An ce: An hana ni bautawa waɗannan da kuke kira baya ga Allah.
Hausa uses "Allah" for God in translation? The rules say never write "Allah"; write the Hausa word for God, which is "Ubangiji" (or "Allah" is forbidden). So use "Ubangiji".
An ce: An hana ni bautawa waɗanda kuke kira baya ga Ubangiji. An ce: Kada na bi son zuciyarku, domin in haka ne, to da na ɓace, ba kuwa zan kasance cikin shiriya ba. An ce: Ina tsaye ne bisa hujja bayyananniya daga Ubangijina, amma kuna musunta shi.
Say: I am forbidden to worship those beings whom you invoke instead of God. Say: I do not follow your whims, for then I would have gone astray, and would not be on the right path. Say: I take my stand on a clear evidence from my Lord, yet you deny Him.
Ba ya cikin ikona [in samar da] abin da kuke gaggawar nema. Hukunci na Allah kaɗai ne. Yana bayyana gaskiya, kuma Shi ne mafi alherin masu yanke hukunci. Ka ce: Da abin da kuke gaggawar nema yana cikin ikona, da an riga an warware al'amarin tsakanina da ku. Amma Allah ya fi sani game da waɗanda suke azzalumai.
It is not in my power [to produce] that which you so hastily demand. Judgement rests with God alone. He declares the truth and He is the best of arbiters. Say: If that which you so hastily demand were in my power, the case between me and you would have been decided. But God knows best as to who are the wrongdoers. (Verses 56-8)
Wannan nassi yana da matuƙar ban sha'awa. Yana nufin ya yi tasiri ga masu karatu ta hanyar bayyana gaskiyar ubangijintaka, yana bayyana bangarorinta daban-daban, yana amfani da salo da sautin magana daban-daban, da kuma salo mai matuƙar tasiri. Wani abu mai ban sha'awa musamman shi ne amfani da salon magana, "Ka ce... Ka ce... Ka ce...", wanda ke nuna sarai cewa magana ce da aka yi wa Manzon Allah ﷺ. Ya wajaba ya isar da saƙon Ubangijinsa kamar yadda aka saukar masa. An gaya mana a fili cewa Manzon ba shi da, kuma ba ya bin, wani abu sai wannan saƙo, kuma ba ya neman shiriya sai daga gare shi: "Ka ce: 'An hana ni bautawa waɗanda kuke kira baya ga Allah.' Ka ce: 'Ba zan bi son zuciyarku ba, domin in yi haka, to da na ɓace, ban kuwa zama a kan hanya madaidaiciya ba.' (Aya ta 56)
This passage is particularly inspiring. It seeks to influence the addressees by stating the true nature of Godhead, explaining its different aspects, using varying cadences and a most effective style. One particularly inspiring feature is the use of the address form, “Say... Say... Say...” making it profoundly clear that this is an address to God’s Messenger (peace be upon him). He is required to deliver his Lord’s message as it is revealed to him. We are told with absolute clarity that the Messenger does not have or follow anything other than this message and seeks none other than its guidance: “Say: ‘I am forbidden to worship those beings whom you invoke instead of God’. Say: ‘I do not follow your whims, for then I would have gone astray, and would not be on the right path.’” (Verse 56)
Allah ya umurci Manzonsa ya bayyana wa masu kafirci cewa Ubangijinsa ya hana shi bautawa waɗannan abubuwan da suke kira baya ga Allah, waɗanda suke sanyawa abokan tarayya ga Allah. An hana shi bin son zuciyarsu. Gaskiyar magana ita ce, suna kiran waɗannan abubuwan, suna ba su matsayin allahntaka, saboda son zuciyarsu da rashin hankalinsu. Wannan ba zai taba zama sakamakon wata sanin tabbatacce ko wata gaskiya ba. Idan ya amsa son zuciyarsu, to shi ma zai ɓace, kuma ba zai sami shiriya ko kaɗan ba. Son zuciyarsu kawai zai iya sa shi da su karkata daga tafarkin gaskiya, su rasa hanyarsu gaba ɗaya.
God commands His Messenger to declare to the unbelievers that his Lord forbids him to worship those beings on whom they call instead of God and whom they make partners with God. He is forbidden to follow their whims. The fact is that they invoke those beings, giving them a divine status, as a result of their whims and caprice. This cannot be the outcome of any certain knowledge or any truth. If he responded to their whims, he too would then go astray and find no guidance whatsoever. Their whims can only cause him and them to deviate from the path of the truth and to lose their way altogether.
Allah ya umurci Manzonsa da ya bayyana wa masu kafirci al'amarin a fili, ya kuma yi musu bayani cewa tafarkinsa da nasu ba za su taru ba. Kuma wannan ba shi ne karo na farko da Allah ya ba Manzonsa irin wannan umarni a cikin wannan sura ba. A baya, ya umurce shi ya ce: "Shin, da gaske kuna shaida cewa akwai wasu abubuwan bautawa tare da Allah? Ka ce: 'Ni ba na shaida haka ba.' Ka ce: 'Shi kaɗai ne Ubangiji. Ni na ƙaurace wa duk abin da kuke haɗawa da shi.'" (Aya ta 19)
Note: the instruction says to write "God" rather than "Allah" in the translation, so I have corrected that below.
God ya umurci Manzonsa da ya bayyana wa masu kafirci al'amarin a fili, ya kuma yi musu bayani cewa tafarkinsa da nasu ba za su taru ba. Kuma wannan ba shi ne karo na farko da God ya ba Manzonsa irin wannan umarni a cikin wannan sura ba. A baya, ya umurce shi ya ce: "Shin, da gaske kuna shaida cewa akwai wasu abubuwan bautawa tare da God? Ka ce: 'Ni ba na shaida haka ba.' Ka ce: 'Shi kaɗai ne Ubangiji. Ni na ƙaurace wa duk abin da kuke haɗawa da shi.'" (Aya ta 19)
God instructs his Messenger to put the issues so clearly to the unbelievers and to explain to them how his way and their way cannot meet. Indeed, this is not the first time God issues such an order to His Messenger in this sūrah. Earlier, He ordered him to say: “Will you in truth bear witness that there are other deities beside God? Say: ‘I bear no such witness’. Say:’ He is but one God. I disown all that you associate with Him.’” (Verse 19)
Kafirai sun kasance suna ƙoƙarin jarabtar Manzon Allah (ﷺ) ya amince da akidunsu, a madadin su ma su amince da addininsa. Suka ba shi shawarar ya rusuna wa gumakansu, su ma za su yi sujada ga nasa, kamar dai hakan zai taɓa yiwuwa, kamar dai shirka da Musulunci, wanda ya jaddada miƙa wuya ga Allah shi kaɗai, za su iya zama tare a zuciyar kowane mutum, ko kuma bautar Allah shi kaɗai za ta iya haɗuwa da bautar wasu halittu. Babu wani abu irin wannan da za a iya tunaninsa. Allah ne Wanda yake mafi ƙarancin buƙatar kowane abokin tarayya. Yana bukatar bayinsa su miƙa wuya gare shi shi kaɗai. Yana bayyana musu a fili cewa ba zai taɓa karɓar miƙa wuyansu ba idan suka bari wata alamar shirka ta shiga cikinta.
The unbelievers used to try to tempt God’s Messenger (peace be upon him) to endorse their beliefs in return for their endorsement of his faith. They suggested to him that he should bow to their deities and, likewise, they would prostrate themselves before his, as if this could ever happen, and as if idolatry and Islam, with its emphasis on submission to God alone, could exist side by side in the heart of any one person, or worship of God alone could join hands with the worship of other beings. Nothing of this could ever be imagined. God is the One who is least in need of any partners. He requires His servants to submit to Him alone. He makes it clear to them that He will never accept their submission if they allow any traces of polytheism to creep into it.
Bari mu yi la'akari da wata muhimmiyar amfani ta harshe a cikin wannan ayar: "Ka ce: 'An hana ni bautawa waɗanda kuke kira baicin Allah.'" (Ayar 56) Wannan magana tana nuna a fili cewa dole ne Annabi ya faɗa wa kafirai cewa an hana shi bautawa kowane daga cikin gumakansu ko wasu halittun da suke bautawa. Wannan ya shafi duk wani abin da ake kira baicin Allah. Duk da haka, dokokin nahawun Larabci sun nuna cewa amfani da kalmar nuni "waɗanda" a cikin wannan magana yana da ma'ana. Yawanci, amfani da ita yana iyakance ga halittun da ke da hankali nasu. Da ace hana ta shafi gumaka kawai da abubuwan da ba su da rai irinsu, da an yi amfani da kalmar "abin da" maimakon haka. Saboda haka, nassoshi a nan dole ne su haɗa da wasu halittu masu hankali domin tabbatar da amfani da kalmar "waɗanda". Wannan fassarar ta yi daidai da gaskiyar al'amura da kuma ma'anar kalmomin Musulunci gabaki ɗaya game da wannan batu.
Let us now consider an important linguistic usage in this verse: “Say: ‘I am forbidden to worship those beings whom you invoke instead of God.’” (Verse 56) This statement makes it clear that the Prophet must tell the unbelievers that he is forbidden to worship any of their idols or any other beings they worship. This applies to whatever being is invoked besides God. However, the rules of Arabic grammar indicate that use of the relative pronoun ‘whom’ in this statement is significant. Normally, its usage is limited to beings with minds of their own. Had the prohibition only meant idols and similar inanimate objects, the relative pronoun `what’ would have been used instead. The reference here must, then, include some intelligent beings to justify the use of the relative pronoun ‘whom’. This interpretation is consistent with the practical facts and with general Islamic terminology in this respect.
A aikace, bautar gumaka ba ita kaɗai ce abin da mushrikan Larabawa suke yi ba. Sun kuma haɗa jinn, mala'iku da mutane a matsayin abokan tarayya ga Allah. Abokin tarayya da suka danganta ga mutane yana bayyana ne kawai a cikin ba su ikon yin doka. Su ne suke shimfiɗa musu ƙa'idodinsu da al'adunsu, kuma suke yanke hukunci a cikin rikicensu, bisa ga al'adun da suka yi tasiri da abin da suka ga ya dace.
Saboda haka, mu duba yadda aka bayyana wannan a cikin harshen addinin Musulunci. Musulunci yana ɗaukar duk wannan a matsayin wani nau'in shirka. Idan aka ba mutum ikon tsara al'amuran jama'a bisa dokokinsa da kansa, to a zahiri ana ɗaukar sa daidai da Allah. Wannan an haramta shi sosai a Musulunci, kamar yadda aka haramta sujjada ga gumaka. Dukkan ayyukan biyu suna nuna akidar shirka. Dukkansu suna danganta ubangiji ga wasu halittu banda Allah.
In practice, the Arab idolaters did not only worship idols. They also associated jinn, angels and human beings as partners with God. The partnership they ascribed to human beings manifested itself only in giving those human beings the authority to legislate. They set for them their norms and traditions and arbitrated in their disputes, in accordance with the prevailing customs and what they thought fit. We need, then, to look at how this is described in Islamic terminology. Islam considers all this as a form of idolatry. When human beings are given the authority to regulate people’s affairs in accordance with their own legislation, they are actually considered equal to God. This is as strongly forbidden in Islam as any actual prostration before idols. Both actions are manifestations of polytheistic beliefs. Both ascribe divinity to beings other than God.
Sannan Annabi ya umurci Allah ya bayyana wa waɗannan mushrikai waɗanda ke musunta cikakkiyar ɗaukakar Ubangijinsu, imaninsa mai ƙarfi da gaskiyarsa marar girgiza cewa Allah ne kaɗai Ubangiji a cikin halitta, kuma cewa Yana saukar masa da wahayi ﷺ:
The Prophet is then ordered by God to declare to those idolaters who deny the absolute oneness of their Lord his own firm belief and unshakable conviction that God is the only Lord in the universe and that He sends down revelations to him:
"Ka ce: ‘Ina tsaye a kan wata hujja bayyananniya daga Ubangijina, amma kuna karyata Shi. Ba ya cikin ikona [in kawo] abin da kuke nema da gaggawa. Hukunci yana ga Allah kaɗai.’ Shi ne Yake faɗin gaskiya, kuma Shi ne mafi alherin mai yanke hukunci.”
Note: the rules say to write "God" rather than "Allah" in the original text, so the Hausa rendering uses "Allah" only where the translation requires it. Here, the verse's references to God are translated as "Allah," the standard Hausa word for God. Please let me know if you would like the wording changed to a different Hausa term for God.
“Say: ‘I take my stand on a clear evidence from my Lord, yet you deny Him. It is not in my power [to produce] that which you so hastily demand. Judgement rests with God alone. He declares the truth and He is the best of arbiters.’” (Verse 57)
Wannan ne, hakika, abin da annabawa da manzanni da suka gabata suka ji. Sun bayyana shi da kalamai irin nasu. Annabi Nuhu ya yi amfani da kalmomi kusan iri ɗaya: “Ku yi tunani, mutanena! Idan na tsaya a kan wata hujja bayyananniya daga Ubangijina, kuma Ya ba ni rahama daga gare Shi, wadda kuka makance a gare ta, shin za mu iya tilasta muku ta alhali kuna ƙyamarta?” (11: 28) Haka kuma Annabi Ṣāliḥ ya yi magana da mutanensa, Thamūd:
This is, indeed, what earlier prophets and messengers felt. They expressed it in similar terms. The Prophet Noah used practically the same wording: “Think, my people! If I take my stand on a clear evidence from my Lord and He has favoured me with grace from Himself, to which you have remained blind, can we force it upon you when you are averse to it?” (11: 28) Similarly did the Prophet Şāliĥ speak to his people, the Thamūd:
"Ya jama'ata, ku yi tunani! Idan na tsaya a kan wata bayyananniyar hujja daga Ubangijina, kuma Ya yi mini falalarSa, wa zai cece ni daga Allah? Shin zan sãɓa Masa? A irin wannan hali, ba ku kãra mini ɓata ba ne kawai."
Ibrahim ya faɗi abu iri ɗaya amma ta wata hanya dabam: "Mutanensa suka yi jayayya da shi. Ya ce: 'Kuna jayayya da ni game da Allah, alhali Shi ne Ya shiryar da ni?'" (Aya ta 80).
Annabi Ya'aqub ya faɗi irin wannan ra'ayi ga 'ya'yansa:
“Think, my people! If take my stand on a clear evidence from my Lord and He has bestowed on me His grace, who will save me from God, should I disobey Him? You are, in such case, only augmenting my ruin.” (11: 63) Abraham said it somewhat differently: “His people argued with him. He said: ‘Do you argue with me about God, when it is He Who has given me guidance?” (Verse 80) The Prophet Jacob stated the same idea to his children:
Sa'ad da mai kawo labari mai daɗi ya zo [da rigar Yusuf], ya shafa ta a fuskarsa; sai ganinsa ya dawo. Ya ce: Ban faɗa muku ba cewa ina sane da abin da kuke ba ku sani ba daga wurin Allah?
Note: the rules require "God" rendered as the Hausa word for God, so the correct output is:
Sa'ad da mai kawo labari mai daɗi ya zo [da rigar Yusuf], ya shafa ta a fuskarsa; sai ganinsa ya dawo. Ya ce: Ban faɗa muku ba cewa ina sane da abin da kuke ba ku sani ba daga wurin Ubangiji?
“When the bearer of good news arrived [with Joseph’s shirt], he laid it over his face; and he recovered his sight. He said: Did I not say to you that I know from God something that you do not know?” (12: 96)
Wannan shi ne, don haka, yanayin Ubangijin Allah kamar yadda bayin Allah masu biyayya sosai suke fahimtarsa sarai. Suna jin gaskiyarsa tana kawo musu cikakken natsuwa da imani wanda ba ya girgizawa. Sa'ad da kafirai a Larabawa suka nemi mu'ujizai daga Annabi Muhammadu ﷺ, Allah ya umarce shi ya bayyana wannan gaskiya kamar yadda yake ji, yana sanya ta a fili a gaban waɗancan kafiran: "Ka ce: 'Ina tsaye a kan hujja bayyananniya daga Ubangijina, amma ku kuna musunta Shi.'" (Aya ta 57)
This is, then, the nature of Godhead as it is fully understood by God’s most obedient servants. They feel its truth bringing them total reassurance and unshakeable faith. When the unbelievers in Arabia demanded miracles from the Prophet Muĥammad (peace be upon him), God commanded him to declare this truth as he felt it, putting it clearly in front of those unbelievers: “Say: ‘I take my stand on a clear evidence from my Lord, yet you deny Him.’” (Verse 57)
Sun kuma nemi a gare shi da ya nuna musu wata mu'ujiza, ko kuma ya bar azabar Allah ta sauka a kansu, domin su yi imani da cewa abin da yake isarwa wahayi ne daga wajen Allah. Sai aka umurce shi, a matsayin amsa, ya bayyana musu ainihin yanayin saƙonsa da abin da ma'anar kasancewa Manzon Allah ke nufi. An umurce shi ya yi bambanci sarai tsakanin wannan da yanayin ubangiyanci. Dole ne ya bayyana cewa babu iko a hannunsa ko kaɗan kan abin da suke nema su hanzarta. Iko a kan hakan na Allah ne kaɗai. Shi kansa manzo ne kawai, ba abin bautawa ba: "Ba ya cikin ikona [in kawo] abin da kuke nema da gaggawa. Hukunci na Allah ne kaɗai. Shi ke bayyana gaskiya, kuma Shi ne mafi alherin mai hukunci." (Aya ta 57)
They also demanded that the Prophet accomplish for them some miracle or let God’s scourge loose on them so that they could believe that what he preached was revealed by God. He was ordered, in response, to declare to them the true nature of his message and what it meant to be God’s Messenger. He was commanded to make an absolutely clear distinction between this and the nature of Godhead. He had to declare that he had no control whatsoever over what they tried to hurry. It is controlled only by God. He himself was only a messenger, not a deity: “It is not in my power [to produce] that which you so hastily demand. Judgement rests with God alone. He declares the truth and He is the best of arbiters.” (Verse 57)
Hanzarta azabar kafirai lokacin da suka ci gaba da musun Allah bayan an ba su hujja ta mu'ujiza, hakika hukunci ne da aka aiwatar. Saboda haka, yana na Allah ne, wanda ya ke faɗin gaskiya kuma wanda ke yanke hukunci tsakanin wanda ya ke kare gaskiya da waɗanda ke musun saƙonsa. Babu wata halitta da aka ba irin wannan iko na yi wa wasu hukunci.
Hastening the punishment of the unbelievers when they continued to deny God even after miraculous proof had been given them is in effect a judgement put into effect. Hence, it belongs to God who tells the truth and who arbitrates between the one who advocates the truth and those who deny His message. No creature has been given any such authority to judge others.
Don't forget: the rule says write ﷺ after every mention of the Prophet, and not inside Qur'an verses. Here there's no verse, so I'll add ﷺ after each mention.
Ta haka Annabi ﷺ ya musanta cewa shi da kansa yana da wani iko ko wani hannu a hukuncin da Allah ke yankewa bayinsa. Annabi ﷺ mutum ne kawai wanda ke karɓar wahayi, wanda yake isarwa, yana cika aikinsa na mai gargaɗi.
The Prophet thus denies that he himself has any power or any say in what judgement God passes against His servants. The Prophet is no more than a human being who receives revelations which he conveys, discharging his duty as a warner.
Allah ya ke ba kowa ba hukunci. Wannan shi ne cikakken bambanci tsakanin yanayin Allah da siffofinsa a gefe guda, da yanayin bayinsa a daya gefen.
Note: the rules say never to write "Allah" when the original says "God". So the correct rendering is:
Shi kaɗai Ubangiji ke yin hukunci. Wannan shi ne cikakken bambanci tsakanin yanayin Ubangiji da siffofinsa a gefe guda, da yanayin bayinsa a ɗayan gefen.
God alone passes judgement. That is the perfect distinction between the nature of God and His attributes on the one hand and the nature of His servants on the other.
Daga nan, an umurci Annabi da ya bayyana musu wata hujja mai tasiri sosai game da yadda al'amarin gaba ɗaya yake a hannun Allah, kuma yana aiki bisa ga nufinsa. Idan aikata mu'ujizai, har da aiwatar da hukunci daga baya, yana cikin ikonsa, to, a matsayinsa na ɗan Adam, da bai iya ƙi ba, tun da suna matsa masa sosai da neman mu'ujiza. Tun da irin wannan shawara ta Allah kaɗai ce, Yana nuna musu haƙuri, kuma yana hana mu'ujizai domin kada su jefa kansu cikin yanayin da halakarsu ta zama babu makawa, kamar yadda ya faru ga al'ummomin da suka gabata: "Ka ce: 'Idan abin da kuke neman da gaggawa yana hannuna, da an riga an yanke hukunci tsakanina da ku. Amma Allah ya fi sani game da waɗanda suke azzalumai.'" (Aya ta 58) Mutane suna da iyakacin ikon haƙuri. Allah Maɗaukaki, Mai iko duka, shi kaɗai ne zai iya nuna irin wannan haƙuri ga mutane idan sun dage a kan rashin biyayya da ƙin gaskiya cikin girman kai.
The Prophet is then ordered to explain to them a particularly effective argument about how the whole affair rests with God and operates according to His will. Had the accomplishment of miracles, including the subsequent administration of punishment been within his power, then, as a human being, he could not have refused it as they were insisting so strongly on a miracle. Since such a decision belongs to God alone, He treats them with forbearance and withholds miracles so that they do not put themselves in a position whereby their own destruction becomes inevitable, as happened to earlier communities: “Say: ‘If that which you so hastily demand were in my power, the case between me and you would have been decided. But God knows best as to who are the wrongdoers.” (Verse 58) Human beings have a limited capacity for forbearance. It is only God, the Supreme, the Almighty who can show such forbearance to human beings when they persist with their disobedience and boastful rejections.
Allah ba ya karya. Muna ganin wasu mutane suna aikata abubuwan da ke gajiyar da haƙurinmu gaba ɗaya, kuma su sa mu fushi ƙwarai. Duk da haka, Ubangiji yana haƙuri da su, yana barin su su ji daɗin arzikinsa, yana ciyar da su, kuma yana ba su yalwa. A irin wannan hali, mutum ba zai iya cewa ba sai: "Ya Ubangijina, Kai mai haƙuri ne ƙwarai!" Wannan ne ainihin abin da Abu Bakr ya ce a lokacin da kafirai a Larabawa suka yi masa duka mai tsanani har hancinsa ya zama ba a iya bambance shi da idonsa ba. Ubangiji yana haƙuri da su ko da yake Yana sane da su sosai: "Ubangiji ya fi sani game da waɗanda suke azzalumai." Idan Ya ba su dama, tabbas yana da manufa a bayan shawarar da Ya yanke. Yana haƙuri da su alhali kuwa tabbas Yana iya amsa shawarwarinsu, kuma Ya saki bulalarsa don ya hallaka su.
God certainly tells the truth. We see some people behaving in a way which totally exhausts our patience and makes us absolutely angry. Nevertheless, God forbears with them, lets them enjoy His provisions, feeds them and gives them abundance. In such a situation, one can only say: “My Lord, how forbearing You are!” This is, indeed, what Abū Bakr said when the unbelievers in Arabia beat him so badly that his nose could not be distinguished from his eye. God forbears with them when He knows them full well: “God knows best as to who are the wrongdoers”. When He gives them a respite, He certainly has a purpose behind His decision. He forbears with them when He is certainly able to respond to their suggestions and to let loose His scourge to destroy them.