Misalan da aka kawo a sama sun fito fili ma'anonin kalmar rabb, kuma yanzu za mu ci gaba da duba ra'ayoyin karya da suka yi yawo a tsakanin kabilu da al'ummomi batattu game da rububiyyah (wato siffofi da halayen wanda ya zama rabb), waɗanda Alƙur'ani ya zo ya karyata, da kuma akidun da Alƙur'ani ya tabbatar. Mafi kyawun hanyar yin hakan ita ce a ɗauki al'ummomi ko mutanen da aka ambata a cikin Alƙur'ani guda guda, ta haka za a samu cikakkiyar fahimta game da ra'ayoyin ɓatanci da suke riƙe da su.

The above examples clearly bring out the meanings of the word rabb, and we may now proceed to look at those false notions which existed among the misguided tribes and people about rubūbiyyah (that is, the qualities and attributes of one who is a rabb) which the Qur'ān sought to refute, and what are the beliefs that the Qur'ān advocates. This can perhaps best be done by taking up, one by one, the cases of those particular nations or people who find mention in the Qur'ān, and thus get a clearer idea of the wrong notions which they entertained.

Mafi farkon irin waɗannan mutane da Alƙur'ani ya yi magana a kansu su ne waɗanda aka aiko Annabi Nuhu (Noah, amincin Allah ya tabbata a gare shi) a cikinsu. Alƙur'ani a fili yake cewa waɗannan mutane ba su musanta wanzuwar Ubangiji ba, kamar yadda ya bayyana a cikin maganar da shugabanninsu suka faɗa game da shi:

The earliest of such people dealt with in the Qur'ān were those among whom Hazrat Nuh (Noah, peace be upon him) was raised as Prophet. It is clear from the Qur'ān that these people did not deny the existence of God, cf. the following comment about him by their leaders:

Shi ba kome ba ne face mutum kamar ku, wanda kawai yake son ya kafa ikonsa a kanku. Da Allah ya so da gaske (ya aiko wani manzo) da tabbas da ya zaɓi mala'iku maimakon haka…. (al-Mu'minoon 23:24)

…He is but a man like any of you, who only wants to establish his own hold over you. If God had really wanted (to send any messenger) He would surely have chosen angels instead…. (al-Mu’minoon 23:24)

Ba su kuma musanta cewa Allah ne Mahalicci na sararin samaniya ba, kuma Ubangiji (Rabb) a ma'ana ta farko da ta biyu na kalmar. Daga cikin wa'azin da Hazrat Nuh ya yi musu akwai cewa:

Nor did they deny that Allah was the Creator of the universe and the Rabb in the first and second senses of the word. Among the exhortations to them by Hazrat Nuh were:

Shi ne Ubangijinka, kuma zuwa gare Shi ne za a mayar da ku.

…He is your Rabb, and unto Him shall you be returned. (al-Hud 11:34)

Ka nemi gafarar Ubangijinka, domin lallai Shi Mai yawan gafara ne.

Seek the forgiveness of your Rabb, (for) verily He is Oft-Forgiving.

(Nuhu 71:10)

(an-Nuh 71:10)

Ashe ba ku gani ba yadda Allah ya halicci sammai bakwai, sama bisa sama, ya sanya wata a cikinsu haske, kuma ya sanya rana ta zama fitila mai haskakawa? Kuma (ya kasance)

Do you not see how Allah has made the seven heavens one above the other, and made the moon a light in their midst, and the sun a (glorious) lamp? And (it was)

Allah (Wanda) ya halicce ku daga ƙasa. (Nuhu 71:15-17)

Allah (Who) created you from the earth. (an-Nuh 71:15-17)

Na gaba a jerin su ne ’Aad. Su ma ba su musanta wanzuwar Allah ba, ko kasancewarsa Ilah, amma a lokaci guda sun yi imani da Shi a matsayin Rabb daidai da yadda mutanen Annabi Nuhu suka yi, kuma ta hanya guda. Don haka wuraren rashin jituwa tsakanin su da Annabin da aka aiko musu, wato Annabi Hud, su ma sun kasance iri ɗaya: {Kuma zuwa ga ’Aad (Mun aiko) ɗan’uwansu (wato dangi) Hud, wanda ya ce musu:} Note: the rules require "God" rather than "Allah" in the translation; applying that, the final text should read: Na gaba a jerin su ne ’Aad. Su ma ba su musanta wanzuwar God ba, ko kasancewarsa Ilah, amma a lokaci guda sun yi imani da Shi a matsayin Rabb daidai da yadda mutanen Annabi Nuhu suka yi, kuma ta hanya guda. Don haka wuraren rashin jituwa tsakanin su da Annabin da aka aiko musu, wato Annabi Hud, su ma sun kasance iri ɗaya: {Kuma zuwa ga ’Aad (Mun aiko) ɗan’uwansu (wato dangi) Hud, wanda ya ce musu:}

The next in line were the ’Aad. They too did not deny the existence of God, or His being the Ilah but at the same time they too believed in Him as the Rabb to the same extent and in the same sense as had Hazrat Nuh’s people. And so the points of disagreement between them, and the Prophet sent to them, Hazrat Hud, were the same too: And to the Aad (We sent) their brother (that Is kinsman) Hud, who said to them:

"Ya mutanena, ku bauta wa Allah, domin babu abin bautawa da gaskiya sai Shi. Shin ba za ku ji tsoronsa ba?" Sai suka ce: "Shin ka zo mana ne don ka sa mu bar bautarmu ga Allah shi kaɗai, gaba ɗaya, ka kuma daina bauta wa waɗanda kakanninmu suke bautawa?" (Al-A'raf 7:65-70)

‘O’ my people, give your ’ibadah to Allah (because) there is no ilaah but He; will you not fear Him?” (And) they said: ‘Have you come to us to make us give all of our ’ibadah to Allah alone, exclusively, and give up those to whom our ancestors used to give theirs?’ (al-A’raaf 7:65-70)

…Suka ce: ‘Da Ubangijinmu yana so, da ya saukar da mala’iku (maimakon ku, mutum kamar mu)....’ (Fussilat 41:14)

…They said: ‘If our Rabb had wanted, He would have sent down angels (instead of you, a human like us).... (al-Fussilat 41:14)

Waɗannan ne Ƙaumin ’Aad, waɗanda suka ƙi biyayya ga umarnin Ubangijinsu, suka ƙi bin manzanninsa, suka kuma bi duk wani mai girman kai mai tsananin zalunci (mai ƙin gaskiya). {Waɗannan ne ’Aad, waɗanda suka ƙaryata ayoyin Ubangijinsu, suka saɓi manzanninsa, suka bi umarnin kowane mai taurin kai, mai ƙin gaskiya.} (Hud 11:59)

Sa'an nan akwai Thamūd, mafi munin azzalumai bayan 'Aad. A takaice dai, karkacewarsu ta yi kama da ta mutanen Annabi Nuhu da 'Aad. Su ma sun yi imani da kasancewar Allah da kuma cewa shi ne Ilaah da Rabb, amma ba su yarda cewa shi kaɗai ne ilaah ba, cewa shi kaɗai ne ya cancanci dukan 'ibada, kuma cewa shi ne Rabb ta kowace ma'ana ta kalmar. Sun dage cewa akwai wasu, baya ga Allah, waɗanda su ma za su iya karɓar addu'o'i, yin alheri, da kawar da wahala, kuma a al'amuran ɗabi'a da al'ada sun ɗauki doka daga shugabanninsu da malamansu maimakon bin shiriyar Allah. Wannan ne ya mai da su mutane da suka ɓata cikin baƙin ciki, kuma ya jawo musu azabar Allah:

Then there were the Thamūd, the worst transgressors after the ’Aad. Basically, their deviation was the same as that of the people of Hazrat Nuh and the ’Aad. They also believed in the existence of Allah and His being the Ilaah and the Rabb but they did not agree that He was the only ilaah, that He alone was worthy of all ’ibadah, and that He was Rabb in all the senses of the word. They insisted that there were others, besides Allah, who too could accept prayers, grant favours, and remove distress, and in moral and cultural matters they took their law from their chiefs and priests instead of following Divine guidance. It was this which made them into a tragically misled people and brought down on them Allah’s punishment:

Idan kuma suka juya baya (ba ku saurara ga abin da kake fada ba), to ka ce musu: "Ina gargadin ku game da azaba irin wadda ta sauka a kan 'Ad da Thamud, wadanda Annabawa suka zo musu akai-akai suna cewa kada su bauta wa kowa sai Allah, kuma amsarsu kawai ita ce: 'Da Ubangijinmu ya so, da tabbas zai saukar da Mala'iku; (amma tunda bai yi ba), mu mun ki yarda da sakon da kuke kawowa.'" (Fussilat 41:13-14)

And (O’ Muhammad) if they turn away (and do not listen to what you say) then say to them: I am warning you of a punishment the like of that which visited the ’Aad and the Thamud, to whom Prophets came repeatedly telling them not to give their ’ibadah to any but Allah, and whose only reply was:‘If our Rabb had wanted, He would surely have sent down angels, (but since He did not), we reject the message which you bring’. (al-Fussilat 41:13-14)

Zuwa ga Samudawa (muka aika) ɗan'uwansu Salihu, wanda ya ce musu: "Ya mutanena, ku bauta wa Allah; ba ku da wani abin bautawa face Shi."... Suka ce: "Ya Salihu, mun yi maka fata mai girma (amma yanzu kana magana ta ban mamaki); Shin kana nufin ka hana mu bauta wa waɗanda kakanninmu suke bautawa?"... (Hud 11:61-62)

And to the Thamud (we sent) their kinsman Saleh, who said to them, ”O’ my People: ’give your ’ibadah to Allah; you have no ilaah but He.”...They replied, ”O’ Saleh, we had great hopes of you (and now you spear strangely); Do you mean to forbid us to give our ’ibadah to those to whom our ancestors used to give their?”.... (al-Hud 11:61-62)

Na gaba a muhimmanci, akwai mutanen Hazrat Ibrahim (Ibrahim, amincin Allah ya tabbata a gare shi), kuma muhimmancin al'amarinsu shi ne cewa ana yawan tunanin cewa Sarkinsu, Namrud (Nimrod), bai yi imani da Allah ba, sai dai ya ayyana kansa a matsayin Allah. Amma gaskiyar magana ita ce, shi ya yi imani da Allah, kuma ya yarda cewa shi ne Mahalicci kuma Mai tafiyar da al'amuran duniya, kuma da'awarsa ta zama rabb ta kasance ne kawai a ma'anoni na uku, na hudu da na biyar na kalmar.

Next in importance are the people of Hazrat Ibrahim (Abraham, may peace be upon him), and the significance of their case is that it is commonly thought that their King, Namrud (Nimrod), did not believe in God but claimed himself to be God instead. The fact, however, is that he did believe in God, and also believed Him to be the Creator and the Regulator of the affairs of the universe, and his own claim to be a rabb was only in the third, fourth, and fifth senses of the term.

Wani kuskuren da aka saba yi shi ne cewa waɗannan mutane ba su yi imani da Allah ba, kuma ba su yarda cewa shi ne Ilaah da Rabb ba. Sai dai a zahiri imaninsu a kan waɗannan batutuwa bai bambanta sosai da na mutanen Hazrat Nuhu da na Thamūd ba. Sun yi imani da wanzuwar Allah, kuma sun san shi a matsayin Rabb, Mahaliccin sammai da ƙasa, kuma Mai mulki Mafi Girma na duniya. Haka kuma, ba su ƙaryata haƙƙinsa na a bauta masa ba. Inda suka yi kuskure shi ne suka ɗauki taurari a matsayin abokan tarayya tare da Allah a cikin rubūbiyyah a ma'anoni na farko da na biyu na kalmar, don haka suka haɗa su da Allah har zuwa wannan mataki. Dangane da ma'anoni na uku, na huɗu da na biyar na kalmar kuwa, a nan sarakunansu ne suka ɗauka a matsayin rabbai.

Another common misconception is that these people had no belief in God nor in his being the Ilaah and the Rabb, although in fact their beliefs on these points were little different from those of the people of Hazrat Nuh and the Thamūd. They did believe in the existence of God, and also knew Him as the Rabb, the Creator of the heavens and the earth, and the Supreme Ruler of the universe. Nor, for that matter, did they deny His right to man’s worship. Where they were mistaken was in regarding the heavenly bodies as partners with him in rubūbiyyah in the first and second senses of the term and hence in associating them with God to that extent. As for the third, fourth, and fifth meanings of the term, here it was their kings whom they treated as the rabbs.

Al-Qur'ani mai girma yana da bayyana sosai a kan waɗannan batutuwa har abin mamaki ne yadda kuskuren da aka ambata yanzu haka ya samo asali kuma ya yadu sosai. Ka ɗauki misali labarin neman gaskiya da Hazrat Ibrahim ya yi kamar yadda Alƙur'ani ya bayar:

The Holy Qur'ān is so clear on these points that it is surprising how the misconceptions just mentioned originated and came to be so widely accepted. Take for example the story of Hazrat Ibrahim’s search for the truth as told in the Qur'ān:

Na gaba a tsarin tarihi su ne mutanen Saduma, wanda aikin gyara su aka danka wa ɗan ɗan'uwan Hazrat Ibrahim, Lūɗu (ƙaura da aminci su tabbata a kan dukansu). Daga Alƙur'ani muna sane da waɗannan mutane cewa, duk da cewa ba su musanta wanzuwar Allah ba, ko kuma cewa Shi ne Mahalicci kuma Ubangiji a ma'anonin farko da na biyu na kalmar, sun ki amincewa da Shi a matsayin haka a ma'anonin na uku, na huɗu da na biyar, haka kuma sun ƙi ikon Annabi Lūɗu a matsayin amintaccen wakilinSa wajen shimfiɗa dokoki ga halayensu. Abin da suke so shi ne a bar su su yi yadda suke so, kuma wannan shi ne ainihin laifinsu da kuma dalilin da ya sa fushin Allah ya sauka a kansu. Ga abin da Alƙur'ani ya faɗa game da su: {Sa'ad da ɗan'uwansu Lūɗu ya ce musu, "Ba za ku ji tsoron Allah ba? Lalle ni amintaccen manzo ne a gare ku (daga wajen Allah). Saboda haka ku ji tsoron Allah, ku bi ni. Ba na neman wata ladan daga gare ku; ladata tana wajen Ubangijin talikai. Shin, ku kuna zuwa wurin maza (don biyan bukatar jima'i) ku bar matan da Ubangijinku ya halitta muku? Lalle ku mutane ne masu wuce ƙima."} (Ash-Shu'arā' 26:161-166)

The next in historical order are the people of Sodom, the task of whose reformation was entrusted to Hazrat Ibrahim’s nephew, Lot (may peace be upon both). From the Qur'ān we know about these people too that while they neither denied the existence of God nor His being the Creator and the Rabb in the first and the second senses of the word, they refused to acknowledge Him as such in the third, fourth, and fifth senses, and also repudiated the authority of the Prophet Lot as His trusted representative to lay down the law for their conduct. What they wanted was to be left to do as they pleased, and this was their real crime and the reason for their bringing God’s wrath upon their heads. This is what the Qur'ān says about them: When their kinsman Lot said to them,‘Will you not fear God? Look! I am a trusted messenger to you (from God). Therefore (believe what I say and) try to save yourselves from Divine wrath, and do as 1 tell you, I ask no regard for myself, because my reward lies with God. Do you, unlike the whole of the rest of humanity, turn to boys (for your Sexual satisfaction) and leave aside the wives your Rabb has created for you for this purpose? Surely, you are the worst of wrongdoers.’ (Ash-Shu’araa’ 26:161-166)

Ba shakka waɗannan kalamai an yi su ne kawai ga mutanen da ba su musanta wanzuwar Allah ba, ko kuma cewa shi ne Mahalicci kuma Mai azurtawa. Shi ya sa ba su mayar da martani da tambayar wane ne Allah ba, ko yaya zai yi iƙirarin cewa shi ne Mahalicci, ko yaya ya zama Ubangijinsu. Abin da suka ce maimakon haka shi ne: "Ka ji, ya Lūɗ, idan ba ka daina wa'azinka ba, lallai za ka tsinci kanka an kore ka daga ƙasar." (ash-Shu'arā' 26:167)

Na gaba kuma akwai mutanen Madyan da na Aikah (tsohon sunan Tabuk), waɗanda aka aiko Hazrat Shu'aib صلى الله عليه وسلم a matsayin annabi zuwa gare su. Mun sani cewa waɗannan mutane zuriyar Hazrat Ibrahim ne (aminci ya tabbata a gare shi), saboda haka babu wata tambaya game da cewa ba su san Allah ba, ko ba su yi imani da shi a matsayin Ilaah da Rabb ba. Lallai mutane ne da asalinsu Musulmai ne, amma akidunsu da halayensu sun lalace ta hanyar wucewar lokaci. Ma a cikin Alƙur'ani yana bayyana cewa sun yi iƙirarin cewa su masu imani ne, domin Hazrat Shu'aib yana ta maimaita musu cewa: "Idan kun yi imani da gaske"; "Idan lallai ku masu imani ne." Duba jawabansa da amsoshinsu a bayyane yake cewa dukansu sun yi imani da Allah, sun kuma amince da shi a matsayin Ilaah da Rabb, amma sun yi kuskure a maki biyu. Na farko, a ma'anar abin da ya wuce ilimin ɗan adam, sun haɗa wasu da shi a matsayin ilaahs da rabbs, don haka ba su keɓe masa ibadarsu ba; na biyu kuwa, sun riƙe cewa kasancewarsa Rabb ba ya kai ga ikon shimfiɗa doka don tsara ɗabi'a, zamantakewa, tattalin arziki da al'adu, ko kuma sun ɗauki 'yancin aiki ga kansu dangane da waɗannan fagage.

Next come the people of Madyan and of Aikah (the ancient name of Tabuk), to whom Hazrat Shu’aib صلى الله عليه وسلمwas sent as prophet. We know that these people were descendants of Hazrat Ibrahim (on whom be peace) and so there can be no question of their not knowing God or not believing in him to be the Ilaah and the Rabb. They were in fact a people who had originally been Muslims but whose beliefs as also conduct had become corrupted through the passage of time. It would even appear from the Qur'ān, that they claimed to be believers, because Hazrat Shu’aib repeatedly says to them; “If you truly believe”; “If you truly are believers.” An examination of his discourses and of their answers clearly shows that they both believed in Allah and acknowledged Him as the Ilaah and the Rabb, but went wrong on two points. Firstly, in the supernatural sense they associated others with Him as also being ilaahs and rabbs and so did not give Him their ’ibadah exclusively and, secondly, they held that His being the Rabb did not extend to His having authority to lay down the law for regulating moral, social, economic and cultural behaviour, or they claimed freedom of action for themselves so far as these spheres were concerned:

Zuwa ga mutanen Madyan (Mun aika musu) ɗan'uwansu Shu'aibu, ya ce musu: "Ya jama'ata, ku bauta wa Allah (shi kaɗai), domin babu wani abin bautawa da ya cancanta sai Shi; lalle ne, hujja bayyananniya ta zo muku daga Ubangijinku, saboda haka ku cika ma'auni da awo, kuma kada ku hana mutane haƙƙoƙinsu, kada kuma ku yi ɓarna a cikin ƙasa bayan an gyara ta; wannan shi ne mafi alheri a gare ku, idan kun kasance masu imani..." "Kuma idan wata ƙungiya daga cikinku ta yi imani da abin da aka aiko ni da shi, wata kuma ba ta yi imani ba, to ku yi haƙuri har Allah ya yi hukunci tsakaninmu, kuma Shi ne mafi alheri a cikin masu hukunci."

Gaba kuma mun zo kan Fir'auna da mutanensa, wadanda akwai rudani mafi girma game da su fiye da yadda ake yi wa Namrud da mutanensa. Ra'ayin da aka fi yarda da shi shi ne cewa Fir'auna ba wai kawai ya musanta wanzuwar Allah ba ne, har ma ya yi ikirarin cewa shi kansa Allah ne. Wato ya bata har ya kai ga yin zaton cewa shi ne mahaliccin sammai da kasa, kuma mutanensa ma sun kasance marasa hankali har suka amince da wannan ikirari ba tare da tambaya ba.

Next, we come to the Pharaoh and his people, regarding whom there are even greater misconceptions than in the case of Namrud and his people. The view generally held is that the Pharaoh not only denied the existence of God but himself claimed to be God, that is, that he had become so misled as to presume to be the creator of the heavens and the earth, and that his people too were so bereft of reason as to unquestioningly subscribe to such claim.

Al-Qur'ani Mai Girma da tarihi duka suna nuna, akasin haka, cewa babu wani babban bambanci tsakanin mutanen Fir'auna da na Namrud dangane da imaninsu game da Allah a matsayin Ilaah da Rabb. Bambancin da ke tsakaninsu shi ne kasancewar wani son kai na kabilanci game da Bani-Isra'ila, wanda ya sa Masarawa suka ki su amince a fili cewa Allah ne Ilaah da Rabb, duk da cewa sun san cewa Shi yana nan, kamar yadda ma da yawa daga cikin masu cewa ba su yi imani da Allah ba a zamaninmu suke yi.

The Holy Qur'ān and history both show, on the contrary, that there was little difference between his people and those of Namrud in regard to their beliefs about God as both the Ilaah and the Rabb. The only difference was the existence of a racial bias against the Bani-Israel which prompted the Egyptians to refuse, to openly acknowledge God as the Ilaah and the Rabb, although they knew that He existed, as do also many a professing atheist in our own day.

Haƙiƙa, bayan sarki ya ba Hazrat Yusuf (amincin Allah ya tabbata a gare shi) babban iko, ya yi iyakar ƙoƙarinsa wajen kawo mutane kan hanyar Musulunci, kuma tasirin ƙoƙarinsa ya dawwama har zuwa lokacin Hazrat Musa (amincin Allah ya tabbata a gare shi). Ko da yake ba kowa ne ya karɓi addini na gaskiya ba, babu wanda ya zo bayan zamanin Hazrat Yusuf wanda ya kasance cikakken jahili game da wanzuwar Allah, ko kuma game da kasancewarsa Mahaliccin sammai da ƙasa shi kaɗai. Ba wannan kaɗai ba, koyarwar Hazrat Yusuf ta kuma shigar da tunanin cewa shi ne Ilaah da kuma Rabb a ma'ana ta ruhaniya cikin kowa, har ba wanda ya musanta wanzuwarsa. Su kuwa waɗanda suka manne da imaninsu, kuskurensu ma ya ta'allaka ne da haɗa wasu da shi. Tasirin waɗannan koyarwa bai mutu gaba ɗaya ba har zuwa lokacin Hazrat Musa (Musa, amincin Allah ya tabbata a gare shi). [Idan mutum zai yi imani da abin da aka rubuta a cikin Tsohon Alkawari, zai bayyana cewa kusan kashi ɗaya bisa biyar na mutanen Masar sun karɓi, a tsawon lokaci, addinin Hazrat Yusuf (amincin Allah ya tabbata a gare shi). An ce adadin Isra'ilawan da suka fita daga Masar tare da Hazrat Musa (amincin Allah ya tabbata a gare shi) ya kai kimanin miliyan biyu, yayin da jimlar yawan mutanen Masar a wancan lokacin ta kasance fiye da miliyan ɗari.]

Bayan mutanen Fir'auna, mutanen da suka zo a gaba bisa tsarin tarihi su ne Isra'ilawa da kuma mutanen da suka karɓi addinin Yahudanci ko Kiristanci. Game da su, babu shakka ba za a iya tambaya ko sun ƙi yarda da kasancewar Allah ba ko kuma ba su yi imani da cewa Shi ne Ilaahi da Rabb ba. Alkur'ani da kansa ya tabbatar da imaninsu game da Shi a wannan batu, don haka tambayar da ke tasowa ita ce game da kuskuren musamman da aka siffanta su da shi a cikin Alkur'ani a matsayin "waɗanda suka ɓace". (al-Fātihah 1:7)

After Pharaoh’s people, the next in historical order are the Israelites and those people who adopted the Jewish religion or Christianity. In their case, there can obviously be no question about their either not acknowledging the existence of God or not believing in His being the Ilaah and the Rabb. The Qur'ān itself affirms their belief in Him on the point and the question which therefore arises is of the particular error for which they were characterised in the Qur'ān as “those who went astray”. (al-Fātihah 1:7)

Amsa a takaice ita ce:

A brief answer is:

Ka ce (Ya Muhammadu ﷺ): "Ya ku mutanen Littafi! Kada ku yi wuce gona da iri game da addininku, kuma kada ku bi ra'ayoyin karkatattu na mutanen da suka gabace ku, waɗanda suka batar da mutane da yawa, kuma su kansu suka kauce daga tafarki madaidaici."

Say (O Muhammed): ‘O people of the Book: Do not exaggerate concerning your faith, and adopt not the wrong notions of those who have gone astray before you, who misled many others, and themselves too strayed from the straight path.’(al-Ma’idah 5:77)

Daga wannan, mutum zai iya kammalawa cewa, a ainihin al'amari, Yahudawa da Nasara ma sun yi kuskure iri ɗaya da wanda wasu suka faɗa a baya, kuma a game da su wannan ya taso ne daga wuce gona da iri wajen ibada. Bari mu shiga cikin lamarin dalla-dalla, da taimakon Alƙur'ani.

From this, one may conclude that, in essence, the Jews and Christians too were guilty of the same error into which others had fallen earlier, and that in their case this arose out of exaggerated piety. Let us go into the matter in some detail, with the help of the Qur'ān:

(i) Yahudawa sun ce: "’Uzair (Ezra) ɗan Allah ne", yayin da Kiristoci suka ce: "Isa (Jesus) ɗan Allah ne." (at-Tawbah 9:30)

(i) And the Jews said: ‘Uzair (Ezra) is the son of God’, while the Christians said, ‘Isa (Jesus) is the son of God.’ (at-Tawbah 9:30)

A ƙarshe, mun zo ga mutanen Makka, waɗanda aka aika Annabi Muhammadu ﷺ zuwa gare su a matsayin Manzon Allah, don haka saƙon Alƙur'ani ya fara zuwa musu kai tsaye.

Last of all, we come to the Meccans, to whom Prophet Muhammad صلى الله عليه وسلم, was sent as God’s Messenger and to whom therefore the Qur'ān’s message was immediately addressed.

Menene asalin kuskuren su? Shin ba su san Allah ba ne, ko kuwa sun musanta wanzuwarSa, kuma shin an aiko Manzon Allah ﷺ ne domin ya sa su amince da wanzuwarSa? Ko kuwa sun musanta cewa Shi ne Ilaah da Rabb, kuma shin shi ya sa Alkur'ani mai girma ya zo don ya shawo kansu game da Allahntakar Sa da Rububiyyar Sa? Sun yi imani cewa Shi ba ya cancanta a bauta masa da girmamawa ne, ko kuwa sun yi inkarin cewa Yana iya jin addu'o'insu da amsa rokonsu? Shin sun yi tunanin cewa Lat, Manat, da Uzza da Hubal da sauran abin bautarsu da ake zato su ne ainihin masu halitta, masu mulki, masu tsarawa da shiryawa da gudanar da duniya, kuma masu azurta dukkan halittun da ke cikinta? Shin abin bautarsu, a cewarsu, su ne tushen dukkan dokoki da tsarin ɗabi'a da na zamantakewa? Idan muka yi nazarin Alkur'ani, za mu ga cewa dukkan wadannan tambayoyi an amsa su da "a'a".

What was the nature of their error? Were they ignorant of God, or did they deny His existence, and was the Holy Prophet صلى الله عليه وسلم sent as God’s Messenger to make them acknowledge His existence? Or did they deny His being the Ilaah and the Rabb, and was it therefore the purpose of the Holy Qur'ān to persuade them of His godhood and Rububiyyah? Did they hold that He was not worthy of worship and adoration, or did they disbelieve His being able to listen to their prayers and grant their supplications? Did they think that Lat, Manat, and Uzza and Hubal and their other supposed gods were the real creators, masters, planners and organisers and administrators of the universe and the providers for all the creatures in it? Were their gods, according to them, the sources of all law and moral and social codes? When we study the Qur'ān, we find all such questions answered in the negative.

Mushrikan Larabawa na zamanin jahiliyya ba wai kawai sun yarda da wanzuwar Allah ba (God), har ma sun yi imanin cewa Shi ne Mahalicci kuma Mai mulkin sararin duniya da kuma na gumakansu, sannan kuma shi ne Ilaah da Rabb. A gare Shi suke kai dukkan addu'o'insu a ƙarshe, idan duk wani abu ya gagara, kuma suna yarda da haƙƙinSa na a bauta masa da ibada. Amma gumakansu, ba su yi imani da cewa su ne suka halicce su ko suke mallakar su ba, ko kuma na sararin duniya, ko kuma suna iya bada shiriya a al'amuran zamantakewa da ɗabi'a na rayuwa, duba da.

The pagans of Arabia not only acknowledged the existence of God but they also believed Him to be Creator and Master of the universe as well as of their own gods, and also the Ilaah and Rabb. It was to Him that they addressed all their prayers in the last resort, when all else failed, and they acknowledged His right to their worship and adoration. As for their gods, they believed them neither to be their own creators and masters nor of the universe nor able to provide guidance in the social and moral affairs of life, cf.

Bayanin da aka yi a sama game da mabambantan ra'ayoyin kuskure na mutanen zamanin kafin Musulunci ya bayyana sarai cewa tun farko har zuwa saukar Alƙur'ani, babu ɗaya daga cikin waɗanda Alƙur'ani ya ambata a matsayin azzalumai, ɓatattu, da waɗanda suka ɓace, da ya musunta wanzuwar Allah, ko kuma cewa shi ne Ubangiji (Rabb) kuma Abin bautawa (Ilaah). Dukansu, duk da haka, sun yi kuskure ta hanyoyi iri ɗaya wajen raba siffofin rubūbiyyah, a cikin ma'anoninta guda biyar daban-daban, zuwa sassa biyu daban.

The foregoing detailed exposition of the misguided conceptions of various pre-Islamic people make it patently clear that from earliest times to the revelation of the Qur'ān, none of those whom it mentions as the transgressors, the misguided, and the astray, actually denied the existence of God, or His being the Rabb and the Ilaah. All, however, went wrong in much the same ways in dividing the attributes of rubūbiyyah, in its five different senses, into two separate compartments.

Dangane da sifofin Allah kamar kasancewarSa Mai Renon halittu, Mai Azurtawa, da Mai Tsarewa da Taimakonsu a ma'anar ruhaniya, mutane suna ɗaukar waɗannan sifofi a matsayin wani abu daban daga sauran. Kuma duk da cewa a wannan fagen suna ɗaukar Allah a matsayin Ubangiji Mafi Girma, sun kuma yi imani cewa mala'iku da alloli daban-daban, aljanu, da ƙarfafa marasa ganuwa, taurari, da sauran halittun sama, annabawa da waliyyai da sauran mutane masu tsarki, suma suna da rabe-raben wannan rububiyyah daban-daban.

Insofar as such attributes of Allah as His being the Cherisher, the Provider, and the Protector and Helper of the creatures in the transcendental sense were concerned, the people regarded them as something apart from the rest. And, although in this sphere they did regard Allah as the Supreme Rabb, they also believed that the angels and various gods, the genii, and invisible forces, the stars, and other heavenly bodies, the Prophets and saints and other holy men, also had different shares in this rubūbiyyah.

Game sauran sifofi, watau cewa Allah shi ne Mai Mulki Madaukaki, Tushen iko, Mai Shari'anta Madaukaki, da Ubangijin dukkan halitta Madaukaki, da sauransu, to mutane ko dai sun danganta wadannan matsayi gaba daya ga wasu mutane na musamman, ko kuma, duk da cewa a ka'ida suna danganta su ga Allah, a aikace sun dauki dukkan rububiyyah a fannonin dabi'a, al'ada, da siyasa a matsayin tana hannun wadannan mutane.

As for the remaining attributes, namely, Allah’s being the Supreme Sovereign, the Fountainhead of authority, the Supreme Law-giver, and the Supreme Lord of all creation etc., the people either assigned these roles wholly to particular human beings or, while assigning them to God in theory, in practice treated the entire rubūbiyyah in moral, cultural, and political spheres as vesting in these beings.