Bayan ya ba Annabi wannan ta'aziyya, sūrah ta tunatar da shi abin da ya faru ga manzannin da suka gabace shi, waɗanda wasu daga cikin labarinsu aka bayar a cikin Alƙur'ani. Sun jure zalunci da wahala da haƙuri, kuma suka ci gaba a kan tafarkin da Allah ya nuna musu, har Allah ya ba su nasara. Don haka wannan tabbaci ne cewa fuskantar jarrabawa abu ne na halitta ga manzannin Allah. Kada a taɓa hanzarta sakamako, ko da yake masu kiran zuwa saƙon Allah na iya fuskantar azaba, zagi, ƙaryatawa da sauran wahaloli: "An ƙaryata manzanni kafin lokacinka, amma suka yi haƙuri da duk waɗannan ƙaryatawa da zagi, har taimakonmu ya zo musu. Babu wani iko da zai canja maganganun Allah. Lallai kun riga kun samu wasu labarai na waɗancan manzanni." (Aya ta 34)
Having given the Prophet this consolation, the sūrah reminds him of what happened to past messengers, some of whose history is given in the Qur’ān. They endured abuse and hardship with patience and moved along the way God had shown them until they were granted victory by God. This is, then, an assertion that meeting affliction was only natural for God’s messengers. The outcome must never be precipitated even though the advocates of the divine message may be subjected to torture, abuse, denial and other hardships: “Other messengers were charged with falsehood before your time, but they patiently endured all those charges and abuse, until Our help came to them. There is no power that can alter God’s words. You have already received some of the history of those messengers.” (Verse 34)
Masu kiran saƙon Allah sun ci gaba da bin wannan hanya mai wahala, suna shawo kan matsaloli masu yawa. Suna tafiya da matakai masu ƙarfi, azzalumai iri-iri suna adawa da su, waɗanda suka zaɓi ɓata da mabiyansu suna ƙi su. Za a iya cutar da wasu daga cikin waɗannan masu kira, da matsin lamba, azabtarwa, har ma da kisa. Duk da haka, masu kiran gaskiya za su ci gaba da tafiya, suna riƙe hanyarsu, ba tare da an hana su ba. Sakamakon yana nan dai-dai, komai tsawon lokacin da zai ɗauka. A ƙarshen hanya akwai nasara, wadda Allah zai ba su: "Haka aka karyata manzanni kafin lokacinka, amma suka yi haƙuri da duk zargin ƙarya da cin mutunci, har taimakonmu ya zo musu. Babu wani iko da zai canza kalmomin Allah. Lallai labarin wasu daga cikin waɗannan manzanni ya riga ya zo maka." (Aya ta 34)
Advocates of God’s message have continued along the same difficult way, overcoming numerous hurdles. They move along with steady steps, opposed by wrongdoers of all sorts, rejected by those who have chosen to go astray and their followers. Harm may be inflicted on some of those advocates, pressure, torture, and death. Yet the advocates of the truth will move on, maintaining their way, undeterred. The outcome remains the same, long as it may take. At the end of the road awaits victory, granted by God: “Other messengers were charged with falsehood before your time, but they patiently endured all those charges and abuse, until Our help came to them. There is no power that can alter God’s words. You have already received some of the history of those messengers.” (Verse 34)
Waɗannan kalmomi ne Allah ya faɗa wa ManzonSa, Muhammadﷺ.
These are words said by God to His Messenger, Muĥammad, (peace be upon him)
don ta'azantar da shi tare da ƙarfafa shi. Duk da haka, waɗannan kalmomi suna nuna wa masu kiran Musulunci waɗanda za su zo bayan Manzon Allah ﷺ irin tafiyar da za su yi da kuma rawar da dole ne su taka. Lallai, wahalhalun da ya kamata su yi tsammani an sanya su a gabansu. An kuma gaya musu abin da za su tsammata a ƙarshen hanya. Waɗannan ayoyi suna bayyana cewa dokoki iri ɗaya suna aiki ga dukan saƙonnin Allah. A zahiri, waɗannan saƙonni suna da haɗin kai guda ɗaya kuma cikakke. Yawancin mutane suna ƙin saƙon a matsayin ƙarya, kuma suna jefa masu kiransa cikin wahala, su kuwa sai su jure dukan wannan da haƙuri da juriya. Sakamakon ƙarshe, duk da haka, shi ne nasara, wadda take zuwa a lokacin da Allah ya ƙaddara.
to remind and console him. However, these words show the advocates of Islam who will come after the Prophet the way they have to travel and the role they have to play. Indeed, the difficulties they are to expect are held up before their eyes. They are also told what to expect at the end of the road. These verses make clear that the same rules apply to all divine messages. In fact, these messages constitute a single and integral unity. The majority of people reject the message as false and inflict hardship on its advocates who, in turn, face all this with patience and perseverance. The ultimate outcome, however, is victory, which comes at the time determined by God.
Wannan sakamako ba ya faruwa ne saboda masu kira da gaskiya da sadaukarwa suna jure wahala da ƙi, ko kuma saboda masu laifi masu taurin zuciya suna iya azabtar da mutane marasa laifi da marasa kariya. Haka kuma ba a hanzarta shi ba saboda wani mai kira ga addini wanda ya sadaukar da kansa gaba ɗaya yana marmarin ganin mutanensa suna bin shiryarwar Allah, kawai saboda yana ƙaunarsu kuma yana jin damuwa idan ya ga suna cikin kuskurensu, yana sane da azabar da ke jiran su a rayuwa ta gaba. Allah ba ya hanzarta abubuwa saboda wani daga cikin halittunSa yana da gaggawar ganin ƙarshen. Babu yadda za a yi maganganun Allah su canza, ko sun shafi nasara ta ƙarshe ko lokacin da aka ƙayyade. Abin da muke gani a nan wani bayani ne da ke haɗa tsananin magana da ƙudurin zuciya tare da ta'aziyya da kwantar da hankali.
That outcome is not precipitated by the fact that honest and devoted advocates have to bear hardship and rejection, or that hardened criminals are able to inflict torment on innocent, defenceless people. Nor is it hastened by the fact that a totally dedicated advocate of faith is keen to see his people follow divine guidance, simply because he loves them and feels distressed when he sees them in their erroneous ways, knowing what punishment awaits them in the life to come. God does not hasten things because anyone of His creatures is over enthusiastic to see the end. There is simply no way that God’s words can be altered, whether they relate to the ultimate victory or the appointed time. What we have here is a statement combining seriousness and decisiveness with consolation and reassurance.
Ana ƙara jaddada tsananin lamarin ne don a kawar da duk abin da zuciyar Manzon Allah ﷺ zata iya tunanin, na kwaɗayi mai kyau da tausayi na ganin mutanensa sun fahimci shiriya. Haka kuma yana magance duk wani fata da zai iya kasancewa a zuciyarsa cewa buƙatarsu ta neman alama, domin su karɓi saƙon Allah, za a amsa ta. Irin wannan kwaɗayi ma Musulmai sun kasance suna da shi a wancan lokaci, kamar yadda ayoyi na gaba a cikin wannan sura suka bayyana. Wannan wata buƙata ce ta ɗabi'ar ɗan Adam da ta dace. Duk da haka, domin a yi ƙarshe-ƙarshe game da yanayin wannan saƙo, hanyarsa, matsayin annabawan da suka gabata da mutanensu a yaɗa shi da ci gabansa, Alƙur'ani yana yin wannan bayani bayyananne game da halin da ya dace: "Idan ya yi maka nauyi har wannan ya sa su juya maka baya, to ka nemi, idan za ka iya, rami ka shiga cikin ƙasa, ko matakala zuwa sama ka kawo musu alama. Da Allah ya so, da Ya tattara su duka zuwa shiriyarSa. Don haka kada ka kasance daga cikin masu jahilci. Waɗanda suke ji ne kaɗai za su amsa. Amma game da matattu, Allah zai tada su, sa'an nan zuwa gare Shi za su koma." (Ayoyi 35-36)
Seriousness is further heightened in order to counter what might have been entertained by God’s Messenger of a keen, kindly desire to make his people recognise guidance. It also deals with any hope he may have entertained that their request for a sign, so that they may accept God’s message, might be answered. The same desire was similarly entertained by other Muslims at the time, as later verses in this sūrah explain. This was a perfectly natural human desire. However, in order to make a final statement about the nature of this message, its method, the roles of earlier messengers and people in its promotion and progress, the Qur’ān makes this very clear delineation of the right attitude: “If you find it so distressing that they turn their backs on you, seek, if you can, a chasm to go deep into the earth or a ladder to the sky by which you may bring them a sign. Had God so willed, He would have gathered them all to (His] guidance. Do not, therefore, allow yourself to be one of the ignorant. Only those that can hear will surely answer. As for the dead, God will bring them back to life, then to Him shall they return.” (Verses 35-6)
Waɗannan kalmomi ne masu girma, suna bayyana wani yanayi mai ban mamaki. Ba za mu iya fahimtar dukkan ma'anar ba sai mun tuna sarai cewa Allah, Ubangijin dukkan halittu, ne yake magana da wannan Annabinsa mai daraja ﷺ, wanda ya nuna matuƙar haƙuri, kuma yana cikin ƙananan Manzanni waɗanda aka ba ƙudurin zuciya mafi ƙarfi. Ya yi haƙuri da duk abin da mutanensa suka yi niyyar cutar da shi da shi. Bai taɓa yin addu'a irin ta Annabi Nuhu ba, duk da tsawon wahala da ƙunci da ya sha. Ana gaya masa yadda dokar Allah take aiki. Idan ya ga ƙin karɓa da ƙyama da nisantar da suke yi sun yi masa nauyi, yana so ya kawo musu wata mu'ujiza, to yana da 'yanci ya yi hakan. Yana iya, a cikin haka, neman rami zai shiga cikin ƙasa, ko matakala zai hau sama domin hakan.
These are majestic words, portraying an awesome scene. We cannot appreciate fully the whole idea unless we recall vividly that these are words addressed by God, the Lord of all worlds, to his noble Prophet who has shown maximum perseverance and who is one of the small number of messengers endowed with the strongest resolve. He patiently endured all that his people tried to inflict on him. He never uttered a prayer akin to that of the Prophet Noah, despite his long and arduous suffering. He is being told how God’s law works. If he finds their rejection and aversion too much to cope with and wants to bring them a miraculous sign, then he is free to do so. He may, in the process, try to find a chasm to go deep into the earth or a ladder to ascend to heaven for the purpose.
Cewa mutane su bi shiriyar Allah ba ya dogara ga samun alama ta mu'ujiza ko karɓar wata hujja bayyananniya ba. Wannan ba shi ne abin da suka rasa a saƙon Muhammadﷺ ba. Idan da abin ya kasance nufin Allah ne, da Ya haɗa su duka a ƙarƙashin shiriyarSa, ko dai ta hanyar mayar da yanayin halittarsu kamar na mala'iku, don su iya bin shiriya madaidaiciya, ko kuma ta hanyar karkata zukatansu don su iya karɓar irin wannan shiriya su kuma amsa mata. Ko kuma, idan Ya so, zai iya aikata wani abu na mu'ujiza wanda a gabansa za su daina taurin kan ƙin karɓa. Akwai wasu hanyoyi da dabaru, kuma duk suna cikin ikon Allah.
That people should follow divine guidance does not depend on their having a miraculous sign or receiving any clear proof. This was not what they found lacking in Muĥammad’s message. Had it been God’s will, he would have united them all under His guidance, either by making their nature akin to that of angels, so that they could follow proper guidance, or by directing their hearts to enable them to receive such guidance and respond to it. Alternatively, He could, if He so wished, accomplish something of a miraculous nature in the face of which they would have to give up their stubborn rejection. There are other ways and means and all of them are within God’s ability.
Amma, a cikin hikimarsa mai girma, Allah ya halicci mutum don wata manufa ta musamman tasa, yana ba shi wasu iko daban da na mala'iku. Wannan ya sa mutum ya kasance yana da ikon karɓar shiriya da nuni zuwa ga imani, kuma yana iya mayar da martani daban-daban gare su. Yana da kewayon iko na tantance hanyarsa, domin adalci ya tabbata, saboda yana karɓar lada idan ya bi shiriya, ko azaba saboda kuskurensa na da gangan. Saboda haka, Allah bai tara dukan bil'adama zuwa ga shiriyarsa ta hanyar umarni da ya shelanta ba. Ya umarce su kawai su bi shiriyarsa, kuma ya ba su ikon zaɓi ko dai su yi masa biyayya ko su saɓa masa. A ƙarshe, kowa zai sami ladarsa ta adalci. An umarci Annabi ﷺ ya riƙe wannan a zuciya kada ya yi watsi da shi: "Da Allah ya so, da ya tara su duka zuwa shiriyarsa. Saboda haka kada ka bari ka zama ɗaya daga cikin masu jahilci." (Aya ta 35) Wace kalma ce mai tabbatacciyar ma'ana aka bayar a matsayin sharhi kan yanayin da ke buƙatar irin wannan ƙarshe mai tabbatarwa.
However, in His superior wisdom, God has created man for a particular purpose of His own, giving him certain abilities that are different from those of angels. This has meant that man should contain within himself a varying ability to receive guidance and pointers to faith and able to make different responses to them. He has a range of ability to determine his direction so that justice is maintained, as he receives reward for following guidance or punishment for his deliberate error. For this reason, God has not brought all mankind together to His guidance by a decree He promulgates. He has only commanded them to follow His guidance, and given them the ability to choose either to obey or disobey Him. At the end, everyone will have his fair reward. The Prophet is told to keep this in mind and not to ignore it: “Had God so willed, He would have gathered them all to [His] guidance. Do not, therefore, allow yourself to be one of the ignorant.” (Verse 35) What a decisive word given by way of comment on a situation which requires such a decisive finality.
Wannan yana biye da bayani game da yanayin da Allah ya halicci ɗan adam da shi, da kuma bambancin halayensu game da shiryarwar Allah wadda babu hujja da ba ta cikinta: "Kawai waɗanda ke iya ji ne za su amsa. Amma matattu, Allah zai tayar da su, sa'an nan zuwa gare shi za a mayar da su." (Aya ta 36)
This is followed by an explanation of the nature God has given to mankind, and their different attitudes to His guidance which lacks no proof: “Only those that can hear will surely answer. As for the dead, God will bring them back to life, then to Him shall they return.” (Verse 36)
A cikin halayensu game da gaskiya da Allah ya saukar daga sama, kuma Manzonsa ya isar da ita, mutane za a iya raba su gida biyu: wadanda suke raye, suna bude karfin fahimtarsu suna kuma amsa shiriyar Ubangiji. Suna ganin cewa irin wannan shiriya tana da karfi, a bayyane take, tana dacewa da dabi'ar dan Adam, kuma ana iya jin ta cikin sauki. Saboda haka, babu matsala wajen amsa ta: "Wadanda ke iya ji ne kadai za su amsa." (Aya ta 36)
In their attitude to the truth sent down by God from on high and preached by His Messenger, people can be divided into two groups: one who are alive, opening up their receptive faculties and responding to divine guidance. They find such guidance to be strong, clear, consistent with human nature and easily heard. Hence, there is no problem with responding to it: “Only those that can hear will surely answer.” (Verse 36)
Sauran rukuni kuwa sun mutu, yanayin halittarsu ya lalace, kuma saboda haka ba sa iya ji ko amsawa. Ba su rasa wata hujja ta gaskiya ba, domin hujjar tana cikin gaskiyar kanta. Da zarar ta taba yanayin ɗan Adam, amsawa tabbas ce. Abin da wannan rukuni ke rasa shi ne a farkar da yanayinsu da kuma a kunna amsawarsu. Annabi ﷺ ba zai iya yin komai ga irin waɗannan mutane ba. Hujjoji ba su da amfani a gare su. Lamarinsu yana hannun Allah. Yana iya tayar da su idan sun nuna cewa sun cancanci a rayar da su. Sai dai kuma, a daidai wannan lokacin, Yana iya kada ya tayar da su kwata-kwata a wannan rayuwa. Yana iya barin su a matsayin matattu duk da yadda suke yawo a duniya, har sai sun koma gare Shi a lahira: "Amma matattu, Allah zai rayar da su, sa'annan zuwa gare Shi za su koma." (Aya ta 36)
The other group are dead, their nature out of order and, as such, they cannot listen or respond. They do not lack any evidence of the truth, because the evidence is inherent in it. Once it touches human nature, response is certain. What this group actually lack is to have their nature awakened and their responses activated. The Prophet can do nothing to such people. Proofs have no use for them. Their case is left to God. He may raise them up if they show that they deserve to be brought to life. By the same token, however, He may not raise them up at all in this life. He may leave them dead despite their moving about in this world, until they return to Him in the hereafter: “As for the dead, God will bring them back to life, then to Him they shall return.” (Verse 36)
Wannan, don haka, cikakken bayani ne game da amsa shiriya ko ƙin ta. Yana fayyace dukkan al'amura, yana bayyana matsayin Manzon Allah ﷺ, kuma yana barin hukunci na ƙarshe ga Allah, wanda ke aikata abin da Yake so.
This is, then, the full explanation of responding to guidance or rejecting it. It sets out all the issues clearly, outlining the role of God’s Messenger and leaving the ultimate decision to God who accomplishes what He wills.