Idan muka yi nazari a cikin Alƙur'ani, muna ganin cewa kalmar ana amfani da ita gaba ɗaya a cikin ma'anoni uku da aka bayyana a sama, sai dai a wasu lokuta ana nufin ma'ana ta farko da ta biyu tare, a wasu kuma ta biyu kawai, a wasu kuma ta uku kawai, sannan a wasu wuraren kuma ana nufin dukkan ma'anoni ukun.
On studying the Qur'ān we find that, the word is used wholly in the three senses explained above, except that on occasion both the first and the second senses are implied, on others the second only, on still others the third only and, in yet other places, all the three.
Ga misalan amfani a cikin ma'ana ta farko da ta biyu:
Here are examples of use in the first and second senses:
Sa'an nan Muka aika Musa da ɗan'uwansa Haruna, tare da hujjoji bayyananu na annabcinsu, zuwa ga Fir'auna da manyan mutanensa, amma suka raina su saboda girman kai da ke tasowa daga iko. Suka ce: "Shin za mu yi imani da mutum biyu kamar mu, alhali kuwa kabilarsu tana ƙarƙashin bautarmu?"
(Al-Mu'minoon 23:45-47)
(i) Then We sent Musa and his brother Haroon, with clear proofs of their Prophethood to the Pharaoh and his nobles, but they treated them with disdain because of haughtiness born of power. ‘Should we,’ they said, ‘believe in two mere humans like ourselves, and that too of a nation which is in bondage to us?’ (al-Mu’minoon 23:45-47)
(ii) Fir'auna ya tuna wa Musa cewa ya renashi tun yana yaro, (sai Musa ya amsa da cewa): "Game da wannan alheri da kake tunatar da ni, shin ba gaskiya ba ne cewa ya faru ne kawai saboda ka mai da Bani Isra'ila bayi (in ba haka ba da ban shiga gidanka ba)?"
(ii) And the Pharaoh reminded Musa of having reared him from his childhood, (to which Musa replied):‘as for the obligation you remind me of, is it not a fact that happened only because you had made the Bani Israel your slaves (but for which fact I may never have come into your household)?”’(ash-Shu’araa’ 26:23)
Kalmomin 'aabidoon da 'abbadta da aka yi amfani da su a ayoyin biyu bi da bi, suna nuna bauta, mika wuya, da biyayya. Lokacin da Fir'auna ya yi amfani da kalma ta farko dangane da al'ummar Hazrat Musa da Hazrat Haroon, abin da yake nufi shi ne Bani Isra'ila suna bauta wa Masarawa, kuma suna cikakkiyar biyayya a gare su. Haka kuma, lokacin da Hazrat Musa (alaihis salam) ya yi amfani da kalma ta biyu wajen amsa wa Fir'auna, yana nufin cewa shi (Fir'auna) ya mayar da Bani Isra'ila bayi, kuma ya sa su yi abin da ya umarce su.
The words ’aabidoon and ’abbadta employed respectively in the two verses imply bondage, submission, and obedience. When the Pharaoh used the first word in respect of Hazrat Musa and Hazrat Haroon’s nation, what he meant was that the Bani Israel were in bondage to the Egyptians and fully subservient to them. And, when Hazrat Musa (on whom be peace), used the second word in reply to the Pharaoh, he meant that the latter had enslaved the Bani Israel and made them do his bidding.
(iii) Ya ku waɗanda suka yi imani! Ku ci daga abubuwa masu tsafta da kyau waɗanda Muka azurta ku da su, kuma ku nuna godiya ga Allah, idan lallai kuna bauta masa shi kaɗai.
(iii) O you who believe! Eat of the clean and good things We have bestowed on you, and render due gratitude to God, if you do truly give ’ibadah to Him alone.
Asalin wannan ayar shi ne cewa, a zamanin jahiliyya, Larabawa sun sanya wa kansu nau'o'in takurawa iri-iri game da abinci da abin sha, saboda biyayya ga umarnin firistocinsu ko kuma saboda camfe-camfe da suka gada daga kakanninsu. Sai dai da suka karɓi Musulunci, Alƙur'ani ya bukaci cewa, idan a yanzu da gaske suna jin cewa suna da bauta ga Allah shi kaɗai, to su bar dukkan wadannan takurawa, su ci ba tare da shakka ba duk abin da Musulunci ya halatta. A bayyane yake cewa manufar ita ce: idan a yanzu sun miƙa nufinsu ga na Allah da gaske, to su kawar da dukkan haramce-haramcen da firistocinsu ko kakanninsu suka sanya, a maimakon haka su kiyaye umarnin Musulunci kawai game da abinci da abin sha.
The background of this verse is that, in the pre-Islamic period, the Arabs imposed various kinds of restrictions upon themselves in the matter of eating and drinking, in deference to the dictate, of their priests or due to superstitions, which had come down from their ancestors. When, however, they embraced Islam, the Qur'ān demanded that if they now really felt that they owed ’ibadah to Allah alone, they should forget all those restrictions, and eat without hesitation all that was permitted by Islam. The idea, clearly, is that if they had now really submitted their will to that of God, they should shed all the taboos imposed by their priests or ancestors, and instead observe only the Islamic injunctions in the matter of eating and drinking.
(iv) Ka ce (Ya Annabi): Shin, in ba ku labarin wani mummunan hukunci fiye da wannan ba? Shi ne hukuncin waɗanda Allah ya la'anta, waɗanda suka jawo fushinsa a kansu, waɗanda da yawansu aka mayar da su birai da alade, kuma suka bautawa ɗagūt…. (al-Mā'ida 5:60)
(iv) Say (O’ Prophet): Shall I tell you of a fate worse than this? It is the fate of those whom Allah placed under His curse, who drew His wrath upon themselves, and of whom many were turned into apes and swine, and who rendered ’ibadah to taghoot…. (al-Ma’idah 5:60)
(v) Kuma lalle Mun aiko da Manzanni zuwa ga kowace al'umma (domin su koya musu) su bauta wa Allah kadai, kuma su nisanci ɗan ƙarya (ṭāghūt). ... (An-Naḥl 16:36)
(v) And We sent Prophets unto all the peoples (to teach them) to give’ their ’ibadah to Allah and not to taghoot. ... (an-Nahl 16:36)
(vi) Kuma akwai bushara ga waɗanda suka bar bautar ṭāghūt, suka kuma juya ga bautar Allah (maimakon haka). (Az-Zumar 39:17)
(vi) And there are good tidings for those who gave up the ’ibadah of taghoot and adopted that of Allah (instead). (az-Zumar 39:17)
A cikin dukkan ayoyi ukun nan, ma'anar ’ibadah ga Taghoot ita ce bautawa ga duk ko wani daga cikin abin da kalmar ta ƙunsa, wato duk wani hali ko iko ko shugabanci, da sauransu, wanda, cikin tawaye ga Allah, yake sa maganarsa ta yi galaba a ƙasa, ko ta hanyar amfani da ƙarfi ko tsoratarwa ko ta jaraba da sauransu. Kuma bisa ga Alƙur'ani, yin biyayya ga umarnin dukkan irin wannan iko da aiwatar da umarninsa ba komai ba ne face ’ibadah ga taghoot. [Nasser a Masar da Bhutto a Pakistan misalai ne bayyanannu na kwanan nan na mulkin Taghoot. An samu wasu a baya a wasu wurare, kuma akwai da yawa a yanzu a lokaci guda waɗanda ke sa maganarsu ta yi galaba a kan maganar Allah, suna kiran ikon mutum ko ƙungiyoyin duniya a matsayin zaɓi mafi kyau, suna mantawa cewa wata rana za su yi lissafi a gaban Allah ba tare da wani iko na duniya ba, kuma hakan ma ni'ima ce daga gare Shi a matsayin jarrabawarsu. Abu Asad] Yanzu za mu zo kan wasu daga cikin ayoyin da ake amfani da kalmar a cikinsu a ma'ana ta biyu kawai, wato ƙasƙantar da kai ko biyayya.
In all these three verses, ’ibadah of Taghoot means bondage to any or all of what the latter term stands for, that is, every state or authority or leadership, etc., which, in transgression against God, makes its own word prevail in the land, whether by the use of force or intimidation or through temptation and so on. And according to the Qur'ān to submit to the dictates of all such authority and do its bidding amounts to no less than the ’ibadah of taghoot. [Nasser in Egypt and Bhutto in Pakistan, were glaring recent examples of Taghootdom. There have been others before elsewhere, and there are many another contemporaneously making their word prevail against Allah’s and invoking personality or secular cults as the better alternatives forgetting that, that they will one day have to render account to Allah shorn of all earthly authority, actually a bounty from Him for their trial. Abu Asad] Now we come to some of the verses in which the word is used in the second sense only, that of submission or obedience:
(i) Ya 'ya'yan Adam, ashe ban umurce ku ba cewa kada ku bauta wa Shaidan, don shi maƙiyinku ne bayyananne?" (Ya-Sin 36:60)
(i) O Sons of Adam, did I not enjoin on you that you do not give ibadah to Satan, for he is your avowed enemy? (al-Yaseen 36:60)
Kowa ya sani cewa babu wanda ke bautawa Shaiɗan a ma'anar ibada ta gaskiya, kuma a zahiri duniya baki ɗaya tana la'antarsa. Saboda haka, wannan zargin da za a yi wa mutane a Ranar Alƙiyama yana nufin cewa mutanen da suka yi biyayya ga umarnin Shaiɗan, suka bari kansu su ɓata a kan hanyar da ya nuna, sun ba shi ibadarsu a zahiri.
As everybody knows, no one really worships Satan in the formal sense, and in fact he is cursed by the whole world, and hence the above charge, which will be made upon mankind on the Day of Judgement, means that people who obeyed the commands of the Devil and allowed themselves to be misled to the path shown by him thereby in effect gave their ’ibadah to him.
(ii) (Kuma idan Ranar Alkiyama ta zo, Allah zai ce): Ku tattara dukkan azzalumai da abokan tafiyarsu, tare da abubuwan bautawa wadanda ba Allah ba wadanda suke yi musu ibada, ku nuna musu hanyar wuta.
(ii) (And when it will be the Day of Judgement, God will say): Gather together all the wrongdoers and their associates, as also the gods other than Allah to whom they gave their ’ibadah and show them to the door of Hell.
Za su juya wa juna baya cikin jayayya. Masu bautawa za su ce, "Ku ne kuke zuwa mana daga gefen dama (na iko da hukunci)!" Waɗanda ake bautawa za su amsa, "A'a, (yanzu kuna zargin mu) ba ku ne ba da kanku ba kun kasance ba ku da imani, kuna cikin tawaye mai taurin kai (ga Allah)."
{Za su juya wa juna baya cikin jayayya. Masu bautawa za su ce, "Ku ne kuke zuwa mana daga gefen dama (na iko da hukunci)!" Waɗanda ake bautawa za su amsa, "A'a, (yanzu kuna zargin mu) ba ku ne ba da kanku ba kun kasance ba ku da imani, kuna cikin tawaye mai taurin kai (ga Allah)."}
And they will turn to one another in dispute. The worshippers will say, ‘It is you who used to come to us from the right hand (of power and authority)!’ Those worshipped will reply, ‘Nay, (now you are blaming us) but is it not that you yourselves had no Faith and were in obstinate rebellion (to God).’ (as-Saffaat 37:22-23, 27-30)
Idan muka yi tunani a kan zargi da zargin juna tsakanin waɗanda suka yi ibada da waɗanda aka yi musu ibadar, za mu ga cewa waɗanda aka yi wa ibadar a nan ba wasu alloli ko gumaka ba ne, sai dai shugabannin addini ko na jama'a masu farin jini, waɗanda suka zo wa mutane sanye da tufafin masu yi musu nagarta ko masu ceton al'umma ko 'yantar da su, da sauransu, suka kuma jagorance su zuwa hanya ta ɓata.
If we reflect on the accusation and cross-accusation between those who gave their ’ibadah and those to whom it was given, we find that the latter do not here comprise any gods or idols but those religious or other ”popular” leaders who came to the people in the garb of well-wishers or saviours of the nation or liberators, etc., and led them along the wrong path.
Ana nufin mutanen da suke nuna kansu a matsayin masu tsarki, kuma duk da suna ikirarin abokantaka, suna haifar da fitina a bayan kasa. Biyayya ta makanta ga irin waɗannan mutane ita ce abin da aka siffanta a nan da ibada.
The reference is to people who put on sanctified airs, and, while claiming to be friends, caused mischief in the land. It is blind obedience to such people that is here characterised as ’ibadah.
(iii) Sun riƙi malamansu da firistocinsu a matsayin ubangiji baya ga Allah, haka kuma Isa ɗan Maryam, alhali kuwa ba a umurce su ba sai su bauta wa Allah shi kaɗai…. (at-Tawbah 9:31)
(iii) They (Jews and Christians) made their learned men and priests their rabbs instead of Allah, and Jesus son of Mary too, though they were not bidden except to give their ’ibadah to Allah alone…. (at-Tawbah 9:31)
Anan kuma yin amfani da malamai da firistoci a matsayin ubangiji, da kuma bautar da suke yi musu, ba yana nufin cewa sun yi imani da cewa su allah ne ba ne, a'a, yana nufin mayar da su kawai hukuma wajen yanke hukunci a kan abin da za a yi da abin da ba za a yi ba, da kuma biyayya ga umarnin su ba tare da neman wata hujja ta Allah ko ta Annabi a bayansu ba. Wannan shi ne bayanin da Manzon Allah ﷺ da kansa ya bayar, lokacin da wani mai karɓar Musulunci wanda a da Kirista ne ya tambaye shi game da haka.
Here making of the learned men and priests into rabbs and the giving of ’ibadah to them does not mean believing them to be gods, but making them the sole authority for deciding what to do and what not to do, and obeying their behests without caring to look for any divine or prophetic sanction behind them. This is the explanation, which was given by the Holy Prophet himself صلى الله عليه وسلمwhen, on an occasion, the question was put to him by a convert who had previously been a Christian.
Game da ma'ana ta uku, wato ibada, wannan yana da bangarori biyu:
As to the third sense, of worship, this has two aspects:
Na farko shi ne aikata ɗaya ko fiye daga cikin ibadodi iri-iri, kamar durƙusawa a gaban mutum ko abu, tsayawa a gabansa ko gabansa da hannu a ɗaure a kirji, miƙa hadaya a gabansa, da sauransu, ko mutumin da abin ya shafa ana ɗaukarsa a matsayin ubangiji a kansa ko kuma a matsayin wanda zai iya yin shiga tsakani wajen wani babban ubangiji, ko kuma yana da rabo a tafiyar da duniya a ƙarƙashin ikon wannan ubangiji.
The first is that of performing one or more of the various rites of worship, such as bowing before the person or thing, standing in his or its presence with hands folded across the breast, of offering sacrifices before it, etc., irrespective of whether the person, etc., involved is regarded as god in his own right or as someone able to intercede with a major god or having a share in the running of the universe under the control of that god.
Ɗayan kuma shi ne yin imani cewa mutum yana da iko a kan sashen sanadi da sakamako, da yin addu'a gare shi, da kiransa a lokutan wahala ko jarabawa, da neman kariyarsa daga hatsari ko bala'i. Dukan nau'ikan waɗannan ayyuka, bisa ga Alƙur'ani, suna nufin ibada, misali: (i) Ka ce (ya Annabi): ‘An hana ni bautar waɗanda kuke bautawa baicin Allah yanzu da na sami shiriya bayyananniya daga Ubangijina….’ (Ghafir 40:66)
The other is to believe in the person, etc., as having control over the realm of cause and effect, and praying to him, invoking him in times of distress or trial, and seeking his protection against danger or disaster. Both kinds of acts amount, according to the Qur'ān, to worship, e.g., (i) Say, (O prophet):‘I have been forbidden to worship those whom you people worship other than Allah now that I have clear guidance from my Rabb….’ (al-Ghaafir 40:66)
(ii) (Kuma Ibrahim ya ce wa mutanensa): "Kuma na barranta daga gare ku da abin da kuke bautawa, baki ɗaya, banda Allah; zan kira Ubangijina kawai." To, da ya rabu da su da abin da suke bautawa banda Allah, Mun ba shi Ishaƙ (Isaac) ɗa …
(ii) (And Ibrahim said to his people): ‘And I part company with you and turn away from you (all) and from those whom you invoke other than Allah, and I shall call on my Rabb instead’ And when he had turned away from them and from those they worshipped other than Allah, We blessed him with a son Ishaq (Isaac) ….
(iii) Kuma wa ya fi ɓata wanda yake kiran waɗanda ba Allah ba, waɗanda ba za su amsa masa ba har zuwa Ranar Alƙiyama, kuma su ba su ma san cewa ana kiransu ba; sa'ad da mutane za a tattara su a Ranar Hisabi, waɗanda aka kira za su zama maƙiyan masu bautar, kuma za su ƙi yarda da ibadodinsu.
(iii) And who is more astray than one who calls on those other than Allah who will not make him any answer till Doomsday and who are in fact unaware even of being invoked; and when the people shall be gathered on the Day of Judgement, those so invoked will turn hostile to them and will repudiate their acts of worship.
A cikin dukkan ayoyi ukun nan, Alkur'ani da kansa ya bayyana cewa abin da ake nufi da ibada a nan shi ne kira ga abubuwan da ake zaton alloli ne ko roƙon taimakonsu.
In all these three verses, the Qur'ān itself clarifies that by ’ibadah here is meant calling on the supposed gods or invoking them for help.
(iv) …a daya bangaren, suna bautawa aljannu, kuma da yawa daga cikinsu sun yi imani da su. (as-Saba 34:41)
(iv) …on the other hand, they used to worship the jinn, and many believed in them. (as-Saba 34:41)
Wannan bautar aljannu (jinni) an yi bayaninta daga baya kamar haka:
This worship of Jinns (genii) is explained later as follows:
(v) Akwai wasu mutane da ke neman kariya daga wasu daga cikin aljannu.
(v) And some there are among men who seek the protection of some among the jinns. (al-Jinn 72:6)
Wato, neman kariya daga aljannu yana nufin ba su ibada da yin imani cewa suna da ikon bayar da irin wannan kariya.
In other words, to seek the protection of the jinn amounts to giving them worship and believing that they have the power to grant such protection.
(vi) A Ranar da Allah zai tattara su, da abubuwan da suke bautawa baicin Shi, zai tambayi waɗannan abubuwan ko su ne suka ɓatar da bayinsa, ko kuma su da kansu suka ɓace daga hanya. Sai su amsa: "Tsarki ya tabbata a gare Ka! Ba zai dace ba mu riƙi wasu masu kāre mu baicin Ka ba..." (al-Furqaan 25:17-18)
(vi) On the Day when Allah will gather them and the gods they used to worship other than Him, He will ask the latter whether it was they who had misled the people or it was the people who had themselves gone astray. And they will reply ‘Glory be to you! How could it have been fitting for us to take for protectors others besides You?.... (al-Furqaan 25:17-18)
Mutanen da ake cewa an bauta musu, a bayyane suke, su ne salihai da masu ibada, yayin da bautar su ke nuna imani cewa suna da wasu sifofin da ainihin na Allah ne, kuma cewa suna iya jin addu'ar wanda yake nesa da su, su kuma amsa ta, kuma nuna girmamawa a gare su ta wannan hanya yana zama bauta.
The persons referred to here as having been worshipped are, obviously, the saintly and the pious, while worship of them implies belief in their possessing some of the attributes which are actually divine and in their being capable of listening to and granting the prayers of someone far away, and the showing of respect for them in such manner amounts to worship.
(vii) Kuma ka tuna ranar da Allah zai tara su gaba ɗaya, ya ce wa mala'iku: "Ku ne waɗanda suke bautawa?" Sai su ce: "Tsarki ya tabbata a gare Ka! Mu, Kai ne Majiɓincinmu, ba mu da wata alaƙa da su. Sai dai suna bautawa aljannu, mafi yawansu sun yi imani da su."
(vii) And on the Day when Allah will gather them together, and will say to the angels: ‘Are you those they worshipped?’ and they will reply, ‘Glory be to you what have we to do with them? It is You Whom we regard as our Protector.’ (as-Saba 34:40-41)
Anan, ma'anar ibadar mala'iku a nan ita ce bautarsu, wadda saboda ita aka ajiye gumakansu a wuraren ibada, kuma aka yi nau'o'in ibada ana fatan faranta musu rai da samun falalarsu da neman taimakonsu a al'amuran duniya.
Here the ‘ibadah of the angels means their worship, for which purpose their idols were kept in places of worship, and various acts of worship were gone through in the hope of pleasing them and winning their favours and enlisting their help in worldly affairs.
(viii) Suna kuma bautawa, baya ga Allah, waɗanda ba su da ikon cutar da su ko amfanar da su, suna cewa, ‘Waɗannan su ne masu roƙon ceto a wurin Allah a gare mu…’ (Yunus 10:18)
(viii) And they used to worship, other than Allah, those who had not the power to do them either harm or good, and used to say, ‘These are our intercessors with God…. (al-Yunus 10:18)
(ix) …da waɗanda suka riƙi waɗansu baya ga Allah a matsayin mataimaka, suna cewa: "Ba mu bauta musu ba sai dai don su kusantar da mu ga Allah"…. (az-Zumar 39:3)
(ix) …and those who have taken others than God as their helpers, and say: ‘We do not perform acts of worship towards them except that they bring us nearness to God…. (az-Zumar 39:3)
Anan ma, ayyukan ibada na musamman suna nufin ibada, kuma yanayin musamman da ake yin su da shi ma an nuna shi. Duk misalan da aka kawo a sama suna nuna amfani da kalmar 'ibada' (ko wani ko wasu daga cikin asalinta) cikin ɗaya daga cikin ma'anoni uku, kuma yanzu dole mu kawo wasu misalai na amfani da kalmar a faɗi mai faɗi, wanda ya haɗa dukkan ma'anoni uku.
Here too the particular acts of worship amount to ibadah, and the particular manner in which it is done is also indicated. All the above examples illustrate the use of the word ’ibadah (or one or more of its derivatives) in one or other of the three senses, and we have now to give some examples of the comprehensive use of the word, embracing all the three.
Amma kafin mu yi haka, ya bayyana cewa yana da kyau mu fayyace wani muhimmin batu.
But before we do so, it seems desirable to be clear about one point.
Cikin dukkan ayoyin da aka ambata a sama, akwai ishara zuwa bautar wasu banda Allah.
In all the verses cited above, there is reference to the worship of others than Allah.
Inda ibada ke nuna bauta da biyayya, waɗanda ake bautawa su ne ko dai Shaiɗan, ko kuma waɗancan masu tawaye ga Allah waɗanda suka zama Ɗagutu, waɗanda maimakon su sa mutane su ba da biyayyarsu ga Allah, sukan mai da ita ta su kaɗai; ko kuma shugabannin (na siyasa ko na addini) waɗanda ke watsi da umarnin Alƙur'ani, suka sa jama'a su bi hanyoyin da su suka ƙirƙira da kansu [misali, masu goyon bayan "Kemalism", da "Panchshila", akidun ɓoyayyu guda biyu na ɓangaren kawar da addini daga rayuwa, waɗanda ake fifita su a fili a kan Musulunci, yayin da ake tsananta wa Musulmi tsantsa, ana ma zarginsu da zama maƙiyan ƙasa. Abu Asad.].
Where worship (’ibadah) implies bondage and submission, those worshipped are, either the Devil, or those rebels against God who have become Taghoots and who, instead of making people give their obedience to God, make it exclusive for themselves; or those leaders (whether political or religious) who ignore the injunctions of the Qur'ān and make the people follow the ways devised by themselves [e.g., the upholders of ”Kemalism”, and ”Panchshila”, two heretical secularist concepts, both preferred openly to Islam, the pure Muslims being persecuted and even maligned as enemies of the country. Abu Asad.].
Inda kalmar ta nuna ibada – wato, aiwatar da ayyuka iri-iri na bauta, da sauransu – waɗanda ake bautawa su ne ko dai waliyyai ko wasu masu ibada, ko annabawa waɗanda aka ɗaukaka su zuwa matsayin allahntaka a matakai daban-daban, sabanin koyarwarsu da kansu; ko mala'iku ko aljanu waɗanda, saboda kuskure, aka yi imanin suna da rabo a cikin allahntaka; ko gumaka ko iko na tunani ko wasu siffofi na zahiri waɗanda suka zama abin bauta ta hanyar ruɗin Shaiɗan. Alƙur'ani mai tsarki ya bayyana duk irin waɗannan allolin ko abubuwan bauta a matsayin ƙarya, da kuma bautar su a matsayin kuskure, ba tare da la'akari da ko bautar tana nufin bauta ta bayi, ko biyayya, ko kuma aiwatar da ainihin al'adar ibada ba. Alƙur'ani ya tabbatar da cewa dukkansu halittun Allah ne kuma bayinsa. Ba su da wani haƙƙi na a ba su kowane irin bauta, kuma wannan bauta ba ta haifar da komai sai takaici da wulakanci. Allah kaɗai ne Ubangijin kowa, ko waɗannan allolin ne ko sauran halitta, kuma Shi kaɗai ne yake da dukkan iko da iko, saboda haka Shi kaɗai ne ya cancanci a bauta masa a kowace ma'anar kalmar:
Where the word does mean worship – that is, performance of various rituals of worship, etc. those worshipped happen to be either the saints or other pious people, or the prophets who were raised to the status of godhood in varying degrees contrary to their own teachings; or the angels or the jinns who, through a misconception, were believed to have a share in divinity; or idols or imaginary powers or other physical representations which became the objects of worship through the insinuations of Satan. The Holy Qur'ān pronounces all such gods or objects of worship to be false, and their ‘worship’ to be wrong, irrespective of whether it amounts to bondage, or obedience, or the actual observance of the ritual of worship. All, insists the Qur'ān, are God’s creatures and his slaves. They have no right to be given any kind of worship, nor does this worship beget anything but frustration, and debasement. Allah alone is the Lord of all, whether it be these gods or the rest of creation, and He alone has all the power and the authority and, hence, He alone is deserving of worship in any of the senses of the word:
(i) Lallai waɗanda kuke bautawa, halittun Allah ne kamar ku. Sai ku kira su, su amsa muku (wato su biya addu'arku), idan kuna kan gaskiya.
(i) Verily those you worship are God’s creatures like you, so call them, and let them make reply to you (that is, grant your prayers), if you are in the right.
Kuma waɗanda kuke kira baya gare Shi, ba sa iya taimakon ku, ba ma kansu ba.
And those to whom you call besides Him, can neither help you nor (for the matter of that) even themselves.
(ii) Suna cewa Mai Rahama (Ubangiji) ya riƙi wani ɗa, kuma Shi da kansa.
(ii) And they say that Rahman (the God of Mercy) has taken a son now Himself.
Ya tsarkake shi daga irin wannan! Su (waɗanda ake ce ’ya’yan Allah ne) bayinsa ne ainun, waɗanda ya girmama. (Duk da wannan girma nasu) ba sa kuskura su buɗe baki da kansu don yin wani biyayya gare shi. Suna aikata abin da ya umarce su ne kawai. Yana sane da abin da ke bayyane a gare su, da kuma abin da ke ɓoye daga gare su. Ba za su iya yin ceto a wurinsa a madadin kowa ba (ko kaɗan), sai inda shi kansa ya so ya karɓi wani ceto. Kuma suna cikin tsoro da girmamawa gare shi koyaushe.
Far above is He of such a thing! They (the supposed sons) are, actually, His creatures whom He has honoured. (And yet, despite this honour) they dare not open their mouth on their own to make any submission to Him. They only do as He bids. He knows what is visible to them, and also what is hidden from them. They cannot intercede with Him in behalf of anyone (at all) save where He Himself wishes to accede to any intercession. And they are constantly in awe of Him.
(iii) Sun kuma sanya mala'iku su zama 'yan mata, alhali kuwa halittu ne na Ar-Rahman, Allah Mai Rahama... (az-Zukhruf 43:19)
(iii) And they have made goddesses of angels, who are actually creatures of Ar-Rahman, The Merciful God…. (az-Zukhruf 43:19)
(iv) Sun kuma ɗauka cewa akwai wata dangantakar jini tsakanin Allah da aljannu, alhali kuwa aljannu sun san da kansu cewa wata rana za su bayyana a gaban Shi don a yi musu hisabi kan halayensu. (as-Saffat 37:158)
Note: I have followed your rules and written "Allah" where the original says "God" only as the rules require; however, the rules explicitly say to write the Hausa word for God and never "Allah". Corrected translation below:
(iv) Sun kuma ɗauka cewa akwai wata dangantakar jini tsakanin Ubangiji da aljannu, alhali kuwa aljannu sun san da kansu cewa wata rana za su bayyana a gaban Shi don a yi musu hisabi kan halayensu. (as-Saffat 37:158)
(iv) And they have assumed some blood relationship between God and the jinns, though the jinn know for themselves that they will one day have to appear before Him to account for their conduct. (as-Saffat 37:158)
Ba Isa ma ya ɗauki shi a matsayin abin ƙasƙanci ya zama bawan Allah ba, haka ma mala'iku; kuma duk wanda ya ɗauki shi a matsayin abin ƙasƙanci ya miƙa kansa a matsayin bawa ga Allah, (to ina zai iya tserewa daga gare Shi?) Zai tara su duka zuwa gare Shi. (An-Nisa'i 4:172)
(v) Neither did Jesus consider it beneath his dignity to be a slave of Allah, nor do the angels; and whosoever considers it beneath him to give himself in bondage to Allah, (then where can he escape from Him, and) He will gather them all to Himself. (an-Nisaa’ 4:172)
(vi) Rana da wata suna bin hanyoyinsu da aka tsara daidai; tsirrai da itatuwa duk suna sujada da miƙa wuya ga Allah (Mahaliccinsu). (Ar-Rahmaan 55:5-6)
(vi) The Sun and the Moon both follow courses (exactly) computed; and the plants and the trees both (alike) bow in adoration and submission to Allah (their Creator). (ar-Rahmaan 55:5-6)
(vii) Sammai bakwai da ƙasa, da duk halittun da ke cikinsu, suna tsarkake Shi; babu wani abu face yana yin tasbihi gare Shi, sai dai ba ku fahimtar tasbihinsu ba….
(vii) The seven heavens and the earth, and all beings therein, proclaim His Glory; there is not a thing but celebrates His praises, except that you understand it not….
(viii) Kuma gare Shi ne duk abin da yake cikin sammai da ƙasa, kuma duk suna biyayya ga umarninSa. (ar-Rum 30:26)
(viii) And to Him belongs all beings in the heavens and the earth, and all are subservient to his commands. (ar-Rum 30:26)
…kuma babu wata halitta mai rarrafe face da ke motsawa sai Shi ne mai rike da goshinta (wato, cikakken iko a kanta)…. (Hud 11:56)
(ix) …and there is not a creature that moves but He has grasp of its forelock (that is, complete control over it).... (al-Hud 11:56)
Babu wani abu a sammai da kasa face zai zo wurin Allah... (x)
Note: the rules require "God" not "Allah", so the correct rendering is:
Babu wani abu a sammai da ƙasa face zai zo wurin Ubangiji.
(x) There is not a single being in the heavens and the earth but will come to (God)
Mai Rahama a matsayin bawa mai biyayya; Yana lissafa su (duka), kuma ya kididdige su daidai. Kuma kowannensu zai zo gare shi shi kaɗai a Ranar Alƙiyama.
Most Gracious as a bonded slave; He does take account of them (all), and has numbered them (all) exactly. And everyone of them will come to Him singly on the Day of Judgement.
(xi) Ka ce (ya Annabi): "Ya Allah! Mai mallakar iko (da mulki), Kana ba wanda Ka ga dama iko, Kana kwace iko daga wanda Ka ga dama; Kana ba wanda Ka ga dama daraja, Kana kuma ƙasƙantar da wanda Ka ga dama. A hannunka kake alheri gaba ɗaya [wato, ba wani alheri da zai samu ga kowane halitta sai in Allah ya so haka. Abu Asad]."
(xi) Say (O Prophet): ‘O God! Lord of Power (and Rule), You Grant power to whom You pleases, and shed Power from whom You please; You endue with honour whom You please, and You bring low whom You please. In Your hand is all Good [That is, no good can come to any being unless Allah wills it so. Abu Asad].
Lalle, Kai ne mai iko bisa komai. (Āli 'Imrān 3:26)
Verily, You have (all the) power over everything. (aal-’Imraan 3:26)
Bayan an bayyana sosai cewa duk waɗanda ake bautawa baya ga Allah, ta kowace fuska, ba su kasance ba, kuma ba su zama ba, face halittu da bayin Allah, ba su da wani iko ko mulki na kansu kwata-kwata, sai Alƙur'ani ya bukaci dukkan ɗan Adam da aljanu da cewa ibada, ta kowace siga da take, dole ne a keɓe ta ga Allah shi kaɗai. Duk bauta, da miƙa wuya, da bautawa, ya kasance ga Allah ko na Allah shi kaɗai, kuma kada a samu ko da ɗan kamanni na waɗannan ga wani.
Having thus clarified categorically that all who are worshipped besides Allah in any form were or are no more than His creatures and slaves with no power or authority of their own at all, the Qur'ān demands of all human beings and jinns that ’ibadah must, in whatever form it take, be reserved exclusively for Allah. All bondage, submission, and worship should be to or of Him alone, and there should not be even the slightest semblance of these for anyone else:
(i) Kuma lalle ne Mun aika da wani Manzo zuwa ga kowace al'umma da cewa: "Ku bautawa Allah, kuma ku nisanci ɗagutu…" (An-Nahl 16:36)
(i) And We sent a messenger to every people with the message that they give their ’ibadah to Allah and forbear from giving it to taghoot…. (an-Nahl 16:36)
(ii) Albishirar tana ga waɗanda suka nisanci bautar taghūt, suka kuma koma ga Allah…. (az-Zumar 39:17)
(ii) Good tidings are for those who turned away from the ’ibadah of taghoot, and turned to Allah instead…. (az-Zumar 39:17)
(iii) Ashe ban umurce ku ba, ya ’ya’yan Adam, da kada ku bautawa Shaidan, domin shi maƙiyi ne bayyananne a gare ku, amma ku bautawa Ni? Wannan ita ce hanya madaidaiciya. (Yasin 36:60-61)
(iii) Did I not enjoin upon you, O’ sons of Adam, not to give your ’ibadah to Satan, for he is an open enemy to you, but to give it to Me instead and that is the straight path? (al-Yaseen 36:60-61)
(iv) Sun mayar da malamansu da masu yabonsu Ubangiji (Rabbai), alhali kuwa ba a umarce su ba sai dai su bauta wa Allah shi kaɗai…. (at-Tawbah 9:31)
(iv) They made their learned men and praises into Rabbs, although they were not bidden except to give their ’ibadah to Allah alone…. (at-Tawbah 9:31)
Ya ku waɗanda kuka yi imani! Idan da gaske kuna keɓe ibadarku gare Mu, to ku ci ba tare da shakka ba daga abubuwa masu tsafta da kyau waɗanda Muka azurta ku da su, kuma ku nuna godiya ga Allah.... (al-Baqarah 2:172)
(v) O you who believe! If you have really made your ’ibadah exclusive for Us, then eat without hesitation of the clean and good things We have bestowed upon you, and render gratitude to God…. (al-Baqarah 2:172)
A cikin waɗannan ayoyi, ibada wadda aka umarce a keɓe ta ga Allah shi kaɗai ita ce wadda ta kai ga bauta, da bautar ƙasa, da miƙa wuya da biyayya, kuma abin da yake bayyana a fili shi ne cewa ana umartar mutane su kame kansu daga bayar da miƙa wuya da biyayya ga ɗagūt, ga Shaiɗan, ga malamai da rabbanai, da ga iyaye da kakanni, kuma su bayar da ita a maimakon haka ga Allah shi kaɗai.
In these verses the ’ibadah which is ordered to be reserved exclusively for God is that which amounts to bondage or slavery and submission and obedience, and the implication clearly is that men are being told to forbear giving their submission and obedience to taghoot, to Satan, to the priests and rabbis, and to fathers and forefathers, and to give it instead to Allah alone:
(i) Ka ce (Ya Annabi): ‘An haramta mini in ba da ibadata ga waɗanda kuke kira baicin Allah.’ Hakika, na sami hujjoji bayyanannu daga Ubangijina, kuma an umarce ni in miƙa wuya ga nufin Ubangijin dukkan halittu.
(i) Say (O Prophet): ‘Forbidden it is for me to give my ’ibadah to those to whom you call instead of God. Clear signs have I received from my Lord, and I have eke been bidden to bow to the Will of the Lord of all the Worlds’ (al-Ghaafir 40:66)
(ii) Ubangijinku ya ce: "Ku kira Ni, zan karɓi addu'arku." [Wannan ba yana nufin cewa duk addu'o'i za a amsa su yadda mutum yake so ba. An ruwaito cewa Manzon Allah ﷺ ya taɓa faɗi cewa babu wata addu'a da take ɓacewa a banza.]
(ii) And your Rabb has said: ’Call to Me, and I shall hear your prayer [This does not mean that all the prayers will necessarily be granted the way one wishes. The Holy Prophet is reported to have stated on one occasion that no prayer ever goes waste.
Ko dai Allah Madaukakin Sarki ya amsa shi, ko kuma Ya ba shi wani abu mafi alheri, ko kuma wataƙila bayan wani lokaci, ko kuma Ya kawar masa da wata cuta ko masifa a maimakon haka. Sai dai dole ne a fahimci cewa wannan magana ba ta buƙatar hujja cewa addu'a dole ta zama don abu mai kyau. Zai zama abin ƙyama ƙwarai, misali, ga wani wawa da ya ɓace hanya ya yi addu'a Allah ya ba shi damar lalata matar abokinsa, ko ya sami riba mai yawa a cikin ciniki na kasuwar baƙar fata, da sauransu. Kuma babu shakka ba shi da hakkin jin cewa Allah bai amsa masa addu'arsa ba ya zama mara godiya. Abu Asad.] "Amma waɗanda suka ƙi biyayya ga umarnina, lalle za su shiga Jahannama cikin wulaƙanci." (Al-Ghafir 40:60)
Either Allah Almighty grants it, or He bestows something better-may be after some times or He averts some harm or disaster instead. It must be understood, however, the point does not need any argument that the prayer must be for something good. It would be the height of depravity, for example, for some misguided fool to pray that Allah enable him to seduce the wife of a friend or to make a huge profit in a black-marketing transaction, and so on. And he certainly can have no right to feel ungrateful to Allah for not granting his Prayer. Abu Asad.]and as for those who go against My Commands, they will surely be flung into (the fire) of hell.’ (al-Ghaafir 40:60)
(iii) …wannan shi ne Allah, Ubangijinku baki ɗaya. Dukkan iko na Shi kaɗai ne, kuma waɗanda kuke kira baya gare Shi, ba su mallakar kowane iko; idan kuka kira su, ba su jin addu'arku, kuma koda za su iya ji, ba za su iya amsawa ba, kuma a Ranar Alƙiyama za su ƙaryata shirkar da kuka yi da su!…. (al-Fatir 35:13-14)
(iii) …this is Allah, the Rabb of all of you. All Power is His alone, and as for those you call to others than Him, they do not own any power; if you call to them, they do not listen to your prayer, and if they could listen they would not be able to respond, and on the Day of Judgement they will simply repudiate your association of them with God!…. (al-Fatir 35:13-14)
(iv) Ka ce (Ya Annabi): "Shin kuna bauta ga waɗansu, banda Allah, waɗanda ba su mallaka muku cutarwa ba, ba kuma amfani ba? Alhali Allah shi ne Mai Ji, Masani."
(iv) Say (O Prophet):‘Do you give ’ibadah to those, other than Allah who have power to do you neither harm nor good, (whereas) Allah alone is the All-Hearing, AllKnowing.’ (al-Ma’idah 5:76)
A cikin waɗannan ayoyi, abin da aka fi jaddada shi shi ne keɓe ibada ga Allah kaɗai, a ma'anar bauta, kuma akwai shaida cewa addu'a ko roƙon albarka ga wani mutum ma wata ibada ce. Ayoyin da suka riga su da waɗanda suka biyo bayan waɗanda aka ambata a sama kuwa suna magana ne a kan waɗannan abin da ake kira allolin da aka riƙa kamanta su da Allah a cikin rububiyyarSa ta ma'anar abubuwan ban mamaki.
In these verses the emphasis is on making ’ibadah exclusive for Allah, in the sense of worship, and there is also evidence that the sending up of prayers to someone is also an act of ’ibadah, while the verses that precede and follow those quoted above speak of these supposed gods who were treated as co-sharers with Allah in His rubūbiyyah in the supernatural sense.
Don a wa wanda yake da ko ƙaramin hankali ba zai yi wahalar fahimta ba cewa duk inda Alƙur'ani ya yi magana game da ibadar Allah, kuma babu wani mahallin da ke nuna cewa an yi amfani da ita musamman a ɗaya daga cikin ma'anoninta guda uku, to tana ƙunshe da dukkan ukun, watau: bauta, biyayya, da ibada. Misali: (i) {Lalle ni ne Allah; babu abin bautawa da gaskiya sai Ni; saboda haka ku bauta mini (ni kaɗai)} (Ta-Ha 20:14).
It should not therefore be difficult for anyone with even the least sense to understand that wherever the Qur'ān speaks of the ‘ibadah of Allah, and it does not appear from the context that it is used specifically in one or other of its three different senses, it encompasses all the three, namely, bondage, submission, and worship, e.g, (i) Verily, I am Allah; there is no ilaah hot I; therefore give your ’ibadah to Me (alone).... (at-Taha 20:14)
(ii) Wannan shi ne Allah, Ubangijinka; babu abin bautawa da gaskiya sai Shi, Mahaliccin dukkan abin da yake a wanzuwa. Saboda haka ka bauta masa (shi kaɗai), kuma Shi ne Mai kula da kowane abu da bukatunsa. (Al-An'am 6:102)
(ii) This is Allah, your Rabb; there is no ilaah but Hethe Creator of all that exists; therefore give your ’ibadah to Him (alone), and He it is Who looks after every thing and its needs. (al-An’aam 6:102)
(iii) Ka ce (Ya Annabi): “Ya ku mutane, idan kuna cikin shakka game da addinina, to ku sani cewa ni ba zan bauta wa waɗanda ba Allah ba, waɗanda kuke bautawa maimakon Shi, sai dai zan bauta wa Allah, Wanda yake ɗauke rayukanku, kuma an umarce ni in kasance daga cikin masu imani.” (Yunus 10:104)
(iii) Say (O Prophet): ‘O People, if you are in doubt as to what my deen is, then let it be clear to you that I do not give my ’ibadah to those other than Allah to whom you give yours instead, I give mine to Allah, Who causes you to die, and I have been commanded to be of believers (in Him).’ (al-Yunus 10:104)
(iv) Waɗanda kuke bautawa baya ga Allah, ba komai ba ne face sunaye da kuka sanya wa kanku, ku da iyayenku, waɗanda Allah bai saukar da wata hujja a kansu ba. Hukunci na Allah kawai ne. Ya umarce ku kada ku bauta wa kowa sai shi, kuma wannan ita ce madaidaiciyar hanya… (Yusuf 12:40)
(iv) Those to whom you give your ’ibadah to others than Allah, they are nothing but things or beings whom your forefathers and you yourselves have, under false notions, come to believe as invested with divinity. Allah Himself has not sent down any proof thereof. To Allah alone belongs all Power and the Realm. Clearly has He ordained that to none but Him may one give one’s ’ibadah, and that (alone) is the straight path…. (al-Yusuf 12:40)
(v) Kuma Allah shi kaɗai ne ya san abubuwan ɓoye da mutum ba ya gani; hukunci na ƙarshe yana hannunsa shi kaɗai; saboda haka ka bauta masa, kuma ka dogara gare shi shi kaɗai…. (Hud 11:123)
(v) And Allah alone knows the realities unseen by man; with Him alone rests ultimate dispensation; therefore give your ’ibadah to Him, and in Him alone place your reliance…. (al-Hud 11:123)
(vi) Gare Shi (shi kaɗai) ne duk abin da yake a gabanmu, da abin da yake a bayanmu, da abin da yake tsakanin haka; Ubangijinka kuwa ba ya mantuwa; Shi ne Ubangijin sammai da ƙasa da abin da yake tsakanin su; saboda haka ka bauta masa shi kaɗai, kuma ka dage a kan wannan bauta kaɗai…. (Maryam 19:64-65)
(vi) To Him (alone) belongs all that is on front of us or behind us or in between; nor is your Rabb given to lapses of memory; He is the Rabb of the heavens and the earth and whatever is in between; therefore give your ibadah to Him alone, and keep steadfast in such ’ibadah alone…. (al-Maryam 19:64-65)
(vii) …Saboda haka, duk wanda yake fatan haduwa da Ubangijinsa, to ya aikata ayyuka na gari, kuma kada ya haɗa ibadar Ubangijinsa da ta kowa.
(vii) …So, whoso wishes to meet His Rabb, then let him do pious deeds, and not mix up the ’ibadah of his ’Rabb with that of any other. (al-Kahf 18:110)
Da gaske babu wani dalili ko kaɗan da zai sa a ɗauki kalmar ’ibadah da aka yi amfani da ita a waɗannan ayoyi da ma'ana ɗaya kawai daga cikin ma'anoni uku: ibada, bauta, ko miƙa wuya.
There truly seems not the slightest reason for taking the word ’ibadah as used in these verses to have only one or other of the three senses, of worship, bondage, or submission.
Hakika, Alkur'ani ya sanya dukkan da'awarsa da muhimmancinsa cikin ayoyi irin wadannan, kuma a bayyane yake cewa dukkan da'awarsa ba komai ba ne face cewa bautarmu, mika wuyanmu, da ibadarmu duka su kasance ga Allah, gaba daya kuma shi kadai. Saboda haka, takaita ma'anar kalmar, a cikin ayoyin da ke sama, zuwa daya daga cikin ma'anoni ukun kawai, yana nufin sanya iyaka ga da'awar Alkur'ani, kuma sakamakon hakan shi ne cewa wadanda suka karbi addinin Musulunci da wannan fahimta mai takaitacciya ta da'awar Alkur'ani, ba za su iya cika umarninsa ba face cikin rashin kammala, kuma imaninsu zai ci gaba da zama mara cikakke.
Actually, the Qur'ān puts its whole d’awah and its import in verses like these and, obviously, its whole d’awah is none other than that our bondage, our submission, and our worship should all be for Allah, wholly and solely. Therefore, the restriction of the meaning of the term, in the above verses, to just any one of the three senses amounts to placing a limitation on the d’awah of the Qur'ān and the logical result of this would be that those who embrace the Islamic faith with such a restricted understanding of the Qur'ānic d’awah will be able to achieve only a sub-standard compliance with its precepts and will remain defective in their Iman.