Karama tana nufin nisantar duk wani wulakanci da kasakanci, kuma mai karimci shi ne wanda yake nisantar dukkan wata siffa ta kaskanci da wulakantuwa[1].

Amma kaskantacce shi ne wanda yake kishiyantar mai karimci[2], kuma kaskanci da wulakantuwa suna zuwa da ma'ana daya, shi ya sanya ma'anar kaskanci ta zo da ma'anar da take kishiyantar karimci[3].

Idan muka duba rayuwar ma'asumai (a.s) zamu samu cewa ta doru a kan ma'anoni ne masu ma'ana bayyananniya a fili. Manzon Allah (s.a.w) yana cewa: "Hakika Allah mai karimci ne, yana son karimci"[4].

Daga Imam Ali (a.s) yana cewa: "Karimin mutum shi ne wanda kyautarsa take rigon rokonsa"[5].

Daga gare shi yana cewa: "Masu karimci su ne suka fi hakurin zuciya"[6].

Daga gare shi yana cewa: "Karimi shi ne wanda ya nisanci abubuwan haramci da nisantar aibobi"[7].

Daga gare shi yana cewa: "Karimi shi ne wanda yake nisantar abin da kaskantacce yake alfahari da shi"[8].

Daga gare shi yana cewa: "Karimi shi ne wanda ya kare mutuncinsa da dukiyarsa, kaskantacce shi ne wanda ya kare dukiyarsa da mutuncinsa"[9].

Daga gare shi yana cewa: "Duk wanda ransa ta girmama, duniya zata karanta a cikin idanunsa"[10].

Hanyar Samun Daukaka

Ta bayyana a fili ce cewa tsakanin karama da kaskanci akwai bambanci kamar yadda ya zo a hadisan ma'asuma (a.s), karimci daukaka ce kuma yana kawar da wulakanci da kaskanci, somin yana daga cikin siffofi masu daraja, kuma daga sunyen Allah madaukaka kyawawa, a gefe guda kuma zamu ga duk sadda mutum ya nisanta daga daukaka da izza da daraja, haka nan zai nisanta daga kusanci da Allah madaukaki, da haka kuma sai ya sake mikawa cikin zurfin dulmiya ya dulmuye cikin zurfin kaskanci da miyagun halaye. Manzon Allah (s.a.w) ya fadi wannan gaskiyar lamari da fadinsa cewa: "Son duniya shi ne asasin duk wani kuskure"[11], don haka ne zamu ga Imam Ali (a.s) yana cewa: "An kira duniya da wannan sunan duniya ne domin ita ce mafi kaskanci daga kowane abu"[12].

Bisa la'akari da abin da muka kawo na cewa akwai kishiyantar juna tsakanin karimci da kaskanci, da kuma cewa duk wani kaskanci yana koma wa zuwa ga duniya ne a bisa asali da asasi daya, don haka ba yadda za a yi mu yi binciken karimci da daukaka a cikin son duniya da wawason ta, kuma wannan ne abin da Imam Ali (a.s) ya yi nuni da shi cewa: "Duniya tana kaskantarwa"[13].

A daura da wannan kuma zamu ga karimci yana kishiyantar kaskanci, don haka ne duk wanda yake son wannan siffa ta daukaka domin kai wa ga kololuwar matsayi, to dole ne ya yi wa kansa tanadin makamin tsantseni da nisantar duk hara da nisantar son duniya da bin sha'awarsa da jin dadi, wato a takaice tanadin yin takawa, Imam Ali (a.s) yana cewa: "Babu karimci da ya kai takawa"[14].

Allah madaukaki yana fada a littafinsa madaukaki: "Ya ku mutane mu mun halitta ku daga namiji da mace kuma muka sanya ku jama'u da kabilu, don ku sani cewa wanda ya fi girma a wurin Allah, shi ne mafi tsoronku gare shi"[15].

Imam Ali (a.s) yana fada cewa: "Takawa ita ce mabudin karimci"[16].

Sanin Takawa

Imam Ali (a.s) yana fada yana mai siffanta muhimmacin takawa a cikin rayuwar mutum cewa: "Ku dogara zuwa ga takawa, ku sani ita garkuwa ce mai kwari, wanda yakarkata zuwa gare ta zata kare shi, wanda ya nemi yin kariya da ita zata kare shi"[17].

A cikin huduba ta 198 daga Nahajul-balaga yana cewa: "Amma bayan haka, ni na yi muku wasiyya da jin tsoron Allah wanda ya fara halitta, kuma makomarku tana gun sa, kuma samun abin da kuke nema yana wurinsa, kuma matukar burinku yana gare shi, zuwa gare shi ne nufin tafarkinku, maneman mafaraku zuwa gare shi take, ku sani tsoron Allah shi ne maganin cutar zukatanku, kuma shi ne yaye makantar zukatanku, waraka ne shi ga cututtukan jikinku, gyara ne na bacewar kirazanku, tsarki ne na daudar kawukanku, yaye yanar da take kan ganinku ne, aminci ne na firgicin rayuwanku, hasken duhunku ne.

To ku sanya biyayyar Allah ita ce alamin takenku, mashigar alaminku, taushin da yake tsakanin gabobinku, jagora kan lamurranku, mashiga yayin shigarku, mai shiga tsakani don cimma burinku, garkuwa ga ranar firgicinku, fitilu ga cikin kaburburanku, mazauna ga tsawon dimuwarku, mai yayewa ga bakin cikinku.

Hakika biyayyar Allah ita ce tsari ga musibu masu hawa kan juna, da abubuwan tsoro da suke zuwa, da harshen wuta da ake hurawa, kuma duk wanda ya yi riko da takawa, to tsanance tsanance zasu kawu daga gare shi bayan sun kusanto, kuma lamurra zasu yi masa zaki bayan yin dacinsu, kuma kumfar tunkudowar nan ta guguwar tekun tsanani zata yaye daga gare shi bayan taruwarta, kuma tsanance-tsanance zasu yi masa sauki bayan wahalhalunsu, kuma mamakon baiwar Allah zata sauko kansa bayan ta kafe, kuma rahamar Allah zata yawaita kansa bayan ta guje masa, kuma ni'ima zata bude masa bayana ta gushe, kuma albarka ta yi masa zubar mamakon ruwan sama, bayan dan yayyafinta[18].

Karama da Girman Allah

Kur'ani mai daraja ya ba wa mutum muhimmanci na musamman ya sanya shi a matsayin halitta mai daukaka da karimci, idan mutum ya samu girmama kansa sai ya kama hanyarsa ta asali, ya mayar da ita halinsa na asali, kuma tun da daukaka da daraja da biyayya suna tare da asalin kimar dan Adam, don haka ne ma sai sabo da faduwa warwas da rushewa suka kasance abubuwa ne da suke bujurowa samuwar mutum wadanda ba su ne asalin abin da ya kamaci dabi'arsa ba. Amma karama da daraja su ne suka kamaci dabi'ar mutum domin su ne asali a samuwarsa ta halitta, kamar yadda Allah madaukaki yake fada cewa: "Hakika mun girmama 'yan Adam"[19], da la'akari da cewa ubangiji madaukaki ya sanya daraja da daukaka a cikin halittar mutum hada da samuwarsa ta jiki, domin mutum da ya kasance kamar sauran halittu ne da aka yi su da kasa kawai, to da karama da daraja da daukaka ba su kasance asalin zatin halittarsa ba, kuma da ba su kasance siffofi da suka fi kusa da cancanta da shi ba.

Sai dai mutum ya kasance ne abin halitta mai hawa biyu da daya shi na asali, daya kuwa reshe ne, reshen yana komawa zuwa ga kasa ne, amma asali yana komawa zuwa ga Allah madaukaki ne, kuma kur'ani mai girma ya yi nuni da wannan lamarin gaskiya yayin da yake fada yana mai nasabta asalin ruhin dan Adam zuwa ga Allah madaukaki da cewa: "Yayin da ubangijinka ya ce da mala'iku ni mai halittar mutum ne daga dabo, idan na daidaita shi na busa masa daga ruhina, to sai ku zauna kuna masu sujuda gare shi[20].

Kuma a nan Allah madaukaki bai ce ni na halicci mutum daga kasa da rai maras jiki ba, sai dai ya ce: na halicce shi daga tabo, sannan sai na busa masa da ruhina", kuma tun da an danganta wannan ruhi mai daraja zuwa ga mafi girman masani shi ne Allah madaukaki, daga nan ne zamu ga rayi ta samu wani irin kaso na daraja da girma da daukaka[21].

Sakamakon Mutum mai Daraja

Imam Ali (a.s) ya yi nuni da sakamakon da yake jiran mutum mai daraja yana mai cewa: "Ina yi musu wasiyya da jin tsoron Allah, da sanya shi matukar yarda, kuma bukatarsa ce ga halittarsa. Kuma ku ji tsoron Allah wanda kuke a idonsa, kuma makwankwadar kawukanku tana hannunsa, kuma juyawarku tana a damkarsa, idan kun asirta sai ya san shi, idan kun bayyana sai ya rubuta shi, kuma ya wakilta masu kiyayewa masu girma, ba sa saryar da wani hakki, ba sa rubutawa bisa karya. Ku sani "cewa duk wanda ya ji tsoron Allah to zai sanya masa mafita" daga fitinu, da haske daga duhu, kuma ya dawwamar da shi cikin abin da ransa take buri, ya saukar da shi masaukar karama gun sa, a gidan da ya gina shi da kansa, inuwarta al'arshinsa ce, haskenta kyawunsa ce, maziyartanta mala'ikunsa ne, ma'abotanta manzanninsa ne"[22].