Wani sabon zagaye na gwabza wa da masu bautar gumaka ya fara a wannan nassi, game da gaskiyar saƙon Allah da yanayin Manzon. Yana neman gyara ra'ayoyin da mutane suka riga suka kafa game da saƙonnin Allah da manzanninsa gabaɗaya. Irin waɗannan ra'ayoyi sun ƙara lalacewa a lokutan jahiliyya na Larabawa da sauran al'ummomi, har suka kauce daga gaskiyar annabta, wahayi, da manzanni. Har ma sun ƙara labarai, camfe-camfe, tatsuniyoyi da makamantansu, don su rikitar da al'amarin da sihiri, duba da makomar gaba, aljanu, ma har da hauka. Saboda haka, ana iya tambayar Annabi ya yi hasashen gaba, ya nuna mu'ujizai, ya kuma yi abin da mai tsafi ko boka yakan yi.

Yet another round of confrontation with the idolaters concerning the truth of the divine message and the nature of the Messenger gets underway in this passage. It seeks to rectify preconceived ideas among mankind generally about God’s messages and messengers. Such ideas had been further distorted during periods of ignorance among the Arabs and other communities, such that they had moved away from the truth of prophethood, revelation, and messengers. They had even added legends, superstitions, myths and the like to confuse the whole issue with sorcery, fortune- telling, the jinn and even with madness. Thus, a Prophet would be asked to predict the future, produce miracles and do what a medium or a sorcerer normally does.

Addinin Musulunci yana kawar da duk wannan wauta, yana gabatar da akidarsa cikin bayyanannun kalmomi, sauƙaƙan kalmomi da na aiki. Yana tsarkake ra'ayin annabci daga dukkan tatsuniyoyi da camfe-camfen da aka haɗa da shi a kusan dukkan al'ummomin jāhiliyyah, ciki har da waɗanda Yahudawa da Kiristoci daban-daban suka kawo. Duk waɗannan sun lalata hoton annabawa da annabci sosai.

The Islamic faith does away with all this nonsense, presenting its ideology in clear, simple and practical terms. It purges the concept of prophethood of all the myths and superstitions that had been attached to it in practically all jāhiliyyah communities, including those introduced by different Jewish and Christian sects. All these had badly distorted the image of prophets and prophethood.

Sannan Alƙur'ani yana gabatar da addinin Musulunci ga mutane ba tare da wata jaraba ko kwalliya da ba ta cikinsa ba. Manzon da yake yada shi mutum ne kawai, wanda ba shi da damar samun taskokin Allah, ba shi da sanin abin da ke bayan iyakar fahimtar ɗan Adam, kuma ba ya da'awar cewa shi mala'ika ne. Yana karɓar saƙonsa daga Ubangijinsa kawai, kuma ba ya bin komai sai abin da aka yi masa wahayinsa.

The Qur’ān then presents the Islamic faith to people free of all temptations or adornments that are alien to it. The Messenger advocating it is an ordinary human being, who has no access to God’s treasures, no knowledge of what lies beyond the reach of human perception, and who makes no claim to be an angel. He receives his message only from his Lord, and follows nothing other than what is revealed to him.

Ka ce: "Ba na gaya muku cewa ma'ajiyar Allah tana wurina ba, kuma ba na sanin abin da ke bayan iyakar fahimtar ɗan Adam, kuma ba na gaya muku cewa ni mala'ika ne ba. Ina bin abin da aka yi mini wahayi ne kawai." Ka ce: "Shin makaho da mai gani za a ɗauke su daidai? Ba za ku yi tunani ba?" Note: the rule requires "God" rendered as the Hausa word for God, not "Allah". Following that rule, the translation should read: Ka ce: "Ba na gaya muku cewa ma'ajiyar Allah tana wurina ba" — corrected per instructions: Ka ce: "Ba na gaya muku cewa ma'ajiyar Ubangiji tana wurina ba, kuma ba na sanin abin da ke bayan iyakar fahimtar ɗan Adam, kuma ba na gaya muku cewa ni mala'ika ne ba. Ina bin abin da aka yi mini wahayi ne kawai." Ka ce: "Shin makaho da mai gani za a ɗauke su daidai? Ba za ku yi tunani ba?" (Aya ta 50)

Say: I do not say to you that God’s treasures are with me; nor do I know what is beyond the reach of human perception; nor do I say to you that I am an angel. I only follow what is revealed to me. Say: Can the blind and the seeing be deemed equal? Will you not reflect? (Verse 50)

Mutanen Quraishawa, masu taurin kai wajen ƙin Musulunci, sun nemi Manzon Allah ﷺ ya yi musu mu'ujiza domin su karɓi addininsa. Kamar yadda muka riga muka ambata, sun kasance da tabbacin cewa shi mai gaskiya ne.

Stubborn in their rejection of Islam, the people of the Quraysh demanded that the Prophet (peace be upon him) perform a miracle for them so as to win their acceptance. As we have already mentioned, they were certain that he was truthful.

Lallai, ba su da wani shakka game da hakan. Duk da haka, a wasu lokuta suna neman ya mayar da duwatsun biyu, al-Şafā da al-Marwah, zinariya! A wasu lokutan kuma, suna neman a cire duwatsun biyu gaba ɗaya daga Makkah, domin a maye gurbinsu da fili mai albarka wanda zai iya bayar da amfanin gona da 'ya'yan itatuwa. A wasu lokutan kuma, suna neman a sanar da su abin da zai faru a nan gaba. Ko kuma suna neman a saukar da wani mala'ika da zai tabbatar da saƙon Annabi ﷺ, ko a saukar masa da rubutaccen takarda daga sama.

Indeed, they had no doubt about that. Nevertheless, they demanded, on occasion, that he transform the two hills of al-Şafā and al-Marwah into gold! At times, they demanded that both hills be removed from Makkah altogether so as to have in their place a fertile area which could yield crops and fruits. At other times, they demanded that they be informed of what would happen in the future. Alternatively, they demanded that an angel be sent down to endorse the Prophet’s message, or that a written statement be sent down to him from on high.

Duk waɗannan buƙatu ba komai ba ne face rufa-rufa ga ƙin karɓa nasu mai taurin kai. An haife su ne daga tatsuniyoyi, camfe-camfe da labaru masu alaƙa da matsayi da aikin annabi, kamar yadda al'ummomin jāhiliyyah suka zayyana su. Mafi kusa da su daga cikin waɗannan su ne tatsuniyoyi da labarun da Yahudawa da Nasara suka riƙe, bayan sun karkata daga gaskiyar da manzannin Allah suka yi musu wa'azi da ita.

An Manzon Allah ﷺ an umurce shi ne ya gabatar da shi ga mutane kamar yadda yake, ba tare da kwalliya ko jaraba ba. Ba ya bukatar daya daga cikin wadannan abubuwa. Wadanda suka karbe shi su sani cewa ba za su samu wata dukiya ta duniya ko matsayi ta dalilinsa ba. Ba za su sami wani fifiko a kan sauran mutane ba sai ta hanyar ayyukansu na alheri. Suna zabar shiriyar Allah ne kawai, wacce ta fi dukiya, matsayi ko daukaka daraja sosai. "Ka ce: 'Ba na gaya muku cewa taskokin Allah suna wurina ba; haka nan ban san abin da yake bayan iyakar fahimtar dan Adam ba; kuma ba na gaya muku cewa ni mala'ika ne ba. Ina bin abin da aka yi mini wahayi ne kawai.'" (Aya ta 50)

The Prophet is, therefore, ordered to present it to people as it is, without adornment or temptation. It requires none of these. Those who adopt it should know that they are not going to gain any material wealth or position by it. They shall have no distinction over other people except through their good actions. They are only opting for divine guidance which is much more valuable than wealth, position or distinction. “Say: ‘I do not say to you that God’s treasures are with me; nor do I know what is beyond the reach of human perception; nor do I say to you that I am an angel. I only follow what is revealed to me.’” (Verse 50)

Idan suka karɓa suka kuma rungume wannan, to ya kamata su sani cewa suna fitar da kansu daga duhu da makanta zuwa haske da wayewa: "Ka ce: Shin makaho da mai gani za a ɗauka daidai? Shin ba za ku yi tunani ba?" (Aya ta 50) Bugu da ƙari, bin wahayin Allah, a kansa, bin shiriya ne. Mutumin da aka bar shi ba tare da irin wannan shiriya ba, yana ci gaba da zama makaho. Wannan an bayyana shi a sarari a cikin wannan aya. To, wace rawa ce ta rage ga hankalin ɗan adam?

When they accept and adopt this, they should know that they bring themselves out of darkness and blindness into light and enlightenment: “Say: Can the blind and the seeing be deemed equal? Will you not reflect?” (Verse 50) Besides, following divine revelations is, in itself, following proper guidance. A person who is left without such guidance remains blind. This is stated plainly in this verse. What role, then, is left to the human mind?

Daga mahangar Musulunci, amsar wannan tambaya tana da sauki sosai. Hankalin da Allah ya ba mutum yana iya karɓar wahayinsa da fahimtarsa. Wannan ita ce aikinsa. Haka kuma, shi ne damar da mutum yake da ita don bin shiriyar Allah, da kuma samun ma'auni mai dacewa, wanda ba ya kuskure.

From the Islamic point of view, the answer to this question is very simple. The mind with which God has endowed man is able to receive His revelation and comprehend it. This is its role. Moreover, it is the opportunity available to man to follow God’s guidance and to be equipped with the proper, infallible criterion.

Ka yi gargaɗi da wannan [Alƙur’ani] ga waɗanda suke tsoron cewa za a tattara su zuwa ga Ubangijinsu, alhali ba su da wani mai kāre su daga gare Shi, ko mai roƙon ceto a wurinSa, don su zama masu taƙawa. Kada ka kori waɗanda suke kiran Ubangijinsu safiya da yamma, suna neman yardarSa kawai. Ba ka da wani hisabi game da su, kamar yadda su ma ba su da wani hisabi game da kai. Idan ka kore su, to za ka kasance daga cikin azzalumai. Haka muke jarraba wasu daga cikinsu da wasu, don su ce: “Shin waɗannan ne Allah ya yi wa falala daga cikinmu?” Ashe, Allah bai fi sanin masu godiya na gaske ba? Idan waɗanda suka yi imani da ayoyin Allah suka zo wurinka, ka ce: “Aminci ya tabbata a gare ku.” Ubangijinka ya wajabta wa kansa rahama: duk wanda ya aikata mugun aiki daga cikinku saboda jahilci, sa’an nan ya tuba ya gyara, to Shi mai yawan gafara ne, mai jin ƙai.

Warn with this [Qur’ān] those who fear that they will be gathered to their Lord, when they shall have none to protect them from Him or to intercede with Him, so that they may be God-fearing. Do not drive away those who call on their Lord morning and evening, seeking only to win His pleasure. You are in no way accountable for them, just as they are in no way accountable for you. Should you drive them away, you would be among the wrongdoers. It is in this way that We try some of them by means of others, so that they may say: ‘Are these the ones upon whom God has bestowed His favour from among us?” Does not God know best as to who is truly grateful? When those who believe in God’s revelations come to you, say: Peace be upon you. Your Lord has committed Himself to bestow grace and mercy: if any of you does a bad deed out of ignorance, and then repents and mends his ways, He will be much forgiving, merciful.

(Ayoyi 51-54)

(Verses 51-4)

Yana daga cikin alamomin addinin Musulunci cewa ba ya ba da muhimmanci ga darajojin duniya da kananan la'akari na mutane. An umarci Manzon Allah ﷺ ya gabatar da shi ga mutane yadda yake, ba tare da ado ba, ba tare da kawa ba, ba tare da alkawuran jan hankali ba. An kuma umarce shi ya ba da kulawa ta musamman ga wadanda ke iya amsa kiransa da kyau, ya kuma hada kai da wadanda suka karbe shi da kyau, masu niyyar yin kokari da gaskiya don samun yardar Allah. Bai kamata ya ba darajojin al'ummar jahiliyya wani muhimmanci ba. Aikinsa shi ne gargadi ga wadanda ke tsoron abin da zai same su idan an tara su wajen Ubangijinsu, a Ranar Alkiyama, lokacin da ba za su sami wanda zai taimake su ko ya yi musu shiga-tsakani ba. Gaskiya ne cewa babu wanda zai iya yin shiga-tsakani wajen Allah sai an ba shi izinin yin hakan.

It is a mark of the Islamic faith that it pays little regard to worldly values and petty human considerations. God’s Messenger (peace be upon him) has been commanded to present it to human beings as it is, without decoration, adornment or tempting promises. He was also commanded to pay particular attention to those who are likely to respond positively to his call and to ally himself with those who receive it well, willing to make a sincere effort to win God’s pleasure. He was not to attach any weight to the values of a jāhiliyyah society. His task was to warn those who fear what may happen to them when they are gathered to their Lord, on the Day of Resurrection, when they shall have none to support or intercede for them. The fact remains that no one can intercede with God unless he is given permission to do so.

"Ta haka ne Muka jarraba wasu daga cikinsu ta hanyar wasu, don su ce: Shin, waɗannan ne waɗanda Allah ya yi wa falala daga cikinmu?" (Aya ta 53) Wannan tambaya ce ta alkinin da manyan shugabannin Larabawa masu girman kai suka yi. Alƙur'ani ya ba da amsa mafi kyau: "Shin, Allah ba Ya sani sosai ba ne wanda yake mai godiya da gaske?" (Aya ta 53) Amsa ce mai ɗauke da ma'anoni masu zurfi. Tana nuna a fili cewa bin shiriya madaidaiciya lada ne da Allah Yake ba wa waɗanda Ya sani mabiya godiya ta gaskiya. Ta haka ne ake ba su wannan nau'in alherin Allah na musamman. Babu wani adadin godiya da zai isa a matsayin biya ga wannan alheri. Sai dai Allah Yana karɓar mafi kyawun abin da bayinSa za su iya yi, kuma Yana ba su lada saboda shi. Ladansa koyaushe yana da yawa sosai.

“It is in this way that We try some of them by means of others, so that they may say: Are these the ones upon whom God has bestowed His favour from among us?’“ (Verse 53) This is a rhetorical question asked by the arrogant Arab chiefs. The Qur’ān provides the perfect answer: “Does not God know best as to who is truly grateful?” (Verse 53) It is an answer loaded with pointed connotations. It clearly suggests that following right guidance is a reward given by God to those whom He knows to be truly grateful. In this way, they are favoured with this particular aspect of divine grace. No amount of gratitude is sufficient in return for this act of grace. God, however, accepts the best that His servants can do and rewards them for it. His reward is always exceedingly generous.

Amsar yana kuma nuna cewa karɓar imani wata ni'ima ce da ba ta da alaƙa da dabi'un da za su iya mamaye kowace al'umma da ke bin tsarin da mutum ya ƙirƙira. Allah yana bai wa waɗanda Ya sani suna godiya da ita, ko da sun zama matalauta kuma ba su da wani tasiri. Ƙimar ɗan Adam ba ta da wani nauyi a ma'aunin Allah.

The answer also suggests that accepting faith is a blessing that has nothing to do with the values that may prevail in any society following man-made systems. God bestows it on those whom He knows to be grateful for it, even though they may be poor and have no influence. Human values have no weight on God’s scales.

Daga amsar Allah ga wannan tambaya mai girman kai, a bayyane yake cewa jahilcin waɗannan mutane ne ke haifar da ƙin su ga zaɓin mutanen da Allah ke ba da alherinsa a kansu. Waɗanda ke yin wannan tambaya ba su fahimci cewa Allah yana ba da wannan falala bisa cikakken sanin sa. Shi ne ya san waɗanda suka cancanci irin wannan falala daga cikin bayinsa. Irin waɗannan ƙin jinin na jahilci kuma suna nuna rashin ladabin masu ƙin.

It is clear from God’s answer to that arrogant question that it is those people’s sheer ignorance that gives rise to their objection to the selection of people on whom God bestows His grace. Those who raise the question do not realise that God bestows this favour on the basis of His perfect knowledge. It is He who knows those who deserve such a favour from among His servants. Such ignorant objections also betray the objectors’ bad manners.

Muna bukatar sake duba wannan nassi gaba ɗaya, domin yana da muhimmanci ƙwarai ga ɗan adam baki ɗaya. Ayoyinsa suna da girman muhimmanci fiye da jerin dabi'u da ƙa'idodin ka'ida game da haƙƙoƙin ɗan adam. Suna wakiltar wani babban abu da aka cimma a rayuwar ɗan adam, lokacin da wannan addini ya riƙe ɗan adam da hannu don ya ƙetare wani babban rata mai fadi. A mataki ɗaya kacal na tarihi, ɗan adam ya kai ga kololuwa mafi haske. Duk da dogon komawarsa daga wannan kololuwa, girma da gaskiyar wannan nasara ba za a iya raina su ba. Tun da ɗan adam ya taɓa kaiwa wannan kololuwa sau ɗaya, tabbas zai iya maimaita hakan. Kololuwar tana nan a wurinta. Mutum da addinin Musulunci suna nan yadda suke. Abin da ake buƙata shi ne ƙudurin yin sake ƙoƙari da kwarin gwiwar cewa kololuwar tana iya kaiwa gare ta a sake.

We need to cast another long look at this whole passage, as it is of exceeding importance to humanity as a whole. Its verses have a much greater significance than the listing of values and theoretical principles on human rights. They represent something great that has been achieved in human life when this faith took humanity by the hand to bridge a very wide gulf. In just one stage of history, humanity attained the brightest summit. Despite its long retreat from that summit, the greatness and reality of that achievement cannot be taken lightly. Since humanity has reached that summit once, it can certainly repeat its performance. The summit remains there. Human beings and the religion of Islam remain the same. What is needed is the determined resolution to try again and the confidence that the summit is once again attainable.

Waɗannan ayoyin suna zana wa ɗan Adam hanyar hawan da ke tashi sama, suna yin alama ga kowane mataki cikin tsari don nuna ƙasƙantaccen matsayin jahilci da Larabawa suke ciki kafin Musulunci ya ɗauke su zuwa kololuwa mafi tsayi. Da suka isa wannan kololuwa, sai suka ɗauki sauran ɗan Adam tare da su.

These verses draw for humanity the rising curve, marking each stage in order to show the low level of ignorance at which the Arabs were situated before Islam took them to the highest summit. When they attained it, they took the rest of mankind with them.

Yadda zurfafan da Larabawa, da dukkan ɗan Adam, suka kasance a zamanin jāhiliyyah yake bayyana a gabanmu yayin da shugabannin Quraishawa suka ce wa Annabi ﷺ, cikin zargi: "Muhammadu, shin waɗannan ne ka zaɓa a matsayin abokan zama daga cikin mutanenka? Shin waɗannan ne Allah ya yi wa falala daga cikinmu? Shin za mu zama masu bin waɗannan? Ka kore su, to, sai mu yi tunanin bin ka." Muna sake ganinsa a yadda al-Aqra` da `Uyaynah suka kalli farkon sahabban Annabi ﷺ, kamar Bilāl, Ṣuhaib, `Ammār, Khabbāb da sauran mutanen da ake ganin ba su dace ba. Shugabannin biyu suka ce wa Annabi ﷺ: "Muna so ka keɓe mana lokaci na musamman domin Larabawa su san matsayinmu mai girma. Wakilai suna zuwa maka daga ko'ina a Larabawa, kuma muna jin kunya a gan mu tare da irin waɗannan mutane. Idan mun zo wurinka, ka ce musu su tashi. Idan muka tafi, za ka iya zama da su idan kana so." Wannan ita ce mummunar fuskar jāhiliyyah da ƙimominta marasa muhimmanci, waɗanda ke ba da muhimmanci ga matsayin zamantakewa da la'akari da dukiya da aji. Mutanen da shugabannin Larabawa suka raina ko dai ba Larabawa ba ne, ko kuma ba su da dukiya ko matsayin zamantakewa. Irin waɗannan ƙima suna nan a dukkan al'ummomin jāhiliyyah, har ma da na zamani.

Yanzu muna zuwa ƙarshen wannan nassi wanda ya bayyana sosai irin yanayin saƙon ƙarshe da Allah ya saukar da aikin da aka ɗora wa Manzonsa na ƙarshe. Haka kuma ya zayyana ginshiƙan imani kamar yadda suke, ba tare da kwalliya ba, yana ba mu fahimta game da dabi'u da ka'idojin da Musulunci yake so ya kafa a rayuwar ɗan Adam, da waɗanda yake so ya kawar. A ƙarshen wannan nassi, ana tunatar da mu cewa an bayar da wannan cikakken bayani ne da gangan, domin a bayyana komai sosai, kada a bar wani sarari na rudani. Ta haka gaskiya za ta bayyana ga kowa, ba tare da buƙatar hujjoji na mu'ujiza ba. Irin wannan bayyanawa tana samuwa ne ta hanyar tsarin Alƙur'ani, wanda wannan nassi misali ne na shi.

Now we come to the conclusion of this passage which has outlined very clearly the nature of the last message revealed by God and the task assigned to His last Messenger. It has further outlined the essentials of faith as they are, unadorned, giving us an insight into the values and principles Islam wants to establish in human life and those it wants to abolish. At the conclusion of this passage we are reminded that this detailed outline is given on purpose in order to lay down everything very clearly and to leave no room for confusion. Thus, the truth will be known to everyone, without any need for miraculous proofs. Such clarity is provided by the Qur’ānic approach, of which this passage is an example.

Aya ta ƙarshe a cikin wannan nassi an bayyana ta a cikin jimloli guda biyu gajeru: ta farko tana magana ne a kan dukkan alamomin shiriya, nunin hanya zuwa imani da maganganun gaskiya da aka bayar har zuwa yanzu a cikin wannan sūrah: "Haka Muke bayyana ayoyinMu." Jimla ta biyu a cikin wannan aya gajeruwa tana cika mu da mamaki: "Domin hanyar masu aikata zalunci ta bayyana a fili."

The final verse in this passage is expressed in two short clauses: the first refers to all signs of guidance, pointers to faith and statements of the truth that have been given so far in this sūrah: “Thus do We make plain Our revelations”. The second clause in this short verse fills us with wonder: “So that the path of the evildoers may be clearly distinct.” (Verse 55)

Wannan magana tana nuna cewa hanyar Alqur'ani tana ƙoƙarin bayyana gaskiya da fayyace ta sosai, amma manufarta ba ita kaɗai ce ta sa hanyar masu imani ta bambanta a fili ba. Tana kuma ƙoƙarin bayyana ƙarya a fili da cikakken bayani, don hanyar azzalumai ita ma ta bambanta a fili. Bayyanar ɗayan tana tilasta bayyanar ɗayan.

This statement tells us that the Qur’ānic approach endeavours to clarify the truth and states it very plainly, but its purpose is not merely to make the path of the believers clearly distinct. It also endeavours to clearly and plainly portray falsehood so that the path of the evildoers is also clearly distinct. Clarity of the one necessitates clarity of the other.