Al-Khaaliq (Mahalicci), kuma Al-Mudabbir (Mai tafiyar da al'amura); da kuma cewa mutum mai rauni ne, mai dogaro, mabukaci, mai kasawa kuma mai iyakantuwa, wanda ba ya iya bayar da mafita. Saboda haka ne Shi (SWT) ya aiko Manzonsa ﷺ domin ya koyar da mutane wanda Allah yake, Al-Ma'bood (wanda ya cancanci a bauta masa), da yadda ya kamata a bauta masa, da abin da kasancewar ko rashin ibada ke haifarwa, ta fuskar lada (thawaab) da azaba (‘iqaab) a Lahira. Sakamakon haka, Musulmi yakan samu ma'auni ga dukkan ayyukansa, wato ma'aunin Halal da Haram. Don haka hankalinsa ba ya aiki a matsayin mai yanke hukunci a kan nassoshin shari'a, ko kuma don yin doka tare da nassoshin; sai dai yana aiki ne kawai don fahimtar abin da nassoshin ke nunawa. Nassoshin da ke ba da mafita daga Allah (SWT) suke. Aikin ɗan Adam shi ne ya fahimci nassoshin, wanda dole ne ya bi. Yana iya samun daidai ko kuskure wajen fahimtar abin da Allah (SWT) yake so, amma a dukkan halayen biyu ana ba shi lada, muddin ya bi hanyar Ijtihaadi ta Shari'a. Wannan ya bayyana matuƙar kulawar Musulmi wajen tabbatar da sahihancin nassoshi, wanda hakan ya haifar da ilimin Hadisi (‘ilm al-Hadeeth); da kuma zurfin damuwarsu wajen fahimtar nassoshin, wanda ya haifar da ilimin Usul al-Fiqh. An kafa wasu daga cikin ƙa'idojinsa, kamar 'Allah ne Haakim (Alƙali)', 'tushen ayyuka da abubuwa shi ne bin hujjar Shari'a', da 'kyakkyawa shi ne abin da Shari'a ta ce kyakkyawa ne, mummuna kuma shi ne abin da Shari'a ta ce mummuna ne', 'Abin kirki shi ne abin da ke faranta wa Allah rai, mara kyau kuwa shi ne abin da ke fusata Shi'. Muna kuma ganin cewa Musulmi yana ganin farin cikinsa shi ne samun Yardar Allah, kuma natsuwarsa da zamansa a tsaye sun dogara ne ga biyan bukatun ilhami da na jikinsa bisa ga imaninsa ga Allah 􀀬 da kuma bin Shari'arSa. Don haka, muna ganin tsarin Musulunci cikakke kuma kammalalle, inda dukkan tunaninsa suke cikin jituwa kuma an kafa su a kan tushe guda ɗaya. Duk abin da wannan tushe ya amince da shi, ana karɓarsa; abin da ya ƙi, ana watsi da shi.

Moreover, the structure of Islam is complete and integrated, established on a basis from which every solution emanates and upon which every thought is built. That is why the concepts, convictions and criteria of Islam are all from the same nature as its basic thought. As an explanation of this, Islam is established on the basis of the Imaan of the Muslim in Allah, Who is al-Khaaliq (the Creator), and al-Mudabbir (the One who manages the affairs); and that man is weak, dependent, needy, deficient and limited and unable to give solutions. That is why He 􀀬 sent His Messenger 􀁕 so as to teach the people who Allah is, al- Ma’bood (the One worthy of worship) and how He 􀀬 should be worshipped and what the presence and absence of the ‘ibaadah entails, in terms of thawaab (reward) and ‘iqaab (punishment) in the Hereafter. This results in the Muslim acquiring a criterion for all his actions, which is the criterion of Halaal and Haraam. Thus his mind functions not as an arbitrator on the legislative texts, nor to legislate together with the texts; rather it functions only to understand what the texts indicate. The texts that give solutions are from Allah 􀀬. The task of the human being is to understand the texts, which he must adhere to. He may get it right or make a mistake in understanding what Allah 􀀬 wants, but in both cases he is rewarded on condition that he complied with the Shar’ee method of Ijtihaad. This explains the great concern of the Muslims in establishing the authenticity of the texts, which resulted in the ‘ilm al-Hadeeth (science of Hadith); and their deep concern for understanding the texts that resulted in the science of Usul al-Fiqh. Some of its principles were laid down, such as ‘Allah is the Haakim (judge)’, ‘the basis of actions and things is the adherence to the Shar’ee evidence’, and ‘pretty is what the Shar’a says is pretty, and ugly is what the Shar’a says is ugly’,’Good is what pleases Allah and bad is what angers Him’.We see as well that the Muslim believes his happiness is the attainment of Allah’s Good Pleasure, and his tranquillity and stability rest on the satisfaction of his instincts and organic needs according to his belief in Allah 􀀬 and adherence to His Shar’a. Thus, we see the structure of Islam complete and perfect, where all of its thoughts are in harmony and established on one basis.Whatever this basis approves of is taken otherwise, it is rejected.

Kamar yadda Musulunci ba ya amincewa da Dimokuradiyya, saboda Dimokuradiyya mulkin jama'a ne, alhali hukunci a Musulunci na Shari'a ne; haka nan tunanin Jari-hujja ba ya amincewa da Musulunci ya karbi mulki, domin hakan zai nufin soke Dimokuradiyya da dukkan tunanin da ke fitowa daga gare ta. Saboda haka, muna ganin Yammacin Duniya na yaki da kiraye-kirayen Musulunci masu tsattsauran ra'ayi da kungiyoyin Musulunci da ke aiki don karbar mulki. Yammacin Duniya na ganin wadannan a matsayin hadari gare ta, kuma zai rushe ta tun daga tushe. Daga wannan matsayi Yammacin Duniya ke yaki da su, tana kuma kai musu hari, tana ganin su a matsayin makiyanta na mutuwa, tana kuma lakaba musu lakabai daban-daban. Tana lakabta su da masu tsattsauran ra'ayin addini, saboda suna gina akidarsu a kan ka'idoji da ba sa amincewa da wanzuwarta; masu matsanancin ra'ayi kuma saboda suna ki yin mu'amala da ita, domin babu abubuwan da suke tarayya a kansu; kuma masu kangara saboda ba sa nuna girmamawa ga kiranta, ba sa kuma la'akari da wanzuwarta. Idan muka duba al'amarin, za mu ga cewa abin da take lakabawa wasu, shi ne abin da take tsundum a cikinsa da kanta, kuma ana iya siffanta ta da abin da take siffanta wasu da shi. Daga mahangar Yammacin Duniya, ana ganin ta a matsayin mai tsattsauran ra'ayi domin tana gina akidarta a kan wani tushe da take imani da shi, kuma ba ta amincewa da wani tushe ya zama abokin hamayyarta, duk da cewa Dimokuradiyyar da take yada ta na barin wasu su karbi mulki, muddin jama'a sun zabe su. Haka kuma ana ganin ta a matsayin mai matsanancin ra'ayi, mai ta'addanci da kangara, domin ba ta girmama wanzuwar siyasar Musulunci, kuma ba ta mu'amala da ita, kuma ba zai yiwu a hadu da ita a kan al'amura na bai daya ba. Sau nawa ne Yammacin Duniya ta saba akidarta, ta kuma fada cikin abin da ta siffanta wasu da shi? Wace irin Dimokuradiyya ce wannan, da ke soke zabuka don ta sanya a maimakonsu mulkin kama-karya na shugabanni, alhali a ra'ayinta wannan shi ne hanyar da ke nuna ra'ayin jama'a?

Just as Islam does not accept Democracy, because Democracy is the ruling of the people, whilst the judgement in Islam is for the Shara’; likewise the Capitalist thought does not accept Islam to assume the power, because that would mean the abolition of Democracy and all the thoughts that result from it. Hence, we see The West fighting the radical Islamic calls and the Islamic movements that are working to assume the power. The West views these as a danger to it, and it would destroy it from the basis. From this standpoint The West fights them and commits aggression against them, and views them as its mortal enemy, and charges them with various labels. It labels them as fundamentalist, because they build on principles that do not recognise its existence; and extremist because they refuse to deal with it, for there are no common matters between them; and bigoted because they do not show regard to its call and do not consider its existence. If we were to examine the matter, we would see that what it labels others with, is what it is wholly engaged in itself, and it can be described with what it describes others. It terms of The West’s standpoint, it is considered fundamentalist because it builds on a basis, which it believes in and does not accept any other basis to be rival to it, although the Democracy they advocate permits others to assume the power, as long as the people select it. It is also considered extremist, terrorist and bigoted, because it does not respect the existence of political Islam, nor deal with it, and nor is it possible to meet with it over common matters. How many times has The West contradicted its ideology, and plunged itself in what it portrayed the others as? What kind of Democracy is this, which cancels the elections in order to impose instead of it the dictatorship of rulers, while in its view, this is the way that reflects the view of the people?

…ya zo, yana bin abin da son ransa (nafsinsa) ke so. Lamarin na iya wuce iyaka, har ya so ya ɗora shi a kan wasu, kuma yana ɗaukar wanda bai amsa masa ba a matsayin mai ƙarancin (ibada). Muna ganin irin wannan mutum yana dogara da dalilan Shari'a a kan kowane abu da yake faɗa ko yake aikatawa, tare da wani tsauri wajen fahimta, da taurin ra'ayi. Wannan haramun ne, koda kuwa yana fitowa ne daga son Allah 􀀬 da addininSa, domin hakan yana nufin canza addini da wuce iyakar da Mai Hikima Mai Shari'a ya sanya. Allah ne Wanda Ya halicce mu, kuma ba mu kewaye Shi da ilimi ba, ba kuma mu san hakikanin Zatinsa ba, ko kuma wace ibada ce wajibi a kanmu; a maimakon haka, Shi 􀀬 ne yake kewaye da kowane abu. Tunda muna son yardar Allah, to babu abin da yake yardar da Shi sai mu tsaya tsayin daka mu kuma daidaita a kan umarninSa. Shi 􀀬, yana jawo hankalinmu zuwa ga ilimINsa, game da wannan al'amari yana cewa: "Shin, Wanda Ya halitta bai san ba? Kuma Shi ne Mai tausayi, Mai lura da kowane abu." [TMQ 67:14]. Al-Bukhari ya ruwaito daga 'Aisha 􀁗: Manzon Allah 􀁕 ya yi wani abu a matsayin sassauci, amma wasu mutane sun ƙi bin sa a cikin hakan. Annabi 􀁕 ya samu labarin haka, sai ya yabi Allah 􀀬 ya ce: "Me ya same wasu mutane, da suke ƙin (suke ɗaukar kansu sama da) abin da nake yi? Wallahi, ni ne na fi su sani game da Allah, kuma na fi su tsoronSa." Anan ana samun gargaɗi game da wuce gona da iri, da umarni na shiga Musulunci, da ɗaukar abin daga cikinsa a hankali. Al-Bukhari ya ruwaito daga Manzon Allah 􀁕 cewa ya ce: "Addini yana da sauƙi. Babu wanda ya yi tsauri da addini face ya ci nasara a kansa. Don haka ku bi hanya madaidaiciya kuma ku kusanci hakan gwargwadon iko. Ku yi bushara. Ku yi amfani da ghudwah (safiya bayan fajr). Ku yi tafiya da wuri, ku dawo da maraice, kuma ku yi amfani da wani ɓangare na duljah (farkon dare, a tafiya)." A wata riwayar kuma: "Ku matso kusa (zuwa ga tafarkin madaidaici), ku tafi da wuri, ku dawo da yamma, kuma ku yi amfani da wani ɓangare na farkon dare. Ku bi tsakiyar hanya, ku bi tsakiyar hanya, za ku iya isa (ga manufa)." Dangane da kyakkyawar niyya, wadda take zama abin tura tsauri da wuce gona da iri, al-Bukhari da Muslim sun ruwaito daga Anas 􀁗 game da wani rukunin mutane wanda, bayan an sanar da su game da ibadar Manzon Allah ﷺ, suka ɗauki nasu a matsayin ƙarami. Sai suka ce, "Ina mu da Rasulullahi ﷺ, domin Allah 􀀬 ya gafarta masa dukkan zunubansa." Sai suka yi alkawari tare cewa za su yi qiyaam (sallah) da daddare, su yi azumi kowace rana, kuma su nisanci (dangantaka da) mata. Sai Rasul ﷺ ya ce musu:

has come, being led by what his nafs (whims and desires) wants. The matter may exceed the bounds, such that he wants to impose it on others, and he portrays the one who does not respond to him as deficient (in his worship).We see this person rely on the Shar’ee evidences for everything he says or does, with some strictness in understanding, and rigidity in opinion. This is Haraam, even if it ensues from the love of Allah 􀀬 and His deen, because it constitutes changing of the deen and exceeding the limit set by the All-Wise Legislator. Thus, Allah is the One Who has created us, and we do not encompass Him in knowledge, and nor do we know the reality of His Essence, or know which worship is obliged on us; rather, He 􀀬 encompasses everything. Since we desire the Good Pleasure of Allah, then nothing pleases Him except that we stand firm and straight on His command. He 􀀬, drawing our attention to His Knowledge, regarding this issue says; “Should not He Who has created know? And He is the most Kind and Courteous, the All-Aware.” [TMQ 67:14]. Al-Bukhari, reported from ‘Aisha 􀁗; Rasool Allah 􀁕 did something as a form of concession, but some people declined to follow him in that. The Prophet 􀁕 got knowledge of that, so he praised Allah 􀀬 and said, “What is the matter with some people, who decline from (feel above of) something that I do? By Allah, I am more knowledgeable than them of Allah, and more than them in fear of Him.” Here comes the warning against the excess, and the command to enter into Islam, and drink (take) from it gently. Al-Bukhari reported from the Rasool 􀁕 that he said, “The deen is easy. Nobody dealt harshly with the deen, save it defeated him. So follow the right course and close as possible. Pass the glad tidings. Make use of the ghudwah (the early morning after fajr). Travel early and come back by evening, and use some of the duljah (early hours of the night, in travel).” In another narration, “Come closer (to the straight path), travel early and come by evening, and use some of the early hours of night. Follow the middle course, follow the middle course, you can then reach (the aim).” Regarding the good intention, which forms the impetus for strictness and excess, al-Bukhari and Muslim report from Anas 􀁗 concerning a group of people who, upon being informed about the worship of the Messenger 􀁕, viewed theirs as little. So they said, “How far we are from Rasool Allah 􀁕, for Allah 􀀬 has forgiven all his sins.” So they pledged together to spend nights in qiyaam (prayer), fast all the days, and isolate (from relationship with) women. The Rasool 􀁕 said to them:

ga Allah cewa shi yana tsaye bai zauna ba, ba ya neman inuwa, ba ya magana, kuma yana azumi. Annabi ﷺ ya ce: ‘Ku umarce shi ya yi magana, ya nemi inuwa, ya zauna, kuma ya cika azuminsa.’ Abin da ke nuna cewa hanyar wuce gona da iri tana kai wa ga halaka shi ne faɗin Manzon Allah ﷺ a cikin abin da Muslim ya ruwaito: “Al-Mutanattinoon (masu taurin kai) za su halaka.” Ya faɗi haka sau uku. Ahmad, al-Nasa’i da Ibn Majah sun ruwaito, da kalmomin da Ibn Majah ya ruwaito, cewa: “Ya ku mutane. Ku kiyayi ghulou (wuce gona da iri) a cikin addini. Lallai abin da ya halakar da waɗanda suka gabace ku shi ne ghulou (wuce gona da iri) a cikin addini.” Abin da aka faɗa game da tsauri shi ma yana shafar wanda ya yi sakaci da aikinsa. Don haka sai ya yi imani da addini a asali, amma ya yi sakaci da wajibanci, ya dogara ga sha’awarsa, ya aikata manyan zunubai, sannan ya yi wa kansa alkawarin tuba kafin mutuwarsa, kamar yana sanin ghayb (abin da ba a gani) na ajal (lokacin rayuwarsa). Wannan haramun ne. Musulmi a maimakon haka wajibi ne ya karɓi Musulunci gaba ɗaya kuma cikin gaggawa, kada ya karɓi komai sai mafi kyawun biyayya; in ba haka ba, halayensa za a ɗauka karkata ce daga tafarkin Allah madaidaici ﷻ.

to Allah that he stands and does not sit down, he does not seek a shadow (for shade), does not speak, and he fasts. The Prophet 􀁕 said; ‘Order him to speak, let him seek shade, to sit, and complete his fasting.” What indicates that the way of excess leads to destruction is the saying of the Rasool 􀁕 in what was reported by Muslim; “Al-Mutanattinoon (stubborn ones) will perish.” He said that three times. Ahmad, al-Nasa’i and Ibn Majah narrated, with the words reported by Ibn Majah, “O people. Beware of ghulou (excess) in the deen. Indeed what destroyed those before you is the ghulou (excess) in the deen.” What has been said about strictness also applies to the one who neglects his duties. Thus he believes in the deen in origin, but neglects his duties, depends on his wishes, commits the grave sins and promises himself with repentence before his death, as if he knows the ghayb (unseen) of his ajal (life-term). This is Haraam. The Muslim is rather required to adopt Islam completely and with haste, and not accept anything but the best obedience; otherwise his behaviour is considered deviation from the straight path of Allah 􀀬.

Zuwa ga waɗannan matsayi guda biyu, wajibi ne mu bi umarnin Allah ﷻ, ba tare da wuce gona da iri ba, ko sakaci. Daga wannan mahanga ne muke fahimtar faɗin Allah ﷻ: "Haka muka sanya ku al'umma mai daidaito, domin ku zama shaidu a kan mutane, Manzo kuma ya zama shaida a kanku" [TMQ 2:143]. Wato, Allah ﷻ ya sanya wannan al'umma ta zama shaida mai adalci a kan mutane, kamar yadda Manzon Allah ﷺ yake shaida a kan al'umma. Saboda haka, al'umma ta zama mafi kyau kuma mafi daraja a cikin al'ummai. Matsayinta a tsakanin mutane kamar kolin dutse ne, inda take mamaye wuri mafi tsayi da tsakiya. Ba mu fassara wannan aya kamar yadda Yamma take fassarawa ba, daga mahangar ra'ayoyinta da suka dogara da mafita ta sasantawa. Wannan haramun ne kamar yadda muka bayyana a baya. Akida ba za ta iya dogara da mafita ta sasantawa ba. Wannan kamar kufri ne kansa. Lamarin shi ne ko dai kufri ko imani, haske ko duhu, shiriya ko ɓata. Game da batun hukuncin Shari'a, mun riga mun tabbatar da cewa babu mai shar'anta, babu wani hakimi sai Allah ﷻ, kuma babu wanda zai soke hukuncinsa, domin shi ne mafi alherin masu hukunci.

Towards these two positions, we are obliged to adhere to the order of Allah 􀀬, without excess or neglect. It is from this standpoint that we understand the saying of Allah 􀀬; “Thus We have made you a balanced nation, that you be witnesses over mankind and the Messenger 􀁕 be a witness over you.” [TMQ 2:143]. In other words, Allah I has made this Ummah a just witness over mankind, just as the Messenger r is a witness over the Ummah. Owing to this, the Ummah becomes the best and most honourable Ummah. Her position amongst mankind is like that of the summit of a mountain, where she occupies its highest and most central position. We do not explain this ayah as The West explains it, from the standpoint of its concepts based on the compromise solution. This is Haraam as we have explained before. The ‘Aqeedah cannot be based on the compromise solution. This is like kufr itself. The issue is one of either kufr or Imaan, light or darkness, guidance or misguidance. As regards the subject of the Shar’eeah rule, we have previously established that there is no legislator, no haakim (judge) except Allah I, and that there is none to reverse His judgement, for He is the best of Judges.