4.2 Imani da Kaddara - Annabi Na Ƙarshe | Quran Course

4.2 Imani da Kaddara - Annabi Na Ƙarshe | Quran Course

Koyarwar Annabi Muhammadu ﷺ game da ƙaddara ba wai kawai ta sha bamban da ra'ayin masu musun Allah ba, waɗanda ke ganin cewa duniya tana faruwa ba da gangan ba, babu manufa, tana ƙarƙashin dokokin zahiri marasa tausayi waɗanda ba su da wata manufa kuma ba su bayar da wata kwanciyar hankali ba. Haka kuma koyarwar tana kawar da ra'ayin deism, wato cewa Allah ba ya shiga cikin duniya, ra'ayin da mutane da yawa daga cikin masu imani suka riƙe a zukatansu. Wannan ra'ayi yana hana mutum sulke na amincewa da cewa Allah yana lura da kowane ƙwayar zarra a wannan duniya. Annabi ﷺ ya koyar da cewa sanya wannan sulke wajibi ne a cikin ingantaccen imani, inda ya ce a cikin ɗaya daga cikin hadisai masu yawa game da wannan gaskiya mai muhimmanci: "Idan da za ka bayar a hanyar Allah zinariya da adadinta ya kai dutsen Uhudu, Allah ba zai karɓa daga gare ka ba har sai ka yi imani da ƙaddarar Allah, wato ka tabbata cewa abin da ya same ka ba zai taɓa rasa ka ba, kuma abin da ya rasa ka ba zai taɓa same ka ba. Idan kuma ka mutu kana riƙe da akasin haka, za ka shiga Wuta."176

The Prophet Muhammad’s صلى الله عليه وسلم teachings on destiny do not just stand in contrast to the atheistic worldview that misperceives reality as random and undirected, existing solely in the grip of a merciless, relentless set of physical laws which serve no purpose and offer no reassurances. They also negate the deistic notion that God does not intervene in the world, a notion that many theists have internalized. This notion deprives people of the armor of confidence in God overseeing every atom of this universe. The Prophet صلى الله عليه وسلم taught that donning this armor was a requirement of valid faith, by saying in one of numerous traditions about this essential truth, Were you to donate for God’s cause an amount of gold that was equivalent to Mount Uḥud, God would not accept it from you until you believed in the Divine decree— whereby you are certain that whatever reached you would never have missed you, and that whatever missed you was never going to reach you. And were you to die believing otherwise, you would enter the Hellfire.176

Herbert Benson, MD, wanda ya kafa Cibiyar Benson-Henry don Magungunan Hankali da Jiki, ya kammala a kusa da ƙarshen binciken likitancinsa kan imani da warkarwa da cewa: "Bayanan da na gabatar sun nuna cewa imani da bege masu kyau suna da matuƙar amfani wajen warkarwa, kuma imani da Allah, musamman, yana da sakamako masu kyau da yawa ga lafiya."177 Haka kuma, Bryan Walsh, a cikin littafinsa The Science of Happiness, ya rubuta cewa: "Bincike bayan bincike ya gano cewa mutane masu addini sun fi zama ba su da damuwa da fargaba fiye da waɗanda ba su yi imani ba, kuma sun fi iya jure wa sauye-sauyen rayuwa fiye da waɗanda ba su yi imani ba… Kamar dai jin ruhaniyya da aikin addini na zamantakewa maganin rigakafi ne mai tasiri ga cutar baƙin ciki."178 Wani babban binciken duniya da Cibiyar Binciken Pew ta gudanar ya gano cewa mutanen da ke shiga harkokin addini sosai sun fi farin ciki.179 Ana iya cewa koyarwar Musulunci game da imani da mika wuya ga Allah tana tare da sauran addinai ma. Ko da yake hakan gaskiya ne, ana iya bayar da wannan kamanceceniya a matsayin hujja ga annabcin Muhammadu ﷺ, ba a kansa ba, domin ya kawo saƙon da ya yi daidai da sauran littattafai ta wasu fuskoki, wadanda bai taɓa sanin su ba (duba Babi na 7).

Herbert Benson, MD, a cofounder of the Benson-Henry Institute for Mind Body Medicine, concludes near the end of his medical exploration of belief and healing, “The data I have presented is that affirmative beliefs and hopes are very therapeutic, and that faith in God, in particular, has many positive effects on health.”177 Similarly, Bryan Walsh, in The Science of Happiness, writes that “Study after study has found that religious people tend to be less depressed and less anxious than nonbelievers, better able to handle the vicissitudes of life than nonbelievers… It’s as if a sense of spirituality and an active, social religious practice were an effective vaccine against the virus of unhappiness.”178 Another large, global study by Pew Research Center found that people actively involved in religious life tend to be happier.179 It may be claimed that these teachings of Islam on faith and deference to God are shared by other faith traditions as well. While true, this commonality can be argued as a proof for Muhammad’s prophethood صلى الله عليه وسلم, not against it, since he brought a message that agrees in some respects with other scriptures that he had no knowledge of (see Chapter 7).

Har ila yau, Annabi صلى الله عليه وسلم ya koyar da mabiyansa cewa imani da ƙaddara yana tare da ikon ɗan adam na zaɓi a matsayin gaskiyar wanzuwa, duk da cewa ba gaskiya ce da ta musanta cikakken ikon Allah ba. Allah ya ba ɗan adam ikon zaɓi na gaske wata alama ce ta cikakken adalcinSa, domin hakan wajibi ne ga hisabi: ba a hisabta mu sai kan abin da muka zaɓa da yardar kanmu. Ta hanyar koyar da wannan koyarwa, ya ƙirƙiri wani matsayi na musamman kuma mai ƙarfi a cikin mahawarar gargajiya tsakanin 'yancin zaɓi da ƙaddara, wani matsayi da ake kira Musulunci (miƙa wuya). Ta hanyar miƙa wuya ga nufin Allah na halitta, mutum zai iya kawar da nauyin da ke karya gwiwa na ɗaukar abin da ba zai iya sarrafawa ba a cikin halittar Allah, kuma ta hanyar miƙa wuya ga nufinSa na shari'a, mutum zai iya ajiye nauyin ƙoƙarin cika ƙa'idodin al'umma marasa imani waɗanda ke canzawa koyaushe. Kamar yadda Charles Taylor ya fahimta a cikin babban aikinsa, A Secular Age, "kiran miƙa wuya ga Allah a Musulunci ne ke ba mutane ƙarfi ta hanyar da babu wata hanya dabam da ke ba su."180

The Prophet صلى الله عليه وسلم also taught his followers that faith in destiny coexists with human agency as an ontological reality, though not a reality that denies God’s omnipotence. God granting humanity real agency is a manifestation of His perfect equity, in that it is necessary for human accountability: we are only accountable for what we freely choose to do. In teaching this doctrine, he صلى الله عليه وسلم carved a unique and powerful place in the classic free-will versus determinism debate, a place called Islam (submission). By submitting to God’s creative will, one can relinquish the demoralizing burden of carrying what one cannot control in God’s created universe, and by submitting to His prescriptive will, one can finally set down the burden of trying to live up to the constantly changing standards of a godless society. As Charles Taylor recognizes in his seminal work, A Secular Age, it is “the call to submit to God in Islam which empowers humans in a way unavailable in any other fashion.”180