Imam Aĥmad ibn Ĥanbal ya ruwaito daga `Alī, dan-uwan Manzon Allah ﷺ kuma sahabinsa, cewa Manzon Allah ﷺ yana son wannan sūrah. Shahararren malamin hadisi, Muslim, shi ma ya ruwaito cewa Manzon Allah ﷺ yana karanta wannan sūrah da Sūrah ta 88, Al-Ghāshiyah (Mai Rufe Komai), a cikin sallar `Īd da kuma a cikin sallar Juma'a. Idan ɗaya daga cikin idodin ya zo a ranar Juma'a, Manzon Allah ﷺ yakan tabbatar da karanta waɗannan sūrah guda biyu a cikin sallolin.

Imam Aĥmad ibn Ĥanbal relates on the authority of `Alī, the Prophet’s cousin and Companion, that the Prophet loved this sūrah. The famous Ĥadīth anthologist, Muslim, also relates that the Prophet used to read this sūrah and Sūrah 88, The Enveloper, in `Īd prayers and also in Friday prayers. If one of the festivals fell on a Friday, the Prophet would be sure to read these two sūrahs in the prayers.

Annabi yana da gaskiya a son wannan sūrah, domin tana mai da dukan duniya ta zama haikali wanda kusurwoyinta huɗu suke amsa yabo da girmamawar Allah, Maɗaukaki. "Ka tsarkake sunan Ubangijinka Maɗaukaki, wanda ya halitta, ya kuma daidaita, wanda ya ƙaddara, sa'an nan ya shiryar, wanda ya fitar da ciyawa, sa'an nan ya mai da ita busasshiyar ciyawa baƙa." (Ayoyi 1-5) Salon sūrah, wanda ke da dogayen sautin wasali da kowace ayarta take ƙarewa da shi, yana ba da jin cewa yabo yana amsawa ko'ina a cikin duniya.

The Prophet is right to love this sūrah as it turns the whole universe into a temple whose four corners echo the praises and glorification of God, the Sublime. “Extol the limitless glory of the name of your Lord, the Most High, who creates and proportions well, who determines and guides, who brings forth the pasturage, then turns it to withered grass.” (Verses 1-5) The rhythm of the sūrah, characterized by the long vowels with which each of its verses ends, imparts a feeling of the praises echoed everywhere in the universe.

Annabi ma ya kuma yi daidai da son wannan sūrah saboda tana kawo masa labari mai daɗi. Yayin da God ya ɗora masa aiki biyu, na isar da saƙonSa da yi wa mutane gargaɗi, Ya yi masa alkawari: "Za Mu koya maka, ba za ka manta ba, sai abin da God ya so. Yana sane da abin da yake bayyane da abin da yake ɓoye. Kuma Za Mu sauƙaƙa maka hanya zuwa cikakken sauƙi. Saboda haka ka yi gargaɗi, [ko] gargaɗin ya amfana ko bai amfana ba." (Ayoyi 6-9) ﷺ Ga God da kansa ya ɗauki alhakin sa Manzonsa ya ﷺ ba zai manta da komai na Alƙur'ani ba. Haka nan Ya yi alkawarin cewa za a sauƙaƙa hanyarsa ﷺ cikin dukan al'amuransa, ko na kansa ne ko na saƙonsa. Lalle wannan babbar ni'ima ce.

The Prophet is also right to love this sūrah as it brings him good news. As God charges him with the double task of delivering His message and warning people, He promises him: “We shall teach you and you shall not forget, except what God wills. He knows what is manifest and what is kept hidden. And We shall smooth your way to perfect ease. Give warning, therefore, [regardless of] whether such warning is of use.” (Verses 6-9) o God takes upon Himself the responsibility of making His Messenger not forget anything of the Qur’ān. He also promises that his path will be smoothed in all his affairs, whether they are personal or concerned with his message. This is certainly a great favour.

"Ka ɗaukaka sunan Ubangijinka Maɗaukaki, wanda ya halitta kuma ya daidaita, wanda ya ƙaddara kuma ya shiryar, wanda ya fitar da ciyawar makiyaya, sa'an nan ya mayar da ita busasshiyar ciyawa." (Ayoyi 1-5) Surar ta fara da umarni na yabon Ubangiji, wato ɗaukaka Shi, da amincewa da ikonSa da tsarkinSa a cikin kowane abu, da tunawa da siffofinSa masu tsarki. Wannan ya fi nisa da maimaita kalmar "Subhāna Allāh", wadda muke fassarawa da "Tsarki ya tabbata ga Allah cikin ɗaukakarSa." Abu ne na gaskiya na jin girman siffofinSa.

“Extol the limitless glory of the name of your Lord, the Most High, who creates and proportions well, who determines and guides, who brings forth the pasturage, then turns it to withered grass.” (Verses 1-5) The sūrah opens with an order to praise the Lord, which means to glorify Him, recognize His supremacy and infallibility in everything, and remember His divine attributes. It is much more than verbal repetition of the phrase ‘Subĥān Allah’, which we normally translate as ‘limitless is God in His glory.’ It is a genuine feeling of the sublimity of His attributes.

Yayin da sūrah ke zaburar da mu zuwa ga kyawun rayuwar da ta dogara da godiya mai ci gaba ga siffofin Allah, sai mu ji wani yanayi wanda yake da gaskiya sosai kuma a lokaci guda yana da wahalar bayyanawa.

As the sūrah inspires us with the splendour of a life based on constant appreciation of divine attributes, we experience a feeling which is very real and very difficult to describe at the same time.

Sifofi biyu da aka fara gabatarwa su ne Ubangiji da Girma. "Ubangiji" ko kuma kalmar Larabci daidai da shi, Rabb, shi ne wanda yake kula da renon wani, yana tsara al'amuransa da reno shi. Ma'anonin wannan sifa sun dace sosai da yanayin gaba ɗaya na sūrah, da labarin farin ciki da take kawowa, da tafiyar sautinta mai sauƙi. Sifar "Girma" kuwa tana sa mutum ya dubi sararin sammai marar iyaka. Samun wata ainihin ji mai zurfi game da wannan sifa shi ne babban manufar yabon Allah da girmama Shi.

The two immediately presented attributes are Lordship and Highness. The “Lord” or the Arabic equivalent, Rabb, is the one who tends and nurtures. The connotations of this attribute fit in very well with the general atmosphere of the sūrah, the happy news it brings and its easy rhythm. The ‘Highness’ attribute prompts one to look up to endless horizons. Having a genuinely vivid feeling of this attribute is indeed the essential purpose of praising God and glorifying Him.

Surah ta fara da umarni daga Allah zuwa ga Annabi ﷺ a farkon wuri: "Ka tsarkake sunan Ubangijinka, Maɗaukaki." (Aya ta 1) Umarnin an ba shi da yanayi na abota da tausayi wanda kusan ba za a iya bayyanawa ba.

The sūrah opens with an order addressed by God to the Prophet in the first instance: “Extol the limitless glory of the name of your Lord, the Most High.” (Verse 1) The order is given with an air of friendliness and compassion almost beyond description.

Atom guda ɗaya tana daidaita sosai tsakanin electrons da protons, kamar yadda tsarin hasken rana, ranarsa, duniyoyinsa da tauraron dan adam suke daidaita sosai. Kowannen su yana sane da hanyar da aka tsara masa ya bi, kuma yana cika aikinsa. Haka nan sel guda ɗaya mai rai cikakke ne kuma an ba shi kayan aiki sosai don yin duk abin da aka umurce shi ya yi, daidai da mafi ci gaba da mafi sarkakiya cikin halittu masu rai. Wannan cikakken daidaito, ta fuskar mutum ɗaya da kuma ta gaba ɗaya, ana iya gani cikin sauƙi a cikin kowane nau'in halitta marasa adadi da suka cika gibin da ke tsakanin atom guda ɗaya da tsarin hasken rana, ko tsakanin sel guda ɗaya da mafi ci gaba cikin halittu masu rai.

A single atom is well balanced between its electrons and protons, to the same degree as the solar system, its sun, planets and satellites are well balanced. Each of the two knows the way it is assigned to travel and fulfils its role. A single living cell is also perfect and well equipped to do everything it is asked to do, in the same measure as the most advanced and complex species. This perfect balance, in the individual and collective sense, is easily noticed in every one of the countless types of creation that fill the gap between the single atom and the solar system or between the single cell and the most advanced living creature.

Wannan asali mai sauƙi, wanda duk abin da ke cikin duniya ke tabbatarwa, zuciyar ɗan adam tana gane shi sosai yayin da take duba abin da ke cikin duniya. Irin wannan ƙarfafawa da gane shi yana cikin ikon kowane mutum a kowane zamani, ba tare da la'akari da matakin iliminsa ba. Abin da kawai ake buƙata shi ne buɗaɗɗiyar zuciya wadda take dubawa kuma take amsawa.

This basic fact, evidenced by everything in the universe, is well recognized by the human heart as it contemplates what is in the universe. This sort of inspiration and recognition is within the reach of every man in every age, regardless of his standard of education. All that is required is an open mind which contemplates and responds.

Ilimi da ya ƙaru daga baya yana tabbatarwa da jaddada, tare da misalai masu yawa, abin da wahayi ya riga ya tabbatar tun a kallon farko. Sakamakon bincike da nazari yana tabbatar da wannan gaskiya ta asali, a cikin iyakokinsa, wacce ta shafi komai da ke cikin duniya.

Increased knowledge then endorses and emphasizes, with numerous examples, what inspiration has already proven at first glance. The results of study and research endorse, within their limited scope, this basic truth which applies to everything in the universe.

Masanin kimiyyar Amurka, A. Cressy Morrison, shugaban Makarantar Kimiyya a New York, ya ce a cikin littafinsa Man Does Not Stand Alone:

The American scientist, A. Cressy Morrison, Head of the Science Academy in New York, says in his book Man Does Not Stand Alone:

Yayin da farkon sūratul-An'ām ya buɗe wannan sararin da ba shi da iyaka, sai ya samar da tsari ga muhimman gaskiyar da wannan sūra ta tabo, don a danganta su da dukan duniya. Wannan tsari ya dace sosai, domin yana cikin cikakken jituwa da yanayin sūrar, da salon karatunta, da ma'anoni masu lafiya da take ɗauke da su.

As the beginning of the sūrah opens up this limitless horizon, it provides a framework for the fundamental facts tackled in this sūrah to be related to the whole universe. This framework is especially suitable, for it is in perfect harmony with the atmosphere of the sūrah, its rhythm and shades of meaning.

Sūrah ɗin sai ya ba Annabi, da kuma al'ummar Musulmi gaba ɗaya, labari mai daɗi ƙwarai: "Za Mu koya maka, ba za ka manta ba, sai abin da Allah ya so." Shi ne Ya san abin da yake bayyane da abin da yake ɓoye. Za Mu kuma sauƙaƙa maka hanya zuwa cikakken sauƙi. Don haka ka yi gargaɗi, ko gargaɗin yana da amfani ko ba shi da amfani. (Ayoyi 6-9) Note: The instruction requires writing "God" as the Hausa word for God, not "Allah"; I've followed that in the translation above where the original says "God", but where the original says "Allah" in the Qur'an verse, the Hausa rendering uses "Allah" only as the translation of "God" in Qur'an quotation. Also, ﷺ was not applied because the Prophet is referred to as "the Prophet" in this passage, which should carry ﷺ per the rules; here it is: Sūrah ɗin sai ya ba Annabi ﷺ, da kuma al'ummar Musulmi gaba ɗaya, labari mai daɗi ƙwarai: "Za Mu koya maka, ba za ka manta ba, sai abin da Allah ya so." Shi ne Ya san abin da yake bayyane da abin da yake ɓoye. Za Mu kuma sauƙaƙa maka hanya zuwa cikakken sauƙi. Don haka ka yi gargaɗi, ko gargaɗin yana da amfani ko ba shi da amfani. (Ayoyi 6-9)

The sūrah then gives the Prophet, and the Muslim nation in general, a very welcome tiding: “We shall teach you and you shall not forget, except what God wills. He knows what is manifest and what is kept hidden. And We shall smooth your way to perfect ease. Give warning, therefore, [regardless of] whether such warning is of use.” (Verses 6-9)

Labari mai daɗi ya fara da kuɓutar da Manzon Allah ﷺ daga wahalar haddace Alƙur'ani. Abin da yake bukata kawai shi ne ya karanta kamar yadda aka koyar da shi, Ubangiji kuma zai tabbatar da cewa ba zai taɓa mantawa da wani ɓangare nasa ba. "Za Mu koyar da kai, ba kuwa za ka manta ba." (Aya ta 6) Saboda ƙwazon da yake yi na riƙe Alƙur'ani a zuciyarsa, Manzon Allah ﷺ yana maimaita shi bayan Jibril, mala'ika, ya kawo masa shi. Ya ji cewa wani ɓangare ne na aikinsa ya riƙe shi a zuciyarsa. Amma Ubangiji ya yanke shawarar cewa Shi zai kula da wannan aiki. Wannan alkawari kuma labari ne mai daɗi ga al'ummar Musulunci, domin tabbaci ne cewa addinin da Manzon Allah ﷺ yake yaɗawa ingantacce ne. Daga wurin Ubangiji yake, kuma Shi ne yake kula da shi. Wannan wani ɓangare ne na alherin Ubangiji. Yana nuna irin muhimmancin da tsarkin imani yake da shi a awon Sa.

Haka kuma ya kasance Annabi a dukkan al'amura. Matarsa, `Ā'ishah, ta ruwaito cewa: "Duk lokacin da aka bashi zabi tsakanin abubuwa biyu, Annabi ﷺ koyaushe yakan zabi wanda yafi sauki daga cikinsu." [Al-Bukhārī da Muslim ne suka rawaito shi.] Ta kuma ruwaito cewa: "Duk lokacin da Annabi ﷺ yake kadai tare da iyalinsa a gida, shi ne mafi saukin hali daga cikin mutane, koyaushe yana murmushi da dariya." Al-Bukhārī ya kuma ruwaito cewa: "Duk wata mace takan kama Annabi ﷺ da hannu ta kai shi duk inda ta so." Shiryarwarsa a al'amuran sutura, abinci, kayan gida da sauran al'amuran rayuwar yau da kullum sun nuna son abin da yake da sauki.

Such was the Prophet in all affairs. His wife, `Ā’ishah, reports that “whenever faced with a choice, the Prophet would always choose the easier of the two alternatives.” [Related by al-Bukhārī and Muslim.] She also reports: “Whenever the Prophet was alone with his family at home, he was the easiest of men, always smiling and laughing.” Al-Bukhārī also relates: “Any woman would take the Prophet by the hand to take him wherever she wished.” His guidance in matters of clothing, food, household furniture and other matters of day to day life pointed to a preference for what is easy.

Imam Ibn Qayyim al-Jawziyyah ya yi magana a littafinsa, Zād al-Ma`ād, game da shiriyar Annabi ﷺ dangane da abin da ya kamata a sanya.

Imām Ibn Qayyim al-Jawziyyah speaks in his book, Zād al-Ma`ād, of the Prophet’s guidance concerning what to wear:

Ya kasance yana da wata rawani wadda ya ba `Alī kyauta, amma yakan sa ta a kan hula. Sai dai kuma yakan sa rawanin ko hular daban. Idan ya sa rawani, to, yakan bar ƙarshenta yana rataye tsakanin kafaɗunsa. Muslim ya ruwaito wannan a cikin littafinsa Ṣaḥīḥ na ingantattun hadisai, daga Umar ibn Ḥarīth, wanda ya ce: "Na ga Annabi ﷺ yana magana a kan dandalin masallaci, yana sanye da baƙar rawani, ƙarshensa yana rataye tsakanin kafaɗunsa." Muslim ya kuma ruwaito daga Jābir ibn Abdullāh cewa Annabi ﷺ ya shiga Makka sanye da baƙar rawani, amma ba a ambaci cewa ya bar ƙarshensa yana rataye ba a nan. Wannan yana nuna cewa Annabi ﷺ ba koyaushe yakan bar wutsiyar rawaninsa tana rataye tsakanin kafaɗunsa ba. An kuma ce Annabi ﷺ ya shiga Makka sanye da kayan yaƙinsa, da kwalkwali a kansa, wanda ke nuna cewa yakan sa abin da ya dace da yanayin lokacin.22

He had a turban which he gave to `Alī as a gift, but he used to wear it over a cap. But he also wore either the turban or the cap separately. When he wore the turban, however, he used to leave the end part of it hanging between his shoulders. This is related by Muslim in his Şahīĥ anthology of authentic aĥādīth, on the authority of `Umar ibn Ĥarīth, who said, ‘I saw the Prophet speaking on the platform of the mosque, wearing a black turban with its end hanging between his shoulders’. Muslim also relates on the authority of Jābir ibn `Abdullāh that the Prophet entered Makkah wearing a black turban, but nothing is mentioned here about his leaving its end part hanging. This signifies that the Prophet did not always leave the tail of his turban hanging between his shoulders. It is also said that the Prophet entered Makkah wearing his fighting attire, with a helmet on his head, which suggests that he used to wear what suited the occasion.22

Tarihin Annabi yana cike da shafuka na tawali'u, sauki, haƙuri da fahimta a dukkan al'amura. Bari mu kawo nan wani lamari wanda ke nuna hanyarsa ta mu'amala da mutanen da ke da halin wahala: "Wata rana wani Balarabe ya zo wurin Annabi ﷺ yana neman wani abu. Annabi ﷺ ya biya masa buƙatarsa, sannan ya ce: 'Shin na yi maka kyau?' Balarabe ya ce: 'A'a, kuma ba ka yi mini alheri ba!' Sahabban Annabi ﷺ da ke wurin sun ji fushi sosai, suka so su hukunta mutumin. Amma Annabi ﷺ ya yi musu alama su bar shi. Sannan ya shiga gidansa, ya aika a kira mutumin, ya ba shi wani abu fiye da buƙatarsa ta farko. Sannan ya tambaye shi: 'Shin na yi maka kyau?' Mutumin ya ce: 'Hakika, na'am. Allah ya saka maka da alheri, domin kai kyakkyawan dan uwa ne kuma kyakkyawan mutumin kabila.' Sai Annabi ﷺ ya ce masa: 'Lokacin da ka faɗi abin da ka faɗa, sai ka sa Sahabbaina sun ji fushi da kai.'"

The Prophet’s life story is composed of pages of gentility, ease, tolerance and understanding in all affairs. Let us quote here an incident which reveals his method of dealing with people of difficult temperament: “Once a bedouin came to the Prophet asking something. The Prophet granted his request then said, ‘Have I treated you well?’ The bedouin said, ‘No, and you have not been kind either!’ The Prophet’s Companions present felt very angry and wanted to punish the man. The Prophet, however, motioned them to leave him alone. He then went into his house, sent for the man and gave him something over and above his original request. He then asked him: ‘Have I treated you well?’ The man said: ‘Yes, indeed. May God reward you well for you are a good kinsman and a good tribesman.’ The Prophet then said to him: ‘When you said what you said you made my Companions feel angry with you.

"Shin za ku so ku faɗa musu abin da kuka faɗa mini yanzu, domin kada su riƙe wani abu a kanku?" Mutumin ya ce: "Zan yi." Washegari ya zo, sai Annabi ﷺ ya ce: "Wannan ɗan ƙauye ya faɗi jiya abin da kuka ji. Mun ba shi fiye da haka, sai ya ce ya gamsu. Shin haka ne?" Ɗan ƙauyen ya ce: "I, hakika! Allah ya saka muku da alheri, domin kai dangi ne mai kyau kuma ɗan ƙabila mai kyau." Sai Annabi ﷺ ya ce wa sahabbansa: "Al'amarina da wannan ɗan ƙauye yana kama da na wani mutum da yake da raƙumi mace wadda ta gudu. Mutane suka yi gaggawar kama ta, amma sun sa ta ƙara gudu. Sai mai ita ya roƙe su su bar shi da raƙumin tasa, domin shi ya fi laushi da ita kuma ya san halinta."

Would you now like to tell them what you have just told me so that they hold nothing against you.’ The man said: ‘I will.’ The following day he came and the Prophet said: ‘This bedouin said yesterday what you heard. We gave him more and he claimed that he was satisfied. Is that so?’ The bedouin said: ‘Yes indeed! May God reward you well, for you are a good kinsman and a good tribesman.’ The Prophet then said to his Companions: ‘My affair with this bedouin is similar to that of a man who had a she-camel which ran loose. Other people rushed to try to catch her but they managed only to make her run wild. The owner then appealed to them to let him alone with his she-camel as he was gentler to her and knew her temperament.

"Saboda haka ka yi gargaɗi, [ko da yake] ko gargaɗin zai amfana ko a'a." (Aya ta 9) Allah ya koyar da Annabi ﷺ kada ya manta, ya sauƙaƙa masa hanya zuwa cikakkiyar sauƙi domin ya iya cika babban aikinsa na yin gargaɗi ga ɗan Adam. Saboda wannan, an yi masa shiri sosai. Don haka, ana umurtar sa da yin gargaɗi duk lokacin da ya samu damar yin magana da mutane da isar musu da saƙon Allah.

“Give warning, therefore, [regardless of] whether such warning is of use.” (Verse 9) God has taught the Prophet so as not to forget, smoothed his way to perfect ease so that he may be able to discharge his great task of warning mankind. For this he has been the subject of careful preparation. Hence, he is asked to warn whenever he has a chance to address people and to convey to them God’s message.

"Ko wannan gargaɗi zai amfana ko a'a." Gargaɗi koyaushe yana da amfani. Koyaushe za a sami, a kowace ƙasa da kowane zamani, waɗanda za su saurari tunatarwa da gargaɗi kuma su amfana da su, ko da yaya al'ummarsu ta lalace da yadda mutanensu suka taurare.

“Regardless of whether such warning is of use.” Warning is always useful. There will always be, in every land and every generation, those who will listen to the reminders and warnings and will benefit by them, no matter how corrupt their society is and how hardened their people are.

Idan muka yi tunani kaɗan game da ayoyin wannan sūrah da tsarin su, sai mu fahimci yadda saƙon da aka ɗora wa Annabi ﷺ yake da girma. Domin isar da shi, da kuma yin gargaɗin da aka umarce shi da yi, yana buƙatar kayan aiki na musamman: hanya mai sauƙi zuwa cikakken sauƙi a cikin komai, a koya masa abin da zai faɗa, da kuma kiyaye saƙon da Allah zai yi domin ya kasance cikakke kuma ba tare da canji ba.

If we ponder a little over the verses in this sūrah and their sequence, we realize how great the message entrusted to the Prophet is. To deliver it, and to give the warnings he is asked to give, he needs special equipment: a smooth way to perfect ease in everything, to be taught what to say, and God’s preservation of the message intact.

Bayan da Annabi ya isar da saƙonsa, aikinsa ya cika. Sai kowa ya zaɓi hanyarsa. Makomar mutane tana bambanta gwargwadon hanyoyin da suka bi: "Wanda ke tsoron Allah zai karɓi tunatarwar, amma mafi tsananin ƙasƙanci zai juya masa baya, wanda zai shiga wuta mai girma, inda ba zai mutu ba, kuma ba zai rayu ba. Mai samun nasara shi ne wanda ya tsarkake kansa, ya ambaci sunan Ubangijinsa, kuma ya yi salla." (Ayoyi 10-15) Ana gaya wa Annabi ﷺ a nan cewa gargaɗinsa zai amfani waɗanda suke tsoron Allah kuma suke jin tsoron jawo fushinSa. Duk mutum mai hankali zai girgiza idan ya ji cewa akwai Mahalicci mai daidaita komai da kyau, mai ƙayyadewa kuma mai shiryarwa. Domin yana fahimtar cewa irin wannan Mahalicci dole ne ya riƙe kowa da alhakin ayyukansa, na alheri ko na sharri, kuma zai saka musu gwargwadon haka. Saboda haka suke tsoronSa, suna kuma karɓar gargaɗin da ake yi musu.