Kuwa mvumilivu ni kushinda vita dhidi ya nafsi yako mwenyewe. Uvumilivu ni kujizuia na kudhibiti nafsi. Ni alama ya rehema na subira, na unaonyesha uzuri wa Uislamu katika ngazi nyingi. Allah bila shaka ni Al-Ḥalīm (Mvumilivu). Viumbe wake humwasi, humwabudu asiyekuwa Yeye, humkanusha, lakini Yeye bado huwaruzuku na kuwaruhusu kutumia riziki Yake katika viumbe Vyake. Allah, kwa rehema Yake isiyo na kikomo, humpa mwenye dhambi muda wa kutubu, humsaidia kupata njia ya kurudi Kwake, na humpokea mwenye dhambi kwa msamaha. Kwamba mtu anaweza kumwasi Allah maisha yake yote, kisha kupata uongofu wa kurudi Kwake katika wakati wa mwisho, na kukutana na msamaha, ni ishara ya uvumilivu mkamilifu kabisa wa Allah.

To be forbearing is to win a war against your own ego. Forbearance is self-control and restraint. It is a hallmark of mercy and patience and reflects the beauty of Islam on many levels. Allāh of course is Al-Ḥalīm (The Forbearing One). His creation disobey Him, worship other than Him, disbelieve in Him, but He still provides for them, allowing them to make use of His provisions in His creation. Allāh, in His infinite Mercy grants respite to the sinner, assisting him to find his way back and receiving the sinner with forgiveness. That a person could sin against Allāh for the entirety of a life and find guidance back to Allāh at a final moment, and then to be met with forgiveness is reflective of Allāh’s most perfect forbearance:

Wale kati yenu waliokimbia siku ya mapigano makali ya majeshi mawili, ni Shetani aliyewasababishia kuteleza kwa sababu ya baadhi ya matendo yao. Sasa Mwenyezi Mungu amewasamehe; hakika Mwenyezi Mungu ni Mwingi wa msamaha, Mpole.

3:155 - As for those of you who turned away on the day the two armies met in battle, it was Satan who caused them to slip, through some of their actions. God has now pardoned them: God is most forgiving and forbearing.

2:263 - Neno jema na msamaha ni bora kuliko sadaka inayofuatwa na maneno yanayoumiza: Mwenyezi Mungu ni Mkwasi, Mvumilivu. Baadhi ya Manabii katika Qur’ani walijulikana kwa kuzingatia subira, kama vile Ibrahimu kuhusiana na hamu yake ya baba yake kusamehewa.

2:263 - A kind word and forgiveness is better than a charitable deed followed by hurtful [words]: God is self-sufficient, forbearing. Some Prophets in the Qur’ān were noted for their observance of forbearance such as Ibrāhīm in relation to his desire that his father be forgiven.

9:114- Ibrahimu aliomba msamaha kwa baba yake kwa sababu alikuwa amempa ahadi, lakini alipogundua kwamba baba yake alikuwa adui wa Mungu, alijitenga naye kabisa.

9:114- Abraham asked forgiveness for his father because he had made a promise to him, but once he realized that his father was an enemy of God, he washed his hands of him.

Ibrahimu alikuwa mwenye moyo laini na mvumilivu.

Abraham was tender-hearted and forbearing.

Kuna mambo mengi yanayoweza kuzuia mazungumzo yenye tija na mtu mwingine, kama vile tabia mbaya, uchokozi, kukosa subira na kejeli. Kwa Mwislamu, ni muhimu kukumbuka kwamba anapaswa kujitahidi kwa kadiri ya uwezo wake kuhakikisha kwamba anaonyesha tabia bora zaidi.

There are many things that can impede a productive engagement with another, such as, bad mannerisms, aggression, impatience and mockery. For the Muslim, it is important to remember that he or she should do his utmost to ensure that the best of character is displayed.

Tabia njema ni alama ya Mwislamu, na kwa Mwislamu kuna msisitizo zaidi kwa sababu yeye anauwasilisha Uislamu kwa mwenendo wake. Mtume ﷺ alipomtuma Mu´ādh ibn Jabal (Allah amridhie) kwenda Yemen kuwalingania Wakristo kwenye Uislamu, alimwusia amrahisishie watu mambo, asiwafanyie mambo kuwa magumu. Alimwambia: “Warahisishie na wala usiwafanyie magumu. Wapeleke habari njema na wala usiwafanye wakukimbie.” 118 Mu´ādh alisema: “Wasia wa mwisho ambao Mtume ﷺ alinipa, nilipokuwa nimeweka mguu wangu kwenye tandiko, ulikuwa: ‘Na uifanye tabia yako kuwa njema, ewe Mu´ādh ibn Jabal!’” Wasia huu ni mfano bora na unaweka msingi wa mawasiliano yenye ufanisi ya ujumbe wa Uislamu.

Excellent character is the hallmark of a Muslim, and for the Muslim there is an added emphasis since he is presenting Islam with his conduct. When the Prophet (peace be upon him) dispatched Mu´ādh ibn Jabal (Allāh be pleased with him) to Yemen to call the Christians to Islam he advised him to make things easy for the people – ‘Make things easy, and don’t make things hard. Give them good news and don’t make them run away from you.” 118 Mu´ādh commented, “The last piece of advice the Prophet gave me, as I placed my foot on the saddle was “And make excellent your character O Mu´ādh ibn Jabal!” The advice is paradigmatic and lays the foundation for effective communication of the message of Islam.

Tabia njema ya mtu inaweza kuzungumza lugha yenye nguvu zaidi na inayoonekana zaidi kuliko maneno, na kuacha athari ndefu zaidi kuliko maneno yanayosemwa. Watu huwa wanakumbuka si sana kile kilichosemwa, bali jinsi kilivyosemwa. Zaidi ya hayo, tabia njema ni ukamilifu wa mtu. Ndiyo sifa yake inayoonekana zaidi, na kwa sababu yake mtu hupendwa au kuchukiwa. Ibn al-Qayyim alisema, "Dini yote ni tabia njema. Basi yeyote anayekuzidi katika tabia njema amekuzidi katika dini."119

A person’s character can speak a much better and more vocal language than words, leaving a far lasting impression than words spoken. People tend to remember not so much what was said, but how it was said. Furthermore, a good character is the completion of a person. It is his most manifest attribute and for it he is loved or loathed. Ibn al-Qayyim said, “The entire religion is good character. Whoever therefore outdoes you in good character has outdone you in the religion.”119

Kuna maagizo mengi ya Mtume kuhusu kudhihirisha tabia njema. Mtume ﷺ alitaja kwamba watu walio karibu naye zaidi na wapendwa zaidi kwake siku ya Kiyama ni wale waliokuwa na tabia bora zaidi. Alisema kwamba hakuna kitu kizito zaidi kwenye mizani ya muumini siku ya Kiyama kuliko tabia njema. Ikiwa Mwislamu amebeba ndani yake tabia nzuri, itakuwa ndiyo dalili inayoonekana zaidi ya athari ya uongozi wa Kiislamu juu yake. Kuzungumza kwake na kusikiliza kwake, subira yake, uvumilivu wake na utulivu wa ndani yake vinavuka mandhari yake na kuakisi uzuri wa wito anaoutoa kwa maneno. Ibn Baṭṭāl alisema: "Katika tabia ya muumini ni kunyenyekea kwa watu kwa unyenyekevu, kuwa na maneno laini, na kuacha ukali katika maneno kwao, na hayo ni miongoni mwa njia imara zaidi za mapenzi ya dhati."120

There are many Prophetic instructions pertaining to the displaying of good character. The Prophet (peace be upon him) mentioned that the closest people to him and the most beloved to him on the Day of Judgement will be those who had the best character. He said that there is nothing that is heavier on the scale of a believer on the Day of Judgement than a good character. If the Muslim carries within him a beautiful character, it will be the most observable reflection of the effect of Islamic guidance on him. His speaking and listening, patience, forbearance and inner calm transcends his landscape and reflects the beauty of the call he is verbally presenting. Ibn Baṭṭāl said: “In line with the character of a believer is to lower the wings of humility unto mankind, to have gentle speech, and leaving off roughness in speech to them, and that is from the strongest means of sincere affection.”120

Muislamu anakumbuka kwamba si nafsi yake anayoitumikia. Hazungumzii kuhusu Allah kwa lengo la kujikweza. Ingawa Muislamu, kulingana na mazingira yake, hujirekebisha na kuheshimu taratibu za hali yake, lazima asisahau lengo lake la kuakisi uzuri wa mafundisho ya Kiislamu. Hata akikabiliwa wakati wowote na kiburi, dharau na kejeli, au akashindwa na werevu na ustadi wa hoja wa mwingine, Muislamu hushikilia subira na kukumbuka kwamba si yeye anayebadilisha mioyo ya watu, bali ni Allah anayezigeuza mioyo.

The Muslim remembers that it is not himself that he is serving. It is not for the purpose of self-aggrandisement that he speaks about Allāh. Though the Muslim, relevant to his contextual surrounding, adapts and appreciate the protocols of his circumstance, he must not lose sight of his purpose of reflecting the beauty of Islamic teachings. This is even if he is, at any moment, faced with arrogance, disdain and mockery or is overwhelmed with another’s wit and argumentative skill. The Muslim holds on to patience and remembers that it is not he who changes anyone’s heart, but that it is Allāh who turns hearts.

Wakati mwingine onyesho la moyo mkuu linaweza kuwa na nguvu zaidi kuliko hoja iliyo na ustadi mkubwa. Kiini cha mjadala ni moyo wenyewe, ule unaotafuta tabia njema. Inaweza kuonyesha kwamba watu wanataka si tu kuongozwa, bali pia kupata kiongozi mwenye heshima miongoni mwao. Al-Ḥasan al-Baṣrī alisema:

Sometimes a display of magnanimity can be far more expressive than a sophisticated argument. At the heart of a discussion is precisely a heart, one that searches for a beautiful character. It might show that people want not only to be guided, but to find an honourable guide in their midst. Al-Ḥasan al-Baṣrī said:

"Mumin ni mvumilivu; hatendi kwa ujinga hata ujinga ukifanywa kwake. Ni mvumilivu na hawadhulumu watu. Akidhulumiwa basi husamehe. Hakati uhusiano na watu; na akikatwa basi hupatanisha. Haonyeshi ubakhili."

“The believer is forbearing; he does not behave ignorantly even if ignorance is done unto him. He is forbearing and does not wrong others. If he is wronged then he forgives. He does not cut off from people; and if he is cut off then he reconciles. He does not show miserliness.

Na akionyeshwa ubahili, basi yeye hujionyesha subira badala yake.121

And if he is shown miserliness, then he instead shows patience.”121

Mfano mzuri wa jinsi uvumilivu kama huo ulivyodhihirishwa unapatikana katika tabia bora kabisa ya Mtume ﷺ alipokutana na Mbedui aliyekasirika:

A beautiful example of how such forbearance was demonstrated is found in the most excellent character of the Prophet (peace be upon him) when met by a disgruntled Bedouin:

"Nilikuwa natembea pamoja na Mtume wa Allah ﷺ, naye alikuwa amevaa joho la Najrān lenye ukingo mzito. Akamkuta Mbedui mmoja, akalivuta joho lake kwa nguvu sana hadi nikaona kuvutwa huku kwa nguvu kukiacha alama za ukingo wa joho kwenye ngozi ya shingo ya Mtume wa Allah ﷺ. Kisha (Mbedui huyo) akasema: Muhammad, toa amri nipewe katika mali ya Allah iliyo mikononi mwako. Mtume wa Allah ﷺ aligeuza uso wake kwake, akatabasamu, kisha akaamuru apewe zawadi (riziki)."122

“I was walking with the Messenger of Allāh (peace be upon him) and he had put on a mantle of Najrān with a thick border. A bedouin met him and pulled the mantle so violently that I saw this violent pulling leaving marks of the border of the mantle on the skin of the neck of the Messenger of Allāh (peace be upon him). And he (the bedouin) said: Muḥammad, issue command that I should be given out of the wealth of Allāh which is at your disposal. The Messenger of Allāh (peace be upon him) turned his attention to him and smiled, and then ordered for him a gift (provision).”122

Katika riwaya nyingine, masahaba wa Mtume ﷺ walikuwa tayari kumkemea kwa nguvu yule Mbedui kwa ufidhuli wake, lakini Mtume ﷺ

In another narration, the Prophet’s (peace be upon him) companions were prepared to physically rebuke the Bedouin for his impudence, but the Prophet (peace be upon him)

...alizuia hao na kuonyesha kwamba mafundisho yanayotegemea wema na uvumilivu yanaweza kuwa na maana zaidi na kuleta mabadiliko makubwa kwa wote kuliko kulipiza kisasi. Mtume ﷺ

stopped them and showed that a teaching based on kindness and forbearance can be far more meaningful and transformative for all than retaliating. The Prophet (peace be upon him)

...yaliyorudishwa kwa lililo bora zaidi. Wahb ibn Munabbih alisema: "Elimu ni rafiki wa karibu wa muumini, uvumilivu ni waziri wake, akili ni hoja yake, matendo ni thamani yake, subira ni kiongozi wake, huruma ni baba yake, na upole ni ndugu yake."123

repelled with what was better. Wahb ibn Munabbih said, “Knowledge is the close friend of the believer, and forbearance is his minister, and intelligence is his proof, and actions are his worth, and patience is his leader, and compassion is his father, and gentleness is his brother.”123

Mfano mzuri wa jinsi Mtume (ﷺ) alivyoshughulika na maadui zake kwa roho ya msamaha mkubwa na subira unaonekana katika mwenendo wake wakati wa vita vya Uhud. Imepokewa kwamba wakati wa Vita vya Uhud, Mjumbe wa Allah (ﷺ) alisema, "Ee Allah, wasamehe watu wangu kwa sababu hawajui," alitoa dua yake wakati maadui zake walipokata uso wake.124

A great demonstration of the Prophet’s (peace be upon him) dealing with his enemies in a way that reflects a spirit of magnanimity and patience is seen in his conduct at the battle of Uḥud. It is reported that during the Battle of Uḥud, the Messenger of Allāh (peace be upon him) said, “O Allāh, forgive my people for they do not know,” he voiced his supplication when his enemies slashed his face.”124

Kinachojitokeza ni wasiwasi wa kweli wa Mtume ﷺ kwa wokovu hata wa maadui zake. Maelezo haya yanafanana na yale ya mtu aliyetajwa katika Sūrah Yāsīn aliyekuja mbio kutoka mbali kuwaletea watu wake habari ya kuwafuata Mitume wa Allah. Walipomshambulia kwa hasira, wasiwasi wake ulikuwa kwa watu wake na wokovu wao.

What emerges is the Prophet’s (peace be upon him) genuine concern for the salvation even of his enemies. Such description is akin to the man described in Sūrah Yāsīn who came running from afar to deliver news to his people to follow the Messengers of Allāh. As they struck him in anger, his concern was for his people and their salvation:

36:25 - Ninaamini Mola wenu, basi nisikilizeni.

36:25 - I believe in your Lord, so listen to me .

36:26 - Aliambiwa, "Ingia Peponi," akasema, "Laiti kama watu wangu wangejua."

36:26 - He was told, ‘Enter the Garden,’ so he said, ‘If only my people knew’.

‘Amr ibn al-‘As (Allāh amridhike naye), alisema, "Mvumilivu wa kweli si yule anayevumilia wale wanaomvumilia lakini akamtukana yeyote anayemtukana. Bali mvumilivu wa kweli ni yule anayevumilia wote wanaomvumilia na wale wanaomtukana."125

‘Amr ibn al-‘As (Allāh be pleased with him), said, “The truly forbearing one is not one who is forbearing to those who tolerate him but insults whoever insults him. Rather, the truly forbearing one is forbearing to both those who tolerate him and to those who insult him.”125

‘Alī ibn Abī Ṭalḥa alipokea: Ibn Abbās alieleza aya isemayo, "Mema na mabaya hayawezi kuwa sawa."

‘Alī ibn Abī Ṭalḥa reported: Ibn Abbās explained the verse, “Good and evil cannot be equal.

[Nabii], zuia uovu kwa kile kilicho bora, nawe adui yako atakuwa kama rafiki wa karibu na mpendwa” (41:34), maana yake ni, “Mwenyezi Mungu anawaamuru waumini kuwa wavumilivu wanapohisi hasira, kuwa wapole wanapokabiliwa na ujinga, na kusamehe wanapotendewa vibaya. Wakifanya hivyo, Mwenyezi Mungu atawaokoa kutoka kwa Shetani na kuwatiishia maadui zao hadi wawe kama marafiki wa karibu.”126

[Prophet], repel evil with what is better and your enemy will become as close as an old and valued friend” (41:34) that it means, “Allah commands the believers to be patient when they feel angry, to be forbearing when confronted with ignorance, and to forgive when they are mistreated. If they do this, Allah will save them from Satan and subdue their enemies to them until they become like close friends.”126