Kwa kuwa liwali ni miongoni mwa matendo maovu kabisa, adhabu yake iliyowekwa ni miongoni mwa adhabu kubwa kabisa, katika dunia hii na Akhera. Wanazuoni wametofautiana kuhusu kama adhabu yake ni kubwa na kali zaidi kuliko ile ya zinaa, au kama zinafanana. Abu Bakr As-Siddiq, Ali bin Abi Talib, Khalid bin Al-Waleed, Abdullah bin Az-Zubayr, Abdullah bin Abbas, Jabir bin Zayd, Abdullah bin 'Umar, Az-Zuhri, Rabee'ah bin Abi Abdir-Rahman, Malik, Ishaq bin Rahawayh, Imam Ahmad na Shafii wote walisema kwamba adhabu ya liwali inapaswa kuwa kali zaidi kuliko ile ya zinaa, yaani kuuawa, katika hali yoyote. 'Ata' bin Abi Rabah, Al-Hasan Al-Basri, Sa'id bin Al-Musayyib, Ibrahim An-Nakha'i, Qatadah, Al-Awza'i, Shafii (kauli yake ya pili), Imam Ahmad (kauli yake ya pili), Abu Yusuf na Muhammad wote walisema kwamba adhabu ya liwali inapaswa kufanana na ile ya zinaa. Al-Hakim na Abu Haneefah wamesema kwamba adhabu ya liwali haipaswi kwenda zaidi ya lawama na adhabu ya kawaida, na wamethibitisha kauli yao kwa ukweli kwamba Allah ﷻ wala Mtume wake ﷺ hawakuweka adhabu maalum kwa tendo hilo ovu, na kwamba ni tendo ambalo maumbile ya binadamu hayalikubali wala kulitamani. Wamedai kwamba ndiyo sababu Allah ﷻ aliweka adhabu kwa zinaa, wizi, na unywaji wa pombe, lakini hakuweka adhabu kwa vitendo vya ajabu kama kula maiti, kunywa damu, au kula nyama ya nguruwe. Hata hivyo, wale wanaoshikilia kauli ya kwanza, ambayo ndiyo kauli ya wengi wa wanazuoni na inayowakilisha kwa jumla msimamo wa Masahaba, wamesema: "Hakuna tendo ovu kubwa kuliko la liwali; linafuata shirki na pengine pia la kuua," kama tutakavyofafanua, inshaallah. Wamesema: "Allah ﷻ hakuwahi kuijaribu kaumu yoyote duniani, kabla ya kaumu ya Lut, kwa dhambi hii kubwa, kisha akawaadhibu kwa namna ambayo haijawahi kushuhudiwa na kaumu nyingine yoyote kabla yao." Mwenyezi Mungu ~ aliziangamiza kwa pamoja misiba kadhaa: Alipindua kijiji chao na kuwanyeshea mawe, kwa mpangilio maalum, kila jiwe likiwa limekusudiwa kwa kila mmoja wao. Hii ilikuwa adhabu kali kwa watu wa miji ya Sodoma na Gomora kwa uhalifu wao mbaya; kwani hata malaika hukimbilia maeneo ya mbali ya ulimwengu huu kwa hofu kwamba adhabu iliyowekwa kwa watu hao waovu inaweza kuwagusa. Ardhi huugua na kulalamika kwa Mola wake, na milima karibu kuondoka mahali pake pa kawaida, pale kitendo cha ushoga kinapotendeka. Sunnah sahihi ya Mtume ﷺ, ambayo Maswahaba ~ waliitekeleza, ilieleza kuwa adhabu ya mtu mwenye ushoga ni kifo. Imethibitishwa kwamba Khalid bin Al-Waleed ~ alimkuta mwanamume mmoja mwenye ushoga katika eneo la mashambani (simulizi inasema: 'mwanamume ambaye kitendo cha kingono kinafanywa juu yake kwa namna (ya kawaida) inavyofanywa kwa wanawake'), akamwandikia Abu Bakr ~. Huyu alitafuta maoni ya Maswahaba wengine ~, miongoni mwao Ali bin Abi Talib ~ alikuwa na msimamo mkali zaidi, akisema: "Hakuna taifa lililofanya kitendo kama hicho isipokuwa moja, nanyi mnajua Mwenyezi Mungu ~ alilowatendea. Nadhani anapaswa kutupwa motoni." Hivyo Abu Bakr ~ alimwandikia Khalid (akieleza hili) naye akamchoma moto." Abdullah bin Abbas ~ alisema: "Mtu anapaswa kutafuta jengo refu zaidi katika kijiji na kumtupa mwenye ushoga kutoka kileleni mwake, akiwa amelala kifudifudi, kisha afuatwe kwa mawe." Abdullah bin Abbas ~ alipata adhabu hii kutokana na ile Mwenyezi Mungu ~ aliyowapa watu wa Lutu. Pia ni Abdullah bin Abbas aliyesimulia Hadithi ambamo Mtume ﷺ alisema: "Mkimwona mtu anayefanya kama alivyofanya watu wa Lutu, muueni aliyefanya kitendo hicho pamoja na yule ambaye kitendo hicho kimefanywa kwake." Mtume ﷺ alisema: "Mwenyezi Mungu amelaani anayefanya kitendo cha watu wa Lutu. Mwenyezi Mungu amelaani anayefanya kitendo cha watu wa Lutu. Mwenyezi Mungu amelaani anayefanya kitendo cha watu wa Lutu." Mtume ﷺ hakuwahi kumlaani mzinzi mara tatu, wala hakuwalaani mara tatu wale wanaofanya dhambi nyingine kubwa katika Hadithi moja. Hata hivyo, yeye ﷺ alitamka laana kwa wanaofanya ushoga mara tatu ili kusisitiza ukubwa wa dhambi yao! Allah (SWT) alisema kuhusu uzinzi: {Msikaribie uzinzi; hakika ni dhambi kubwa na njia mbaya}. 3 Na kuhusu ushoga, kwa maneno ya Lut (amani iwe juu yake): {Je, mnafanya uchafu ambao hakuna yeyote katika viumbe amewahi kuufanya kabla yenu?} 4 Tunaona kwamba Allah (SWT) alitumia nomino isiyo maalum kurejelea uzinzi, kama dhambi miongoni mwa nyingine, lakini alitumia kiambishi maalum kurejelea ushoga ili kuonyesha maana kamili ya dhambi hii. Allah (SWT) alithibitisha ubaya wa kitendo hicho kwa kukweka kwamba hakuna taifa lingine lililolifanya kabla ya watu wa Lut, akisema: {hakuna yeyote katika viumbe aliyefanya hivyo kabla yenu}, na akalieleza kwa namna inayochukiza mioyo na maumbile ya kibinadamu, akisema: {Hakika ninyi mnatimiza tamaa zenu kwa wanaume badala ya wanawake}. 5

Since homosexuality is one of the most evil deeds , its prescribed punishment is one of the greatest punishments, both in this world and the Hereafter. The scholars have differed as to whether its punishment is greater and more severe than that of adultery, or that they are similar. Abu Bakr As-Siddiq, Ali bin Abi Talib , Khalid bin AI- Waleed, Abdullah bin Az-Zubayr, Abdullah bin Abbas , Jabir bin Zayd, Abdullah bin 'Umar, Az-Zuhari, Rabee'ah bin Abi Abdir-Rahman, Malik, Ishaq bin Rahawayh, Imam Ahmad and Shafii all stated that the punishment for homosexuality should be harsher than that of adultery, that is killing, in any case. 'Ata' bin Abi Rabah, Al-Hasan Al-Basri, Sa ' id bin Al- Musayyib, Ibrahim An-Nakha'i, Qatadah, AL-Awza' i, Shafii (his second opinion), Imam Ahmad (his second opinion), Abu Yusuf and Muhammad all stated that the punishment for homosexuality should be similar to that of adultery. Al-Hakim and Abu Haneefah have stated that the punishment for homosexuality should not go beyond censuring and chastisement, and have argued their opinion on the fact that Allah ~ or His Prophet ~ did not set a prescribed punishment for such evil act, and that it is an act which is neither favoured nor desired by human nature. They have claimed that it is for this reason that Allah ~ prescribed a punishment for adultery, theft, drinking wine, yet never prescribed a punishment for such abnormal acts as eating the dead, drinking blood, or eating pork. However, those who hold the first opinion - which is the opinion of the majority of the scholars and represents the overall opinion of the Companions - have said: "There is no greater evil deed than that of homosexuality; it comes after polytheism and also, perhaps, that of killing," as we shall clarify, inshallah. They said: "Allah ~ never tested any nation in the world, before the nation of Lot, with this great sin, then punished them in a manner not witnessed by any other nation before. Allah ~ combined several calamities in their destruction: He ~ over turned their village and rained down stones upon them, in a well ordered way, each one being destined for each and every individual among them. This was the severe punishment for the people in the towns of Sodom and Gomorah for their evil crime; for angels even flee to remote areas of this universe for fear that the punishment, set for those evil people, might touch them. The earth moans and complains to its Lord, and the mountains nearly move away from their set positions, when a homosexual act is committed. The authentic Sunnah of the Prophet ~' which the Companions~ put into practice, stated that a homosexual's punishment is death. It is confirmed that Khalid bin Al- Waleed ~ found a homosexual man in the countryside (the narration says: 'a man on whom a sexual act is practised in the manner (normally) practised on women'), and wrote to Abu Bakr ~ . The latter sought the opinions of the other Companions ~. of whom Ali bin Abi Talib ~ had the harshest opinion, saying: "No nation has done such an act except one, and you know what Allah ~ had done to them. I think he should be thrown into a fire." So Abu Bakr ~ wrote to Khalid (explaining this) and he had him burnt." Abdullah bin Abbas ~ said: "One should look for the highest building in the village and throw the homosexual from its summit, face down, followed by stones. " Abdullah bin Abbas ~ derived this punishment from that which Allah ~ had given to the people of Lot. It was also Abdullah bin Abbas who reported the Hadith in which the Prophet ~ said: "If you find anyone doing as Lot' s people did , kill the one who performs it as well as the one to whom it is done ." 1 The Prophet ~ said: "Allah has cursed the one who does the act of Lot's people . Allah has cursed the one who does the act of Lot's people. Allah has cursed the on e who does the act of Lot's people."2 The Prophet ~ never cursed the adulterer three times, and never cursed those who do other great sins three times, in one Hadith. However, he ~ uttered the curse on the homosexuals three times to put an emphasis on the greatness of their sin! Allah ~ said about adultery: ( Do not come near adultery; it is a great sin and an evil way) 3 and about homosexuality, in the words of Lut ~\ ( Do you commit the worst sin that none preceding you has committed in the 'Alamin (the world of mankind and jinn)? ) 4 We notice that Allah ~ used an indefinite noun to refer to adultery, as a sin among others, yet He ~ used the definite article to refer to homosexuality to show the full meaning of this sin . Allah ~ confirmed the evil of such an act in the fact that no other nation had done it before Lot's people, saying: ( none preceding you has committed in the 'Alamin ) and described it in a manner which is revolts and disgusts the hearts and human nature, saying: ( Verily, you practice your lust on men (instead of women)) . 5

Hivyo, hili linaonyesha asili ya haja yao ya kutosheleza kwa tamaa tupu, jambo linalopingana na sababu ambayo wanaume huelekea kwa wanawake, yaani kutosheleza kwa tendo la ndoa, kupatikana kwa upendo na huruma baina ya wanandoa, kuzaliana kunakohifadhi kiumbe chenye heshima zaidi katika viumbe vyote (binadamu), kuwalinda wanawake, n.k. ... Wanaume wenye tabia ya ushoga wamebadilisha njia ya asili ambayo Allah ~ aliwaumba wanaume nayo, yaani kuwa na hamu ya wanawake na si wanaume. Wao wanaenda kinyume na maumbile haya na kupendelea kujitosheleza na wanaume, hivyo Allah ~ akageuza makazi yao na nyoyo zao juu yao; akiigeuza mji wao chini juu, na kuwapeleka kwenye adhabu ya milele. Allah ~ aliwashutumu kwa uvukaji mipaka: ( Bali ninyi ni watu mnaovuka mipaka ) 6, na akawaelezea 7

Thus , this reveals the nature of their need for pure satisfaction of their lust, which is opposed to the reason for which men incline towards women - i.e. sexual satisfaction, the attainment of love and mercy among married couples, procreation which preserves the most dignified of all creations (mankind), safeguarding women, etc ... Homosexuals have changed the natural way in which Allah ~ created men - i.e. to have passion for women and not men. They go against this nature and prefer to satisfy themselves with men, and so Allah ~ turned their dwellings and their hearts up on them; turning their town upside down, and sending them to an ever lasting punishment. Allah ~ impeached them with transgression: ( But you are a people transgressing beyond bounds ) 6 , and described 7

…kwamba wao ni watu waliojitolea kwenye uovu. Watu wale mashoga walipokimbilia kwa Lut ~I, wakiomba apatikanishe njia ya kuwafikia wageni wake wawili wazuri wa sura, alawaambia: (Enyi watu wangu! Hawa ni binti zangu; ni safi zaidi kwenu (ikiwa mtawaoa kihalali)). Alitoa pendekezo la kuwaoza binti zake kwa sababu ya kuogopa aibu ambayo ingewaletea yeye na wageni wake: (Basi mcheni Allah wala msinitweze kwa ajili ya wageni wangu! Je, hakuna miongoni mwenu mtu mmoja mwenye akili timamu?) Nao wakajibu kwa ukaidi: (Hakika wewe unajua kwamba sisi hatuna tamaa wala haja yoyote kwa binti zako, nawe unajua vizuri tunachotaka!). 9

them , in another Verse , as a people given to evil. When those homosexuals came running to Lot ~I, asking him to provide access to his (two) good looking guests, he told them: ( 0 my people! Here are my daughters; they are purer for you (if you marry them lawfully)) 8. He ~ ' offered to marry them to his daughters for fear of the disgrace that would have been brought upon him and his guests: (So fear Allah and do not disgrace me with regard to my guests! Is there not among you a single right- minded man?) They replied, stubbornly: (Surely, you know that we have neither any desire nor need of your daughters, and indeed you know well what we want!) . 9

Basi akasema, kwa huzuni kubwa: ("Laiti ningekuwa na nguvu za kukushinda, au ningeweza kujilinda kwa msaada imara")¹⁰. Katika wakati huo wa huzuni, Wajumbe wa Allah (yale malaika wawili waliotumwa kama wageni na Allah) walimfunulia hali yao ya kweli na sababu ya ziara yao. Walimjulisha kwamba watu wake waovu hawataweza kuwafikia wala kumfikia yeye, wakisema ("Ee Lūṭ! Hakika sisi ni wajumbe kutoka kwa Mola wako Mlezi!")¹

So he &i.§1 said, in a very distressful manner: ("Would that I had the strength to overpower you, or that I could betake myself to some powerful support") 10 • In that distressful moment, the Messengers of Allah (the two angels who were sent as guests by Allah) revealed to him their true nature and the reason for their visit. They informed him that his evil people would neither be able to reach them nor him, saying ("O Lot! Verily, we are the messengers from your Lord! 1

("Hawataweza kukufikia!") • Walimpa habari njema ya adhabu iliyowekwa kwa watu wake waovu, wakimwambia: ("Basi ondoka na familia yako katika sehemu ya usiku, na asitazame yeyote kati yenu nyuma; lakini mke wako (atabaki nyuma), hakika adhabu itakayowapata, itampata yeye pia. Hakika asubuhi ndio wakati wao uliowekwa. Je, asubuhi si karibu?")1 Wakati wao uliowekwa ulipofika, makao yao yote yalingoka na kuinuliwa angani, hadi malaika wakasikia kubweka kwa mbwa wao na kupiga kelele kwa punda wao, na Amri ya Allah im ilimfikia Mjumbe Wake na Malaika wake, Gabriel &i.§1, ambaye aliyageuza juu chini kisha akawanyeshea mawe ya udongo uliookwa. Adhabu hii ilifanywa kuwa ishara kwa wanadamu, funzo kwa wale wanaomcha Allah ~', na adhabu ya mfano kwa wale wanaoshiriki uasi wao. Hivyo basi, tamaa zote na starehe zote zimetoweka, zikibaki huzuni na mateso tu. Starehe yao ya kinafsi ilikuwa ya muda mfupi lakini adhabu yao ni ya milele. Walikuwa wamezama katika tamaa zao, lakini walipoamka, walijikuta katika nchi ya adhabu, mahali ambapo majuto hayakuwa na faida kwao. Wanapoteswa katika Moto wa Jahannam, wataambiwa: ("Onjeni joto lake, na iwe mnavumilia au hamvumilii, ni sawa... mnalipwa tu kwa yale mliyokuwa mkiyatenda.")2

They shall not reach you!") • They gave him the glad tiding of the punishment set for his evil people, telling him: ("So travel with your family in a part of the night, and let not any of you look back; but your wife (will remain behind), verily, the punishment which will afflict them, will afflict her. Indeed, morning is their appointed time. Is not the morning near?")1 When their appointed time came, all their dwellings were uprooted and raised up into the sky, until the angels heard the barking of their dogs and the braying of their donkeys, and the Command of Allah im went to His Messenger and Angel, Gabriel &i.§1, who turned them upside down and then rained down upon them stones of baked clay. This punishment was made as a sign for mankind, a lesson for those mindful of Allah ~' and an exemplary punishment for those who share their transgression. Therefore, all the passions and satisfactions have gone, leaving just sorrow and torment. Their lustful satisfaction was short-lived but their punishment eternal. They were addicted to their lust, but when they came around, they found themselves in the land of punishment, in the place where regret was of no benefit to them. While they are being tortured in the Hell-Fire, it is said to them: ("You taste therein its heat and whether you are patient of it or impatient of it, it is all the same... you are only being requited for what you used to do.")2

Wasomi wamekuwa na maoni matatu kuhusu jambo hili: La kwanza, anayefanya kitendo hicho apewe adhabu ya kinidhamu, bila kupigwa viboko, ambalo ndilo maoni ya Malik, Abu Haneefah, na Shafii katika moja ya maoni yake mawili. La pili, hukumu yake ni ile ya mzinzi; apigwe mijeledi endapo hajaoa, na apigwe mawe hadi kufa endapo ameoa; ambalo lilikuwa maoni ya Al-Hasan. La tatu, hukumu yake ni ile ya mliwati, ambalo lilikuwa maoni ya Imam Ahmad. Hivyo adhabu ni either kuuawa bila kurudishwa nyuma, au adhabu maalum iliyowekwa kwa mzinzi. Wale waliosema kwamba adhabu yake ni kuuawa wameithibitisha hoja yao kwa Hadith aliyoipokea Abu Dawud, kwa wasia wa Ibn 'Abbas ~ kwamba Mtume ﷺ alisema: "Muueni yeyote anayefanya tendo la ndoa na mnyama, na muueni mnyama pamoja naye." Walisema kwamba kwa kuwa ni tendo la ndoa lililokatazwa, adhabu yake inapaswa kuwa kama ile ya mliwati. Wale ambao hawakuona adhabu yoyote maalum kwa kitendo hicho wamesema kwamba Hadith hiyo hapo juu ni dhaifu, na kwamba kama ingekuwa sahihi, wangeifafanua kwa namna nyingine. Isma'il bin Sa'id Al-Shalanji alisema: "Nilimuuliza Ahmad kuhusu yule aliyefanya tendo la ndoa na mnyama, lakini hakuwa na maoni. Hakuweza kuthibitisha Hadith ya 'Amru bin Abi 'Amru (aliyeipokea kutoka kwa Ibn 'Abbas)." Tahawi amesema: "Hadith hii ni dhaifu, na Ibn 'Abbas alishatoa maoni yake kwamba hakuna adhabu maalum kwa anayefanya tendo la ndoa na mnyama." Abu Dawud alisema kwamba maoni ya Ibn 'Abbas yanadhoofisha Hadith hii. Hakuna shaka kwamba karaha ya kiasili ya kufanya tendo la ndoa na mnyama ni kubwa kuliko ile ya ulawiti, lakini hilo halimaanishi kwamba vitendo hivyo viwili vinachukuliwa kuwa sawa kwa mtazamo wa maumbile ya watu; kwa kweli, kuvihusisha kimoja na kingine ni njia isiyo sahihi ya kufanya tathmini linganishi.

The scholars have three opinions regarding this matter: First, the doer of such act should be disciplined, without receiving any corporal punishment, which is the opinion of Malik, Abu Haneefah, and Shafii in one of his two opinions. Second, its ruling is that of the adulterer; to be flogged if he is unmarried, and stoned to death if he is married; which was the opinion of Al-Hasan. Third, its ruling is that of the homosexual, which was the opinion of Imam Ahmad. So the punishment is either irrevocable killing or the set punishment as given to an adulterer. Those who have said that his punishment should be capital punishment have argued their case with the Hadith reported by Abu Dawud, on the authority of lbn 'Abbas ~ that the Prophet ~ said: "Kill whoever has sexual intercourse with an animal , and kill the animal with him."3 They said that since it is an illegal sexual act, its punishment should be like that of a homosexual. Those who did not consider any prescribed punishment for it have stated that the above Hadith is weak, and that if it were authentic, they would have explained this differently. Isma'il bin Sa'id Al-Shalanji said: "I asked Ahmad about the one who had sexual intercourse with an animal, but he did not have any opinion. He could not confirm the Hadith of 'Amru bin Abi 'Amru (who reported from Ibn 'Abbas)." Tahawi has stated: "This Hadith is weak, and Ibn 'Abbas had already given his opinion that there is no prescribed punishment for the one who had sexual intercourse with an animal." Abu Dawud said that lbn 'Abbas's opinion weakens this Hadith. There is no doubt that the natural reprimand of having sexual intercourse with an animal is stronger than that of homosexuality, yet it does not mean that both acts are considered the same, regarding people's nature; in fact, relating one to the other is a wrong way to conduct comparative evaluation.

Ni makosa kulinganisha kitendo cha usagaji wa wanawake na kitendo cha ushoga, kwa kuwa katika kitendo cha usagaji wa wanawake hakuna jimai ya kweli (hakuna kuingiza kiungo katika sehemu za siri). Imepokewa katika Hadith kwamba: "Iwapo mwanamke atafanya kitendo cha kimapenzi na mwanamke mwenzake, wote wawili ni wazinzi." Hata hivyo, hakuna adhabu iliyowekwa kwa kitendo kama hicho, kwa kuwa hakuna "kuingiza", ilhali kitendo hicho kinaitwa kitendo cha uzinzi kwa maana pana, kama vile uzinzi wa macho, mikono, miguu au mdomo. Ikithibitika, basi wanazuoni wa Kiislamu wanakubaliana kwamba hukumu ya ushoga na mtumwa ni sawa na hukumu ya ushoga na mtu mwingine yeyote. Kwa hiyo, yeyote anayedhani kuwa ni halali kufanya kitendo cha ushoga na mtumwa wake, akitumia kama hoja kauli ya Allah: ({Isipokuwa wake zao au walio mikononi mwao (watumwa wa kike). Basi wao hawalaumiwi}),1 amelinganisha tu kitendo chake ovu na haki yake ya kufanya jimai na mjakazi wake. Hivyo basi, yeye ni kafiri kweli, ambaye anapaswa kupewa fursa ya kutubu, kama ilivyo kwa mwasi wa dini, lakini asipotubu, anapaswa kuuawa. Kwa hiyo, hukumu na adhabu itakayofuata kuhusu ushoga wa mwanamume na mtumwa wake ni sawa na kama ulifanywa kwa aina nyingine yoyote ya mtu.

It is wrong to compare a lesbian act to a homosexual one, because there is no definite sexual intercourse in a lesbian act (no insertion of an organ in the private part). It was reported in a Hadith that " if a woman has a sexual act with another woman, they are both adulterers." However, there is no prescribed punishment for such an act, because there is no "insertion", while the act is referred to as an act of fornication in its broadest sense, such as: the fornication of the eyes, hands, feet or mouth. If it is confirmed, then the Muslim scholars are in agreement that the judgment regarding homosexuality with a slave is the same as the judgment regarding any other person, and so whoever thinks it is lawful to perform a homosexual act with one's slave, using, as an argument, Allah's Saying: ( Except from their wives or (the slaves) that their right hands possess - for then, they are free from blame)1 has simply compared his evil act with his right to have sexual intercourse with his slave-girl. Thus he is indeed a disbeliever, who should be given the right to repent, just like that of the apostate, but if he does not repent, he should be executed. Therefore, the judgment and subsequent punishment regarding a man's homosexuality with his slave is the same as if it had been done to any other type of person.

Je, kuna njia yoyote inayowezekana ya kutibu virusi hatari? Je, mtu aliyelewa kwa mapenzi anaweza kupata tena fahamu yake na kuirejesha moyo wake mara nyingine? Jibu ni ndiyo, kwani jibu hili chanya linatokana na Hadithi: "Ugonjwa wowote ambao Allah ~ ameuteremsha, Yeye ~ pia ameweka tiba yake." 1 Kuna njia mbili za kutibu ugonjwa wa moyo ulioharibiwa na tamaa: Kwanza, kuzuia chanzo chake kabla hakijawa mazoea yaliyothibitika. Pili, kuondoa tatizo kabla halijatawala akili ya mtu. Njia zote mbili ni rahisi kwa yule anayepata Msaada wa Allah ~, lakini ni ngumu kwa yule asiyesaidiwa na Allah ~. Njia ya kuzuia hali hii kabla haijakaa moyoni ni kupunguza macho yako (kutoka kutazama yaliyoharamishwa), kama ilivyotajwa katika sura zilizotangulia, kwa sababu kutazama ni mojawapo ya mishale ya Iblis (Shetani). Hivyo, yeyote anayeachilia macho yake bila kizuizi, atateseka kwa majuto ya milele. Kupunguza macho kuna faida nyingi: (1) Ni utiifu kwa Amri za Allah ~ na ni fursa nzuri kwa mtu katika maisha yake. Kwa hakika, hakuna kitu chenye manufaa zaidi kwa mtu duniani na Akhera kuliko kujitahidi kwa uwezo wake wote kutii Amri za Allah ~. (2) Inazuia athari ya mshale wenye sumu (wa Shetani) kufika kwenye lengo lake (moyo wa mwanadamu). (3) Inaulinda moyo katika ushirika wa amani na Allah ~. Kwa kuachilia uoni wa macho bila vizuizi vyovyote, moyo unapewa fursa ya kuona yaliyoharamishwa, jambo ambalo lingetawanya moyo na kuutenga na Allah ~. Kuachilia macho kunazalisha kutengana kwa moyo na Allah ~. (4) Inauimarisha moyo na kuufanya kuwa mwepesi, kama vile kuachilia macho kunavyoudhoofisha na kuulemea. (5) Huuangaza moyo, na ndiyo sababu Allah ~ alitaja Aya ya nuru mara tu baada ya kutaja amri ya kupunguza macho; Yeye ~ alisema: (Waambie waumini wapunguze macho yao na kuhifadhi tupu zao)2 kisha akasema: (Allah ndiye Nuru ya mbingu na ardhi. Mfano wa Nuru Yake ni kama tundu ukutani, na ndani yake kuna taa)3 yaani, mfano wa Nuru Yake ni moyo; kila wakati mja Wake Muumini anapotii amri Zake na makatazo Yake. Moyo wa muumini unapong'aa, bahati njema huonekana mbele yake pande zote; lakini moyo wa mtu unapokaa gizani, mambo yote ya uovu na taabu humzunguka pande zote. (6) Hurithisha ufahamu wa kweli wa kutofautisha kweli na uongo. Shuja' Al-Karamani alikuwa akisema: "Mtu akifuata Sunnah na kumcha Allah ~, kwa kupunguza macho yake na kuepuka yaliyo haramu, na kushikamana na yaliyo halali tu, ufahamu wake hautamwacha." Mtu anapojizuia na jambo fulani, kwa kutii amri za Mwenyezi Mungu, Allah ~ humlipa kwa yale aliyoyakosa kwa kumpa busara nzuri, inayopatikana kwa kukuza akili safi moyoni. (7) Moyo wa mtu utapata uthabiti, nguvu na uwezo. Imesemwa: "Anayepinga matamanio yake ya chini, Shetani huogopa kukaribia kivuli chake." Kinyume chake, utamkuta mtu anayefuata matamanio yake ana nafsi duni na yenye aibu, ambayo Allah ~ huwapa wale wanaomwasi. Allah ~ amesema: (Lakini heshima, nguvu na utukufu ni vya Allah, Mtume Wake, na waumini) 1 na amesema: (Basi msidhoofike, wala msihuzunike, nanyi mtakuwa juu, ikiwa kweli ni waumini.) 2 Imani ni maneno na matendo; ya ndani na ya nje; kama Allah ~ alivyosema: (Anayetaka heshima, nguvu na utukufu, basi heshima yote, nguvu na utukufu ni vya Allah. Kwake hupanda maneno mazuri, na amali njema huyainua)3 yaani. Wale wanaotamani heshima, madaraka na utukufu wautafute kupitia utii wao kwa Allah ~ , kwa maneno mazuri yanayofuatwa na matendo mema. Katika dua ya Qunuut(4), tunamwomba Allah: "Hakika, yule ambaye Wewe unamkubali kwa urafiki hadhalilishwi kamwe, na yule ambaye Wewe unamchukulia kuwa adui hapewi heshima kamwe." (8) Inazuia njia ya Shetani kuingia moyoni. Hakika, Shetani huingia ndani wakati wa kutazama kwa haramu, na huenda moja kwa moja moyoni, kwa papo hapo. Kisha Shetani huanza kupamba picha mbele ya mtazamaji, kwa namna ambayo atakuwa amezama nayo, kwani moyo wake utawaka kwa shauku. Ni kwa sababu hiyo adhabu ya wale wanaotamani kutazama picha haramu ni kwamba Allah ~ atawaandalia, katika "dunia ya kati" (ya kaburi) kati ya kufa kwa mtu na kufufuliwa, shimo la moto ambalo roho zao zitatupwa humo hadi Siku ya Kiyama. Hili lilipokewa kutoka kwa Mtume ﷺ katika Hadithi sahihi (kutoka kwa Al-Bukhari na Muslim), kufuatia ono alilopewa na Allah ~ - (9) Inasaidia moyo kuzingatia manufaa yake, kwa kuwa kuachilia macho bila kizuizi bila shaka kutaufanya moyo usahau wajibu wake, na pia kutampa nafsi yake ya chini nafasi ya kufuata matamanio yake yenyewe, mbali na kumkumbuka Mola wake. Allah ~ amesema: (Usimtii yule ambaye moyo wake tumemfanya asiyejali Ukumbusho Wetu, na anayefuata matamanio yake, na ambaye jambo lake limepotea.) 5 (10) Kuna njia inayounganisha uoni wa macho na moyo wa mtu, kwa hiyo moyo wa mtu ukiharibika, uoni wa macho nao huharibika, na kinyume chake. Moyo wa mtu ukiharibika, hauwezi tena kubeba Mapenzi na Ukaribu wa Allah ~. Njia ya pili ya kuzuia ugonjwa huu kabla haujatulia moyoni ni kuujaza moyo wa mtu kwa Mapenzi na Kumkumbuka Allah ~. Ni akili ya kawaida tu kwamba nafsi inapofungua uhusiano wake na kitu kipendwa, hutafuta mbadala wenye hadhi ya juu zaidi. Hata hivyo, inapaswa kuwa na sifa mbili: Kwanza, busara nzuri ya kutofautisha kati ya viwango vya mapenzi vinavyopendeza na vile vinavyochukiza, ili iwezekane kuchagua cha juu zaidi miongoni mwa viwango vinavyopendeza, na kuvumilia cha chini kabisa miongoni mwa vinavyochukiza, ili kujiokoa na cha juu zaidi chake. Hii ni wajibu wa kiakili, hivyo yeyote atakayetenda kinyume chake atakuwa na hadhi ya chini kuliko wanyama. Pili, pawe na azma thabiti itakayomwezesha kufanya chaguo jema na kuacha lile baya. Allah ~ amewanyima uongozi wa Uimamu (uongozi katika Uislamu) kila mtu isipokuwa wale wenye subira na yakini; Yeye ~ amesema: {Nasi tukawafanya miongoni mwao kuwa viongozi, wakiongoza kwa amri Yetu, walipokuwa na subira na walikuwa wakiamini kwa yakini Ishara Zetu.}1

Ni lazima kuelewa kwamba mapenzi ya Allah ~ hayawezi kuishi pamoja na mapenzi ya kitu chochote kilichoharamishwa; ni vitu vinavyopingana ambavyo haviwezi kuunganishwa. Ni jambo lisiloepukika kwamba moja kati yake litamtoa mwingine. Nguvu ya mapenzi inapaswa kuelekezwa kwa Allah ~ peke yake, pasipo washirika; mapenzi mengine yanapaswa kuwepo tu kwa ajili ya Allah ~. Mapenzi yoyote mengine, yanayoelekezwa kwa wengine badala ya Allah ~, yatakuwa adhabu kwa mwenye nayo. Allah ~ hawasamehe Waja Wake kwa kumshirikisha na chochote katika mapenzi haya, lakini husamehe dhambi nyingine za yeyote amtakaye. Mapenzi ya picha yanazidi mapenzi ya kile kinachonufaisha au kisichonufaisha mja wa Allah; kwa hiyo, ni lazima achague kati ya mapenzi haya mawili, kwa kuwa yote mawili hayawezi kuishi pamoja moyoni mmoja. Yeyote anayegeuka mbali na Mapenzi ya Allah ~ na kutamani kukutana Naye, Allah ~ humjaribu kwa mapenzi ya wengine, ili amwadhibu kwa mapenzi haya batili, duniani na Akhera. Humwadhibu kwa mapenzi ya masanamu, au mapenzi ya msalaba, au mapenzi ya wanawake/wanaume, au mapenzi ya jamaa, au mapenzi ya yale yaliyo ya aibu na ya chini. Hakika, yeyote asiyemfanya Allah ~ kuwa Mungu wake, amemfanya matamanio yake batili kuwa mungu wake; Allah ~ amesema: { Je, umemwona aliyejifanya matamanio yake kuwa mungu wake? Na Allah akimjua, akamwacha apotee, akamtia muhuri masikioni mwake na moyoni mwake, na akaweka kifuniko juu ya macho yake. Basi nani atamwongoa baada ya Allah? Je, hamkumbuki?}2

It is necessary to understand that the love of Allah cannot co- exist with the love of whatever is unlawful; they are opposites which cannot be combined. It is inevitable that one would expel the other. The power of love should be devoted to Allah ~ . Alone, with no partners; any other love should only exist for the Sake of Allah ~- Any other love, which is devoted to others besides Allah ~ . would become a torment for its possessor. Allah ~ does not forgive His Servants for associating anything with Him in this love, but forgives other sins of whomsoever He wills. The love of pictures exceeds the love of what is beneficial or non-beneficial for the Servant of Allah; therefore; he/she has to choose between these two loves, because both of them cannot co-exist in the same heart. Whoever turns away from the Love of Allah ~ and from the desire to meet Him, Allah ~ tries him/her with the love for others, to punish him/her with this invalid love, in this world and in the Hereafter. He ~ punishes him/her with the love of idols, or the love of the cross, or the love of women/men, or the love of relatives, or the love of what is disgraceful and vile. Indeed, whoever does not take Allah ~ as His God, has taken his/her vain desire as his/her god; Allah ~ has said: ( Have you see him who takes his own lust as his god? And Allah knowing such, left him astray, and sealed his hearing and his heart, and put a cover on his sight. Who then will guide him after Allah? Will you not then remember?)2

Sifa ya ibada ni mapenzi, pamoja na unyenyekevu na kujidhalilisha, kwa yule anayependwa. Yeyote anayependa kitu na moyo wake ukajisalimisha kwake, basi moyo wake kwa kweli unakiabudu. Viwango vya mapenzi haya ni: Kifungo cha mapenzi, ambacho huitwa kifungo kwa sababu mpenzi anampenda sana yule anayependwa, na hivyo amefungwa kwake. Mapenzi makali, kwani mapenzi haya yanamiminika kuelekea kwa yule anayependwa. Kulewa kwa mapenzi, kwani mapenzi haya yameshikamana sana na moyo. Maana hii ilitumiwa na Allah ~ kuelezea adhabu ya Jahannamu kwa makafiri: (Adhabu yake ni ya kudumu, isiyoondoka, adhabu ya milele.)3 Shauku, ambayo ni ziada ya mapenzi; maelezo ambayo hayafai kwa Hadhi ya Allah ~. Kutamani, ambalo ni safari ya moyo kuelekea kwa mpendwa wake; hili lilitajwa, kuhusiana na Allah ~, katika dua ya Mtume :i: "Ee Allah! Nakuomba, kwa kutamani na hamu ya kukutana nawe ..."1 Mtume :i ameripoti kwamba Allah ~ amesema: "Kuna hamu ya Waja wema wanaotamani kukutana Nami; lakini hamu Yangu ya kukutana nao ni kubwa zaidi." Hii ndiyo maana ambayo Mtume ~ aliitaja katika Hadith: "Yeyote anayependa kukutana na Allah, Allah anapenda kukutana naye."2 Wanazuoni wamesema, wakifafanua Aya, (Yeyote anayetumaini kukutana na Allah, basi Muda wa Allah hakika unakuja), kwamba Allah ~ alipojua hamu kubwa ya Waja Wake wema ya kukutana Naye, na kwamba mioyo yao isingeongozwa kikamilifu hadi watakapokutana Naye, aliweka wakati maalum kwa ajili yao kukutana Naye, ili kutuliza nafsi zao. Maisha bora na yenye ladha zaidi ni ya wale wanaotamani kukutana na Mola wao. Maisha yao ni kweli maisha mema, kwani hakuna maisha yenye baraka au utulivu zaidi ya hayo. Ni maisha mema yaliyotajwa na Allah ~: (Yeyote atakayefanya mema - awe mwanamume au mwanamke - huku yeye ni muumini wa kweli, hakika tutampa maisha mema)4. Hii haimaanishi maisha yanayoshirikishwa kati ya waumini na makafiri, wema na wakosaji, kama vile kuwa na chakula kizuri, mavazi, harusi - na pengine maadui wa Allah wanazidi katika baraka hizi kuliko waumini. Maisha mazuri yanayotajwa na Allah ~ ni yale yanayofanya moyo wa muumini uelekeze lengo lake kwa kumridhisha Yeye Peke Yake, katika matendo yake yote. Nabii ﷺ ameripoti kuwa Allah ~ amesema: "Yeyote atakayemfanyia uadui mja wangu mwenye kujitolea kwangu, nitamtangazia vita. Mja wangu hajikaribishi kwangu kwa jambo lolote lipendwalo zaidi kwangu kuliko faradhi nilizomwamuru. Mja wangu anaendelea kujikaribisha kwangu kwa nawafil (ibada za hiari za ziada), mpaka nimpende. Nikimpenda, mimi ni sikio lake analosikia kwalo, jicho lake analoona kwalo, mkono wake anaopigia kwao, na mguu wake anaotembelea kwao. Akiniomba kitu, hakika nitampa, na akiniomba kinga, hakika nitamkinga. Sisiti kwa jambo lolote kama nisitavyo kwa kuchukua roho ya mja wangu muumini: yeye anachukia kufa, nami nachukia kumuumiza, lakini ni lazima kwake." Katika Hadith hii, Allah ~ ameeleza sababu za kumpenda kwake mja kwa mambo mawili: kutekeleza faradhi zake, na kujitahidi kujikaribisha kwake kwa ibada za hiari. Mtu anapoendelea kutekeleza ibada za hiari (kama swala za ziada na funga) kwa kupenda Allah ~, huwa mmoja wa waja wapendwa wa Allah ~, na anapofikia hali hii, moyo wake hautaelekezwa kumpenda mtu yeyote zaidi ya Allah ~. Allah ~ ametaja sikio, jicho, mikono na miguu katika Hadith hii kwa sababu ndivyo vyombo vya kupokea na kutenda. Sikio na jicho huleta nia kwa moyo (ya kutenda kitendo) au chuki (ya kukitenda), mapenzi na chuki; baada ya hapo mtu hutumia mikono na miguu yake. Ikiwa kusikia na kuona kwa mtu kutaendeshwa kwa kumcha Mwenyezi Mungu (SWT), basi mtazamo wake utahifadhiwa vizuri, na pia upendo wake na chuki yake vitahifadhiwa vizuri. Ni uandamano huu wa Mwenyezi Mungu pamoja na mja wake mwema ambao ni wa pekee, na hili limesisitizwa katika aya zifuatazo: ( Usihuzunike (wala usiogope), hakika Mwenyezi Mungu yuko pamoja nasi ) 1 (Mwenyezi Mungu yuko pamoja na Al-Muhsinun (watendao mema))2 ( Hakika Mwenyezi Mungu yuko pamoja na wale wanaomcha Yeye na wale ambao ni Al-Muhsinun (watendao mema).)3 (Subiri. Hakika Mwenyezi Mungu yuko pamoja na wale wanaosubiri.)4 (Hapana, hakika Mola wangu Mlezi yuko pamoja nami. Ataniongoza.)5 (Usiogope, hakika mimi niko pamoja nanyi wawili, nasikia na kuona.) 6 akizungumza na Musa (Mussa) na Harun ~I. Ni uandamano huu wa Mwenyezi Mungu ~ ndio unaorahisisha hali zote ngumu za muumini, na unageuza hofu zake zote kuwa usalama na utulivu. Kwa uandamano wa Mwenyezi Mungu ~, muumini hushinda wasiwasi na hofu zake zote, hivyo kile kilicho mbali na kisichopatikana huwa karibu na kinapatikana. Bila uandamano wa Mwenyezi Mungu, moyo wa mtu ungekuwa kama samaki aliye nje ya maji, akigeuka na kuhangaika hadi arejee majini, ambako hupata uhai wake tena. Mwenyezi Mungu ~ alimtaja aliyeheshimiwa zaidi kati ya viumbe vyake wote na mpendwa zaidi Kwake £ ; Mjumbe wake Muhammad ﷺ katika daraja la juu kabisa la ibada - yaani kuwaita watu kumwabudu Mwenyezi Mungu ~. Peke yake, na akitangaza utume wake, Allah ~ alipo sema: (Mja wa Allah (Muhammad ﷺ) alipo simama akimwomba Mola wake (Allah) katika sala, wao (majini) walimzunguka kwa umati mkubwa, kama wanaoshindiliana, (ili wasikilize usomaji wa Mtume)) 7 (Ikiwa mnatilia shaka yale tuliyoteremsha kwa mja wetu (Muhammad ﷺ), basi leteni sura moja ya mfano wake) 8 (Mtakatifu (na Mtukufu) ni Yeye (Allah), aliyemchukua mja wake (Muhammad ﷺ) safari, usiku, kutoka Al-Masjid Al-Haram hadi Al-Masjid Al-Aqsa) 9 Allah ~ aliumba viumbe vyake ili vimwabudu Yeye peke yake, bila mshirika pamoja Naye, kwa kuwa hii ndiyo aina kamilifu zaidi ya mapenzi na unyenyekevu kwake £. Hii ndiyo Uislamu wa kweli, dini ya Ibrahim ~, kama Allah ~ alivyosema: (Ni nani anayegeuka mbali na dini ya Ibrahim, isipokuwa yule anayejidanganya nafsi yake? Hakika tulimchagua duniani, na hakika Akhera atakuwa miongoni mwa wema. Mola wake alipomwambia: "Jisalimishe (yaani uwe Muislamu!)", alisema: "Nimejisalimisha kwa Mola wa viumbe vyote (watu, majini na kila kilichopo)", na kujisalimisha huku kwa Allah aliwausia Ibrahim wanawe, na Ya'qub (Yakobo), akisema: "Enyi wanangu! Allah amewachagulia dini ya kweli, basi msife isipokuwa mkiwa Waislamu." Au mlikuwa mashahidi wakati mauti yalipomjia Ya'qub? Alipowaambia wanawe: "Mtamwabudu nani baada yangu?" Wakasema: "Tutamwabudu Mungu wako, Mungu wa baba zako, Ibrahim, Isma'il (Ismaili), Is-haq (Isaka); Mungu mmoja; na Kwake tunajisalimisha (katika Uislamu).) 1 Kwa sababu hii, dhambi mbaya kuliko zote ni shirki, ambayo msingi wake ni kutotoa mapenzi yote kwa Allah ~. Allah ~ amesema: (Na miongoni mwa watu wako wanaochukua (kuabudu) wengine badala ya Allah, kama washirika (wa Allah). Wanawapenda kama wanavyompenda Allah. Lakini wale walioamini wanampenda Allah zaidi.) Ibada ya kweli haiwezi kupatikana kwa kumshirikisha Allah na washirika, katika mapenzi haya. Hili ni kinyume cha kuwa na mapenzi kwa ajili ya Allah, ambayo ni msingi wa kumwabudu Allah. Kwa kweli, kumpenda Mtume ﷺ, au tuseme kumpenda kabla ya nafsi zetu, baba zetu na watoto wetu, ni jambo la lazima katika kukamilisha imani ya mtu, kwa sababu kumpenda Mtume ﷺ ni sehemu ya kuwa na mapenzi kwa Allah. Mtume ﷺ alisema: "Yeyote mwenye sifa hizi tatu atakuwa na utamu wa imani: (1) Yule ambaye Allah na Mtume Wake wanakuwa wapendwa zaidi kwake kuliko kitu kingine chochote; (2) Yeyote anayempenda mtu, naye anampenda kwa ajili ya Allah peke yake; (3) Yeyote anayechukia kurejea kwenye ukafiri (kutokuamini) kama vile anavyochukia kutupwa motoni."3 Mtume ﷺ alisema: "Ikiwa mtu yeyote anapenda kwa ajili ya Allah, anachukia kwa ajili ya Allah, anatoa kwa ajili ya Allah, na anazuia kwa ajili ya Allah, basi atakuwa na imani kamili."4 Aina hii ya mapenzi ni mojawapo ya masharti ya kuwa na mapenzi kwa Allah; kadiri yanavyokuwa na nguvu, ndivyo msingi wake unavyokuwa imara zaidi.