Yawancin Musulmi suna aikata ayyuka masu saɓawa da akidarsu ta Musulunci (aqīdah), kuma wasu fitattun mutanen Musulunci na iya nuna halaye masu saɓawa da matsayinsu na Musulunci. Wasu mutane suna ganin cewa irin waɗannan ayyuka da halaye a fili suka saɓa wa akidar Musulunci.

Many Muslims perform actions in discord with their Islamic ‘aqīdah (creed) and many Islamic personalities may display behaviour contradicting their Islamic personalities. Some (people) believe that such actions and behavior clearly incompatible with the Islamic ‘aqīdah (creed)

Zai fitar da mutum daga Musulunci, don haka zai rabe shi da shakhsiyyarsa ta Musulunci.

would take the person out of Islam and would therefore divest him from his Islamic shakhsiyya (personality).

Gaskiya ita ce cewa duk wani gibi a halayyar Musulmi ba ya kwace masa shakhsiyyarsa ta Musulunci. Wannan saboda yana iya kasa danganta tunaninsa da akidarsa ba da gangan ba, ko kuma ya kasa sanin cewa akwai sabani tsakanin irin wadannan tunani da akidarsa ko shakhsiyyarsa ta Musulunci, ko kuma Shaidan ya yi tasiri a zuciyarsa har ya sa shi ya nisanta kansa daga wannan akida a wani aikinsa, don haka sai ya yi wani abu da bai dace da akidarsa ba, ko kuma wanda ya saba da halayen Musulmin da ya rungumi addininsa, ko ya saba wa umarnin Allah سُبْحَانَهُۥ وَتَعَالَىٰ da hani nasa. Yana iya yin dukan wadannan ko wasu daga cikinsu alhali yana ci gaba da rungumar akidar, yana kuma amfani da ita a matsayin tushen tunaninsa da sha'awarsa. Saboda haka, a irin wadannan lokuta, ba daidai ba ne a ce mutumin ya bar Musulunci ko ya zama shakhsiyya wadda ba ta Musulunci ba. Muddin ya rungumi akidar Musulunci, yana nan a matsayin Musulmi koda kuwa ya yi rashin biyayya a wani aiki daga cikin ayyuka. Muddin ya dauki akidar Musulunci a matsayin tushen tunaninsa da sha'awarsa, shi shakhsiyya ce ta Musulunci koda kuwa ya tsallake iyaka a wani takamaiman hali daga cikin dukkan halayensa. Abin da ke da muhimmanci shi ne rungumar akida da daukarta a matsayin tushen tunani da sha'awa, duk da cewa ana iya samun gazawa a ayyuka da halaye.

The truth is that any gap in the conduct of a Muslim does not divest him from his Islamic shakhsiyya (personality). This is because he may inadvertently fail to associate his concepts with his ‘aqīdah (creed) or he may be ignorant of the contradiction between such concepts and his ‘aqīdah (creed) or his Islamic shakhsiyya (personality) or Shaytān (Satan) may influence his heart and thus cause him to distance himself from this ‘aqīdah (creed) in one of his acts, so he might act in a manner that is incompatible with his ‘aqīdah (creed) or that contradicts the attributes of a Muslim adherent to his deen (way of life) or go against the commands of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ and His الله سُبْحَانَهُۥ وَتَعَالَىٰ prohibitions. He may do all or some of this whilst still embracing the ‘aqīdah (creed) and employing it as the basis for his thought and inclinations. Thus it is incorrect in such cases to say that the person has left Islam or that he has become a non-Islamic shakhsiyya (personality). As long as he embraces the Islamic ‘aqīdah (creed) he remains a Muslim even if he is disobedient in an act amongst the acts. As long as he adopts the Islamic ‘aqīdah (creed) as the basis for his thought and inclinations he is an Islamic shakhsiyya (personality) even if he trangresses in a specific conduct from amongst the totality of his behaviour. What matters is the embracing of the ‘aqīdah (creed) and the adopting of it as the basis for thought and inclinations, even though there may be shortfalls in acts and conduct.

Musulmi ba ya fita daga Musulunci sai dai idan ya watsar da akidar Musulunci, ta hanyar magana ko aiki, kuma ba a kwace masa halayyar Musulunci tasa ba sai dai idan ya nisanta kansa daga akidar Musulunci a tunaninsa da abubuwan da yake so, watau ba ya ɗaukarta a matsayin tushen tunaninsa da abubuwan da yake so. Idan ya nisanta kansa daga gare ta, to ba shi ne shakhsiyyar Musulunci ba. Idan kuwa bai nisanta kansa daga gare ta ba, to yana ci gaba da zama shakhsiyyar Musulunci. Saboda haka, mutum zai iya zama Musulmi saboda ba ya musanta akidar Musulunci, amma duk da kasancewarsa Musulmi ba shi ne shakhsiyyar Musulunci ba. Wannan kuwa saboda duk da karɓar akidar Musulunci da ya yi, ba ya ɗaukarta a matsayin tushen tunaninsa da abubuwan da yake so. Haɗa ra'ayoyi da akidar Musulunci ba haɗi ne na inji ba, har ta zama ra'ayin ba ya aiki sai bisa ga akidar. A maimakon haka haɗi ne na son rai (ijtimā'i), mai iya rabuwa da komawa. Don haka ba abin mamaki ba ne Musulmi ya aikata wani laifi, yana karya umarnin Allah da hanininsa, ﷻ, a wani aikinsa. Yana iya ganin halin da yake ciki bai dace ya danganta halayensa a wannan lokaci da akidar ba, ko kuma yana iya zaton abin da ya aikata yana cikin amfaninsa, sannan ya ji nadama, ya fahimci kuskuren abin da ya yi, ya koma ga Allah ﷻ. Irin wannan keta umarnin Allah da hanininsa ba ya nuna rashin akidarsa ba, amma yana nuna rashin jajircewarsa ga akidar a wannan takamaiman aiki. Don haka mai sabo [aasi] ko mai laifi [fāsiq] ba a ɗaukarsa a matsayin mai ridda, face dai Musulmi mai sabo ne kawai a cikin aikin da ya yi sabon, kuma ana hukunta shi ne kan wannan aikin kawai. Ya ci gaba da kasancewa Musulmi muddin yana riƙe da akidar Musulunci. Don haka ba za a ce shi ba mutumin Musulunci ba ne saboda kawai ya yi kuskure ba da gangan ba, ko kuma saboda Shaidan ya rinjaye shi, muddin karɓar akidar Musulunci a matsayin tushen tunaninsa da abubuwan da yake so yana nan daram kuma babu wata shakka a cikinta.

A Muslim is not ostracized from Islam unless he abandons the Islamic ‘aqīdah (creed), by speech or by action, nor is he divested of his Islamic personality unless he distances himself from the Islamic ‘aqīdah (creed) in his thinking and inclinations, that is, he does not take it as a basis for his thought and inclinations. If he distances himself from it, he is no longer an Islamic shakhsiyya (personality). If he does not distance himself from it he remains an Islamic shakhsiyya (personality). Therefore, one can be a Muslim because he does not deny the Islamic ‘aqīdah (creed), but in spite of being a Muslim he is not an Islamic shakhsiyya (personality). This is because despite his embracement of the Islamic ‘aqīdah (creed) he does not take it as a basis for his thinking and inclinations. The association or linking of concepts with the Islamic ‘aqīdah (creed) is not a mechanical association such that the concept does not function except in accordance with the ‘aqīdah (creed). Rather it is a voluntary association (ijtimā’i), having the capacity of separation and restoration. It should not be surprising then that a Muslim commits an act of disobedience violating the commands and prohibitions of Allahالله سُبْحَانَهُۥ وَتَعَالَىٰ in one of his acts. He may see the reality as being unsuitable for associating (in that instance) his behaviour with the ‘aqīdah (creed) or he may imagine that it was in his interest to do what he did and then feel remorse and comprehend the error of what he did and return to Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ. Such a violation of Allah’s commands and prohibitions does not indicate absence of his ‘aqīdah (creed) but it does indicate absence of his commitment to the ‘aqīdah (creed) in this specific act. Thus a disobedient person [aasi] or a trangressor [fāsiq] is not considered as an apostate, rather he is a disobedient Muslim only in the act in which he was disobedient, and he is punished for this act only. He remains a Muslim as long as he embraces the Islamic ‘aqīdah (creed). So it should not be said that he is a non-Islamic shakhsiyya (personality) for the mere instance when he erred inadvertently, or when he was overwhelmed by the Shaytān (Satan), as long as his adoption of the Islamic ‘aqīdah (creed) as a basis for his thinking and his inclinations is intact and free of any doubt.

Halayyar Musulunci Vol.1 11

The Islamic Personality Vol.1 11

Har ila yau, an samu al'amura da dama a tsakanin Sahabbai (Abokan Manzon Allah) رَضِيَ اللهُ عَنْهُ a zamanin Manzo صلى الله عليه وسلم inda wani sahabi zai karya wasu umarni ko hani. Irin wadannan karya-dokoki ba su fitar da shi daga Musulunci ba, kuma ba su cutar da mutuncinsa na Musulunci ba. Wannan saboda su mutane ne, ba mala'iku ba. Suna kama da sauran mutane, kuma ba su da kariya daga zunubi (ma'sum), domin ba annabawa ba ne. Saboda haka Hatib ibn Abi Balta'a ya sanar da kafiran Quraishawa labarin niyyar Manzo ﷺ na kai musu hari, alhali Manzo ﷺ yana kula sosai wajen kiyaye boye shirin yakin; haka kuma Manzo ﷺ ya juyar da kan al-Fadl ibn al-'Abbas lokacin da ya gan shi yana kallon wata mace da take magana da Manzo ﷺ, cikin yanayin da ke nuna karkata da sha'awa. A shekarar cin Makkah, Ansarawa sun yi magana game da Manzo ﷺ cewa zai bar su ya koma wurin danginsa, duk da alkawarin da ya yi na kada ya yi haka. Manyan Sahabbai رَضِيَ اللهُ عَنْهُ sun gudu daga yakin Hunain, suka bar Manzo ﷺ tare da 'yan kadan daga cikin Sahabbansa رَضِيَ اللهُ عَنْهُ. Wadannan misalai ne kawai daga cikin al'amuran da suka faru, duk da haka Manzo ﷺ bai dauke su a matsayin abin da zai raunana Musulunci na masu aikata su ko ya lalata mutuncinsu na Musulunci ba.

Several incidents occurred (even) among the Sahābah (Companions) رَضِيَ اللهُ عَنْهُ in the time of the Messenger صلى الله عليه وسلم when a companion would violate some commands or prohibitions. Such violations did not remove him from Islam nor did they adversely affect his Islamic shakhsiyya (personality). This is because they were humans and not angels. They were like other people and they were not infalliable (ma’sūm: lit. protected (against sin)) because they were not prophets. So Hatib ibn Abi Balta’ah conveyed to the kuffār (disbelievers) of Quraysh the news of the Messenger’s intention to invade them, whilst the Messenger صلى الله عليه وسلم was cautious to maintain the secrecy of the invasion; and when the Messenger صلى الله عليه وسلم turned the head of al-Fadl Ibn al-‘Abbas when he صلى الله عليه وسلم saw him gazing, in a manner indicating inclination and desire, at a woman who was talking to the Messenger صلى الله عليه وسلم. In the year of the conquest (of Makkah), the Ansār spoke about the Messenger صلى الله عليه وسلم that he would abandon them and return to his kinsfolk despite his vow not to do so. The senior Sahābah (Companions) رَضِيَ اللهُ عَنْهُ fled the fight at Hunayn and left the Messenger صلى الله عليه وسلمwith only a few of his Sahābah Companions رَضِيَ اللهُ عَنْهُ. These are only some of the incidents which occurred yet the Messenger صلى الله عليه وسلم did not consider them as undermining to the Islam of the perpetrators or blemishing to their Islamic shakhsiyya (personality).

Wannan kaɗai ya isa a matsayin hujja cewa kasawar da ke faruwa a aikace ba ta fitar da Musulmi daga cikin Musulunci ba, kuma ba ta kwace masa shakhsiyyarsa ta Musulunci ba. Duk da haka, wannan ba ya nufin halatta sabawa umarnin Allah سُبْحَانَهُۥ وَتَعَالَىٰ da hani nasa. Cewa yin hakan haram ne ko makrūh abu ne da babu wani shakka a cikinsa. Haka kuma ba ya nufin cewa shakhsiyyar Musulunci tana da 'yancin rashin bin siffofin Musulmi mai sadaukar da kansa ga addininsa (hanyar rayuwarsa), domin wannan sadaukarwa wajibi ce ga samuwar shakhsiyyar Musulunci. Abin da yake nufi shi ne cewa Musulmai mutane ne, kuma shakhsiyyoyin Musulunci mutane ne, ba mala'iku ba. Saboda haka idan suka yi kuskure, za a yi musu hukunci bisa ga abin da dokar Allah ta tanada idan laifinsu yana da hukunci, kuma ba za a ce sun zama shakhsiyoyin da ba na Musulunci ba.

This alone is sufficient as evidence that gaps which occur in conduct do not take the Muslim outside the fold of Islam, nor do they divest him of his Islamic shakhsiyya (personality). Yet this does not imply the permissibility of disobeying the commands of Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ and His الله سُبْحَانَهُۥ وَتَعَالَىٰ prohibitions. That doing so is either haram (prohibited) or makrūh (reprehensible) is a matter beyond any doubt. Nor does this imply that an Islamic personality is free not to conform to the attributes of a Muslim committed to his deen (way of life), since this (commitment) is indispensable for the formation of an Islamic shakhsiyya (personality). What it does imply is that Muslims are humans and that Islamic personalities are humans, not angels. Thus if they err they are to be treated in accordance with the dictates of Allah’s rule if their fault is punishable, and it cannot be said that they have become non-Islamic personalities.

Ma'aunin hukunta ko musulmi yana da shakhsiyyar Musulunci shi ne ingancin akidarsa ta Musulunci da kuma ginin tunaninsa da abin da yake so a kan ta. Muddin tushen yana da inganci, kuma ginin tunani da sha'awowi yana kasancewa ne kawai bisa akidar Musulunci, kurakurai kaɗan da ba da gangan ake yi ba, wato gibi a aikace, ba sa lalata shakhsiyyar Musulunci ta musulmi. Amma idan akida ta lalace, hakan yana fitar da mutum daga Musulunci, ko da ayyukansa sun ginu ne a kan hukunce-hukuncen Musulunci, domin a wannan yanayin ayyukan ba za su ginu ba bisa tabbataccen imani [i'tiqād], sai dai bisa wani abu ban da tabbataccen imani: ko dai al'ada ko al'ada ta zama, ko bin mutane, ko amfanin da ake gani daga irin waɗannan ayyuka, ko wani abu ban da haka. Idan tsarin ginin ya lalace saboda amfani da maslaha ko hankali a matsayin tushen da ake gina halayya a kai, mutumin zai zama musulmi saboda ingancin akidarsa, amma ba zai zama shakhsiyyar Musulunci ba, ko da yana cikin masu ɗaukar da'war Musulunci, ko da dukkan halayensa sun dace da hukunce-hukuncen Musulunci. Wannan saboda abin da ke sa mutum ya zama shakhsiyyar Musulunci shi ne ginin tunani da sha'awowi bisa akidar Musulunci saboda imani da ita. Saboda haka, wajibi ne ga waɗanda suke son Musulunci kuma suna son ya mamaye ya yi nasara, amma ba sa gina tunaninsu bisa tunanin Musulunci da hukunce-hukuncensa, sai dai bisa hankalinsu, moriyarsu ko sha'awarsu, su yi taka-tsantsan da irin wannan aikin, domin yana nisantar da su daga zama shakhsiyyar Musulunci; ko da akidarsu tana nan cikakkiya, ko da sun kasance masana sosai game da tunanin Musulunci da hukunce-hukuncensa. Daga cikin abubuwan da ya zama wajibi a jawo hankali a kansu shi ne cewa shiga cikin ‘aqīdar Musulunci (akida) yana nufin imani da duk abin da Manzo ﷺ ya zo da shi, gaba ɗaya, da kuma abin da aka tabbatar da shi ta hanyar hujja ta tabbatacciya [qat’i], kuma karɓar duk wannan ya zama da yarda da mika wuya. Ya kamata a sani cewa sanin abu kawai bai isa ba, kuma ƙin ko da mafi ƙanƙantar al’amari da aka tabbatar da shi ta tabbatacciyar hanya a matsayin wani ɓangare na Musulunci yana fitar da mutum daga cikin ‘aqīdar, kuma yana raba shi da ita. Musulunci cikakke ne wanda ba za a iya raba shi ba, idan ana maganar imani da karɓa; barin wani ɓangare daga cikinsa yana haifar da kafirci [kufr]. Saboda haka, imani da raba addini da rayuwa ko da gwamnati kafirci ne bayyananne [kufr] wanda babu jayayya a kansa. Allah سُبْحَانَهُۥ وَتَعَالَىٰ ya ce,

The criterion for judging whether a Muslim holds an Islamic Shaksiyyah is the soundness of his Islamic ‘aqīdah (creed) and the building of his thoughts and inclinations upon it. As long as the basis is sound and the building of thought and inclinations are exclusively on the Islamic ‘aqīdah (creed), rare inadvertent errors, that is, gaps in conduct do not compromise a Muslim’s Islamic shakhsiyya (personality). But if the ‘aqīdah (creed) becomes flawed, this removes the person from Islam, even if his deeds are built on the ahkām (rules) of Islam, because in that case they would not be built on firm conviction [i’tiqād] but on other than firm conviction: either on habit or custom, on conformity to people, on the (perceived) benefit of such deeds or on other than that. If the building process becomes flawed due to the use of benefit or the intellect as the basis on which to build behaviour, the person would be a Muslim due to the soundness of his ‘aqīdah (creed), but he would not be an Islamic shakhsiyya (personality), even if he was among the carriers of the Islamic Da’wah, even if all his conduct is in conformity to the ahkām (rules) of Islam. This is because what makes one an Islamic personality is the building of thought and inclinations on the Islamic ‘aqīdah due to belief in it. To this end, it is imperative for those who love Islam and want it to be dominant and victorious but do not build their thinking on its thoughts and rules but rather on their own minds, interests or desires, to be wary of such a deed, because it distances them from being Islamic personalities; even if their ‘aqīdah (creed) is intact and even if they were highly knowledgeable of the thoughts and ahkām (rules) of Islam. Of that which is imperative to draw attention to is the fact that embracing the Islamic ‘aqīdah (creed) means belief in all that the Messenger ﷺ came with, as a whole, and in that which is established by definitive [qat’i] evidence, and that the acceptance of all this be accepted with contentment and submission. It should be known that mere knowledge does not suffice and that rejecting even the most minor of matters proven definitively as part of Islam removes the person, and detaches him, from the ‘aqīdah (creed). Islam is an indivisible whole as fair as belief and acceptance is concerned; relinquishment of (even) a part of it is entails disbelief [kufr]. Hence the belief in the separation of the deen from life or from the State is indisputable kuf (disbelief). Allah الله سُبْحَانَهُۥ وَتَعَالَىٰ says,