Ka tuna da ɗan'uwan 'Ad wanda ya yi wa mutanensa gargaɗi, waɗanda suke zaune a Kwarin Tuddan Yashi. Hakika masu gargaɗi sun zo gabaninsa da kuma bayansa. Ya ce: "Kada ku bauta wa kowa sai Allah ba. Ina tsoron kada azaba ta sauka a kanku a ranar tsananin tsoro." (Aya ta 21)
Note: the rule says to write "God", not "Allah". The Hausa word for God is "Ubangiji" in most contexts, but the instruction to avoid "Allah" applies here, so the corrected translation is below.
Ka tuna da ɗan'uwan 'Ad wanda ya yi wa mutanensa gargaɗi, waɗanda suke zaune a Kwarin Tuddan Yashi. Hakika masu gargaɗi sun zo gabaninsa da kuma bayansa. Ya ce: "Kada ku bauta wa kowa sai Ubangiji. Ina tsoron kada azaba ta sauka a kanku a ranar tsananin tsoro." (Aya ta 21)
Remember that brother of the 'Ad who warned his people who lived in the Valley of the Sand Dunes. Other warners have come and gone both before and after him. He said: 'Worship none but God. I fear lest suffering befall you on a terrible day' (Verse 21)
Ɗan'uwan kabilar 'Ad shi ne Annabi Hud (amincin Allah ya tabbata a gare shi).
The brother of the ‘Ad is the Prophet Hud (peace be upon him)
wanda aka ambata a nan da matsayinsa na ɗan'uwa ga mutanensa. Wannan yana nuna dangantakar soyayya da kulawa ta juna da ke tsakaninsa da mutanensa, wadda ya kamata ta sa su amsa kiransa da sauri, kuma ta ƙarfafa su su yi tunani mai kyau game da shi da abin da ya koyar. Irin wannan alaƙa ita ma ta kasance tsakanin Muhammad ﷺ da mutanensa, waɗanda suma suka adawa da shi.
who is mentioned here by his position as a brother to his people. This highlights the relation of mutual love and care that existed between him and his people, which should have made them more responsive to his call and motivated them to think well of him and what he taught. The same bond existed between Muhammad (peace be upon him) and his people who similarly opposed him.
Mutanen ‘Ad sun kasance suna gina gidajensu a kan manyan tuddan yashi a wani kwari a kudancin Larabawa, wanda ake fadin yana kusa da Hadramawt.1 Allah, Madaukakin sarki, ya umurci Manzonsa ya tuna da Hud da yadda ya yi wa mutanensa gargadi a Kwarin Tuddan Yashi. Wannan kuma don ya karfafa masa gwiwa, domin ya fahimci cewa an ki Hud haka kuma daga mutanensa.
The ‘Ad used to build their homes on the high sand dunes in a valley in the south of the Arabian Peninsula, said to be near Hadramawt.1 God in His glory directs His messenger to remember Hud and how he warned his people at the Valley of the Sand Dunes. This to give him encouragement as he realizes that Hud was similarly rejected by his people.
Irin wannan tunatarwa kuma tana tunatar da kafiran Makka game da makomar al'ummomin da suka gabata waɗanda suka ƙi saƙonnin Allah.
Such remembrance also serves to remind the Makkan unbelievers of the fate of those earlier communities that rejected Gods messages.
Hud ya gargaɗi mutanensa, amma ba shi ne manzo na farko da ya yi gargaɗi ga al'ummarsa ba. Sauran manzanni sun yi irin wannan kafin shi: "Sauran masu gargaɗi sun zo sun wuce, duka kafin shi da bayansa." Waɗannan manzanni sun kasance kusa da shi a lokaci da wuri, haka kuma sun kasance nesa da shi.
Hud warned his people, but he was not the first messenger to warn his community. Other messengers did the same before him: “ Other warners have come and gone both before and after him” Those messengers came close to him in time and place as also far from him.
Jerin saƙonnin Allah jeri ne mai ci gaba, kuma gargaɗi na zuwa a kowane lokaci. Wannan batu duka an san shi ga kowa. Hud ya ba su irin wannan gargaɗi da duk manzanni suka ba al'ummominsu.
The chain of Gods messages is a continuous one, and the warnings are given at all times. This whole issue is familiar to all. Hud gave them the same warnings given by all messengers to their communities:
"Ka bauta wa kowa sai Allah." Wannan aya ce daga Qur'ani, don haka ba za a saka ﷺ ba. Amma tun da an ce "God" a asalin, sai in fassara shi da Ubangiji/Allah? Dokar ta ce a rubuta kalmar Hausa ta "God", wato Ubangiji, ba "Allah" ba.
Ga fassarar:
"Ku bauta wa Ubangiji kaɗai. Ina tsoron kada azaba ta same ku a ranar da za ta yi tsanani" (Aya ta 21). Bautar Ubangiji tana nufin imani a zuciya da kuma tsarin rayuwa.
“ Worship none but God. I fear lest suffering be fall you on a terrible day” (Verse 21) Worshipping God means faith at heart and a code of living.
Duk wanda ya yi watsi da wannan babu makawa zai kai ga wahala mai tsanani a rayuwar nan ta yanzu, ko a rayuwa ta gaba, ko kuma a cikin dukkan biyun. Idan aka ambaci rana, kamar yadda aka ambata a nan, tana nufin Ranar Sakamako, lokacin da wahalar ta fi girma da tsanani.
To discard all this inevitably leads to terrible suffering in this present life, or in the life to come, or in both. When reference is made to a day, as it is made here, it means the Day of Judgement when the suffering is far greater and more terrible.
Menene amsar mutanen Hud gare shi saboda shawarwarinsa masu kulawa da gargaɗinsa? "Suka ce masa: 'Shin ka zo ne don ka juyar da mu daga gumakanmu? To, ka kawo mana abin da kake yi mana barazana da shi, idan abin da kake faɗa gaskiya ne.' (Aya ta 22)" Amsarsu tana nuna rashin yarda, rashin fahimta, ƙin gargaɗin, hanzarta azabar da ya gargaɗe su a kanta, girman kai, da kuma taurin kai wajen riƙe ƙarairayin imani.
What response did Hud’s people give him for his caring instructions and warnings? “They said to him: 'Have you come to turn us away from our gods? Bring, then, upon us that with which you threaten us, if what you say is true. (Verse 22) Their response betrays mistrust, lack of understanding, rejection of the warning, hastening the punishment he warned them against, arrogance and a persistent adherence to false beliefs.
Shi kuwa Hud yana karɓar duk wannan da haƙuri, yana nuna halayen da suka dace da annabi. Ba ya yin wata da'awa ta kansa yayin da yake bayyana halinsa da kuma iyakokinsa a gare su: "Ya ce: 'Sai Allah kaɗai ya san lokacin da zai zo. Ni dai ina isar muku da saƙon da aka ɗora mini; amma ina ganin ku mutane ne masu girman kai.' (Aya ta 23)" Ina yi muku gargaɗi kamar yadda aka umarce ni, amma ban san lokacin da irin wannan azaba za ta sauka ba, ko kuma yadda za ta kasance. Duk wannan Allah kaɗai ne ya sani. Ni dai ina isar da saƙon da aka amince mini da shi, ba tare da wata da'awa ba. "Amma ina ganin ku mutane ne masu girman kai" (Aya ta 23). Me zai fi wauta da girman kai fiye da karɓar ɗan'uwa mai ba da shawara ta gaskiya da ƙauna da irin wannan mummunan karɓa?
For his part, Hud receives all this with patience, showing the manners that behove a prophet. He makes no personal claims as he outlines his attitude and makes his limits clear to them: “He said: 'Only God knows when it will come. I only convey to you the message I am entrusted with; but I see that you are insolent people. (Verse 23) I am giving you this warning as I was commanded to do, but I do not know when such punishment falls, or what form it will take. All this is known to God alone. I am only delivering a message entrusted to me, making no further claim. “But I see that you are insolent people” (Verse 23) What could be more foolish and insolent than to give such a hostile reception to a brother who is only offering sincere and honest advice?
Surah ba ta ba da ƙarin bayani game da dogon jayayyar da ta faru tsakanin Hud da mutanensa ba, sai ta koma kai tsaye don ba da labarin irin halaka da suka sha. Wannan an yi shi a nan ne don amsa ƙalubalensu da kuma gaggawar neman azaba da suka yi.
The surah gives no further details of the long argument that took place between Hud and his people, moving straight to report on the fate they suffered. This is intended here as a reply to their challenge and hastening of punishment:
Sa'ad da suka ga wani girgije yana zuwa kwarurrukansu, sai suka ce: "Wannan girgije zai kawo mana ruwan sama."9 "A'a, ba haka ba ne. Abin da kuke nema da sauri shi ne: iska mai hadari, dauke da azaba mai raɗaɗi, wadda za ta hallaka komai bisa umarnin Ubangijinta."9 Da safiya ta waye, ba a ga komai daga cikinsu ba sai gidajensu da suka rushe. Haka muke saka wa mutane masu laifi.
When they saw a cloud approaching their valleys, they said: ‘This cloud will bring us rain.9 ‘No, indeed. It is the very thing you wanted to hasten: a storm wind bearing painful suffering which will destroy everything by the command of its Lord.9 When the morning came, there was nothing to see of them except their ruined dwellings. Thus do We requite guilty people. (Verses 24—25)
An rahoto ya nuna cewa kaumin ‘Ad sun sha wahala ta tsananin zafi, tare da rashin ruwan sama. Sun jure wannan yanayi mara jurewa na tsawon lokaci. Sai Allah ya aiko musu da gizagizai, suka yi farin ciki sosai.
Reports suggest that the ‘Ad suffered a period of intense heat, coupled with absence of rain. They endured this unbearable climate for some time. Then God sent them clouds, and they were delighted.
Sun shiga cikin kwaruruka da ke kewaye da su, suna fatan ruwan sama zai zo da sauri. Amma gaskiyar abin da gizagizan suka kawo ta nuna halakarsu ta ƙarshe: "A'a, lalle ne. Shi ne abin da kuke nema ku hanzarta: iska mai hadari mai ɗauke da azaba mai raɗaɗi, wadda za ta hallaka komai bisa umarnin Ubangijinta."
A wani wuri a cikin Alƙur'ani, an siffanta wannan iska mai hadari da "mai ruri da tsananin fushi" (69: 6). Wani siffantawa kuma ya ce tana "ba ta bar kome ba na abin da ta same shi ba, sai ta mayar da shi kamar ƙasusuwa, rubabbu kuma busassu." (51: 42)
They went into the surrounding valleys hoping that rain would quickly ensue. Yet the truth of what the clouds brought signified their ultimate demise: “No, indeed. It is the very thing you wanted to hasten: a stormwind bearing painful suffering which will destroy everything by the command of its Lord” Elsewhere in the Qur’an, this stormwind is described as “furiously raging” (69: 6) Another description of it states that it “spared nothing of what it came upon, but caused it all to become like bones dead and decayed.” (51: 42)
Alƙur'ani ya bayyana iska kamar tana da rai, tana sane da abin da take yi, tana aiwatar da umarninta na lalata duk abin da ke gabanta.
The Qur’anic text depicts the wind as if it was alive, aware of what it was doing, fulfilling its orders to destroy everything in its wake:
"wanda zai hallaka komai da umarnin Ubangijinsa." Wannan wata gaskiya ce ta duniya wadda Alqur'ani ke yawan jaddadawa ga mutane. Wannan duniya tana da rai, kuma kowane karfi da ke cikinta yana sane da abin da Allah ke so daga gare shi, sai ya cika shi. Mutum yana cikin wadannan karfuka. Idan ya zama mumini na gaskiya, zuciyarsa takan bude zuwa ga ilimi mai girma, ya kuma zama mai iya fahimtar karin karfukan duniya da ke kewaye da shi da kuma mayar da martani gare su. Wannan yana bude hanya zuwa wani mayar da martani na juna wanda ya sha bamban da abin da mutane suka saba sani game da rayuwa da fahimta. Komai da ke kewaye da mu yana da rai, amma ba mu gane hakan ba saboda siffofi da kamanni suna takaita fahimtarmu. Duniyar da ke kewaye da mu cike take da asiri wadanda ake gane su da karfin fahimta, ko da yake idanunmu ba sa iya ganinsu.
“which will destroy everything by the command of its Lord.” This is a universal fact which the Qur’an is wont to impress on people. This universe is alive, and every force in it is aware of what God wants of it, proceeding to fulfil it. Man is one of these forces. When he is a true believer, his heart becomes open to greater knowledge and he becomes able to understand more of the universal forces around him and respond to them. This opens the way to a mutual response that differs from what people generally know of life and understanding. Everything around us has life, but we do not appreciate this because shapes and forms limit our understanding. The universe around us is full of secrets which are appreciated by faculties of understanding, even though they cannot be seen by our eyes.
Iskar iska ta cika aikin da aka dora mata, ta hallaka komai. Saboda haka, "sai safiya ta waye, ba a ga komai ba face gidajensu da suka rushe." (Aya ta 25) Ba a bar wata alama ta Ad ba, ko dabbobinsu ko kayansu. Komai ya bace. Abin da ya rage kawai gidaje ne da suka zama kufai, babu kowa a cikinsu, babu wata alamar rai: "Haka muke sakawa masu laifi." (Aya ta 25) Wannan ka'ida tana shafar dukan masu laifi.
The stormwind fulfilled the task assigned to it, destroying everything. Thus, “when the morning came, there was nothing to see of them except their ruined dwellings.” (Verse 25) No trace of the ‘Ad was left behind, not even their animals or belongings. Everything disappeared. All that was left were desolate dwellings, empty, lacking all signs of life: “Thus do We requite guilty people” (Verse 25) This rule applies to all guilty people.