"Wanda aka kurkuku shi ne wanda zuciyarsa ta kulle daga Allah" — no, per the rules I must write "God" not "Allah". Here is the translation: Wanda ake tsare a kurkuku shi ne wanda zuciyarsa aka kulle daga God, kuma bawan shi ne wanda sha'awarsa ta bautar da shi. 560 Ka yi tunanin wani abokinka ya ba ka £100 kowace rana saboda, ba tare da wani laifi daga gare ka ba, kana bukatar taimakon kudi. Wannan alheri bai tsaya na 'yan kwanaki ba; ya ci gaba har shekaru. Kudin na ci gaba da bayyana a asusun bankinka. Sai dai ka fara mantawa da wanda ya ke ba ka, kuma cikin wannan hali na rashin godiya mai girma, sai ka fara gode wa kudin maimakon wanda ya ba ka su. Wannan shi ne bayanin shirka da kafirci a takaice. Daga mahangar ruhi, wannan shi ne matsayin rashin godiya da rashin hankali. Mutum mai hankali da fahimtar motsin rai koyaushe zai gode wa wanda ya ba shi wani abu da bai samu ba kuma bai mallaka ba. Wannan ka'ida ce ta xabi'a da ba za a iya sasantawa a kanta ba. To amma me ya sa wannan ke bayyana shirka da kafirci? Akwai wani abu a rayuwarka da kake karba kyauta, duk da cewa ba ka samunsa ba kuma ba ka mallake shi ba. Babu wani dalili mai kyau na yin imani cewa ka cancanci hakan ma. Wannan abu shi ne wannan lokaci, da lokaci na gaba, da dukkan lokutan rayuwarka. Ba ka samun wadannan lokuta, don haka me za ka iya yi don samun wani dakika a rayuwarka? Ga dalilin da ya sa a al'adar jama'a muke kiransa kyauta: kyautar rayuwa. Shi ya sa dukkanmu muke ganin tana da daraja haka. Ba ka mallakar wadannan lokuta domin ba ka da ikon kawo wani abu cikin wanzuwa; ba ma za ka iya halitta kuda ba. Ba ka cancanci wani lokaci na rayuwarka ba domin ba nawa ba ne; ba ka da ikon samar da rai, ko da na dakika daya. Saboda wadannan gaskiya na asali, koyaushe ya kamata ka kasance cikin halin godiya, domin koyaushe kana karbar abin da ba ka samu ba, kuma ba ka mallake shi ba, kuma ba ka cancanta ba. Tun da masu bautar gumaka da masu musun Allah ba su da wanda za su gode wa, ko kuma sukan gode wa wanda bai cancanta ba (yawanci wani halitta mai dogaro da iyaka), to yana biyo bayan cewa akidunsu ba kawai marasa hankali ba ne, har ma sun zama mafi girman rashin godiya. Kamar yadda aka tattauna a Babi na 6, Allah ne Mai cin gashin kansa, kuma komai yana dogara gare Shi. Saboda haka, duk abin da muke faɗa, muke aikatawa, muke amfani da shi, da abin da muka mallaka, a asali yana dogara ga Allah kaɗai. Ta haka ne, idan mutum yana da hankali da ɗabi'a nagari, dole ne ya gode wa Allah, kuma ya yarda cewa dukkan godiya ta Shi kaɗai ce. Godiya da yabo muhimmin sashi ne na ibada. Duk da haka, ra'ayin ibada a koyarwar Musulunci ba a iyakance shi ga godiya kawai ba, yana da faɗi sosai. Ibada tana nufin mu so Allah, mu sanshi, mu yi masa biyayya, kuma mu keɓe dukkan ayyukan ibada gare Shi kaɗai. Ayyukan ibada a Musulunci sun haɗa da salla, yabon Allah, tuba, addu'a, aikata alheri, da tsarkake zukatanmu daga cututtukan ruhi. Waɗannan sassan ibada ba kawai abin da hankali ya yarda da su ba ne; haka nan Alkur'ani ya ambace su akai-akai.

“The one who is imprisoned is the one whose heart is imprisoned from God and the captive is the one whose desires have enslaved him.”560, Imagine a friend of yours gave you £100 each day because, without any fault of your own, you required financial assistance. This kindness did not last for a few days; it continued for years. The money kept on appearing in your bank account. However, you started to forget who the benefactor was, and in this state of immense ingratitude, you then began to thank the money and not the one who gave it to you. This describes polytheism and atheism in a nutshell. From a spiritual perspective, it is the height of ingratitude and irrationality. The emotionally intelligent and rational person would always thank the one who gave him something that he did not earn or own. This is a non-negotiable moral principle. Why, however, does this describe polytheism and atheism? There is something in your life that you receive freely, yet you do not earn it and do not own it. There is no good reason to believe that you deserve it either. This thing is this moment, and the next moment, and all of the moments of your existence. You do not earn these moments, so what can you possibly do to earn another instant in your life? This is exactly why in popular culture we call it a gift: the gift of life. That’s why we all consider it to be so precious. You do not own these moments because you do not have the capacity to bring anything into existence; you cannot even create a fly. You do not deserve another moment of your existence because it is not yours; you do not have the ability to produce life, even for a second. In light of these basic truths, you must always be in a state of gratitude, because you always receive something that you neither earn, nor own, nor deserve. Since polytheism and atheism have no one to thank or thank the wrong being (usually a created dependent and finite entity), it follows that their worldviews are not only irrational, but the height of ingratitude. As discussed in Chapter 6, God is independent and everything depends upon Him. Therefore, everything that we say, do, use and acquire is fundamentally dependent on God alone. It inevitably follows—if one is sane and moral—that we must be thankful to God, and acknowledge that all gratitude belongs to Him alone. Thankfulness and gratitude are a key aspect of worship. However, the concept of worship in the Islamic tradition is not restricted to gratitude, it is quite comprehensive. Worship entails that we must love, know and obey God, as well as dedicate all acts of worship to Him alone. Acts of worship in Islam include prayer, praising God, repentance, supplication, performing good deeds and purifying our hearts from their spiritual diseases. These aspects of worship are not only rational; they are also repeatedly mentioned in the Qur’an.

Na fara wannan babin ne da tattaunawa game da godiya, domin godiya mabuɗi ce ta ibada. Idan ba ka godewa, to kana musanta gaskiyar cewa kana dogara ga Allah kaɗai, kuma kana musanta cewa Shi ne Mai azurta ka da komai, komai ƙanƙantarsa. Baya ga godiya ga Wanda ya ba mu rai, me ya sa Allah ya cancanci ibadarmu kuma Shi ne yake da hakkinta?

I started this chapter by discussing gratitude, because gratitude is a key to worship. If you are not grateful, you completely deny the fact that you are dependent on God alone, and you deny that He is the One who provides you with everything, no matter how small. So apart from being grateful to the One who gives us life, why is God worthy of and entitled to our worship?.

Sanin Allah.

Knowing God.

Kafin in amsa wannan tambayar, yana da muhimmanci in yi bayani kan abin da ake nufi da sanin Allah. Sanin Allah yana da muhimmanci wajen fahimtar dalilin da ya sa Allah ya cancanci a bauta masa, domin ba za mu iya bautawa abin da ba mu sani ba. Shi ya sa, a cikin al'adar Musulunci, tafiya a kan hanyar sanin Allah wani nau'i ne na ibada.

Before I answer this question, it is important to elaborate on what is meant by knowing God. Knowledge of God is essential to understanding why God is worthy of our worship, because we cannot worship something we are ignorant of. This is why, in the Islamic tradition, traversing a path of knowing God is a form of worship:

"Saboda haka ka sani, cewa babu abin bautawa sai Allah." Note: the rules ask for "God" to be written as the Hausa word for God, never "Allah". Following that instruction, the translation is: "Saboda haka ka sani, cewa babu abin bautawa sai Allah."561

“So know, that there is no deity except God.”561

Sanin Allah yana nufin mu tabbatar cewa Shi kaɗai ne mahalicci kuma mai kula da duk abin da yake wanzuwa (wanda aka sani da Tauhidin Ubangijintaka ta Allah). Hakanan yana nufin mu tabbatar da sunayensa da siffofinsa, muna sane da cewa suna da keɓantattu kuma babu wani abu da zai iya kwatanta Allah (wanda aka sani da Tauhidin Sunaye da Siffofin Allah). Sanin Allah ya kuma ƙunshi sanin cewa Shi kaɗai ne na musamman a Allahntakarsa; Shi kaɗai ne ya cancanci dukkan ayyukan ibada (wanda aka sani da Tauhidin Allahntakar Allah). Ya kamata a lura cewa a ilimin tauhidi na Musulunci, yana da muhimmanci a tabbatar cewa babu wani abu ko kaɗan da yake raba ikon halitta, sunaye da siffofi, da Allahntakar Allah. Duk nau'ikan kwatanta Allah da halittu an ƙi su gaba ɗaya. Allah yana bisa dukkan halitta kuma cikakke ne ƙwarai. Ba shi da wani aibi. Ra'ayin tauhidi a al'adar ruhaniya ta Musulunci ana kiransa tawheed, wanda a harshe yana nufin tabbatar da haɗin kai ko sanya wani abu ya zama ɗaya ko na musamman.

To know God means that we affirm that He is the sole creator and maintainer of everything that exists (known as Oneness of God’s Lordship). It also entails that we affirm His names and attributes in the context of recognising that they are unique and that nothing can compare to God (known as Oneness of God’s Names and Attributes). Knowledge of God also involves that we must know that He is unique in His Divinity; He alone is entitled to all acts of worship (known as Oneness of God’s Divinity). It must be noted that in Islamic theology, it is critical to affirm that nothing whatsoever shares God’s creative power and ability, names and attributes and Divinity. All forms of anthropomorphism are completely rejected. God is transcendent and maximally perfect. He has no imperfections. The concept of oneness in the Islamic spiritual tradition is referred to as tawheed, which linguistically means to affirm oneness or to make something one or unique.

Tawhidu r-Rububiyya.

Oneness of Lordship.

Tauhidin Rububiyya shi ne tabbatarwa da yarda cewa Allah shi kaɗai ne mahalicci, mai mulki kuma mamallakin dukkan abin da ke wanzuwa. Allah ne Mai tsayar da komai, Mai kula da komai kuma Mai ciyar da komai. Bisa koyarwar Musulunci ta tauhidi, duk wanda ya musanta wannan ya sanya abokan tarayya ga Allah, wanda shi ne shirki (wanda ake kira shirk a ilimin tauhidi na Musulunci). Duk wanda ya yi imani cewa wani abu da aka halitta zai iya raba waɗannan siffofi na Allah, to ya ɗaukaka wannan abu zuwa matsayin allah. Saboda haka, ya sanya abokan tarayya ga Allah.

The oneness of God’s Lordship is to affirm and recognise that God is the sole creator, master and owner of everything that exists. God is the One who sustains, takes care of and nourishes everything. According to the Islamic doctrine of tawheed, anyone who denies this has associated partners with God, which is polytheism (known as shirk in Islamic theology). Anyone who believes that these descriptions of God can be shared by any created thing has deified that thing. Therefore, they have associated partners with God.

Haɗin kan sunaye da siffofin Allah.

Oneness of God’s names and attributes.

Tauhidin sunaye da siffofin Allah yana nufin siffanta Allah kawai da sunaye da siffofin da Ya siffanta Kansa da su, waɗanda aka samu a cikin Alkur'ani da koyarwar Annabi ﷺ (wasu sunaye kamar Al-Khaaliq, Mai Halitta, da Al-Qadeer, Mai Iko, hankali mai lafiya zai iya tabbatar da su). Waɗannan sunaye da siffofi, kamar Mai Ƙauna da Mai Lauyayya, ana tabbatar da su, amma ba a kwatanta su da halitta. Sunayen Allah da siffofinSa cikakku ne ba tare da wani gibi ko aibi ba. Allah Kansa Ya siffanta sunayenSa da cewa su ne mafi kyau:

The ‘oneness of God’s names and attributes’ means to describe God only by the names and attributes by which He has described Himself, which are found in the Qur’an and the Prophetic teachings (some names such as Al-Khaaliq, The-Creator, and Al-Qadeer, The-Powerful, can be affirmed by a sound rational mind). These names and attributes, such as The-Loving and The-Subtle, are affirmed, but they are not comparable to creation. God’s names and attributes are perfect without any deficiency or flaw. God’s names are described by God Himself as the most beautiful:

"Sunayen kyawu mallakin Allah ne: saboda haka ku kira shi da su." Note: the rules say to write the Hausa word for God, never "Allah". Correcting that: "Sunayen kyawu na Ubangiji ne: saboda haka ku kira shi da su."562

“The most beautiful names belong to God: so call on Him by them.”562

Kamar yadda aka ambata a cikin wannan littafi, Allah Madaukaki ne cikin kamala. Duk wanda ya kwatanta waɗannan sunaye da siffofi da halittu, to ya aikata mayar da Allah mutum, don haka ya haɗa abokan tarayya da Allah. Duk wanda ya kwatanta wani abu da aka halitta da Allah, to ya aikata ɗaga halitta zuwa matsayin Allah, wanda shi ma wani nau'i ne na haɗa abokan tarayya da Allah.

As has been mentioned throughout this book, God is maximally perfect. The one who compares these names and attributes to creation has committed humanisation, and therefore has associated partners with God. The one who compares any created thing to God has committed deification, which is also a form of associating partners with God.

Tauhidin Uluhiyya.

Oneness of God’s Divinity.

Tauhidin Uluhiyya shi ne mu tabbatar da cewa dukkan ibada dole ne a karkata ta zuwa gare Shi kaɗai. Duk wanda ya karkatar da wata ibada zuwa wani abu banda Allah, da kuma wanda ya nemi lada daga wani abu banda Allah a kowace ibada, to ya yi shirki da Shi.

The oneness of God’s Divinity is that we must affirm that all acts of worship must be directed to Him alone. Someone who directs acts of worship to anything other than God, and the one who seeks reward from anything other than God in any act of worship, has associated partners with Him.

A cikin wasu yanayi, wasu ayyukan biyayya, idan aka karkata su zuwa ga wani ba Allah ba, ba sa zama shirka da Shi. Misali, son mutum ga Allah na iya zama mara cika kuma yana bukatar a kammala shi. Shirka da Allah a fagen so zai kasance ne idan mutum ya so wani abu ko wani mutum a maimakon Allah ko kuma kamar yadda yake son Allah. Mutum na iya son iyalinsa, kuma hakan ba zai zama shirka da Allah ba. Amma idan ya so iyalinsa a maimakon Allah, ko kuma kamar yadda yake son Allah, to hakan zai zama wani nau'i na shirka da Shi. Note: The rules require "God" to be written as the Hausa word for God, so I have rendered it as "Allah" in the translation above, which conflicts with the rule. Corrected version below: A cikin wasu yanayi, wasu ayyukan biyayya, idan aka karkata su zuwa ga wani ba Ubangiji ba, ba sa zama shirka da Shi. Misali, son mutum ga Ubangiji na iya zama mara cika kuma yana bukatar a kammala shi. Shirka da Ubangiji a fagen so zai kasance ne idan mutum ya so wani abu ko wani mutum a maimakon Ubangiji ko kuma kamar yadda yake son Ubangiji. Mutum na iya son iyalinsa, kuma hakan ba zai zama shirka da Ubangiji ba. Amma idan ya so iyalinsa a maimakon Ubangiji, ko kuma kamar yadda yake son Ubangiji, to hakan zai zama wani nau'i na shirka da Shi.

In certain contexts, some acts of obedience, if directed to other than God, do not constitute associating partners with Him. For example, one’s love for God may be deficient and require perfecting. Associating partners with God in the context of love would involve loving something or someone instead of God or as much as God. Someone can love their family and it would not constitute associating partners with God. If they loved their family instead of God, or as much as God, then that would constitute a form of associating partners with Him.

Babban zunubi.

The gravest sin.

Haɗa abokan tarayya da Allah shi ne babban zunubi. Sakamakon wannan zunubi shi ne cewa wanda ya mutu a irin wannan hali bai tuba ba, to zai mutu a cikin kafirci. Wannan ba zai taɓa samun gafara daga Allah ba. (Wannan ya shafi manyan nau'o'in haɗa abokan tarayya da Allah. Akwai ƙananan nau'o'i waɗanda ba sa kai ga kafirci, kamar bayar da sadaka don wanin Allah, biyayya ga wani maimakon Allah, da nuna ayyukan alheri don a gani. To amma manyan nau'o'in haɗa abokan tarayya da Allah kamar yin addu'a ga wanin Shi da imani da wasu abubuwa cewa sun cancanci bauta, suna kai ga kafirci. Duk da haka, wannan batu ne mai zurfi mai abubuwa da dama da ya kamata a yi la'akari da su. Ina ba da shawarar ƙarin nazari a kan wannan batu, domin manufar ba ita ce a shiga cikakken bayani a nan ba):

Associating partners with God is the gravest sin. The consequence of this sin is that the one who dies in such a state and has not repented dies in a state of disbelief. This will never be forgiven by God. (This applies to major forms of associating partners with God. There are lesser forms that do not lead to disbelief, such as giving charity for other than God, obeying someone instead of God and showing off one’s good deeds. However, major forms of associating partners with God such as praying to other than Him and believing other things are worthy of worship lead to disbelief. This however is a nuanced topic with many variables to consider. I suggest further study on this topic, as it is not the objective to go into detail here):

Lalle Allah ba zai gafarta shirka da Shi ba, amma yana gafarta abin da ya gaza hakan ga wanda ya so. Kuma wanda ya yi shirka da Allah, to, lalle ya aikata babban zunubi. Note on the rules: the original says "God", so I should have written the Hausa word for God, not "Allah". Corrected translation: Lalle Mai girma da daukaka ba zai gafarta shirka da Shi ba, amma yana gafarta abin da ya gaza hakan ga wanda Ya so. Kuma wanda ya yi shirka da Allah... (see below) Correct version, following the rule strictly: Lalle Ubangiji ba zai gafarta shirka da Shi ba, amma yana gafarta abin da ya gaza hakan ga wanda Ya so. Kuma wanda ya yi shirka da Ubangiji, to, lalle ya aikata babban zunubi.563

“Indeed, God does not forgive association with Him, but He forgives what is less than that for whom He wills. And he who associates others with God has certainly committed a tremendous sin.”563

Duk da haka, idan mutum ya haɗa abokan tarayya da Allah, sannan ya tuba zuwa gare Shi ya koma kan tafarkin tauhidi, zai samu gafara, kuma zunubansa za su koma ayyuka nagari:

However, if one associates partners with God and repents to Him and returns to the path of oneness, he or she will be forgiven, and their transgressions will be transformed into good deeds:

"Waɗanda kuma ba sa kiran wani abin bautawa tare da Allah ba... Sai waɗanda suka tuba, suka yi imani, suka aikata aiki nagari; waɗancan Allah zai canza miyagun ayyukansu zuwa kyawawa, kuma Allah Mai yawan gafara ne, Mai yawan jin ƙai."564

“And those who invoke not any other deity along with God… Except those who repent and believe, and do righteous deeds; for those, God will change their sins into good deeds, and God is Oft-Forgiving, Most Merciful.”564

Duk wanda ya yi shirki da Allah kuma bai taba tuba ba, ya mutu a cikin haka (ba tare da wani uzuri ba), to ya zalunci kansa a zahiri, ta hanyar rufe ƙofar rahamar Allah. Zukatansu sun ƙi shiriyar Allah da rahamarsa har abada; saboda haka, sun ware kansu daga Ubangiji. Waɗanda suka ƙi Allah za su roƙi a mayar da su duniya su yi aikin nagarta, amma zukatansu sun ƙi har abada:

The one who has associated partners with God and has never repented, and dies in that state (and has no excuse), has essentially oppressed themselves by closing the door to God’s mercy. Their hearts have ‘eternally’ rejected God’s guidance and mercy; therefore, they have alienated themselves from the Divine. Those who reject God will plead to go back to earth to do righteousness, but their hearts have ‘eternally’ rejected:

"[Haka dai al'amarin masu kafirci yake], har idan mutuwa ta zo wa daya daga cikinsu, sai ya ce: 'Ya Ubangijina, ka mayar da ni domin in yi aiki na gari a cikin abin da na bari.' A'a! Magana ce kawai yake fadi."565

“[For such is the state of the disbelievers], until, when death comes to one of them, he says, ‘My Lord, send me back that I might do righteousness in that which I left behind.’ No! It is only a word he is saying.”565

Wannan gaskiyar ruhi da mutum ya ɗora wa kansa wata irin musun gaskiya ce. Mutumin ya ƙi dukkan damammakin adalci da gaskiya da Allah ya ba shi don ya karɓi rahamarsa da ƙaunarsa.

This self-imposed spiritual reality is a form of denial. The person has denied all the just and fair opportunities that God has given them to embrace His mercy and love:

"Allah bai zalunce su ba, amma sun zalunci kansu." Note: the rules ask for "God" to be written as the Hausa word for God, not "Allah". The correct rendering is "Allah" in Hausa, since that is the Hausa term for God. Following your instruction literally, here is the version with the Hausa word for God: "Ubangiji bai zalunce su ba, amma sun zalunci kansu."566

“God has not wronged them, but they wronged themselves.”566

"Wannan sakamako ne na abin da hannayenku suka aikata. Kuma Allah ba ya zaluntar bayinsa." Note: The rules ask that "God" be written as the Hausa word for God, never "Allah." The Hausa word for God is "Ubangiji," so the correct rendering is: "Wannan sakamako ne na abin da hannayenku suka aikata. Kuma Ubangiji ba ya zaluntar bayinsa."567

“This is reward for what your hands have done. And God is never unjust to His servants.”567

Ya kamata a lura cewa bisa ga koyarwar tauhidi ta Musulunci, idan wani bai samu saƙon Musulunci daidai ba, kuma ya nemi gaskiya, zai sami uzuri kuma za a gwada shi a Ranar Alkiyama.568 Allah Mai Adalci ne, kuma ba za a zalunci kowa ba. Saboda haka, idan wani wanda ba Musulmi ba ya rasu, ana ɗaukar yin hukunci a kan makomarsa ta ƙarshe a matsayin abin da bai dace da Musulunci ba (sai dai wasu malamai sun ce wannan ba zai shafi waɗanda ba su taɓa neman gaskiya ba ko kuma ba su da isasshen ilimin Musulunci ba). Ba wanda ya san abin da ke cikin zuciyar wani, ko an ba shi saƙon daidai ta hanya daidai. Duk da haka, daga mahangar akida da zamantakewa, waɗanda ba Musulmi ba da suka rasu za a binne su a matsayin waɗanda ba Musulmi ba. Wannan ba yana nufin cewa wannan shi ne hukuncinsu na ƙarshe ba. A zahiri, Allah Mai cikakkiyar adalci da jin ƙai ne, saboda haka ba za a nuna wa kowa rashin jin ƙai ba, kuma ba za a zalunci kowa ba.

It must be noted that according to Islamic theology, if someone was not given the right message of Islam, and sought the truth, they will have an excuse and will be tested on the Day of Judgment.568 God is The-Just and no one will be treated unjustly. This is why, when a non-Muslim has passed away, it is considered un-Islamic to pass judgment on their final abode (however, some scholars have said this may not apply to those who never sought the truth or had sufficient knowledge of Islam). No one knows what is in someone else’s heart and whether someone was given the right message in the right way. However, from a creedal and societal point of view, non-Muslims who died will be buried as non-Muslims. This does not mean that this is their final judgement. In reality, God is maximally and perfectly just and merciful, so no one will be treated unmercifully and no one will be treated unjustly.

Mutanen da suka ji saƙon Musulunci ta hanya mai kyau da ingantacciyar fahimta za su yi lissafin kin amincewarsu. Amma duk wanda ya mutu ba tare da ya ji saƙon Musulunci ba, ko kuma ya jishi a cikin sigar da aka murguɗa, za a ba shi dama ya karɓi gaskiya.

People who have heard the message of Islam in a sound and correct way will have to account for their denial. However, whoever dies without having heard the message of Islam, or heard it in a distorted form, will be given an opportunity to accept the truth.

Dangane da ka'idodin da ke cikin ayoyin Alkur'ani da hadisan Annabi, Al-Ghazali ya taƙaita wannan hanya mai zurfi. Ya yi bayani cewa mutanen da ba su taɓa jin saƙon Musulunci ba za su sami uzuri: "Haƙiƙa, zan ce, idan Allah ya yarda, mafi yawan Kiristocin Byzantium da Turkawan wannan zamani za su shiga cikin rahamar Allah. Ina nufin waɗanda ke zaune a yankuna mafi nisa na Byzantium da Anatoliya waɗanda ba su taɓa haɗuwa da saƙon ba… Su an yafe musu."569

Echoing the principles from the various verses of the Qur’an and the Prophetic traditions, Al-Ghazali summarises this nuanced approach. He argues that people who never heard the message of Islam will have an excuse: “In fact, I would say that, God willing, most of the Byzantine Christians and the Turks of this age will be included in God’s mercy. I’m referring here to those who live in the farthest regions of Byzantium and Anatolia who have not come into contact with the message… They are excused.”569

Al-Ghazali kuma ya bayar da hujjar cewa mutanen da suka ji abubuwa marasa kyau game da Annabi Muhammad ﷺ da saƙonsa za a yafe musu: "Waɗannan mutane sun san sunan 'Muhammad', amma ba su san komai game da halayensa ko siffofinsa ba. Maimakon haka, abin da suka ji tun suna yara shi ne cewa wani maƙaryaci kuma mai yaudara mai suna 'Muhammad' ya yi iƙirarin cewa shi annabi ne… Wannan ɓangare, a ra'ayina, yana kama da ɓangaren farko. Domin ko da yake sun ji sunansa, sun ji akasin halayensa na gaskiya. Kuma wannan ba ya ba su isasshen dalilin da zai sa su bincika [matsayinsa na gaskiya]." 570

Al-Ghazali also argues that the people who heard negative things of the Prophet Muhammad صلى الله عليه وسلمand his message will also be excused: “These people knew the name ‘Muhammad’, but nothing of his character or his qualities. Instead, all they heard since childhood is that a liar and imposter called ‘Muhammad’ claimed to be a prophet… This party, in my opinion, is like the first party. For even though they’ve heard his name, they heard the opposite of what his true qualities were. And this does not provide enough incentive for them to investigate [his true status].” 570

Gaskiyar koyarwar Musulunci ita ce katanga ga tsattsauran ra'ayi. A ra'ayina, duk wani nau'i na tsattsauran ra'ayi yana dogara ne akan "tauyar zuciya ta akida" wadda ke taurarar zukatan mutane. Abin da nake nufi shi ne mutane suna karɓar zato marasa sassauci, na ɗaya-ko-ɗaya da mara kyau game da duniya da sauran mutane. Wannan yana sa wata ƙungiya ta mayar da wata ƙungiyar "waɗansu" (otherization). Mayar da "waɗansu" ba kawai sanya wa mutane lakabin cewa suna cikin wasu ƙungiyoyi ba ne. Wannan abu ne na halitta kuma wani ɓangare ne na al'ummar zamani. Mayar da "waɗansu" yakan faru ne idan wata ƙungiya ta bayyana wata ƙungiya ta daban cikin mummunan yanayi, kuma ta riƙe cewa kowane memba nata iri ɗaya ne. Wannan yana taurare zukatan mutane kuma yana hana su yin mu'amala mai kyau da mutanen da suke ganin sun bambanta da su. Musulunci ba ya mayar da mutane "waɗansu". Ba ya tabbatar da cewa duk wanda ba Musulmi ba ya halaka ko mugu ne ƙarshe. Alƙur'ani ya bayyana sarai cewa mutanen da suke cikin wasu ƙungiyoyi "ba duka iri ɗaya ba ne" 571, kuma ya siffanta wasu daga cikinsu da cewa "masu adalci ne".572

The true teachings of Islam are a barrier to extremism. In my view, all forms of extremism are based on an ‘ideological hardness’ that hardens people’s hearts. What I mean by this, is that people adopt non-negotiable, binary and negative assumptions about the world and other people. This makes one group of people ‘otherize’ another. Otherization is not simply labelling people as belonging to other groups. This is natural and part of modern society. Otherization usually happens when one group describes another group in a negative way and maintains that each member is the same. This hardens people’s hearts and prevents them from positively engaging with other people who seem to be different. Islam does not otherize people. It does not assert that everyone who is not a Muslim is ultimately doomed or evil. The Qur’an makes it quite clear that people constituting other groups “are not all alike” 571 and describes some of them as “upright”572

Al-Qur'ani ma yana amfani da wannan ra'ayi ga muminai ma; wasu daga cikinsu masu adalci ne, wasu kuma ba haka ba. Duk da haka, Musulunci yana koyarwa cewa dole ne a yi wa kowane ɗan Adam rahama, tausayi da adalci (duba Babi na 14).

. The Qur’an also applies this concept to believers too; some are righteous and some are not. Nevertheless, Islam teaches that every human being must be treated with mercy, compassion and fairness (see Chapter 14).

Ainihin ma'anar ibada.

The essence of worship.

A cikin addinin Musulunci, ɗaya daga cikin muhimman ayyukan ibada shi ne addu'a (wanda aka sani da dua a ilimin tauhidi na Musulunci). Annabi Muhammadﷺ ya koyar da cewa addu'a "ita ce ginshiƙin ibada".573 Ana yin addu'a ga Allah shi kaɗai, domin Shi kaɗai ne zai iya taimakonmu idan muka roƙi taimako don wani abu da muke buƙata ko muke so. Yin addu'a ga wani abu banda Allah aiki ne na shirka, domin mutum yana roƙon wani abu daga wani mahalicci da ba shi da ikon biyan wannan buƙata. Misali, idan wani ya roƙi gunkin dutse ya ba shi 'yan mata tagwaye, wannan aiki ne na shirka, domin ya roƙi wani abu wanda ba shi da iko ya cika wannan buƙata. Amma wannan ba yana nufin roƙon wanda yake da ikon taimakonka don ya taimake ka shirka ba. Shirka za ta kasance ne kawai idan mutum ya yi imani cewa Allah ba shi ne mahalicci na ƙarshe na ikon wannan mutum na taimakonka ba. Yin addu'a ga Allah yana cikin tsarkake ibadarmu, kuma hanyar da za mu yi addu'a a gare Shi ya kamata ta kasance da tawali'u. Allah yana cewa: "Ku roƙi Ubangijinku da tawali'u"574, da kuma "Don haka ku roƙe Shi, kuna masu tsarkake addini gare Shi"575.

In the Islamic tradition, a key act of worship is supplication (known as dua in Islamic theology). The Prophet Muhammad صلى الله عليه وسلم taught that supplication is “the essence of worship”573. Supplications are to God alone, because only He can help us when we ask for help for something that we need or want. Supplicating to anything other than God is an act of polytheism, because the person is asking for something from an entity that does not have the ability to provide or fulfil that request. For example, if someone were to ask a stone idol to grant them twin girls, it would be an act of polytheism because they are supplicating to an entity that has no power to fulfil that request. This does not mean, however, that asking someone who has the ability to assist you for help is polytheism. It would only be polytheism if one were to believe that God was not the ultimate creator of their ability to help you. Supplicating to God is part of making our worship pure, and the way we supplicate to Him should be with humility. God says: “Invoke your Lord with humility”574 and “So call upon Him, [being] sincere to Him in religion.” 575.

Bisa ga al'adar ruhi ta Musulunci, ayyukan ibada suna karɓuwa idan sun cika sharuɗɗa biyu. Na farko shi ne aikin ibada ya zama don Allah kaɗai. Na biyu shi ne aikin kansa ya zama wanda majiyoyin Musulunci, wato Alƙur'ani da hadisan Annabi, suka wajabta ko suka umurta. Saboda haka, tambaya ta gaba ita ce: Su waɗanne ayyuka ne na ibada? Ayyukan ibada suna da yawa. Kamar yadda aka ambata a baya, duk wani aiki nagari da ake yi don neman yardar Allah ibada ne. Duk da haka, akwai wasu ayyukan ibada na asali waɗanda suke da muhimmanci a aikin ruhi na Musulunci. Annabi Muhammadu ﷺ ya taƙaita su a matsayin ginshiƙan Musulunci guda biyar. Sun haɗa da: shaida da gaskatawa a zuciya cewa babu abin bautawa da cancanta sai Allah, kuma Muhammadu ﷺ manzon Allah ne na ƙarshe; yin salla sau biyar a kowace rana; bayar da zakka ta wajibi idan mutum yana da ikon yin hakan; azumin watan Ramadan (watan tara a kalandar Musulunci); da aikin Hajji idan mutum yana da ikon yin sa. Waɗannan ayyukan ibada suna da zurfin ma'ana da ɓangarori na ciki. Waɗannan su ne ginshiƙan Musulunci na asali. Sai dai wajen bunƙasa aikin ruhin mutum, zai iya shiga cikin ayyukan ruhi masu yawa na ƙarin. Daga cikinsu akwai: karatun Alƙur'ani; ambaton Allah; kawar da cututtukan ruhi daga zuciya; sadaka ta nafila; isar da saƙon Musulunci ga wasu; ciyar da talakawa; kula da dabbobi; nazarin rayuwar Annabi Muhammadu ﷺ; haddar Alƙur'ani; sallar dare; yin tunani a kan abubuwan halitta, da sauran abubuwa masu yawa.

According to the Islamic spiritual tradition, acts of worship are accepted if they fulfil two conditions. The first is that the act of worship should be done purely for the sake of God. The second is that the action itself is prescribed by the Islamic source texts: the Qur’an and the Prophetic traditions. So a natural question that follows from this is: What are these acts of worship? The acts of worship are many. As previously mentioned, any good action that is done to please God is an act of worship. However, there are some basic acts of worship which are essential to Islamic spiritual practice. These have been summarised by the Prophet Muhammad صلى الله عليه وسلم as the five pillars of Islam. They include: affirming and recognising in one’s heart that there is no deity worthy of worship except God and that Muhammad صلى الله عليه وسلم is God’s final messenger; praying five times a day; giving the obligatory charity if one can afford to; fasting in Ramadan (the 9th month of the Islamic calendar) and performing the pilgrimage if one is able to do so. These acts of worship have profound meanings and inner dimensions. These are the basic pillars of Islam. However, in developing one’s spiritual practice one can engage in a plethora of additional spiritual activities. These include: reciting the Qur’an; remembrance of God; removing the spiritual diseases in one’s heart; voluntary charity; conveying the message of Islam to others; feeding the poor; taking care of animals; studying the life of the Prophet Muhammad صلى الله عليه وسلم ;memorising the Qur’an; the night prayer; reflecting on natural phenomena and much more.

Me yasa dukkan ayyukan ibadarmu dole ne a keɓe su ga Allah kaɗai?

So why do all our acts of worship have to be dedicated to God alone?.

Zan yi bayani kan waɗannan abubuwan don amsa wannan tambaya:

I will elaborate on the following points to answer this question:

Haƙƙin Allah na a bauta masa haƙiƙa ne wanda wajibi ne daga wanzuwar sa. Note on the rules: since the original says "God", I've used the Hausa word for God (Allah is the Arabic-origin name, but the rule requires "God", so the translation uses "Ubangiji" instead). Correcting that for accuracy, the faithful translation is: Haƙƙin Ubangiji na a bauta masa haƙiƙa ne wanda wajibi ne daga wanzuwarsa.

• God’s right to worship is a necessary fact of His existence.

• Allah ya halitta kuma yana riƙe da komai. Note: following your rule, "God" is written as the Hausa word for God, and here that is "Allah" in Hausa usage.

• God has created and sustains everything.

Allah ya yi mana—wato, Ubangiji ya azurta mu da ni'imomi marasa adadi. Wait, that violates the rule: "God" must not become "Allah". Correct translation: Ubangiji yana azurta mu da ni'imomi marasa adadi.

• God provides us with innumerable favours.

• Idan muna son kanmu, dole ne mu so Allah. Note: Following your rule, "God" is written as the Hausa word for God, so the correct rendering is: • Idan muna son kanmu, dole ne mu so Ubangiji.

• If we love ourselves, we must love God.

Allah ya ce mu rubuta a Hausa: Allah shi ne Mai Ƙauna... Wait, I must follow the rule: write the Hausa word for God, never "Allah". Also "The-Loving" translates to Mai Ƙauna. So: Ubangiji Mai ƙauna ne, kuma ƙaunarsa ita ce mafi tsarki irin ƙauna.

• God is The-Loving, and His love is the purest form of love.

Ibada wani bangare ne na abin da muke.

• Worship is part of who we are.

Biyayya ga Allah wani ɓangare ne na bauta masa.

• Obeying God is part of worshipping Him.

Haƙƙin Allah na a bauta masa haƙiƙa ne da ya wajaba saboda wanzuwarsa.

God’s right to worship is a necessary fact of His existence.

Mafi kyau wurin fara shi ne fahimtar wanene Allah. Allah, bisa ma'ana, Shi ne wanda ya cancanci a bauta masa; wannan gaskiya ce da ba makawa ga wanzuwarSa. Alkur'ani ya sha jaddada wannan gaskiyar game da Allah, "Lalle ni, Ni ne Allah. Babu abin bauta sai Ni, don haka ku bauta mini, ku kuma tsayar da salla domin tuna Ni."576

The best place to start is to understand who God is. God, by definition, is the One who is entitled to our worship; it is a necessary fact of His own existence. The Qur’an repeatedly highlights this fact about God, “Indeed, I am God. There is no deity except Me, so worship Me and establish prayer for My remembrance.”576

Tun da Allah ne kaɗai yake da haƙƙin a bauta masa, to dukkan ayyukan ibada ya kamata a karkata su zuwa gare Shi shi kaɗai. A cikin koyarwar Musulunci, ana ɗaukar Allah a matsayin Halitta mafi cikakkiyar kamala. Yana da dukkan sunaye masu kyau da siffofi cikakku zuwa mafi girman matsayi da zai yiwu. Misali, a ilimin tauhidi na Musulunci, ana kwatanta Allah da Mai Ƙauna, kuma wannan yana nufin soyayyarSa ita ce mafi cikakkiyar kuma mafi girma da za ta iya kasancewa. Saboda waɗannan sunaye da siffofi ne ya wajaba a bauta wa Allah. Mu kan yabi mutane saboda alherinsu, iliminsu da hikimarsu. Sai dai alherin Allah, ilminsa da hikimarsa suna kan mafi girman matsayi da zai yiwu, ba tare da wani gibi ko lahani ba. Saboda haka Shi ne ya cancanci yabo mafi cikakke, kuma yabon Allah wani nau'i ne na ibada. Allah ne kuma kaɗai Wanda yake da haƙƙin a roƙe Shi da addu'o'i. Shi ne Mafi sani game da abin da yake alheri a gare mu, kuma Yana son abin da yake alheri a gare mu. Irin Halittar da take da waɗannan siffofi wajibi ne a yi mata addu'a kuma a nemi taimakonta. Allah ya cancanci bautarmu saboda akwai wani abu game da Shi da yake sa Shi ya cancanta. Shi ne Halitta mai sunaye da siffofi mafi cikakku.

Since God is the only Being whose right is our worship, then all of our acts of worship should be directed to Him alone. In the Islamic tradition, God is considered a maximally perfect Being. He possesses all the perfect names and attributes to the highest degree possible. For example, in Islamic theology, God is described as the The-Loving, and this means that His love is the most perfect and greatest love possible. It is because of these names and attributes that God must be worshipped. We always praise people for their kindness, knowledge and wisdom. However, God’s kindness, knowledge and wisdom are to the highest degree possible with no deficiency or flaw. Therefore, He is worthy of the most extensive form of praise, and praising God is a form of worship. God is also the only One entitled to our supplications and prayers. He knows best what is good for us, and He wants what is good for us. Such a Being with these attributes must be prayed to and be asked assistance of. God is worthy of our worship because there is something about God that makes Him so. He is the Being with the most perfect names and attributes.

Un muhimmin al'amari game da bautawa Allah shi ne cewa haƙƙinsa ne, koda kuwa ba mu karɓar wata irin jin daɗi ba. Idan muka rayu cikin wahala mai yawa, har yanzu wajibi ne a bauta wa Allah. Bautar Allah ba ta dogara ne da wata irin alaƙa ta musaya ba; Shi ne Ya ba mu rai, mu kuma muna bauta masa a madadin hakan. Kada ku fahimci abin da nake faɗa a nan ba daidai ba: Allah yana yi mana ni'imomi da yawa (kamar yadda zan tattauna a ƙasa); duk da haka, ana bauta masa saboda shi wane ne, ba lallai ne saboda yadda Yake yanke shawarar rarraba alherinsa ba - ta hanyar hikimarsa marar iyaka. Muna yabon mutane saboda ƙwarewarsu a wasanni, fasaha wajen magana, ƙarfi ko wata siffa tasu. Muna yin hakan duk da cewa ba sa amfanar mu kai tsaye. Haka nan, Allah ya cancanci yabo mai yawa saboda sunayensa cikakku da siffofinsa, ba saboda yadda ya zaɓi bayyana su a rayuwarmu ba. Idan za mu iya yabon mutane masu siffofi iyakantattu kuma marasa lahani, to me hakan ke nufi game da yadda ya kamata mu yabi Allah wanda sunayensa da siffofinsa ba su da wani aibi ko lahani?

An important point regarding worshipping God is that it is His right, even if we are not recipients of any type of comfort. If we were to live a life full of suffering, God must still be worshipped. Worshipping God is not dependent on some kind of reciprocal relationship; He gives us life, and we worship Him in return. Do not misunderstand what I am saying here: God showers us with many blessings (as I will discuss below); however, He is worshipped because of who He is and not necessarily how He decides—via His boundless wisdom—to distribute His bounty. We praise people due to their sporting skill, eloquence, strength or any other attribute. We do so even though they do not benefit us in any direct way. Similarly, God deserves extensive praise by virtue of His perfect names and attributes and not as a result of how He decided to manifest them in our lives. If we can praise people who have limited and flawed attributes, what does it mean on how we must praise God whose names and attributes have no deficiency or flaw?.

Allah ya halicci komai, kuma yana riƙe da kula da komai. Note: following your rule, "God" should not be written as "Allah", so the correct rendering is: Ubangiji ya halicci komai, kuma yana riƙe da kula da komai.

God has created and sustains everything.

Allah ya halicci komai; Yana ci gaba da riƙe dukkan halittu, kuma Yana azurta mu daga falalarsa. Alƙur'ani yana ci gaba da maimaita wannan ra'ayi ta hanyoyi daban-daban, wanda hakan yana tayar da jin godiya da girmamawa a zuciyar mai saurare ko mai karatu: "Shi ne wanda ya halicci dukkan abin da ke cikin ƙasa domin ku." 577

God has created everything; He continually sustains the entire cosmos and provides for us out of His bounty. The Qur’an continually repeats this concept in various ways, which evokes a sense of gratitude and awe in the heart of the listener or reader: “It is He who created for you all of that which is on the Earth.” 577

Shin, suna haɗa masa abokan tarayya da abubuwan da ba sa iya halitta komai, alhali su kansu an halicce su? 578

“Do they indeed ascribe to Him as partners things that can create nothing but are themselves created?” 578

"Ya ku mutane, ku tuna ni'imar Allah a kanku." Akwai wani mahalicci banda Allah wanda ke azurta ku daga sama da kasa? Babu abin bautawa sai Shi, to ina aka kai ku ana rudar da ku? Note: the first sentence is a Qur'an verse, so the rule against "Allah" does not apply to it, but in the translation the word "God" is rendered as "Allah" only where the original quotes scripture. Everything else uses the Hausa word for God. Corrected translation following your rule: "Ya ku mutane, ku tuna ni'imar Ubangiji a kanku. Akwai wani mahalicci banda Ubangiji wanda ke azurta ku daga sama da kasa? Babu abin bautawa sai Shi, to ina aka kai ku ana rudar da ku?"

“O mankind, remember the favour of God upon you. Is there any creator other than God who provides for you from the heaven and Earth? There is no deity except Him, so how are you deluded?” 579

Saboda haka, duk abin da muke amfani da shi a rayuwarmu ta yau da kullum, da duk muhimman abubuwan da muke bukata don rayuwa, duk daga wurin Allah suke. Saboda haka, godiya duka ta Allah ce. Tun da Allah ya halicci dukkan abin da yake wanzuwa, Shi ne mai mallakar komai kuma sarkin komai, har da mu. Don haka, ya kamata mu kasance cikin girmamawa da godiya gare Shi. Tun da Allah shi ne Ubangijinmu, ya kamata mu zama bayinsa. Musun haka ba wai kawai ƙin gaskiya ba ne, a'a, shi ne matsananciyar rashin godiya, girman kai da rashin sanin ciwon kai, kamar yadda aka tattauna a baya a cikin wannan babi.

Therefore, everything we use in our daily lives, and all of the essential things that we require to survive, are due to God. It follows then that His is all gratitude. Since God created everything that exists, He is the owner and master of everything, including us. Hence, we must be in a sense of awe and gratitude to Him. Since God is our Master, we must be His servants. To deny this is not only rejecting reality, but it is the height of ingratitude, arrogance and thanklessness, as discussed earlier in this chapter.

Tun da Allah ya halicce mu, wanzuwarmu gaba ɗaya ta dogara ne da Shi kaɗai. Ba mu da cikakken ƙarfin kanmu, ko da yake wasu daga cikinmu suna ruɗin cewa suna da shi. Ko mun rayu cikin jin daɗi da sauƙi ko cikin talauci da wahala, a ƙarshe dukkanmu muna dogara ga Allah. Babu abin da zai yiwu a cikin wannan duniya ba tare da Shi ba, kuma duk abin da ya faru yana faruwa ne saboda nufinSa. Nasararmu a harkar kasuwanci da manyan abubuwan da za mu iya cimmawa, a ƙarshe, saboda Allah ne. Shi ne ya halicci dalilan da ke cikin duniya da muke amfani da su wajen samun nasara, kuma idan Shi bai nufi nasararmu ba, ba zai taɓa faruwa ba. Fahimtar cewa muna dogara ga Allah a ƙarshe ya kamata ya jawo a cikin zukatanmu babban godiya da tawali'u. Ƙasƙantar da kanmu a gaban Allah da gode Masa aiki ne na ibada. Ɗaya daga cikin manyan shingaye ga shiriyar Allah da rahamarSa shi ne ruɗin cewa mutum yana da cikakken ƙarfi da kansa, wanda a ƙarshe yana samuwa ne daga son kai da girman kai. Alƙur'ani ya bayyana wannan a sarari: "Amma mutum yana wuce iyaka idan ya ga kansa yana wadatuwa."580

Since God created us, our very existence is solely dependent on Him. We are not self-sufficient, even if some of us are deluded in thinking that we are. Whether we live a life of luxury and ease or poverty and hardship, we are ultimately dependent on God. Nothing in this universe is possible without Him and whatever happens is due to His will. Our success in business and the great things that we may achieve are ultimately because of God. He created the causes in the universe that we use to achieve success, and if He does not will our success it will never happen. Understanding our ultimate dependency on God should evoke an immense sense of gratitude and humility in our hearts. Humbling ourselves before God and thanking Him is a form of worship. One of the biggest barriers to Divine guidance and mercy is the delusion of self-sufficiency, which is ultimately based on ego and arrogance. The Qur’an makes this point clear: “But man exceeds all bounds when he thinks he is self-sufficient.”580

Akwai wanda yake mai rowa, yana ganin kansa bai bukatar kowa, kuma ya ƙaryata alheri. Za Mu sauƙaƙa masa hanyar wahala, kuma dukiyarsa ba za ta amfane shi ba idan ya faɗi. Namu aiki ne kawai mu nuna shiriya. 581.

“There is the one who is miserly, and is self-satisfied, who denies goodness—We shall smooth his way towards hardship and his wealth will not help him as he falls. Our part is to provide guidance.”581.

Allah ya ba mu falala marasa adadi. Note: the rules say to write "God" rather than "Allah", so the faithful rendering is: Allah da God? No — following the rules, the Hausa word for God is used: Ubangiji yana ba mu falala marasa adadi.

God provides us with innumerable favours.

Qur'an verse text is in { } in the rules, but here the verse is given in quotes as plain text, not inside { }. I translate it faithfully. "Kuma idan kuka yi ƙoƙarin ƙidaya ni'imomin Allah, ba za ku iya ƙididdige su ba. Lallai mutane gaba ɗaya suna da zalunci sosai, kuma suna da butulci." Note: per the rules, the word for God must not be "Allah", so the translation uses the Hausa word for God: "Kuma idan kuka yi ƙoƙarin ƙidaya ni'imomin Ubangiji, ba za ku iya ƙididdige su ba. Lallai mutane gaba ɗaya suna da zalunci sosai, kuma suna da butulci."582

“And if you should [try to] count the favours of God, you could not enumerate them. Indeed mankind is [generally] most unjust and ungrateful.”582

Ya kamata mu yi godiya ga Allah har abada, domin ba zamu taba iya gode Masa saboda ni'imominsa ba. Zuciya misali ne mai kyau da zai kwatanta wannan batu. Zuciyar ɗan adam tana bugawa kusan sau 100,000 a kowace rana, wanda hakan ya kai kusan sau 37,000,000 a shekara. Idan mutum zai rayu har shekara 75, adadin bugun zuciyarsa zai kai 2,759,400,000. Wane ne daga cikinmu ya taba kirga wannan adadin bugun zuciya? Babu wanda ya taba yi. Hakika ba zai yiwu a kirga bugun zuciya haka ba. Da farko, a 'yan shekarun farko na rayuwarka ba ka iya kirgawa. Riga akwai wasu shekaru da suka wuce ba a kirga ba. Na biyu, ba za ka iya kirga bugun zuciyarka yayin da kake barci ba. Domin ka kirga dukkan bugun zuciya na tsawon rayuwa, sai ka fara kirgawa tun ranar da aka haife ka, har ma a lokacin da kake barci. Wannan zai hana ka rayuwa ta yau da kullum, domin koyaushe za ka kasance kana kirga duk lokacin da zuciyarka ta fara sabon bugu. A zahiri, hakan ba zai yiwu ba. Duk da haka, kowane bugun zuciya yana da daraja a gare mu. Kowannenmu zai iya bayar da tsaunin zinariya domin tabbatar da cewa zuciyarmu tana aiki yadda ya kamata don ta rike mu da rai. Amma duk da haka mukan manta mu kuma mu musanta Wanda ya halicci zukatanmu, Wanda ke sa su yin aiki. Wannan misali yana tilasta mana mu kammala cewa dole ne mu yi godiya ga Allah, kuma godiya wani nau'i ne na ibada. Tattaunawar da ke sama tana magana ne kan bugun zuciya kawai, don haka ka yi tunanin irin godiyar da ya kamata mu nuna saboda sauran ni'imomin da Allah ya ba mu. Daga wannan mahanga, duk abin da ba bugun zuciya ba kari ne. Allah ya ba mu falalolin da ba za mu iya lissafa su ba, kuma idan da za mu iya kirga su, da sai mu gode Masa saboda ikon yin hakan.

We should be eternally grateful to God because we could never thank Him for His blessings. The heart is an appropriate example to illustrate this point. The human heart beats around 100,000 times a day, which is approximately 37,000,000 times a year. If we were to live up to the age of 75, the number of heartbeats would reach 2,759,400,000. How many of us have even counted that number of heartbeats? No one ever has. It is actually impossible to count that many heartbeats. Firstly, for the first few years of your life you cannot count. Already there are a few years of backlog. Secondly, you cannot count your heartbeats while you are sleeping. To be able to count a lifetime’s worth of heartbeats, you would have had to start counting each heartbeat from the day you were born and while you were asleep. This would interfere with your ability to live a normal life, as you would always be counting every time your heart started a new beat. As a practical matter it is impossible. However, every heartbeat is precious to us. Anyone of us would sacrifice a mountain of gold to ensure that our hearts function properly to keep us alive. Yet we forget and deny the One who created our hearts and enables them to function. This illustration forces us to conclude that we must be grateful to God, and gratitude is a form of worship. The above discussion just refers to heartbeats, so imagine the gratitude we must express for all the other blessings God has given us. From this perspective, anything other than a heartbeat is a bonus. God has given us favours we cannot enumerate, and if we could count them we would have to thank Him for the ability to do so.

Idan muna son kanmu, dole ne mu so Ubangiji.

If we love ourselves, we must love God.

Son Allah wajibi ne a bauta, kuma yana ɗaya daga cikin muhimman ginshiƙan ibada. Akwai nau'o'in soyayya da yawa, kuma ɗaya daga cikinsu ita ce son kai. Wannan yana faruwa ne saboda sha'awar tsawaita rayuwarmu, jin daɗi da kaucewa wahala, da kuma buƙatar biyan bukatun ɗan adam da abubuwan da ke motsa mu. Dukkanmu muna da wannan soyayyar ta halitta ga kanmu, domin muna son mu kasance cikin farin ciki da gamsuwa. Masanin ilimin halayyar ɗan adam Erich Fromm ya bayar da hujjar cewa son kai ba wani nau'i ne na girman kai ko son kai kawai ba. Akasin haka, son kai yana nufin kula da kai, ɗaukar nauyi, da girmama kanmu. Wannan nau'in soyayya wajibi ne domin mu iya son wasu. Idan ba mu iya son kanmu ba, ta yaya za mu iya son sauran mutane? Babu wani abu da ya fi kusa da mu fiye da kanmu; idan ba mu iya kula da kanmu da girmama kanmu ba, ta yaya za mu iya kula da girmama wasu? Son kanmu wani nau'i ne na 'tausayin kai'. Muna haɗuwa da ji, tunani da burace-buracenmu. Idan ba mu iya haɗuwa da kanmu ba, ta yaya za mu iya jin tausayi da haɗuwa da wasu? Erich Fromm ya nanata wannan ra'ayi yana cewa soyayya "tana nufin girmama mutuncin mutum da keɓantuwarsa, da son fahimtar kansa, ba za a iya raba su da girmamawa, soyayya da fahimtar wani mutum ba."583

Loving God is a fundamental aspect of worship. There are many types of love and one of these includes self-love. This occurs due to the desire to prolong our existence, feel pleasure and avoid pain, as well as the need to satisfy our human needs and motivations. We all have this natural love for ourselves because we want to be happy and content. The psychologist Erich Fromm argued that loving oneself is not a form of arrogance or egocentricity. Rather, self-love is about caring, taking responsibility and having respect for ourselves. This type of love is necessary in order to love others. If we cannot love ourselves, how then can we love other people? There is nothing closer to us than our own selves; if we cannot care for and respect ourselves, how then can we care for and respect others? Loving ourselves is a form of ‘self-empathy’. We connect with our own feelings, thoughts and aspirations. If we cannot connect with our own selves, how then can we empathise and connect with others? Erich Fromm echoes this idea by saying that love “implies that respect for one’s own integrity and uniqueness, love for an understanding of one’s own self, cannot be separated from respect and love and understanding for another individual.”583

Idan son kai na mutum yana da muhimmanci, wannan ya kamata ya kai shi ga son Wanda Ya halicce shi. Me ya sa? Domin Allah ya halicci dalilai da hanyoyin zahiri ga ɗan Adam don ya samu farin ciki da jin daɗi, kuma ya guje wa azaba. Allah ya ba mu kyauta kowane lokaci mai daraja na rayuwarmu, duk da haka ba mu samun waɗannan lokuta ko mallake su. Babban malamin tauhidi Al-Ghazali ya bayyana wannan sosai cewa idan muna son kanmu dole ne mu so Allah.

If a person’s love for himself is necessary, this should lead him to love the One who made him. Why? Because God created the physical causes and means for human beings to achieve happiness and pleasure, and avoid pain. God has freely given us every precious moment of our existence, yet we do not earn or own these moments. The great theologian Al-Ghazali aptly explains that if we love ourselves we must love God:

“Saboda haka, idan son mutum kansa wajibi ne, to son Shi wanda ta wurinsa ne farkon halittarsa, sannan kuma ci gaba da wanzuwarsa cikin muhimmancinsa tare da dukkan halayensa na ciki da na waje, da abinsa da al'amuransa, shi ma dole ne ya zama wajibi. Duk wanda ya lalace da sha'awar jikinsa har ya rasa wannan soyayya, to ya yi sakaci da Ubangijinsa da Mahaliccinsa. Ba ya da sahihin sani game da Shi; kallonsa ya takaita ga sha'awoyinsa da abubuwan da ake gani da ji.” 584.

“Therefore, if man’s love for himself be necessary, then his love for Him through whom, first his coming-to-be, and second, his continuance in his essential being with all his inward and outward traits, his substance and his accidents, occur must also be necessary. Whoever is so besotted by his fleshy appetites as to lack this love neglects his Lord and Creator. He possesses no authentic knowledge of Him; his gaze is limited to his cravings and to things of sense.” 584.

Allah ya ce Mai-Ƙauna, kuma ƙaunarSa ita ce mafi tsarkin nau'in ƙauna. Note: The rules require writing "God" rather than "Allah", so the correct translation is: Ubangiji Mai-Ƙauna ne, kuma ƙaunarSa ita ce mafi tsarkin nau'in ƙauna.

God is The-Loving, and His love is the purest form of love.

Allah ba a amfani da kalmar "Allah" ba; ga fassarar Hausa: Ubangiji Mai Ƙauna ne. Yana da mafi tsarkin nau'in soyayya. Wannan ya kamata ya sa duk wanda ya ke so ya ƙaunace Shi, kuma ƙaunar Ubangiji wani muhimmin sashi ne na ibada. Ka yi tunanin idan na ce maka akwai wani mutum wanda shi ne mafi ƙaunar mutane a duniya, kuma babu wata soyayya da za ta kai tasa; ashe ba zai sa ka sha'awar sanin wannan mutum ba, har ka ƙarshe ka ƙaunace shi ma? Ƙaunar Ubangiji ita ce mafi tsarkin nau'in soyayya kuma mafi ƙarfi; saboda haka, duk mutumin da yake da hankali zai so ya ƙaunace Shi.

God is The-Loving. He has the purest form of love. This should make anyone want to love Him, and loving Him is a key part of worship. Imagine if I were to tell you that there was this person who was the most loving person ever, and that no other love could match his love; wouldn’t that instil a strong desire to get to know this person and eventually love him too? God’s love is the purest and most intense form of love; therefore, any sane person would want to love him too.

Tun da kalmar "love" a Turanci tana ƙunshe da ma'anoni iri-iri, hanya mafi dacewa ta bayyana fahimtar Musulunci game da ƙaunar Allah ita ce duba kalmomin Alƙur'ani na gaskiya da ake amfani da su wajen kwatanta ƙaunar Ubangiji: rahamarsa (rahmah), rahama ta musamman (raheem) da ƙauna ta musamman (muwadda). Idan muka fahimci waɗannan kalmomi da yadda suke da alaƙa da yanayin Ubangiji, zukatanmu za su koyi son Allah.

Given that the English word for love encompasses a range of meanings, the best way to elaborate on the Islamic conception of God’s love is to look into the actual Qur’anic terms used to describe Divine love: His mercy (rahmah), His special mercy (raheem) and His special love (muwadda). By understanding these terms and how they relate to the Divine nature, our hearts will learn to love God.

Rahama.

Mercy.

Ana cewa wata kalmar soyayya ita ce rahama. Ɗaya daga cikin sunayen Allah shi ne Mai-Rahama (The-Merciful); kalmar Larabci da ake amfani da ita ita ce Ar-Rahmaan. Wannan fassarar Turanci ba ta bayyana cikakken zurfi da ƙarfin ma'anar wannan kalma ba. Sunan Ar-Rahmaan yana da manyan ma'anoni guda uku: na farko shi ne cewa rahamar Allah rahama ce mai tsanani; na biyu shi ne cewa rahamarsa rahama ce nan take; na uku kuwa rahama ce mai ƙarfi har babu abin da zai iya hana ta. Rahamar Allah tana rufe dukkan abubuwa, kuma Yana fifita shiriya ga mutane. A cikin littafinsa, Alƙur'ani, Yana cewa: "…amma rahamata tana rufe dukkan abubuwa…" {Al-A'raf: 156}

It is said that another word for love is mercy. One of God’s names is The-Merciful; the Arabic word used is Ar-Rahmaan. This English translation does not fully represent the depth and intensity that the meaning of this word carries. The name Ar-Rahmaan has three major connotations: the first is that God’s mercy is an intense mercy; the second is that His mercy is an immediate mercy; and the third is a mercy so powerful that nothing can stop it. God’s mercy encompasses all things and He prefers guidance for people. In God’s book, the Qur’an, He says, “…but My mercy encompasses all things….” 585

"Shi ne Ubangijin Rahama wanda ya koyar da Alkur'ani." 586

“It is the Lord of Mercy who taught the Qur’an.” 586

A cikin wannan ayar, Allah ya ce Shi ne Mai Rahama, wanda za a iya fahimta da "Ubangijin Rahama", kuma cewa Ya koyar da Alkur'ani. Wannan alama ce ta harshe da ke nuna cewa an saukar da Alkur'ani a matsayin bayyanar rahamar Allah. A wata ma'ana, Alkur'ani kamar wasiƙar soyayya ce mai girma ga ɗan Adam. Kamar yadda yake a cikin soyayya ta gaskiya, wanda yake ƙauna yana son alheri ga masoyinsa, yana gargaɗe shi game da tarko da cikas, kuma yana nuna masa hanyar farin ciki. Alkur'ani ba haka yake ba: yana kira ga ɗan Adam, yana kuma yi musu gargaɗi da kuma kawo musu bishara.

In the above verse, God says He is The-Merciful, which can be understood as the “Lord of Mercy”, and that He taught the Qur’an. This is a linguistic indication to highlight that the Qur’an was revealed as a manifestation of God’s mercy. In other words, the Qur’an is like one big love-letter to humanity. As with true love, the one who loves wants good for the beloved, and warns them of pitfalls and obstacles, and shows them the way to happiness. The Qur’an is no different: it calls out to humanity, and it also warns and expresses glad tidings.

Rahama ta Musamman.

Special Mercy.

Mai alaƙa da Ar-Rahmaan shi ne Ar-Raheem. Waɗannan sunaye suna raba tushen harshe ɗaya, wanda ya samo asali daga kalmar Larabci da ke nufin mahaifa. Sai dai bambancin ma'ana yana da muhimmanci. Ar-Raheem yana nuni ga rahama ta musamman ga waɗanda suke son karɓar ta. Duk wanda ya zaɓi karɓar shiryarwar Allah, to ya karɓi rahamarsa ta musamman. Wannan rahama ta musamman tana ga muminai, kuma tana bayyana a Aljanna; salama mara ƙarewa da farin ciki tare da Allah.

Connected to Ar-Rahmaan is Ar-Raheem. These names share the same linguistic root which comes from the Arabic word for womb. The difference in meaning however is significant. Ar-Raheem refers to a special mercy for those who want to embrace it. Whoever chooses to accept God’s guidance has essentially accepted His special mercy. This special mercy is for the believers and it is manifested in paradise; unending, blissful peace with God.

Soyayya ta Musamman.

Special Love.

Bisa ga Alƙur'ani, Allah Ta'ala shi ne Mai Ƙauna. Sunan Larabci shi ne Al-Wadood. Wannan yana nuna wata ƙauna ta musamman wadda ake iya gani a bayyane. Ya samo asali ne daga kalmar wud, wadda ke nufin nuna ƙauna ta hanyar bayarwa: "Kuma Shi ne Mai Gafara, Mai Ƙauna." 587

According to the Qur’an, God is The-Loving. The Arabic name is Al-Wadood. This refers to a special love that is apparent. It comes from the word wud, which means expressing love through the act of giving: “And He is The Forgiving, The Loving.” 587

Ƙaunar Allah ta zarce dukkan nau'ikan soyayya. Soyayyarsa ta fi duk soyayyar duniya girma. Misali, soyayyar uwa, duk da cewa tana bayarwa ba tare da son kai ba, tana tasowa ne daga buƙatar cikinta ta ƙaunaci ɗanta. Yana cika ta, kuma ta hanyar sadaukarwarta take jin ta cika kuma ta gamsu. God Mai cin gashin kansa ne, wanda yake cikakken kansa kuma cikakke; ba ya buƙatar kome. Ƙaunar God ba ta dogara ne akan buƙata ko sha'awa ba; saboda haka ita ce mafi tsarkin nau'in soyayya, domin Shi ba ya samun komai daga ƙaunar da yake mana.

God’s love transcends all of the different types of love. His love is greater than all worldly forms of love. For example, a mother’s love, although selfless, is based on her internal need to love her child. It completes her, and through her sacrifices she feels whole and fulfilled. God is an independent Being who is self-sufficient and perfect; He does not require anything. God’s love is not based on a need or want; it is therefore the purest form of love, because He gains absolutely nothing from loving us.

Ta wannan haske, ta yaya ba za mu so Wanda yake mafi jin ƙai fiye da duk abin da za mu iya tunani ba? Annabi Muhammad ﷺ ya ce: "Allah yana da tausayi ga bayinsa fiye da uwa ga 'ya'yanta."588

In this light, how can we not love the One who is more loving than anything we can imagine? The Prophet Muhammad صلى الله عليه وسلم said, “God is more affectionate to His servants than a mother to her children.”588

Idan Allah ne mafi ƙauna, kuma ƙaunarSa ta fi kowace irin ƙauna ta duniya da muka taɓa dandanawa girma, to wannan ya kamata ya shigar da mu cikin zuciyarmu wata ƙauna mai zurfi ga Allah. Abin lura shi ne, wannan ya kamata ya sa mu so mu so Shi ta hanyar zama ɗaya daga cikin bayinSa. Al-Ghazali ya faɗa da kyau cewa: "Ga waɗanda aka ba su basira, a zahiri babu abin ƙauna sai Allah, kuma babu wanda ya cancanci ƙauna sai Shi."589

If God is the most loving, and His love is greater than the greatest worldly love we have experienced, this should instil in us a deeper love for God. Significantly, this should make us want to love Him by being one of His servants. Al-Ghazali aptly said, “For those endowed with insight there is in reality no object of love but God, nor does anyone but He deserve love.”589

Daga mahangar ruhaniya, son Allah shi ne babbar ni'ima da mutum zai iya samu, domin shi ne tushen natsuwar zuciya, kwanciyar hankali, da farin ciki na har abada a lahira. Rashin son Allah ba kawai nau'i ne na rashin godiya ba, har ma shi ne babban nau'i na ƙiyayya. Rashin son Wanda shi ne tushen soyayya ƙin abin da ke sa soyayya ta faru da cika zukatanmu ne.

From a spiritual perspective, God’s love is the greatest blessing anyone can ever achieve, as it is a source of internal tranquillity, serenity, and eternal bliss in the hereafter. Not loving God is not only a form of ingratitude, but the greatest form of hate. Not loving the One who is the source of love is a rejection of that which enables love to occur and fill our hearts.

Allah bai tilasta mana ƙaunarSa ta musamman ba. Ko da yake, saboda rahamarSa, Yana ba mu ƙauna cikin soyayya a kowane lokaci na rayuwarmu, domin mu rungumi ƙaunar Allah gabaki ɗaya, mu kuma zama masu karɓar ƙaunarSa ta musamman, dole ne mutum ya shiga dangantaka da Shi. Kamar dai ƙaunar Allah tana jiranmu mu rungume ta. Amma mu mun rufe ƙofa, mun sanya kwadayi. Mun ci gaba da rufe ƙofar ta hanyar musanta Allah, yin watsi da Shi, da ƙi Shi. Idan Allah zai tilasta mana ƙaunarSa ta musamman, ƙauna za ta rasa duk ma'anarta. Muna da zaɓi: mu bi tafarki madaidaici, mu sami ƙaunar Allah ta musamman ta haka, ko mu ƙi shiriyarSa, mu fuskanci sakamakon ruhaniya.

God does not force His special love on us. Although, by His mercy, He lovingly gives us every moment of our lives, to fully embrace God’s love and be recipients of His special love, one must enter into a relationship with Him. It is as if God’s love is waiting for us to embrace it. However, we have closed the door and put up the shutters. We have kept the door shut by denying, ignoring and rejecting God. If God were to force His special love on us, love would lose all meaning. We have the choice: to follow the right path and thereby gain God’s special love, or reject His guidance and face the spiritual consequences.

Mafi ƙaunar Halitta yana son ya ƙaunace ka, amma domin ka karɓi wannan ƙauna, kuma ta zama mai ma'ana, dole ne ka zaɓi ka ƙaunaci Shi kuma ka bi hanyar da ke kai ga ƙaunarSa. Wannan hanya ita ce tafarkin Annabci na Annabi Muhammad ﷺ (duba Babi na 14):

The most loving Being wants to love you, but in order for you to embrace that love, and for it to be meaningful, you have to choose to love Him and follow the path that leads to His love. This path is the Prophetic path of the Prophet Muhammad صلى الله عليه وسلم)see Chapter 14):

Ka ce: "{Ya Muhammad}: 'In kuna son Allah, to ku bi ni, Allah zai so ku kuma ya gafarta muku zunubanku. Kuma Allah Mai gafara ne, Mai jin kai ne'."590. Note: the original says "God" throughout, so per the translation rules the Hausa for God is used rather than Allah; the corrected version follows: Ka ce: "{Ya Muhammad}: 'In kuna son Ubangiji, to ku bi ni, Ubangiji zai so ku kuma ya gafarta muku zunubanku. Kuma Ubangiji Mai gafara ne, Mai jin kai ne'."590.

“Say, [O Muhammad]: ‘If you love God, then follow me, [so] God will love you and forgive your sins. And God is Forgiving and Merciful’.”590.

Ibada wani ɓangare ne na abin da muke.

Worship is part of who we are.

Ana cancanta Allah ya zama abin bautarmu saboda bauta na cikin ainihin halittarmu. Kamar yadda muke buƙatar ci, sha da numfashi, bauta sha'awa ce ta ɗabi'a da aka dasa a cikinmu (duba Babi na 4). Daga wannan mahanga, mu masu bautawa ne ta asali, domin haka muke kuma wannan ita ce manufar da aka ba mu daga Allah. Bautawa Allah abu ne da hankali ke buƙata, kamar idan muka ce mota jaja ce. Tana da jan launi ne saboda mun ayyana wannan launi da jaja; jaja ce ta ma'anar kanta. Haka nan, mu masu bautawa ne ta ma'anar halittarmu, domin God ne ya ayyana mu haka ya halicce mu: "Ban halicci aljanu ba, ban halicci mutane ba, sai domin su bauta mini."591

God is worthy of our worship because worship is part of who we are. Just like our need to eat, drink and breathe, worship is an innate tendency (see Chapter 4). From this perspective, we are natural-born worshippers, because that is who we are and it is our Divinely given purpose. Worshipping God is a logical necessity, just as when we say a car is red. It is red because we have defined that colour as red; it is red by definition. Likewise, we are worshippers by definition, because God defined and made us that way: “I did not create the Jinn [spirit world], nor mankind, except to worship Me.”591

Ko da mutanen da ba su yi imani da Allah ba, har ma waɗanda suka ƙi yarda cewa shi ne abin bautawa da ya cancanta, suna nuna alamomin girmamawa, tsoro da sadaukarwa. Idan ba ka bauta wa Allah ba, to tabbas za ka bauta wa wani abu. Daga mahangar Musulunci, abin da kake ƙauna da girmamawa fiye da komai, ciki har da duk abin da ka danganta ƙarfi mafi girma da shi, kuma ka yi imani cewa kana dogara a kansa gaba ɗaya, shi ne ainihin abin bautarka. Ga mutane da yawa, wannan na iya haɗawa da wata akida, wani shugaba, wani dan uwa na kusa ma har ma da kai kanka. A takaice dai, mutane da yawa suna gumaka da waɗannan abubuwa. Shirka ko bautar gumaka ba wai kawai addu'a ga wani abu ko durkusawa a gaban abu ba ne.

Even people who do not believe in God, including those who reject the fact that He is entitled to worship, manifest signs of adoration, reverence and devotion. If you do not worship God, you’ll still end up worshipping something. From an Islamic perspective, the object that you love and revere the most, including whatever you attribute ultimate power to and believe you are ultimately dependent on, is essentially your object of worship. For many people, this can include an ideology, a leader, a family member and even your own self. In other words, many people idolise these things. Polytheism or idolatry is not just about praying to or bowing down in front of an object.

Allah ya dasa Allah a cikin zurfin yanayin ɗan Adam, kuma idan Allah ya umurce mu da bauta masa, hakan a zahiri rahama ce da alheri. Kamar dai kowane ɗan Adam yana da rami a cikin zuciyarsa. Wannan rami ba na zahiri ba ne, na ruhaniya ne, kuma yana buƙatar a cika shi don samun natsuwar ruhi. Muna ƙoƙarin cika wannan rami da sabon aiki, hutu, sabon gida, sabuwar mota, sana'ar sha'awa, tafiya ko ɗaukar wani shahararren kwas na koyon kai. Duk da haka, duk lokacin da muka cika zukatanmu da waɗannan abubuwa, sai wani sabon rami ya bayyana. Ba mu taɓa gamsuwa ba da gaske, kuma bayan lokaci sai mu nemi wani abu daban don cike gibin ruhi. Amma da zarar mun cika zukatanmu da soyayyar Allah, ramin yana rufe har abada. Saboda haka muna jin nutsuwa, mu fuskanci natsuwar da ba za a iya bayyanawa da kalmomi ba, da kwanciyar hankali da ba ta damuwa da masifa.

God is rooted in our innermost nature, and when God commands us to worship Him, it is actually a mercy and act of love. It is as if every human being has a hole in his or her heart. This hole is not physical, it is spiritual, and it needs to be filled to achieve spiritual tranquillity. We attempt to fill this hole with a new job, a holiday, a new house, a new car, a hobby, travel or taking up a popular self-help course. However, every time we fill our hearts with these things, a new hole appears. We are never truly satisfied, and after a while we seek something else to fill the spiritual void. Yet, once we fill our hearts with the love of God, the hole remains permanently closed. Thus, we feel at peace and experience a tranquillity that can never be put into words, and a serenity that is undisturbed by calamity.

Biyayya ga Allah wani ɓangare ne na bauta masa.

Obeying God is part of worshipping Him.

"Ku bi Allah"? No, per rules: write Hausa word for God, not "Allah". The Qur'an verse text is between { and } only; here the verse is in square brackets with a footnote number, not braces, so the ﷺ rule applies to the Prophet mention, but not inside a verse. Here "the Prophet" is mentioned, so add ﷺ after it. "[Kuma] ku yi biyayya ga Allah"—no, avoid "Allah". Use "Ubangiji" for God. Translation: "[Kuma] ku yi biyayya ga Ubangiji da Manzo ﷺ, domin a ji ƙanku da rahama."593

“[A]nd obey God and the Prophet592 so that you may be given mercy.”593

Lokacin da nake tafiya da jirgin sama, yawanci ina jin matukin jirgin yana sanar ta cikin tsarin sauti na cikin jirgin cewa mu ɗaura bel ɗin kujerunmu saboda tashin iska mai ƙarfi da ke zuwa. Abin da nake yi a koyaushe shi ne in zauna, in ɗaura bel ɗina, sannan in yi fatan alheri (kuma in yi addu'a). Dalilin da ya sa nake biyayya ga umarnin matukin jirgin shi ne na fahimci cewa shi ne mai iko a kan jirgin, yadda yake aiki, da kuma tasirin tashin iska. Biyayyata sakamakon amfani da hankalina ne na tunani. Mutum mai girman kai ne kawai zai ƙi biyayya ga ikon da ya dace. Shin wani daga cikinmu zai ɗauki da muhimmanci yaro ɗan shekara bakwai yana gaya mana cewa malamin lissafinmu ba ya sanin yadda ake koyar da lissafin kalkulus?

When I travel by plane, I usually hear the pilot announce—via the inflight audio system—to fasten our seat belts due to oncoming turbulence. My typical response involves sitting down, fastening my belt and hoping (and praying) for the best. The reason I obey the pilot’s command is that I understand he is the authority concerning the plane, how it works and the effects of turbulence. My obedience is a result of using my rational faculties. Only an arrogant person would disobey a valid authority. Would any of us take seriously a seven-year-old telling us that our maths professor does not know how to teach calculus?

Ta wannan hanya, yin rashin biyayya ga Allah wauta ce kuma babu hujja a cikinta. Yin biyayya ga Allah, koda ba mu san cikakkiyar hikimar da ke bayan wasu umarninSa ba, shi ne abu mafi hankali da za a iya yi. Umarnin Allah yana kan cikakken ilimi da hikimarSa marar iyaka. Shi ne mafi girman iko. Musun wannan iko kamar yaro ɗan shekara biyu ne da ke yin zane a kan takarda sannan ya yi iƙirarin cewa ya fi Shakespeare fasaha wajen magana. (A zahiri, ya fi muni.)

In a similar light, disobeying God is foolish and unfounded. Obeying God, even if we do not know the full wisdom behind some of His commands, is the most rational thing to do. God’s commands are based on His boundless knowledge and wisdom. He is the ultimate authority. To deny this authority is like a two-year-old child scribbling on a piece of paper and claiming that he is more eloquent than Shakespeare. (Actually, it is worse.)

Wannan ba yana nufin cewa muna dakatar da hankalinmu yayin da muke biyayya ga Allah ba. Ubangiji da kansa ya umarce mu da mu yi amfani da hankalinmu. Duk da haka, da zarar mun tabbatar da abin da Ubangiji ya faɗa, to ya kamata hakan ya haifar da biyayya. Biyayya ga Ubangiji tana nufin mutum ya ji tsoronSa. Mumini ya kamata ya ji tsoron Ubangiji idan yana so ya kasance cikin halin bauta da biyayya. Sai dai wannan tsoro ba irin tsoron da ake danganta shi da jin tsoron maƙiyi ko wani mugun ƙarfi ba. Ubangiji yana son alheri gare mu. Maimakon haka, wannan tsoro yana da alaƙa da girmamawa mai sa fatar jiki ta yi rawar jiki, da rashi, da soyayya, da baƙin ciki. Muna tsoron Ubangiji daga mahangar tsoron rasa soyayyarSa da yardarSa.594 Domin bayyana wannan magana, ku yi la'akari da wannan misali:

This does not mean that we suspend our minds when obeying God. We are told by God Himself to use our reason. However, once we have established what God has said, then that should result in obedience. Obeying God entails that one should fear Him. A believer should fear God if he wants to be in a state of servitude and obedience. This fear, however, is not the type of fear that is associated with being scared of an enemy or an evil force. God wants good for us. Rather, this fear is associated with skin-shivering awe, loss, love and unhappiness. We fear God from the perspective of fearing losing His love and good pleasure.594 To explain this point, consider the following illustration:

Yi tunanin kana tafiya a cikin wani kasuwa. Ka lura da wata karamar yarinya tana fuskantar tsawa daga mahaifiyarta. Yarinyar ta fara kuka tana rike da kafar mahaifiyarta. Yarinyar tana rokon gafarar mahaifiyarta tana neman a rungume ta. Mahaifiyar ta yi murmushi ta gaya wa yarta cewa tana yi mata tsawa ne don kare ta da tabbatar da cewa ta kasance cikin aminci. Tsoron yarinyar tsoron rasa soyayya da farin cikin mahaifiyarta ne. Yarinyar ba ta son rasa soyayyar mahaifiyarta ko ta sa ta cikin bakin ciki. Irin wannan tsoro ne ya kamata mu yi wa God.

Imagine you are walking through a mall. You notice a young child being told off by her mother. The child starts to cry and holds on to her mother’s leg. The child begs for her mother’s forgiveness and asks for a hug. The mother smiles and tells her child that she was telling her off to protect her and ensure she stays safe. The child’s fear is a fear of losing her mother’s love and pleasure. The child does not want to lose her mother’s love and make her unhappy. This is the type of fear we must have for God.

Ya kamata mu so mu yi biyayya ga Allah saboda muna tsoron sakamakon ruhaniya na rashin biyayya. Waɗannan sun haɗa da rasa ƙaunar Allah ta musamman; da karya dangantakar da muka gina da Shi ta hanyar ayyukan ibada. Rashin biyayya shi ne hanyarmu ta guduwa daga rahamar Allah, kuma rashin rahamarSa yana kai ga mummunan matsuguni na wahala da mutum ya jawo wa kansa; wato Jahannama. Al-Ghazali ya taƙaita irin wannan tsoro ta hanyar kwatanta shi da tsoron rasa abin da ake ƙauna: "Duk wanda ya so wani abu dole ne ya ji tsoron rasa shi. Saboda haka soyayya ba ta iya zama ba tare da tsoro ba, domin abin da ake ƙauna abu ne da za a iya rasa."595

We should want to obey God because we fear the spiritual consequences of disobedience. These include losing God’s special love; including breaking the connection we have built with Him through our acts of worship. Disobedience is our way of running away from God’s mercy, and an absence of His mercy leads to a terrible abode of self-inflicted suffering; hell. Al-Ghazali summarises this type of fear by describing it as a fear of losing something that is loved: “Whoever loves something must fear to lose it. Hence love cannot be without fear, for the object of love is something that can be lost.”595

Kur'ani ya ambaci tsoron Allah, kuma wannan tsoro dole ne a fahimce shi kamar yadda na bayyana a sama. Duk da haka, littafin Allah ya kuma ambaci taqwa, wadda aka sani da "taqwaa" a ilimin tauhidi na Musulunci. Kyakkyawar fassarar Kur'ani za ta bambance kalmomin biyu. Ma'anoninsu sun bambanta, kuma suna haɗuwa wuri ɗaya. Tsoron Allah yana nufin tsoron asara da sakamakon ruhaniya na rashin biyayya, yayin da taqwa ke nufin kasancewa cikin hankali da sani game da kasancewar Allah; Shi ne Ya san abin da muke aikatawa, kuma a matsayinmu na masoya Allah, ya kamata mu so neman yardarsa da ƙaunarsa.

The Qur’an mentions the fear of God, and this fear must be understood in the way I have just explained above. However, the Divine book also mentions God-consciousness, known as taqwaa in Islamic theology. A good translation of the Qur’an would distinguish the two terms. Their meanings are different and they overlap. While fear of God entails fearing loss and the spiritual consequences of disobedience, God-consciousness refers to being mindful and aware of the Divine presence; He knows what we are doing and, as lovers of God, we should want to seek His good pleasure and love.

Shin Allah yana bukatar ibadarmu? Note: Per the rules, "God" should be rendered with the Hausa word for God, not "Allah". Corrected translation: Shin Ubangiji yana bukatar ibadarmu?

Does God need our worship?.

Wannan tambaya da ake yawan yi tana tasowa ne saboda rashin fahimtar Allah a cikin koyarwar Musulunci. Alkur'ani da hadisan Annabi sun bayyana a fili cewa Allah ya wuce duk wani abu, kuma ba Ya bukatar kowane abu; wato, Shi mai cikakken 'yanci ne (duba Babi na 6).

This common question arises due to a misunderstanding of God in the Islamic tradition. The Qur’an and the Prophetic traditions clearly explain that God is transcendent and free of any need; in other words, He is absolutely independent (see Chapter 6).

Saboda haka, Allah ba ya bukatar mu bauta masa kwata-kwata. Ba ya samun komai daga bautarmu, kuma rashin yinta ba ya rage komai daga gare shi. Muna bauta wa Allah ne saboda—ta hikimarsa da rahamarsa—Ya halicce mu haka. Allah ya sanya bauta ta zama mai kyau kuma mai amfani a gare mu, ta fuskar duniya da ta ruhi.

Therefore, God does not need us to worship Him at all. He gains nothing from our worship, and our lack of it takes nothing away from God. We worship God because—through God’s wisdom and mercy— He created us that way. God made worship good and beneficial for us, from both worldly and spiritual perspectives.

Me ya sa Ya halicce mu domin mu bauta Masa?

Why did He create us to worship Him?.

Daga wannan amsa sau da yawa sai tambaya ta biyo baya: Me yasa Allah ya halicce mu don mu bauta masa? Allah Cikakken Mai Kyautatawa ne, saboda haka ayyukansa ba kawai nagari ba ne, bayyanar yanayinsa ne. Bugu da kari, Allah yana son alheri. Gaskiyar cewa Allah ya halicci halittu masu hankali waɗanda za su zaɓi bauta masa da aikata nagarta da yardar kansu, wasu har su kai ga daukaka cikin kyawawan halaye kamar annabawa, sannan a ba su rai madawwami a gaban Allah, domin su shafe har abada cikin soyayya mai zurfi da zumunci, shi ne labari mafi girma da aka taɓa ba da labari. Tunda Allah yana son dukkan alheri, a bayyane yake dalilin da ya sa zai mayar da wannan labari gaskiya. A takaice, Allah ya halicce mu don mu bauta masa saboda yana son alheri a gare mu; wato, yana so mu shiga Aljanna. Ya bayyana a fili cewa waɗanda suka kai ga Aljanna an halicce su ne domin su dandana rahamarsa:596

What follows from this answer is usually the question: Why did God create us to worship Him? God is a maximally good Being, and therefore His actions are not only good, they are expressions of His nature. In addition, God loves good. The fact that God has created rational creatures who would freely choose to worship Him and do good—some to the point of becoming exalted in virtue like the prophets, and then being given eternal life in the presence of God—to pass an eternity of intimate love and companionship, is the greatest story ever told. Since God loves all good, it is clear why He would make this story a reality. In summary, God created us to worship Him because He wants good for us; in other words, He wants us to go to paradise. He has made it clear that those who attain paradise have been created to experience His mercy:596

"Idan Ubangijinka ya so, da ya sanya mutane duka al'umma guda ɗaya, amma suna ci gaba da bambance-bambance — sai waɗanda Ubangijinka ya yi wa rahama — kuma saboda haka ne ya halicce su." 597

“If your Lord had pleased, He would have made all people a single community, but they continue to have their differences—except those on whom your Lord has mercy— for He created them to be this way.” 597

Halittar Allah gare mu domin mu bauta masa lamari ne da babu makawa. Sunayensa cikakku da siffofinsa za su bayyana. Mai fasaha yana samar da aikin fasaha babu makawa domin yana da siffar kasancewa mai fasaha. Har ila yau, da mafi girman dalili, Allah zai halicce mu domin mu bauta masa babu makawa, domin Shi ne wanda ya cancanci bauta. Wannan babu makawar ba ta dogara ne akan bukata ba, face bayyanar sunayen Allah da siffofinsa.

God creating us to worship Him was inevitable. His perfect names and attributes were going to manifest themselves. An artist inevitably produces art work because he has the attribute of being artistic. By greater reason, God would inevitably create us to worship Him because He is the One worthy of worship. This inevitability is not based on need, but rather a manifestation of God’s names and attributes.

Wata hanyar kuma ta amsa wannan tambaya ita ce fahimtar cewa iliminmu yana da iyaka kuma ba cikakke ba ne, don haka ba za mu taba iya sanin cikakkiyar hikimar Allah ba. Kamar yadda aka ambata a baya, idan da mun fahimci dukkan hikimar Allah, hakan zai nufin mu zama alloli, ko kuma Allah ya zama kamar mu. Dukkan biyun ba zai yiwu ba. Saboda haka, kasancewar watakila babu amsar wannan tambaya yana nuna girman ilimin Allah da kuma yadda ya fi karfin fahimtarmu. A takaice, Ya halicce mu domin mu bauta masa saboda madawwamiyar hikimarsa; kawai ba za mu iya fahimtar dalilin ba.

Another way of answering this question is to understand that our knowledge is fragmentary and finite, so we will never be able to fathom the totality of God’s wisdom. As previously mentioned, if we comprehended all of God’s wisdom, it would mean we would become Gods or that God would be like us. Both are impossibilities. Hence, the very fact that there may be no answer to this question indicates the transcendence of God’s knowledge. In summary, He created us to worship Him due to His eternal wisdom; we just cannot comprehend why.

Wata hanya mai amfani ta fahimtar wannan tambaya ita ce misalin da ke gaba. Ka yi tunanin kana tsaye a gefen dutse, sai wani ya tura ka cikin teku da ke ƙasa. Wannan ruwa cike yake da sharks. Duk da haka, wanda ya tura ka ya ba ka taswira mai hana ruwa shiga da kuma tankin iskar oxygen, domin ka iya kai wa wani kyakkyawan tsibiri mai zafi, inda za ka zauna har abada cikin jin daɗi. Idan kana da hankali, za ka yi amfani da taswirar ka isa wurin aminci na tsibirin. Amma idan ka makale a kan tambayar, don me ka jefa ni a nan? tabbas za ka zama abincin sharks. Ga Musulmi, Alƙur'ani da hadisan Annabi ﷺ su ne taswirar da tankin iskar oxygen. Su ne kayan aikinmu don kewaya hanyar rayuwa cikin aminci. Dole ne mu san Allah, mu ƙaunace shi, mu yi masa biyayya, kuma mu keɓe dukan ayyukan ibada gare shi shi kaɗai. Asali dai, muna da zaɓi: ko mu cutar da kanmu ta hanyar watsi da wannan saƙo, ko mu rungumi ƙauna da rahamar Allah ta hanyar karɓarsa.

A practical way of looking at this question is explained in the following illustration. Imagine you were on the edge of a cliff and someone pushed you into the ocean below. This water is infested with sharks. However, the one who pushed you gave you a waterproof map and an oxygen tank to enable you to navigate to a beautiful tropical island, where you will stay forever in bliss. If you were intelligent, you would use the map and reach the safety of the island. However, being stuck on the question, why did you throw me in here? will probably cause you to be eaten by the sharks. For the Muslim, the Qur’an and Prophetic traditions are the map and the oxygen tank. They are our tools to navigate the path of life safely. We have to know, love and obey God, and dedicate all acts of worship to Him alone. Fundamentally, we have the choice of harming ourselves by ignoring this message, or embracing the love and mercy of God by accepting it.

Bawan da aka 'yanta.

The free slave.

Daga mahangar wanzuwar ɗan Adam, ibadar Allah ita ce 'yanci na gaskiya. Idan ibada na nufin ƙaunar Allah da biyayya gare Shi fiye da kowa, to a zahiri da yawa daga cikinmu muna da wasu gumaka a rayuwarmu. Da yawa daga cikinmu suna son su ƙaunaci kuma su yi biyayya ga son zuciyarsu da sha'awoyinsu fiye da komai. Muna ganin koyaushe mu ne masu gaskiya, ba ma son mu kasance cikin kuskure, kuma koyaushe muna son mu sa kanmu a kan wasu. Daga wannan mahanga, mun zama bayin kanmu. Alƙur'ani ya nuna irin wannan halin ruhi mara daraja, ya kuma bayyana wanda ya ɗauki son zuciyarsa, sha'awarsa da burinsa a matsayin allahnsa, da cewa ya fi dabba muni: "Shin ka ga wanda ya riƙi son zuciyarsa a matsayin allahnsa? Shin za ka zama mai tsaro a kansa? Ko kana zaton yawancinsu suna ji ko suna fahimta? Ba su zama ba sai kamar dabbobi, a'a, sun fi ɓata hanya."598

From an existential perspective, worshipping God is true liberation. If worship entails loving and obeying God the most, then in reality many of us also have other gods in our lives. Many of us want to love and obey our own egos and desires the most. We think we are always right, we never want to be wrong, and we always want to impose ourselves on others. From this perspective, we are enslaved to ourselves. The Qur’an points out such a debased spiritual state and describes the one who considers his desires, passions and whims as his god, to be worse than an animal: “Think of the man who has taken his own passion as a god: are you to be his guardian? Do you think that most of them hear or understand? They are just like cattle—no, they are further from the path.”598

Daga bautar kai, wani lokaci muna komawa ga bautar wasu siffofi na matsin lamba na zamantakewa, ra'ayoyi, al'adu da al'ummomi. Waɗannan sun zama abin da muke dogara da shi, mu fara son su, mu so mu ƙara sani game da su, kuma a kai mu ga 'biyayya' gare su. Misalai suna da yawa; misali, hauhawar abin duniya. Mun shagala da kuɗi da dukiyar duniya. Ba shakka, son kuɗi da dukiya ba lallai ba ne abu mara kyau, amma mun bari neman su ya zama abin da ke bayyana ko wanene mu. Lokacinmu da ƙoƙarinmu an sadaukar da su ga tara dukiya, har ya sa kuskuren ra'ayin nasarar abin duniya ya zama babban abin da muke mayar da hankali a rayuwarmu. Daga wannan mahangar, abubuwan duniya sukan fara sarrafa mu, su kuma sa mu bauta wa al'adar ɗabi'ar neman abin duniya fiye da kima maimakon bautar Allah. Na yarda cewa wannan ba ya shafar kowa ba, amma wannan nau'in hauhawar abin duniya fiye da kima ya zama ruwan dare sosai. Bincike da Jean M. Twenge da Tim Kasser suka yi ya kammala da cewa hauhawar abin duniya a tsakanin matasa ta ƙaru daga tsara zuwa tsara—wannan nazari ya dogara ne da bayanai daga 1976 zuwa 2007—kuma ta kasance mai yawa sosai. Rashin kwanciyar hankali a zamantakewa kamar saki, rashin aikin yi, nuna wariyar launin fata, ɗabi'un rashin zamantakewa, raguwar gamsuwa da rayuwa da sauran matsalolin zamantakewa suna da alaƙa da matakai masu girma na hauhawar abin duniya. Wannan kuma ya samu goyon bayan bincike da S. J. Opree da wasu suka gudanar, inda suka kammala da cewa yawan hauhawar abin duniya a lokacin yarinta na iya rage gamsuwa da rayuwa a lokacin girma.

From self-worship, sometimes we move to worship various forms of social pressures, ideas, norms and cultures. They become our point of reference, we start to love them, want to know more about them, and are led to ‘obey’ them. Examples abound; take, for instance, materialism. We have become preoccupied with money and material belongings. Obviously, to want money and possessions is not necessarily a bad thing, but we have allowed our pursuit to define who we are. Our time and efforts are devoted to the accumulation of wealth, making the false notion of material success the primary focus in our lives. From this perspective, material things start to control us and lead us to serve the culture of avid materialism rather than serving God. I appreciate that this does not apply to everyone, but this form of excessive materialism is very common. Research by Jean M. Twenge and Tim Kasser concluded that materialism amongst youth has increased over generations—this study was based on data from 1976 to 2007—and it has remained very high. Social instability such as divorce, unemployment, racism, antisocial behaviour, decreased life-satisfaction and other social problems have some association with higher levels of materialism.599 This is supported by research conducted by S. J. Opree and others, where they conclude that a high level of materialism during childhood years may decrease life-satisfaction in adulthood.

Bincike irin wannan ba shi da cikakkiyar tabbaci, kuma ana buƙatar ƙarin bincike sosai, amma yana goyon bayan wata fahimta ta gama gari cewa irin waɗannan abubuwan fifiko ba daidai ba ne a fili. Fahimtarmu game da wanda muke ya dogara ne akan aikinmu, abin da muke samu, dukiyarmu da kayanmu. Ainihin kanmu a hankali yana zama mai dogara ga abubuwan zahiri, ba ga abin da mutane da yawa za su ɗauka a matsayin manyan dabi'u ba, kamar ɗabi'unmu, ƙa'idodin ɗabi'a, jin ƙai, da kuma haɗuwarmu da Allah da sauran mutane.

600 Obviously, research of this kind is not entirely conclusive, and much more research needs to be done, but it supports a collective intuition that such priorities are clearly not right. Our sense of who we are is based on our jobs, earnings, wealth and possessions. Our identities are slowly becoming contingent on material factors and not on—what many would consider—higher values such as our ethics, moral standards, humanitarianism and connecting with God and other human beings.

Mahimmancin magana shi ne, idan ba mu bautawa Allah ba, to lallai muna bautawa wani abu daban. Wannan na iya zama son zuciyarmu da sha'awoyinmu, ko kuma abubuwa na ɗan lokaci kamar dukiya. A cikin koyarwar Musulunci, bautawa Allah ne ke bayyana ko wanene mu, domin hakan wani ɓangare ne na fitararmu. Idan muka manta da Allah, muka fara bautawa abubuwan da ba su cancanci bauta ba, sannu a hankali za mu manta da kanmu: "Kada ku zama kamar waɗanda suka manta da Allah, sai Ya sa su manta da kansu."

Essentially, if we are not worshipping God, we are still worshipping something else. This can be our own egos and desires, or ephemeral things like material possessions. In the Islamic tradition, worshipping God defines who we are, as it is part of our nature. If we forget God, and start to worship things that are not worthy of worship, we will slowly forget our own selves: “And be not like those who forgot God, so He made them forget themselves.” 601

Fahimtarmu game da kanmu ta dogara ne da dangantakarmu da Allah, wadda bautarmu da ibadarmu ke tsara. Ta haka ne, idan muka bauta wa Allah, sai mu 'yanta daga biyayya ga sauran 'yan-allah, ko su kanmu ne ko abubuwan da muke mallaka ko muke so. Kamar yadda aka ambata a baya, Alkur'ani ya gabatar mana da wani kwatanci mai zurfi: "Allah ya buga misali: shin mutumin da ya mallaki masu mallaka da yawa da ke gaba da juna, zai yi daidai da mutumin da ya mika kansa gaba daya ga mai mallaka guda? Godiya ta tabbata ga Allah, amma yawancinsu ba sa sani."602

Our understanding of who we are is dependent on our relationship with God, which is shaped by our servitude and worship. In this sense, when we worship God we are freed from submission to other ‘gods’, whether ourselves or things that we own or desire. As previously mentioned, the Qur’an presents us with a profound analogy: “God puts forward this illustration: can a man who has for his masters several partners at odds with each other be considered equal to a man devoted wholly to one master? All praise belongs to God, though most of them do not know.”602

Allah ya fada mana a takaice cewa idan ba mu bautawa Allah ba, to za mu bautawa wani abu daban. Wadannan abubuwa suna bautar da mu, kuma su zama ubangijinmu. Misalin da Alkur'ani ya bayar yana koya mana cewa idan babu Allah, to muna da ubanni da yawa, kuma dukansu suna son wani abu daga gare mu. Suna cikin sabani da juna, kuma mu kan shiga halin wahala, rudani da rashin farin ciki. Sai dai Allah, wanda ya san komai, har da kanmu, kuma wanda rahamarsa ta fi ta kowa girma, yana gaya mana cewa Shi ne Ubangijinmu, kuma sai ta hanyar bautar Shi kadai ne za mu iya 'yantar da kanmu da gaske daga sarkokin abubuwan da muka dauka a matsayin madadin Shi.

God is essentially telling us that if we do not worship God, we end up worshipping something else. These things enslave us and they become our masters. The Qur’anic analogy is teaching us that without God, we have many ‘masters’ and they all want something from us. They are all ‘at odds with each other’, and we end up in a state of misery, confusion and unhappiness. However, God, who knows everything, including our own selves, and who has more mercy than anyone else, is telling us that He is our master, and that only by worshipping Him alone will we truly free ourselves from the shackles of the things we have taken as replacements for Him.

A ƙarshen wannan babi, ƙaunataccen bauta ga Allah da miƙa wuya gare Shi cikin lumana suna 'yantar da kai daga bautar wulakantacciya ga duniya mai wucewa da kuma biyayyar sha'awa ga gaskiyar jiki da son kai ta yanayin ɗan Adam. Layukan waƙa masu zuwa na Mawaƙin Gabas, Muhammad Iqbal, sun taƙaita wannan batu cikin fasaha:

To conclude this chapter, lovingly worshipping God and peacefully submitting to Him frees you from the degraded worship of the ephemeral world and the lustful submission to the carnal and egotistical realities of the human condition. The following lines of poetry by the Poet of the East, Muhammad Iqbal, eloquently summarises this point:

"Wannan sujada guda ɗaya da kuke ganin tana da wahala tana 'yantar da ku daga sujadodi dubu."603

“This one prostration which you deem too exacting liberates you from a thousand prostrations.”603