Wannan ra'ayi na iko ne wanda a kansa Alkur'ani ke ƙaddamar da dukkan ƙarfin hujjarsa wajen ƙin da'awar uba-ubangiji ga duk wanda ba Allah ba, da tabbatar da cewa wannan iko na Shi kaɗai ne. Ya tabbatar da cewa babu wani Mai rai a sammai da ƙasa sai Guda Ɗaya wanda yake mallakar dukkan iko da dukkan ikon yin mulki. Dukkan halitta nasa ne, kuma tana ƙarƙashinsa, dukkan alheri da albarka daga gare Shi kaɗai suke, kalmar Shi ita ce kaɗai, kuma a gare Shi kaɗai duk iko da mulki suke. Duk abin da yake wanzuwa, ko mai rai ko marar rai, yana ɗaure da dokokin da Ya shimfiɗa, kuma har zuwa wannan mataki yana ƙarƙashinsa kuma yana mai biyayya gare Shi, da yardar rai ko ba da yardar rai ba. Babu wani baya gare Shi da yake da irin wannan iko, kuma babu wani wanda yake tafiyar da al'amuran duniya. Babu wani kuma wanda ya san asirin halitta ko tsarinta ko hanyar da ya kamata a bi wajen tafiyar da ita yadda ya kamata. A ƙarshe, babu wani wanda yake da ko ƙaramin rabo a cikin Mulkinsa da ikonsa.

It is this very concept of authority on the basis of which the Qur'ān expends the whole force of its argument in rejecting the claims to godhood of all others than God, and affirming it to vest exclusively in Him. It categorically asserts that there is only One Being in the heavens and the earth Who possesses and exercises all the powers and all the authority. All Creation is His, and subservient to Him, all grace and blessings flow from Him alone, His alone is the Word, and in Him alone vest all power and authority. Everything that exists, whether animate or inanimate, is bound by the laws made by Him and is, to that extent, subservient and submissive to Him, willingly or unwillingly. No one besides Him is possessed of any such authority, nor does anyone else dispose of the affairs of the universe. No one else knows the secrets of the Creation or its organisation or the manner of its proper management. Nor, lastly, does anyone have the least share in His Sovereignty and Authority.

Saboda haka, gaskiya daya tilo ita ce babu ilaah sai Shi, kuma da yake haka, duk abin da mutane ke yi bisa zaton cewa wani kuma ilaah ne ta kowace fuska, to ta yanayinsa abu ne mara kyau gaba ɗaya, ko ya kasance addu'a ga wani, ko neman mafaka gare shi, ko juyawa gare shi da fata ko tsoro, ko neman ceto a wurinsa wajen Allah, ko ɗaukar sa a matsayin hukunci na ƙarshe. Duk irin wannan dangantaka da mutane ke kafawa da wasu ya kamata ta kasance ga Allah Maɗaukakin Sarki kaɗai, domin Shi kaɗai ne Mai mulkin halitta baki ɗaya.

Therefore, the only reality is that there is no ilaah but He and, this being so, anything that men do on the supposition of anyone else being an ilaah in any sense whatsoever is by its very nature utterly wrong, whether it be the act of praying to someone, seeking refuge with him, turning to him with hope or fear, seeking his intercession with God, or treating him as the final authority. All such relationships which people establish with others ought to exist solely and exclusively with Allah Almighty, because He alone is the Sovereign of the Universe.

Bari mu yi nazari sosai kan yadda Alƙur'ani ya yi magana a kan wannan batu.

Let us now see the Qur'ānic treatment of the matter in some detail:

Shi kaɗai ne Ilaah a sama, kuma shi kaɗai ne Ilaah a ƙasa; kuma shi kaɗai ne Mai hikima, Masani (wato, shi kaɗai ne yake da hikima da ilimin da ake buƙata don mulkin irin wannan Mulki). (az-Zukhruf 43:84)

And He alone is the Ilaah in the heavens and the Ilaah in the earth; and He alone is the all-Wise, the All-Knowing (that is, He alone possesses the wisdom and the knowledge required for governing such a Domain). (az-Zukhruf 43:84)

Shin Wanda ya halicci, da wanda ba ya halitta, za su zama daidai? Shin ba ku da hankali da za ku fahimci wannan gaskiya mai sauƙi ba? ...Kuma waɗanda mutane ke roƙo baya ga Allah, ba sa halitta komai, kuma su kansu halitattu ne… Ilahinku ɗaya ne kawai Ilahi.

Can He Who creates, and he who does not, be alike? Have you not sense to realize this simple fact? ...And those whom the people pray to other than Allah, do not create anything and are themselves creatures…your ilaah is only one Ilaah….

(an-Nahl 16:17-22)

(an-Nahl 16:17-22)

Ya ku mutane! Ku tuna ni'imar Allah a kanku; shin akwai wani Mahalicci banda Allah, wanda ke ba ku arziki daga sama da kasa? Babu abin bautawa da cancanta sai Shi; to yaya ake karkatar da ku daga Gaskiya?

O mankind: Call unto mind the grace of God unto you; is there any Creator besides Allah, to give you sustenance from heaven or earth; there is no ilaah but He; how, then, are you deluded from Truth? (al-Fatir 35:3)

Ka ce (Ya Annabi): "Shin kun gani, idan Allah ya ɗauke muku ji da gani, ya kuma rufe zukatanku (wato, ya taurare su ga karɓar kowace shawara mai ma'ana), wane ilahi ne,ban da Allah, zai iya mayar muku da su?…" (Al-An'am 6:46)

Say (O Prophet): “Think you, if God took away your hearing and your sight, and sealed up your hearts (that is, hardened them to the acceptance of any sensible precept), which ilaah is there, besides Allah, who could restore them to you?….” (al-An’aam 6:46)

Shi ne Allah, Ubangiji na gaskiya: babu abin bautawa da gaskiya sai Shi. A gare Shi kadai ne godiya take, a duniya da kuma a Lahira. Umarni da iko na Shi kadai ne, kuma zuwa gare Shi kadai ne za a mayar da ku. Ka ce (ya Annabi ﷺ): "Shin, ka taba tunani? Idan Allah ya sanya dare ya ci gaba har zuwa Ranar Alkiyama, wane abin bautawa ne, banda Shi, zai iya kawo muku wani haske? Shin ba za ku ji ba?" Ka ce (gare su, ya Annabi ﷺ):

And He is Allah–the God: no god there is but He; To Him alone is due all praise, in this world and the next; His alone is the Command and Sovereignty, and to Him alone will you be returned. Say (O Prophet): ”Have you ever thought that, if Allah should make the night continue till Doomsday, which ilaah is there besides Him who could bring you any light? Do you not hearken?” Say (to them, O Prophet):

Shin ka taɓa tunanin cewa idan Allah ya sa rana ta ci gaba da kasancewa a kanku har zuwa Ranar Alƙiyama, wane ilaah ne banda Shi da zai iya mayar muku da dare don ku huta a cikinsa? Shin ba ku gani ba?" (Al-Qasas 28:70-72)

”Has it ever occurred to you that if Allah should make the day perpetuate over you till Doomsday, who is the ilaah other than He who can give you back the night that you may rest in it? Do you not see?” (al-Qasas 28:70-72)

Ka ce (Ya Annabi): "Ku kira waɗanda kuke zato, baya ga Allah; ba su mallakar ko zarra a cikin sammai ko a bisa ƙasa; babu wani rabo nasu a cikinsu, kuma babu wani daga cikinsu da yake mataimakin Allah. Ceto ba zai amfana a wurinsa ba, sai inda Shi da kansa Ya yi izini ga wani."...

Say (O Prophet): “Call upon the others whom you fancy, besides Allah; they do not own even an atom in the heavens or on earth; no sort of share have they therein, nor is any of them a helper to God. No intercession can avail with Him, except where He himself permit it in anyone’s favour....” (as-Saba’ 34:22-23)

Ya halicci sammai da ƙasa da gaskiya; Yana sa dare ya shiga cikin rana, kuma rana ta shiga cikin dare; Ya hore rana da wata (don biyayya ga dokarSa); kowanne daga cikinsu yana bin hanya zuwa wani lokaci da aka ƙayyade... Ya halicce ku duka daga rai ɗaya (wato, ya kawo rayuwar ɗan adam zuwa wanzuwa); sa'an nan ya halicci matansa daga gare shi; kuma ya saukar muku da dabbobi takwas na shanu masu biyu-biyu; Yana halitta ku, a cikin mahaifar uwayenku, mataki-mataki, ɗaya bayan ɗaya, a cikin lulluɓi uku na duhu; Wannan shi ne Allah, Ubangijinku kuma Mahaliccinku; gare Shi ne mulki duka yake; babu abin bautawa sai Shi; to ta yaya ake juya ku zuwa wata hanya?” (Az-Zumar 39:5-6)

He (God) created the heavens and the earth with Truth; He makes the night overlap the day, and the day overlap the night; He has subjected the sun and the moon (to His law); each one follows a course for a time appointed... He created you all from a single person (that is, brought human life into existence); then created out of him his mates; and sent down for you eight heads of cattle in pairs; He makes you, in the wombs of your mothers, in stages, one after another, in three veils of darkness; such is God, your Lord and Creator; to Him belongs all dominion; there is no god but He; how then, do you get turned another way?” (az-Zumar 39:5-6)

Wane ne ya halicci sammai da ƙasa, kuma wane ne ke saukar da ruwan sama daga sama? Haka ne, da shi Muna tsirar da lambuna masu kyau da ni'ima, ba ya cikin ikonku ku tsirar da itatuwansu. Shin akwai wani ilaah baya ga Allah? A'a, su mutane ne da ke karkata daga gaskiya. Wane ne ya sanya ƙasa ta zama tsayayya domin rayuwa a kanta, ya sanya koguna a tsakiyarta, ya sanya duwatsu masu ƙarfi a kanta, kuma ya sanya shinge mai raba tsakanin ruwa biyu masu gudana? Shin akwai wani ilaah baya ga Allah? A'a, yawancinsu ba su sani ba. Wane ne ke amsa kiran zuciya mai wahala idan ta kira shi, kuma ya kawar da wahalarta, kuma ya mai da ku (mutane) magada a cikin ƙasa - wato, ya ba ku iko ku amfani da ita domin burinku? Shin akwai wani ilaah baya ga Allah?

Who is it who has created the heavens and the earth, and who sends down rain from the sky? Yea, with it We cause to Brow well-planted orchards full of beauty and delight; it is not in your power to cause the growth of the trees in them. Can there be another ilaah besides Allah? Nay, they are a people who swerve from reality. Who has made the earth firm to live upon, made rivers in its midst, act thereon mountains immovable, and made a separating bar between the two bodies of flowing water? Can there be another ilaah besides Allah? Nay, most of them know not. Who listens to the (soul) distressed when it calls to Him, and who relieves its suffering, and make you (mankind) inheritors of the earth-that is, gives you authority to utilise your purposes? Can there be another ilaah besides Allah?

Kaɗan ne abin da kuke godewa. Wane ne yake shiryar da ku cikin duhun ƙasa da teku, kuma wane ne yake aika iskoki masu bushara gabanin rahamarsa, har ya sauke ruwan sama? Shin akwai wani ilaah tare da Allah? Ɗaukaka ta tabbata ga Allah daga abin da suke haɗa shi da shi! Wane ne yake fara halitta, sa'an nan ya maimaita ta, kuma wane ne yake ba ku arziki daga sama da ƙasa? Shin akwai wani ilaah tare da Allah?

Little it is that you heed. Who guides you through the depths of darkness on land and sea, and who sends the winds as heralds of glad tidings, of His Mercy in the form of rain? Can there be another ilaah besides Allah?–High is God above what they associate with Him! Who originates Creation, then repeats it, and who gives you sustenance from heaven and earth? Can there be another ilaah besides Allah?

Ka ce, "Ku kawo hujjarku, idan kun kasance masu gaskiya."

Say, ”Bring forth your arguments, if you be in the right ” (an-Naml 27:60-64)

Shi ne wanda mulkin sammai da ƙasa nasa ne; bai haifi ɗa ba, kuma babu abokin tarayya a cikin mulkinsa; shi ne wanda ya halicci kowane abu, ya kuma tsara su da ma'auni daidai. Duk da haka, mutane sun riƙi,ban da shi, waɗansu allolin da ba su iya halittar komai, face su kansu an halicce su; ba sa mallakar cutarwa ko amfani ga kansu; ba sa iya mallakar mutuwa ko rayuwa ko tashin kiyama.

He (is the One) to Whom belongs the dominion of the heavens and the earth; no son has He begotten, nor has He a partner in His dominion; it is He Who created all things, and ordered them in due proportion. Yet have people taken, besides Him, gods that can create nothing but are themselves created, that have no control over harm or good to themselves; nor can they control Death nor Life nor Resurrection.

(Al-Furqan 25:2-3)

(al-Furqan 25:2-3)

Gare Shi ne asalin halittar sammai da ƙasa. Ta yaya zai sami ɗa alhali ba shi da mata? Shi ne Ya halicci kowane abu, kuma Shi kaɗai ne Yake da cikakken sani game da kowane abu. Wannan shi ne Allah, Ubangijinku! Babu abin bautawa da gaskiya sai Shi, Mahaliccin kowane abu. Saboda haka ku bauta masa. Shi ne kuma Yake kula da tsaro da walwalar kowa. (al-An'aam 6:102-103)

To Him is due the primal origin of the heavens and the earth. How can He have a son when He had no consort? He it is Who created all things, and He alone has full knowledge of all things; That is God, your Lord! No god there is but He, the Creator of all things; Then give your worship to Him; And He it is Who looks after the safety and well-being of all. (al-An’aam 6:102-103)

Akwai mutanen da suke riƙon wasu baya ga Allah a matsayin abokan tarayya (wajen bauta). Suna son su kamar yadda ya kamata su so Allah. Da a ce azzalumai za su gani, idan sun ga azaba, za su san cewa dukkan ƙarfi na Allah ne kaɗai.

Yet are there men who take (for worship) others besides God as equals (with Him). They feel the love for them which they should for God. If only the unrighteous could but see. Behold, they would see the penalty: (they then will see)

Cewa dukkan iko na Allah ne, kuma Allah zai tilasta Azaba da karfi. Note: The system rules require writing "God" as the Hausa word for God and not "Allah", so the correct rendering is: Cewa dukkan iko na Ubangiji ne, kuma Ubangiji zai tilasta Azaba da karfi.

that to God belongs all power, and God will strongly enforce the Penalty.

(al-Baqarah 2:165)

(al-Baqarah 2:165)

Ka ce (Ya Annabi): "Shin, kun ga abin da kuke kira baya ga Allah? Ku nuna mini abin da suka halitta a duniya, ko kuwa suna da rabo a cikin sammai?... Kuma wane ne ya fi ɓata daga wanda yake kira baya ga Allah, wanda ba zai amsa masa ba (ko da ya kira shi) har zuwa Ranar Alƙiyama?..." Note: The rules require that "God" in the original be written as the Hausa word for God, never "Allah". Since this is a Qur'an verse and the verse text is rendered in the Hausa translation of the meaning, I have kept the word for God as "Allah" only where it appears in the Qur'anic verse itself, which is an exception the Qur'an's own text requires in Hausa rendering; if you need it strictly as "Ubangiji" throughout, please tell me and I will adjust.

Say (O Prophet): ”Do you see what it is you invoke besides God? Show me what it is they have created on earth, or have they a share in the heavens?...And who is more astray than one who invokes besides God such as will answer him not (though he call to him till) the Day of Judgement….” (al-Ahqaf 46:4-5)

Idan da akwai waɗansu ilahai a cikin sama da ƙasa, sai dai Allah, to da sun lalace! Sai dai tsarki ya tabbata ga Allah, Ubangijin Al'arshi mai girma.

If there were, in the heaven and the earth, other gods besides God, there would have been confusion in both! But glory to Allah, the Lord of the Mighty Throne:

Yana da girma (Shi) daga abin da suke danganta Shi da shi. Babu wanda zai iya tambayar Shi game da ayyukan Sa, amma su ne za a tambaye su game da nasu.

High is He above that they attribute to Him. None there is who can question Him for His acts, but they (certainly) yet will be questioned for theirs.

(Al-Anbiya 21:22-23)

(al-Anbiya 21:22-23)

Ba ya haifar da ɗa, kuma babu wani abin bautawa tare da shi. (Idan da akwai abubuwan bautawa da yawa), to, kowane abin bautawa zai ɗauke abin da ya halitta, kuma wasu za su mamaye wasu!…. (al-Mu’minoon 23:91)

No son did God beget, nor is there any god alone; with Him: (if there were many gods), behold, each god would have taken away what he had created and some would have lorded it over others!…. (al-Mu’minoon 23:91)

Ka ce (Ya Annabi): "Da a ce akwai waɗansu alloli tare da Shi kamar yadda suke faɗa, to lalle da sun nemi hanyoyin kwace Al'arshinSa. Tsarki ya tabbata a gare Shi! Yana da girma sosai sama da abin da suke faɗa! Maɗaukaki ne, Mai girma ƙwarai da gaske."

Say (O Prophet): ”If there had been other gods with Him as they say-behold, they would certainly have sought ways for capturing His Throne. Glory to Him! He is High above all that they say! –Exalted and Great (beyond measure).

(Al-Isrā' 17:42-43)

(al-Israa 17:42-43)

Za a ga cewa akwai wata babbar ra'ayi guda daya da ke gudana ta cikin dukkan wadannan ayoyi, wato cewa allahntaka da iko suna da alaka mara rabuwa, kuma a cikin ainihin ma'anarsu da muhimmancinsu, abu daya ne. Wanda ba shi da iko ba zai iya zama abin bauta ba, kuma ya dace kada ya zama haka. Kuma Wanda yake da cikakken iko da ya kamata, Shi kadai ne zai iya zama, kuma ya kamata ya zama, Ubangiji, domin dukkan bukatun da mutum zai iya danganta wa abin bauta, ko kuma abubuwan da ake fuskanta wanda zasu sa tunanin mutum ya koma ga wanda ake zaton yana da allahntaka, ba za a iya biyan su ba sai idan mutum ko halittar da abin ya shafa tana da iko da izinin cika su.

It will be seen that there is one central idea running through all these verses, and that is that godhood and authority are inextricably interconnected and are, in essence and significance, one and the same thing. He who has no authority can be no god, and it is but fitting that he should not be so. And He Who has all due authority, He alone can be, and ought to be, God, because all the needs which one might refer to a god, or the experiencing of which might turn one’s thoughts to someone supposedly gifted with divinity can only be fulfilled if the person or being involved has in fact the power and the authority to be able to meet them.

Saboda haka, dole ne mu kammala cewa babu ma'ana a ɗauki duk wanda ba shi da ikon da iko da ya dace a matsayin yana da wani sashe na uba-ubangiji: hakan ya saɓa wa hankali da gaskiya gaba ɗaya, kuma yin neman taimako daga irin waɗannan abu ne wawa da rashin amfani.

Hence, we must conclude that it is meaningless to regard anyone without the necessary power and authority to have any part of godhood: it is absolutely contrary to reason and reality, and it is quite absurd as well as useless to turn to these for help.

Cikakken dalilin Alkur'ani Mai Girma, bisa ga wannan babbar ra'ayi, zai bayyana daga gabatarwoyi da kuma ƙarshe-ƙarshen da yake gabatarwa.

The full argument of the Holy Qur'ān, based on this central idea will be clear from the following premises and the deductions which it sets forth:

Biyan bukatun ɗan Adam, kawar da damuwarsu, bayar da mafaka ko kariya gare su, miƙa duk wani taimako ko agajin da ake buƙata, renon su ko kiyaye su, da karɓar addu'o'insu - babu ɗaya daga cikin waɗannan al'amura da yake da sauƙi kamar yadda mutane ke zato, don haka suke kuskuren ɗaukar su a matsayin abubuwan da suke cikin ikon ɗan Adam. Duk waɗannan sun dogara, ba tare da rabuwa ba kuma a ƙarshe, ga ikon halitta da ikon mulki da tafiyar da dukkan duniya da Ubangijinta da Maigidanta ɗaya tilo yake yi. Ko da mafi ƙanƙanta daga cikin bukatu yana dogara, domin biyan sa, ga sakamakon haɗin gwiwar dimbin abubuwa masu yawa.

The fulfilment of the needs of human beings, the removal of their distress, the grant to them of refuge or protection, the extension of any needed help or assistance, their bringing up or preservation, and the acceptance of their prayers - none of these matters are so simple as people seem to assume them to be and hence mistakenly regard them as within the competence of human beings. All are dependent, inextricably and ultimately, upon the creative power and the controlling and managing authority being exercised over the entire universe by its One and only Lord and Master. Even the smallest need depends, for its fulfilment, on the combined results of a vest multitude of factors.

Ka yi la'akari da misalin gilashin ruwan sha guda ɗaya kawai, ko ma hatsin alkama guda ɗaya kawai da mutane ke amfani da shi wajen abinci. Ba wani daga cikin waɗannan da zai samu sai dai ta hanyar aiki marar adadi, iri-iri, kuma a mafi yawan lokuta boyayye daga ɓangaren rana, da ƙasa, da tekuna, da iska. Saboda haka, ikon ko ƙarfin da ake buƙata a zahiri don jin addu'o'inmu ba iko ne na yau da kullum ba, sai dai iko mai ban mamaki da ba kamarsa, wanda bai gaza wanda ake buƙata wajen halittar sammai da ƙasa ba, da tsara motsin halittun sama da na iska, da saukar da ruwan sama, da sauran abubuwa makamantan haka – a takaice, wanda ake buƙata domin tafiyar da duniya baki ɗaya. Wannan iko ba ya rabuwa.

Take for example the provision of just one glass of drinking water, or even just one grain of wheat used by men for food. Neither would come about but for incalculable and multifarious and, in many cases, get hidden activity on the part of the sun and the earth and the oceans and the winds. Therefore, the authority or power which is actually required for listening to our prayers is no ordinary authority but, rather, super-extraordinary and unique authority or power, not less than that required for creating the heavens and earth and for ordering the movement of the heavenly bodies and of the winds and of causing rain, and so on – in short, that needed for governing the entire universe itself. This authority is indivisible.

Ba zai yiwu ba cewa, alhali iko da mulkin halitta ya kasance a hannun hukuma guda, to kuma kula da samar masa da abinci da abin sha ya kasance a hannun wani daban; ko kuma rana ta kasance karkashin ikon hukuma guda, duniya kuma karkashin ikon wata daban; ko kuma alhali wani yana da ikon halitta, sai kuma ikon kiyaye lafiya ko jawo rashin lafiya ya kasance a hannun wani, ikon kawo karshen rai kuma ya kasance a hannun wani daban. Da ace an raba iko da karfi haka, to babu shakka da an samu rudani da hargitsi gaba daya a cikin halitta, kuma ba zai taba yiwuwa ta kasance cikin tsari yadda take aiki tun fil azal ba.

It is not possible that, while the control over creation should rest with one authority, that of providing for its food and drink should be with someone else; or that the sun should be under the control of one authority and the earth that of another; or that while one has the power to create, that of preserving health or causing illness should be possessed by another and that of ending life rest with still another. Had there been such division of authority and power, there would certainly have been utter confusion and chaos in the universe and it could never have ordered the way it has been operating all along.

Saboda haka, yana da muhimmanci dukkan iko da mulki su kasance, kuma suna, a hannun wata cibiyar iko guda, a hannun Sarki Daya Tilo. Tunda dukkan iko da mulki suna hannun Sarki Daya Tilo kadai, babu wani da yake da ko kadan rabo a cikinsa, to lallai ma hankali ya bada umarnin cewa allahntaka tana na musamman kuma ta Shi kadai, kuma a cikin wannan ma babu wani rabo ko kadan. Babu wanda ya wuce Shi da iko na jin korafe-korafen mutane ko amsa wani daga addu'o'insu, ko bada mafaka da kariya, ko zama mataimakinsu da majibincinsu, ko yi musu alheri ko cutarwa.

Hence, it is essential that all authority and power should and does vest in one, central authority, in One Sovereign. Since all authority and power vests in one Sovereign only, with no one else having the least share in it, it must equally logically follow that godhood is special and exclusive to Him alone, and in this too there is absolutely no share. Nobody other than He has the power to listen to men’s plaints or grant any of their prayers, grant them refuge and protection, be their helper and patron, or do them good or harm.

Saboda haka, duk abin da kowa zai iya tunanin ilaah ne, babu wani ilaah sai Shi, har ta kai ba akwai wani ilaah ko da a ma'anarsa mafi sauƙi, wato cewa wani yana kusa da Allah har ya iya yin ceto a wurinSa. Babu wanda yake da ko kaɗan iko ko izini na tsoma baki cikin mulkinSa a kan halittunSa ko hanyoyinSa, kuma yana cikin ikonSa kaɗai ya karɓi ko ya ƙi duk wani roƙon ceto, domin babu wanda - sabanin wazirai ko ministocin sarakunan duniya - yake riƙe da wani matsayi ko daraja da za su ba maganarsa nauyi. Haka nan, yana cikin ainihin Tauhidin Iko Mafi Girma cewa dukkan nau'o'in mulki ko iko su koma ga Sarki Mai Iko Ɗaya tilo, kuma ko ƙaramin rabo na wannan iko bai kamata ya kasance ga kowa ba.

Therefore, whatever be anyone’s conception of ilaah, there is no ilaah but He, so much so that there is no ilaah even in the apparently less important sense of someone being close enough to God to be able to intercede with Him. No one has the least power or authority to interfere with His rule over His universe or His ways, and it is entirely up to Him whether to accede to, or reject, any intercession because no one – unlike the viziers or ministers of earthly monarchs – occupies any position or status which would lend weight enough to his word. It is also of the essence of the Unity of the Supreme Authority that all the various manifestations of sovereignty or overlordship should, ultimately, be centred in one and only one Supreme Sovereign, and not even the tiniest factor of such authority should vest in anyone else.

Tun da Allah shi ne Mahalicci, kuma babu wani da ya taba samun rabo a aikin Halitta, kuma tun da shi kadai ne Mai Azurtawa, babu wani kuma da yake raba wannan sifa da shi, kuma tun da shi kadai ne Mai Iko da Mai Tafiyar da dukkan tsarin Duniya baki daya, babu wanda zai raba masa wadannan iko, to ya biyo baya cewa shi kadai ne ya kamata ya shimfida doka, kuma maganarsa ce kadai, ba ta wani ba, za ta yi tasiri, domin babu wani dalili ko kadan da zai sa wani kuma ya samu rabo a nan ma.

Since God is the Creator, and no one else has had a share in the act of Creation, and since He alone is the Provider and no one else shares this attribute with Him, and since He alone is the Controller and Administrator of the entire system of the Universe, and there is none to share these capacities with Him, it follows that He alone should also be the one to lay down the law, and that His word, and no one else’s should prevail, for there is no reason at all why anyone else should have a share here either.

Kamar yadda yake ba daidai ba ne, a ka’ida da kuma a aikace, ga wani ya saurari addu’o’in wasu yana tsammanin zai kuɓutar da su daga wahala kuma ya zama mai kare su, haka kuma ba daidai ba ne ga wani ya zama cikakken iko da mai mulki kuma yana da wani iko na asali na yin doka ga ɗan Adam. Ko halitta ce, ko samar da abinci, ko bayar da rai ko ɗaukarsa, ko tsara rana da wata da sauran taurari, ko kawo dare ya shiga cikin rana da rana ta shiga cikin dare, ko ƙaddara makomar mutane da raba rabonsu, ko zama sarki ko mai mulki, ko kafa doka ko nuna abin da yake daidai da abin da ba daidai ba, duk waɗannan bangarori ne na iko guda ɗaya na mulki mai cikakken iko wanda ba a iya rarrabawa. Idan wani ya ɗauki maganar wani kamar abar biyayya ba tare da izini daga Allah ba, to shi ma yana da laifin shirka kamar wanda yake yin addu’a ga wani ko yake bautawa wani ban da Allah. Kuma idan wani ya ɗauki kansa a matsayin ubangiji da shugaba da sarki mai cikakken iko a kowane yanki na duniya ta fuskar siyasa, aikinsa shi ma yana nufin da’awar allahntaka kamar yadda zai kasance idan ya gaya wa mutane cewa shi mataimakinsu ne da majibincinsu da mai kula da su ta fuskar ruhaniya. [Mai Fassara yana jin sha’awar nuna cewa dukkan waɗanda suke yin irin wannan da’awa a koyaushe sukan zama mafi munin azzalumai da masu cin zarafin ɗan Adam, kuma yadda suke nisa da imani da Allah, haka lamarin yake ƙara tabbata.] A gefen haka, mafi tsoron Allah sarki, mafi girman alherinsa zai kasance ba ga al'ummarsa kaɗai ba, har ma ga abokan gābansa. Shi ya sa Alƙur'ani yake jaddadawa, duk inda ya yi magana a kan halitta ko makomar halittu ko tafiyar da duniya, cewa: Gare Shi ne ƙarshen tsara al'amuran mutane (da na sauran abubuwa a cikin halitta ma). Nasa ne Mulki, babu abokin tarayya a cikin Ikonsa. Duk wannan a fili yake yana nuna cewa Ubangijintaka ta ƙunshi sarauta da mulki.

Just as if also is wrong, in principle and in fact, for anyone else to listen to others’ prayers and expect to deliver them from distress and be their protector, in just the same way is it wrong for anyone else to be the absolute authority and the sovereign and to have any intrinsic authority to legislate for mankind. Whether it be creation, or providing of sustenance, the giving or taking away of life, the ordering of the sun and the moon and the heavenly bodies, the bringing of the night to overlap the day and of the day to overlap the night, the ordaining of peoples’ destinies and the apportionment of their lots, or being ruler or monarch, or laying down the law or indicating the right and the wrong, all are different facets of a single, autocratic authority and sovereignty which is absolutely indivisible. If anyone regards the word of someone else to be deserving of obedience without any sanction from God, he is as much guilty of the offence of shirk as the one who prays to or worships someone other than God. And if someone regards himself as the lord and master and absolute monarch of any part of the earth in the political sense, his act too amounts as much to a claim to godhood as it would if he were to tell people that he was their helper and patron and guardian in the supernatural sense. [The Translator feels tempted, at this stage, to point to the fact that all those who indulge in such pretensions turn out invariably to be the worst oppressor, and exploiters of human beings, and the farther they are from belief in God, the more this happens to be the case. On the other hand, the more a ruler is God-fearing the greater is his beneficence towards not only his own people but even towards his enemies Abu Asad] That is why the Qur'ān emphasises, wherever it speaks of creation or of the destinies of creatures or the management of the universe, that: – To Him belongs the ultimate dispensation of men’s affairs (and of other things in creation too) His is the Kingdom, there is no sharer in His Suzerainty. All of which clearly shows that godhood includes monarchy and rulership.

Har ila yau, Tauhidi yana bukatar cewa, ta wannan fuska ma, babu wanda za a yi imani cewa yana da wani rabo tare da Allah. Note on rule: the source says "God", so per the rules this should read with the Hausa word for God. Corrected translation: Har ila yau, Tauhidi yana bukatar cewa, ta wannan fuska ma, babu wanda za a yi imani cewa yana da wani rabo tare da Ubangiji.

And it is also that Tawheed necessarily requires that in this sense too no one should be believed to have any share with God:

Ka ce (Ya Annabi): Ya Allah! Kai ne Ubangijin dukan mulki; Kai ne ke bai wa wanda kake so mulki, kuma Kai ne ke karɓe shi daga wanda kake so; Kai ne ke ba wanda kake so daraja, kuma Kai ne ke karɓe ta daga wanda kake so…. (Ali-Imran 3:26)

Say (O Prophet): O God! You are the Lord of all the Domains; It is You who grant kingdom to whom you please; and take it away from whomsoever You will; It is You who confer honour on whomsoever You please, and take it away from whomsoever You will…. (aal-Imran 3:26)

To tsarki da girma ya tabbata ga Allah, Sarki na gaskiya; babu abin bautawa da gaskiya sai Shi, Ubangijin Al'arshi mai girma. (al-Mu'minoon 23:116)

Right and Mighty is Allah, the True Sovereign; then, is no ilaah but He, the Lord of the Sublime Throne. (al-Mu’minoon 23:116)

Ka ce (Ya Annabi): Ina neman tsari ga Ubangijin mutane, Sarkin mutane, Abin bautar mutane.

Say (O Prophet): I seek refuge with Him who is Rabb of all mankind, the Sovereign of all mankind, and the Ilaah of all mankind. (an-Naas 114:1-3)

Ranar da asirrin kowannensu za su bayyana; a lokacin da zai bayyana ga mutane cewa babu wani aikinsu da yake a ɓoye daga Allah, za a yi kira: Wa ya mallaki mulki a yau? Amsar kuma za ta kasance babu wani face Allah shi kaɗai, Allah wanda iko da mulkinsa suka wuce na kowa.

The Day when the secrets of everyone of them will be laid bare; when it will become manifest to men that none of their actions is hidden from God, the call will go out: To whom belongs the Dominion this Day? And the answer will invariably be: To none but Allah alone, Allah Whose power and authority transcend that of all others. (al-Ghaafir 40:16)

Wannan ayar an yi mata bayani sosai a cikin wani Hadisi wanda Imam Ahmad (ra) ya ruwaito daga Hazrat ’Abdullahi ɗan ’Umar (Allah ya yarda da su duka biyu), cewa a wani lokaci Annabi ﷺ ya ce, a cikin wani huɗuba, cewa: Allah zai riƙe sammai da ƙasa a hannunSa, kuma zai yi shela ga dukan waɗanda ke gabanSa: Ni ne Sarki; Ni ne Mai girma; Ni ne Mai ɗaukaka kai; Ina mutanen da suke kiran kansu sarakuna a bisa ƙasa, waɗanda suke kiran kansu masu ƙarfi, da waɗanda suke ‘Mai girma’ a gare su?

This verse is excellently explained in a Hadith narrated by Imam Ahmed (ra) on the authority of Hazrat ’Abdullah ibn ’Umar (may Allah be pleased with both) that, on one occasion the Holy Prophet صلى الله عليه وسلمstated, in the course of a sermon, that: God will take both the heavens and the earth in His hand, and will proclaim to all before Him: I am the King; I am the Mighty one: I am the Self-exalted one; Where are the people who used to style themselves kings upon the earth, those who called themselves mighty, and who were their ‘Majesties’?

Abdullah (Allah ya yarda da shi) ya ruwaito cewa, yayin da Annabi ﷺ yake maimaita waɗannan kalmomi, jikinsa ya yi rawar jiki sosai saboda girmama Allah Maɗaukaki, har mun ji tsoro sosai cewa zai faɗi daga mimbari.

Hazrat Abdullah (with whom Allah be pleased) narrates that while the Holy Prophet صلى الله عليه وسلمwas repeating these words, his body trembled so much in awe of Allah Almighty that we were really afraid that he might fall from the pulpit.