Abubuwan tarihi da aka bayar a cikin wannan sūrah sun ta'allaka ne akan jigon tauhidin Allah. A cikin dukkan waɗannan labarai, manzannin Allah sun jaddada gaskiyar tauhidin Allah ga mutanensu, kuma sun yi musu gargadi game da haɗa abokan tarayya da Shi. A cikin kowane labari muna ganin yadda gargadin waɗannan manzanni ya tabbata. Yanzu sūrah ta ci gaba da magana akan babban batun tauhidin Allah ta wata mahangar daban, wadda ta shafi musamman yanayin ɗan Adam kamar yadda Allah ya halicce shi. Tana magana akan alƙawari mai ƙarfi wanda ke da tasiri mai nisa ga yanayin ɗan Adam da tsarin halittarsa. Lallai, sanin Allah a matsayin Ubangiji kaɗai a cikin halitta yana cikin yanayin ɗan Adam, wanda yake yarda da hakan ta wurin kasancewarsa da kuma abin da zuciyarsa ke ji sosai. Manzannin Allah suna kawo tunatarwa da gargaɗi ga waɗanda suka karkata daga asalin yanayinsu. Imani da tauhidin Allah shi ne babban batu na alƙawari tsakanin yanayin ɗan Adam da Mahaliccinsa. Saboda haka, ba su da hujja ta karya wannan alƙawari, ko da Allah bai aiko musu da wani manzo don tunatarwa da gargaɗi ba. Amma alheri ne daga Allah cewa ba a bar mutane ga yanayinsu kaɗai ba, domin yana iya karkata, ko kuma ga hankalinsu kaɗai, domin suna iya yin kuskure.

The historical accounts given in this sūrah have centred on the theme of God’s oneness. In all these accounts, God’s messengers emphasized the truth of God’s oneness to their peoples, and warned them against associating partners with Him. In each account we see how the warnings of those messengers came to pass. Now the sūrah moves on to deal with the central issue of God’s oneness from a different angle, which refers particularly to human nature as created by God. It speaks of a firm pledge with far-reaching implications for human nature and its constitution. Indeed, acknowledging God as the only Lord in the universe is ingrained in human nature, which admits to it by its very existence and by what it feels deeply at heart. Divine messengers bring reminders and warnings to those who deviate from their essential nature. Believing in God’s oneness is the basic issue of a covenant between human nature and the Creator of human beings. Therefore, they have no justification for breaking this covenant, even if God did not send them any messenger to remind and warn them. But it is God’s grace that dictates that human beings should not be left to their nature alone, because it may deviate, or to their minds because they may err.

Saboda haka, Ya aika musu da manzanni don su zo musu da labarai masu daɗi, kuma su yi musu gargaɗi, domin kada mutane su sami hujja a kan Allah bayan Ya aika musu waɗancan manzanni.

Hence, He sends them messengers to bring them happy news and to warn them so that people may not have an argument to press against God after He sent them those messengers.

Don a wannan hanya ta maudu'in tauhidin Allah, sūrar tana bin layuka da dama. Layin farko shi ne wani labari da ke magana kan wani yanayi wanda, bisa wasu rahotanni, ya faru a tarihin baya na Banu Isra'ila. Amma a zahiri, yana magana ne kan wani irin mutane da za su iya kasancewa a kowane lokaci ko wuri. A kowace al'umma ko zamani, muna haduwa da wadanda suke da ilimin da zai iya jagorantar su zuwa gaskiya da bin shiriya, amma duk da haka suna musanta ilimin nasu su nutse cikin batacce kamar wadanda ba su da wani ilimi kwata-kwata. Hakika, ilimin nasu yana kara musu wahala da karkacewa, domin sun kasance babu imani, wanda shi ne ke mayar da ilimi haske mai shiryarwa.

Ubangijinka ya fitar da zuriyarsu daga cikin sulbin 'ya'yan Adam, ya kuma sa su shaida game da kansu, [ya ce]: "Ashe, ba ni ne Ubangijinku ba?" Suka ce: "Eh, mun shaida." [Ya yi haka] don kada ku ce a ranar Tashin Alkiyama, "Lalle mu ba mu san wannan ba;" ko kuma ku ce, "Iyayenmu ne suka yi shirka da Allah tun fil azal, mu kuma mun zama zuriya bayansu. Shin za ka hallakar da mu saboda abin da masu ƙirƙirar ƙarya suka aikata?" Haka muke bayyana ayoyinmu, don su komo [kan hanya madaidaiciya].

Your Lord brought forth their offspring from the loins of the children of Adam, and called them to bear witness about themselves. [He said]: “Am I not your Lord?” They replied: “Yes, indeed, we bear witness to that.” [This He did] lest you should say on the Day of Resurrection, “We were truly unaware of this;” or lest you say, It was our forefathers who, in times gone by, associated partners with God, and we were only their late offspring. Will You destroy us on account of what those inventors of falsehood did?” Thus We make plain Our revelations so that they may return [to the right path]. (Verses 172-174)

A cikin wannan ɗan gajeren nassi akwai babban batun imani da yanayin ɗan Adam, wanda aka bayyana a cikin wani yanayi mai ban mamaki sosai, wanda ke nuna zuriyoyin nan masu nisa na gaba, yayin da suke har yanzu a cikin cinyoyin ɗan Adam, kafin su bayyana a wannan duniya da ake gani. Dukansu suna taruwa a gaban Mahaliccinsu, wanda ya tambaye su:

In this short passage we have the central issue of faith and human nature portrayed in a uniquely vivid scene that shows the generations of the faraway future, as they are still in the loins of human beings, before they make their appearance in this visible world. All of them are gathered in front of their Creator who asks them:

"Ashe ba Ni ne Ubangijinku ba?" (Aya ta 172) Dukkansu suna yarda da Ubangijintakarsa, suna amincewa da matsayinsu na bayi masu biyayya, da kuma matsayinSa na Ubangiji daya tilo. Ba su fi kananan barbashi ba da ke a tafin hannun Mahalicci mai girma.

“Am I not your Lord?” (Verse 172) They all acknowledge His Lordship, admit their position as obedient servants and His status as the only Lord. They are no bigger than small atoms held in the hand of the great Creator.

Wannan wani yanayi ne mai girma wanda babu wani abu makamancinsa a cikin harshen mutane ko a cikin hotunan tunaninsu. Girman wannan al'amari yana ƙara bayyana idan zukatanmu suka yi ƙoƙarin hangowa, kuma suka yi hakan da dukkan ƙarfinsu, yadda wadannan ƙwayoyi marasa adadi ake tattarawa da fitar da su. Sannan ana yi musu magana kamar halittu masu hankali, saboda halaye na asali da Allah ya sanya a cikinsu. Suna amsawa kamar masu hankali, suna yarda da matsayinsu da darajarsu, suna kuma ba da alkawarinsu tun suna cikin mahaifan kakanninsu. Muna cika da mamaki idan muka yi tunani a kan wannan kyakkyawan yanayi, muna duban wadannan ƙananan ƙwayoyi, kowacce tana riƙe da rayuwa mai yiwuwa. Kowacce ita ce irin cikakken mutum, mai halaye na musamman, tana jiran izni don girma da bayyana a cikin siffarta ta musamman da aka tanadar mata a duniya ta gaba. Tana bayar da alkawarinta kuma ta shiga cikin yarjejeniya kafin ta bayyana a cikin duniyarmu wannan.

Ƙaɗe-ƙaɗen hadisai da Ibn Kathīr ya ambata a matsayin tabbaci ga wannan ayar Alƙur'ani an nakalto su a nan. Dukkan al-Bukhārī da Muslim sun ruwaito a cikin littattafansu masu ingancin hadisi, al-Ṣaḥīḥ, wani hadisi daga Abū Hurayrah wanda ya ruwaito Manzon Allah ﷺ yana cewa: "Kowane ɗan Adam ana haife shi ne a kan fitira (ɗabi'a tsarkakakkiya). [Wata sigar ta ce: kowane ɗan Adam ana haife shi yana imani da wannan addini.] Sannan iyayensa su ne suke mai da shi Bayahude, ko Banasare, ko Bamajusi." Muslim ya ruwaito wani hadisi wanda ke nuna Manzon Allah ﷺ yana cewa: "Allah yana cewa: Na halicci bayina a kan addini madaidaici. Sai shaiɗan suka riske su, suka kauda su daga addinin su, suka hana su abin da na halatta musu." Al-Aswad ɗan Sarī', ɗaya daga cikin sahabban Manzon Allah ﷺ wanda ya kasance daga kabilar Sa'd, ya ruwaito cewa: "Na yi yaƙe-yaƙe huɗu tare da Manzon Allah ﷺ. Sau ɗaya, a lokacin da mutanenmu suka kashe mayaƙan abokan gaba, sun kuma kai hari kan yaran su. Da Manzon Allah ﷺ ya ji haka, ya yi fushi ƙwarai ya tsawata musu, yana cewa: 'Me ya sa wasu mutane suke kai hari kan yara?' Wani mutum ya ce: 'Ya Manzon Allah, ashe ba 'ya'yan kafirai ba ne?' Sai ya ce: 'Mafi kyawun ku an haife su ne ga kafirai. Ku sani, kowane ɗan Adam ana haife shi ne bisa addini madaidaici. Zai ci gaba da kasancewa a kai har sai ya iya bayyana ra'ayinsa. Sannan iyayensa su ne suke mai da shi Bayahude ko Banasare.'" Mu kuwa, ba mu keɓe yiwuwar cewa abin da aka ambata a wannan ayar Alƙur'ani ya faru kamar yadda aka bayyana shi, wato a zahiri: "Ubangijinka ya fitar da zuriyarsu daga bayan 'ya'yan Adam, kuma ya sa su shaida a kan kansu." (Ayah 172) Mun yi imani cewa yana iya faruwa kamar yadda Allah ya bayyana, domin babu abin da zai hana faruwarsa idan Allah ya so. Amma a lokaci guda, ba mu keɓe fassarar da Ibn Kathīr ya zayyana kuma malamai wasu suka amince da ita ba. A ƙarshe, za mu iya tabbatar da cewa akwai alkawari da yanayin ɗan Adam ya yi wa Allah da kansa, yana mai bayyana cewa yanayin ɗan Adam ya yi imani da tawhidinsa kuma zai ci gaba da yin hakan. Wannan yana nufin cewa ainihin tawhidin Allah an kafa shi sosai a cikin yanayin ɗan Adam, kuma kowane ɗan Adam an haife shi da wannan karkata bayyananne. Yana karkata daga gare ta ne kawai idan wani abu na waje ya lalata yanayinsa ta hanyar wasa da ƙarfin biyu da mutane suke da shi na bin shiriya ko karkata daga gare ta.

The ĥadīths to which Ibn Kathīr refers as confirming this Qur’ānic statement are quoted here. Both al-Bukhārī and Muslim relate in their authentic collections, the Şahīh, a ĥadīth narrated by Abū Hurayrah who quotes the Prophet as saying: “Every human being is born with upright nature. [One version puts the statement as: every human being is born believing in this faith.] His parents then make him a Jew, a Christian, or a Magian.” A ĥadīth related by Muslim quotes the Prophet as saying: “God says I have created My servants following the pure faith. Satans then assaulted them and removed them from their faith, forbidding them what I have made lawful.” Al-Aswad ibn Sarī`, one of the Prophet’s companions who belonged to the Sa`d clan reports: “I joined God’s Messenger in four expeditions. Once, when our people had killed enemy fighters, they also attacked their children. On hearing this, the Prophet was very angry and rebuked them, saying: ‘How is it that some people attack children?’ One man said: ‘Messenger of God, are they not the children of unbelievers?’ He said: `The best among you have been born to unbelievers. Let it be known that every human being is born following the right faith. He will continue to do so until he is able to express himself. His parents then make of him a Jew or a Christian.’” For our part, we do not exclude the possibility that the event related in this Qur’ānic verse took place as is described, i.e. literally: “Your Lord brought forth their offspring from the loins of the children of Adam, and called them to bear witness about themselves.” (Verse 172) We believe that it could easily happen as God has described, because there is nothing to stop it happening when God wills. But at the same time we do not exclude the interpretation outlined by Ibn Kathīr and approved by other scholars. At any rate, we can conclude that there is a pledge made by human nature to God Himself, declaring that human nature believes in His oneness and will continue to do so. This means that the essence of God’s oneness is well established in human nature, and every human child is born with this clear tendency. It deviates from it only when an external factor corrupts its nature by the manipulation of the dual susceptibility of human beings to follow right guidance or to deviate from it.

Surah ta sa'an nan tana ba da misali game da tasirin karkata daga fitrar ɗan adam mai kyau, da cin amanar alkawari da kuma barin ayoyin Allah bayan an riga an koye su. Misalin ya bayyana ta hanyar wani mutum da aka ba shi ayoyin Allah, bayyanannu, kai tsaye kuma masu sauƙin fahimta. Duk da haka, ya ƙi su, ya juya baya, yana manne da rayuwar duniya kuma yana bin son zuciyarsa. Wannan na nufin cewa bai cika alkawarinsa na farko ba, kuma bai bi ayoyin da ke ba shi shiriya bayyananne ba. Saboda haka, Shaiɗan ya rinjaye shi, kuma ya tsaya a matsayin wanda Allah ya ƙi, ba ya iya jin tsaro ko salama.

The sūrah then gives an example of the practical effects of deviation from sound human nature, betraying its covenant and abandoning God’s revelations after having learnt them. The example is shown through a person who has been given God’s revelations, plain, direct and easy to grasp. However, he discards them, turning away, clinging to the life of this world and following his desire. This means that he neither fulfils his first covenant nor follows the revelations providing him with clear guidance. Hence, Satan overpowers him and he stands rejected by God, unable to enjoy security or peace.

A cikin salonsa mara misaltuwa, Alqur'ani ba ya kwatanta wannan misali da irin waɗannan kalmomi ba. Yana kawo shi cikin wani yanayi mai rai sosai, mai motsi mai ƙarfi, da siffofi na musamman, da martani bayyanannu, wanda ke haɗa tasirin rayuwa mai cike da aiki da na salo mai matuƙar ƙarfafa zuciya: "Ka ba su labarin mutumin da Muka ba shi ayoyinMu, sai ya watsar da su."

In its inimitable style, the Qur’ān does not describe this example in such terms. It brings it within a very lively scene, with violent movement, distinctive lines, clear reactions combining both the effect of a bustling life with that of a highly inspiring style: “Tell them of the man to whom We give Our revelations, and who then discards them.

Shaidan ya same shi, sai ya ɓace kamar yadda mutane da yawa suka ɓace cikin ɓata. Da mun so, da mun ɗaukaka shi da waɗannan ayoyi, amma ya manne wa ƙasa, ya bi son zuciyarsa. Misalinsa kamar kare yake: ko ka kore shi, yana haki; ko ka bar shi, yana haki. Haka yake ga mutanen da suka ƙaryata ayoyinmu. Don haka ka faɗa musu waɗannan labarai, watakila su yi tunani. Mummunan misali ne misalin mutanen da suka ƙaryata ayoyinmu; domin kansu suke cutarwa.

Satan catches up with him and he strays, like many others, into error. Had We so willed, We would have exalted him by means of those (revelations), but he clings to the earth and succumbs to his desires. He may be compared to a dog: no matter how you drive him off he pants on away, and if you leave him alone, he still pants on. That is what the people who reject Our revelations are like. Tell them, then, such stories, so that they may take heed. A dismal example is that provided by those who reject Our revelations; for it is against their own selves that they are sinning.” (Verses 175-177)

Akwai rahotanni da ke nuna cewa waɗannan ayoyi suna magana ne a kan wani mutum daga Falasɗinu wanda yake rayuwa mai tsoron Allah sosai, kafin isowar Banu Isra'ila zuwa Ƙasa Mai Tsarki. Waɗannan rahotanni suna bayyana dalla-dalla yadda ya karkata daga gaskiya, sannan daga baya ya ƙi ta gaba ɗaya. Babu wanda ya yi nazari a kan rahotanni masu yawa da aka samo daga littattafan tarihin Yahudawa, waɗanda wasu daga cikinsu suka shiga cikin tafsirin Alƙur'ani, wanda zai iya ƙin yarda da yiwuwar cewa labarin wannan mutum wani rahoto ne marar inganci kawai. Ba zai yiwu a tabbatar da dukkan cikakkun bayanan da aka bayar a cikin wannan labari ba. Haka kuma, waɗannan rahotanni suna da yawan saɓani, wanda ke tilasta mana mu kusanci su da matuƙar taka-tsantsan. Wasu rahotanni suna nuna cewa mutumin ya kasance daga Banu Isra'ila, kuma sunansa Bal'am ɗan Ba'ūrā'. An kuma ruwaito cewa ya kasance daga cikin Filistiyawa masu ƙarfi.

There are reports which tell that these verses speak of a man from Palestine who used to lead a very pious life, prior to the arrival of the Children of Israel in the Holy Land. These reports describe in great detail how he deviated from the truth and then rejected it altogether. No one who has studied the numerous reports that have been derived from the books of Jewish history, some of which found their way into the commentaries on the Qur’ān, could discount the possibility that the story of this person is just another of these unauthentic reports. It is impossible to be certain of all the details that are given in this story. Moreover, these reports suffer from a great deal of contradiction, compelling us to approach them very cautiously. Some reports suggest that the man belonged to the Children of Israel, and that his name was Bel`am ibn Bā`ūrā’. It is also reported that he belonged to the powerful Philistines.

Amma a wasu riwayoyin an ce shi wani Balarabe ne mai suna Umayyah ibn al-Ṣalt.

Yet in some other reports he is said to have been an Arab named Umayyah ibn alŞalt.

An wasu rahotanni ma ma sun nuna cewa wannan bayanin ya shafi wani mutum da yake zamani daya da Annabi ﷺ, kuma sunansa Abū `Āmir, wanda aka ba lakabi da 'al-Fāsiq', wato `mai fasiki`. Wasu rahotannin kuma suna cewa ya rayu a zamanin Annabi Musa, yayin da wasu kuma suna ambaton cewa ya rayu a zamanin Yusha'u, wanda, tare da Isra'ilawa, ya yaki Filistiyawa kuma ya ci su.

It is even suggested that the description applies to a man who was contemporary with the Prophet and that his name was Abū `Āmir who earned the title, ‘al-Fāsiq’, which means `the transgressor’. Other reports suggest that he was a contemporary of the Prophet Moses, while still others mention that he lived at the time of Joshua, who, with the Israelites, fought the Philistines and defeated them.

Abin da ke nan misali ne na ilimin da ba ya ba da goyon baya ko kariya daga matsin sha'awoyi. Saboda haka, mutumin da ke da irin wannan ilimi zai ci gaba da manne wa duniya, ba zai iya kubuta daga jan hankalinta ba, don haka zai sallama wa sha'awoyinsa. Sannan Shaidan zai kama shi, ya jagorance shi da igiyar da aka yi da irin waɗannan sha'awoyi.

What we have here is an example of knowledge that does not provide support or protection against the pressure of desires. Therefore, the person who has such knowledge will nevertheless cling to the earth, unable to free himself from its attractions, and will thus succumb to his desires. Satan then catches up with him and leads him by a leash made of such desires.

Domin ilimi kawai bai isa ya zama kariya ba, Alƙur'ani yana ƙoƙarin tsara rayukan Musulmai da rayuwar Musulunci bisa ilimin da aka tsara a cikin imani wanda ke ba da dalilin aiwatar da shi a rayuwar yau da kullum. Hanyar Alƙur'ani ba ta gabatar da imani a matsayin ka'ida da za a yi nazari a kanta ba. Irin wannan ilimi ba shi da wani tasiri a aikace, ko a cikin zukatan mutane ko a rayuwarsu. Ba ya taimaka wa mutum ya kore Shaiɗan da makircinsa. Hakika, wani lokaci yana sauƙaƙa aikin Shaiɗan.

Because mere knowledge is not sufficient for protection, the Qur’ān tries to shape Muslim souls and Islamic life on the basis of knowledge formulated into a faith that provides the motive for implementation in everyday life. The Qur’ānic method does not present the faith in the form of a theory to be studied. Such knowledge has no practical effect, either in people’s consciences or in life. It does not help man to repel Satan and his schemes. Indeed, it sometimes facilitates Satan’s work.

Haka kuma Alƙur'ani ba ya gabatar da addinin Musulunci a matsayin jerin karatu kan tsarin shari'a ko tattalin arziki na Musulunci, ko karatu a wasu fannoni da suka shafi duniya ko ruhin ɗan Adam. Yana gabatar da shi a matsayin addini mai rai wanda ke ba zukatan mutane da tunaninsu rai, kuma yana sa masu bin sa su nemi matsayi mafi girma. Idan wannan imani ya tabbata sosai a zuciyar mutum, sai ya ba shi himma ya aiwatar da shi a aikace. Yana tada tsarin karɓa da amsawa da ke cikin yanayin ɗan Adam, domin ya mayar da mutum kan hanya madaidaiciya. Ta haka yanayin ɗan Adam zai iya amsa alƙawarinsa na asali da Allah. A haƙiƙa, Alƙur'ani yana jawo yanayin ɗan Adam zuwa ga manyan damuwa da manufofi, yana kuma ba shi 'yanci daga damuwar duniya, ta yadda ba zai taɓa manne wa rayuwar duniya ba, ko kuma, kamar yadda Alƙur'ani ya faɗa, ba zai manne wa ƙasa ba.

Nor does the Qur’ān present the Islamic faith in the form of a series of studies in Islamic legal or economic systems, or studies in other disciplines relating to the universe or to the human soul. It presents it as a living faith that imparts life to people’s hearts and minds and makes its followers aspire to a higher standard. Once this faith is firmly established in a person’s heart, it gives him the motivation to put it into practice. It alerts the system of reception and response in human nature, in order to put man back on the right track. Thus, human nature can respond to its original covenant with God. In fact, the Qur’ān draws human nature to higher concerns and aims, and gives it freedom from worldly concerns, so that it never clings to the life of this world, or to use the Qur’ānic expression, it does not cling to the earth.

"Wanda Allah ya shiryar da shi, to shi ne wanda ya kasance a kan hanya madaidaiciya; amma waɗanda ya bar su su ɓata, to lalle waɗannan su ne masu hasara." (Aya ta 178) Wannan aya ta bayyana sharuɗɗan a fili sosai. Bisa ga wannan doka, wadda aka riga aka yi bayani a kanta dalla-dalla, duk wanda Allah ya ba shi shiriya, to lalle yana kan hanya madaidaiciya, kuma tabbas zai kai ga manufarsa. Zai iya bin shiriya domin samun nasara da wadata a lahira. Akasin haka, mutumin da Allah ya bari ya ɓata, bisa ga wannan doka guda, to lalle shi ne mai hasara, domin ya rasa komai bai samu komai ba, ko da kuwa yana da yawa a wannan rayuwa. Duk wannan ba shi da amfani. Abin da ya kamata mu tuna kawai shi ne cewa irin wannan mutum ya rasa kansa. Wace riba ce irin wannan mutum zai samu bayan ya yi irin wannan hasara?

“He whom God guides is on the right path; whereas those whom He lets go astray are indeed losers.” (Verse 178) This verse sets out the terms very clearly. According to this law, which has already been explained in detail, whoever has God’s guidance is truly on the right path, and will surely attain his goal. He will be able to follow guidance in order to attain success and prosperity in the hereafter. Conversely, a person whom God lets go astray, in accordance with the same law, is indeed the loser, because he has lost everything and gained nothing, no matter how much he has in this life. All this accounts for nothing. We need only to remember that such a person has lost himself. What gain can such a person have after incurring such a loss?

Wannan bayanin na wannan ayar yana samun goyon bayan ayar da ta biyo baya: "Lalle ne, mun halicci mutane da yawa daga aljannu da mutane domin Jahannama; suna da zukata da ba sa fahimta da su, da idanu da ba sa gani da su, da kunnuwa da ba sa ji da su."

This explanation of this verse is supported by the next verse: “We have destined for Hell many of the jinn and many human beings; they have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.

Su kamar dabbobi ne; haƙiƙa, ma sun fi nisa daga hanya madaidaiciya. Su ne ainihin marasa lura." (Aya ta 179) Waɗancan jama'a masu yawa na aljanu da mutane an ƙaddara su zuwa wuta. Me yasa? Kuma don me? Akwai bangarori biyu da ya kamata a yi la'akari da su a nan. Na farko shi ne cikakken ilimin Allah ya nuna cewa irin waɗannan halittu tabbas za su shiga wuta. Sanin Allah na wannan ba ya buƙatar cewa ayyukan da ke samun azabar wuta sun faru a zahiri. Ilimin Allah cikakke ne, ba ya ɗaure da ƙuntatawar lokaci, aiki da wuri. Babu abin da ke ƙara wa ilimin Allah sakamakon wani motsi ko aiki da ke faruwa a duniyarmu.

They are like cattle; indeed, they are even further away from the right way. They are the truly heedless.” (Verse 179) Those large numbers of jinn and human beings are destined for hell. Why? And what for? There are two aspects to consider here. The first is that God’s perfect knowledge shows that such creatures will inevitably go to hell. For God to know this does not require that actions which earn the punishment of hell actually take place. God’s knowledge is absolute, free from the constraints of time, action and place. Nothing is added to God’s knowledge as a result of a motion or an action that takes place in our world.

Suratul ta zuwa yanzu ta bayyana nau'o'in mutane, musamman waɗanda Allah ya ƙaddara za su zauna a cikin wuta. Ana kwatanta su da waɗanda "suna da zukata da ba sa fahimta da su, suna da idanu da ba sa gani da su, kuma suna da kunnuwa da ba sa ji da su." (Aya ta 179) Wani rukuni daga cikinsu ana kwatanta su da waɗanda "suke yin ƙaryar sunayen Allah" kuma suna karkatar da su. Suratul ta ci gaba da kwatanta wasu nau'o'in mutane, tana gaya mana game da al'umma wadda take riƙe da gaskiya tana kira ga mutane su yi imani da ita, kuma su aiwatar da ita da ƙudiri da kulawa. A ɗaya ƙarshen kuma akwai wata al'umma ta mutanen da suke musunta gaskiya kuma suke ƙin ayoyin Allah. Suratul ta fayyace cewa al'umma ta farko tana wanzuwa ba tare da wani shakka ba. Suna tsare gaskiya kuma suna riƙe ta sosai a lokacin da sauran mutane suka watsar da ita kuma suka karkata nesa da ita. Idan wasu suka ƙi gaskiya suka ce ƙarya ce, suna tsayawa da ƙarfi.

The sūrah has so far described types of people, particularly those whom God has destined to abide in hell. These are described as ones who “have hearts they cannot understand with, and they have eyes with which they fail to see, and ears with which they fail to hear.” (Verse 179) A group of them are described as ones who `blaspheme against God’s names’ and distort them. The sūrah goes on to describe other types of people, telling us about a community which holds fast to the truth and calls on people to believe in it, and implement it with determination and conscientiousness. At the other extreme there is a community of people who deny the truth and reject God’s revelations. The sūrah tells us clearly that the first community exists without a shred of doubt. They guard the truth and hold tight to it when other people abandon it and deviate far away from it. When others reject the truth as a lie, they remain steadfast.

Surah ta ci gaba da bayyana cewa sauran mutane za su sami mummunan ƙarshe, domin Allah zai hukunta su ta hanyar shirinSa mai ƙarfi: {Daga cikin waɗanda Muka halitta akwai wata al'umma da suke shiryar da wasu ta hanyar gaskiya, kuma da ita suke kafa adalci. Amma waɗanda suka ƙaryata ayoyinMu, za Mu jagorance su a hankali-hankali, daga inda ba su sani ba. Domin ko da Ni na ba su dama, shirina yana da ƙarfi.} (Ayoyi 181-183)

The sūrah further explains that the others shall have a dreadful end, as God will punish them through His mighty schemes: “Among those whom We have created there is a community who guide others by means of the truth and with it establish justice. As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 181-183)

Bil-adama ba za su cancanci wata girma ba da ba don gaskiyar cewa koyaushe za a sami, ko a cikin mafi munin yanayi, al'ummar da Allah ya kira da sunanta na Musulunci, ummah. Ta ma'anarta, ummah al'umma ce da ke imani da addini guda wanda ya zama tushen haɗin kanta, kuma tana biyayya ga shugabanci guda wanda ke kula da aiwatar da wannan addini. Ita ce al'ummar da take riko da gaskiya, tana kuma aiwatar da ita, a kowane hali. Ita ce mai kiyaye amanar Allah, shaidar alkawarinsa da mutane, kuma ita ce al'ummar da za ta bayar da hujjar Allah a kan waɗanda suka ɓace, suka juya wa alkawarinsa baya.

“Waɗanda suka ƙaryata ayoyinMu, za Mu jagorance su a hankali-hankali daga inda ba su sani ba. Kuma Ina yi musu jinkiri, lallai shirina yana da ƙarfi.” (Aya ta 182-183) Wannan lallai ita ce ƙarfin da ba su lissafinsa ba, a lokacin da suke ƙaddamar da yaƙinsu mai tsanani a kan wannan addini da al'ummar da ke bin sa da kulawa, suke kuma mai da shi tushen haɗin kansu. Waɗanda suka ƙaryata ayoyin Allah koyaushe ba su san wannan ƙarfi ba, kuma ba za su taɓa tunanin cewa duk wani abu da aka ba su ba ya wuce abin da zai jagorance su a hankali-hankali. An ba su dama ne kawai na ɗan lokaci. Ba su yarda da girman ƙarfin shirye-shiryen Allah ba. Suna taimakon juna, kuma suna yarda da ƙarfin da idanunsu suke gani a duniya kawai. Saboda haka, sun manta da Mai iko duka, Wanda ke da dukkan iko. Amma dokar Allah game da waɗanda suka ƙaryata ayoyinSa tana nan daidai. Yana barin su su yi yadda suke so, yana ba su lokaci su yi ɓarna da rashin biyayya. Amma duk wannan yana kai su ne kawai ga hallaka. An shirya musu wani shiri mai ƙarfi amma a ɓoye. Tambayar ita ce: wane ne? Shi ne Mai ƙarfi duka, Mai iko duka. Yayin da suke cikin rashin sani, an shirya babbar lada ga muminai, waɗanda ke shiryar da wasu da gaskiya kuma suke aiki don kafa adalci bisa gare ta.

“As for those who deny Our revelations, We will lead them on, step by step, from whence they cannot tell; for although I may give them respite, My subtle scheme is mighty.” (Verses 182-183) This is indeed the power they do not reckon with when they launch their ferocious battle against this faith and the community that follows it with conscientiousness and makes it its basic bond. Those who deny God’s revelations remain always unaware of this power, and can never think that whatever means they are given are no more than something with which to lead them on, step by step. They are only given respite for a while. They do not believe in the might of God’s subtle schemes. They support one another, and they only believe in the power they see with their eyes on earth. As a result, they forget about the Almighty, the One who commands all the power. But God’s law in respect of those who deny His revelations remains the same. He gives them free rein, and allows them time to indulge in their excesses and disobedience. But all this only leads them along the road to ruin. A subtle but mighty scheme is being prepared for them. The question is: by whom? It is by the Almighty who has all power. While they remain unaware, the great prize is prepared for the believers who guide others by means of the truth and work for the establishment of justice on its basis.

Wannan barazana mai tsanani da ban tsoro an fara jefa ta ne ga wasu mutane a Makka waɗanda suka ƙaryata ayoyin Allah, amma maganganun Alƙur'ani koyaushe suna wuce abin da ya faru nan take, suna da ma'ana ta gaba ɗaya. Tana barazana ga waɗannan mutane saboda halayensu ga al'ummar Musulmi, wadda aka siffanta ta a nan bisa ga kalmar Musulunci da al'umma ko ummah. An gargaɗe su cewa ana ba su dama ne kawai, kuma ana jan su da wani babban shiri. Bayan wannan barazana, ana kira gare su da su yi amfani da zukatansu, idanunsu da kunnuwansu, domin su kāre kansu daga makomar Wuta. Alƙur'ani kuma yana kira gare su su yi tunani a kan matsayin Manzon Allah ﷺ wanda yake bayyana musu gaskiya kuma yana shiryar da su zuwa gare ta, da kuma yin tunani a kan mulkin Allah na sammai da ƙasa da alamomin da aka sanya a cikin wannan mulki. Yana jawo hankalinsu zuwa ga cewa lokaci yana wucewa kuma lokacinsu da aka ƙayyade yana kusatowa, alhali kuwa suna cikin rashin sani.

Sannan ga wannan tambaya mai jan hankali: "Shin ba su yi tunani ba game da mulkin [Allah] a kan sammai da ƙasa, da kuma duk abin da Allah ya halitta?" (Aya ta 185) Wannan wata kira ce mai taɓa zuciya. Ana kiran su su buɗe idanunsu da zukatansu zuwa ga wannan babbar mulki tare da duk abin da ta ƙunsa. Tunani da zuciya da hankali a buɗe ya isa ya farfado da yanayin ɗan Adam, ya sa shi ya karɓi gaskiyar da halittar Allah mai ban mamaki ta jaddada, da kuma dukkan al'amuransa masu ban al'ajabi waɗanda ke shaida cewa aikin Allah ne, kaɗai Mahalicci. Duk wanda ya yi tunani a kan kowane abu da Allah ya halitta, wanda halittarsa take da bambance-bambance masu yawa a cikin mulkokin sama da ƙasa, dole ne zuciya da hankali su tsaya cikin mamaki na gaskiya, ba su iya magana. Sa'an nan hankali zai fara neman asalin wannan halitta, da ikon da ya yi duk wannan a cikin tsari cikakke. Don me kowace halitta ta ɗauki siffar da take da ita yanzu, ba ta ɗauki wata siffa daban ba daga cikin siffofi marasa adadi da ke cikin halitta? Don me tsarin halitta ya bi wannan hanya ta musamman, ba tare da duk sauran hanyoyin da za su yiwu ba? Don me dukkan halittu suka ci gaba da bin wannan hanya, ba tare da sun canja ta ba cikin ƙarnoni? Mene ne asirin haɗin kai da za mu iya gani a cikin yanayin dukkan halitta, sai dai idan sakamakon nufi ɗaya ne wanda ke bayyana a aikace wani aikin halitta daidai da juna?

And then comes this inviting question: “Have they not considered [God’s] dominion over the heavens and the earth, and all that God has created?” (Verse 185) This serves as another deeply touching call. They are invited to open their eyes and hearts to this vast kingdom with all that it contains. Reflection with open heart and mind is sufficient to revive human nature and make it receptive to the truth underlined by God’s inimitable creation and all its miraculous aspects testifying to its being the work of God, the only Creator. Reflection over anything God has created — and His creation is so greatly varied in the kingdoms of heaven and earth — is bound to leave both heart and mind in a genuine state of speechless amazement. The mind will then start to look for the origin of this creation, and the power that has made it all in such a perfect system. Why has each creature taken its present shape and not taken an alternative form from among the countless shapes which exist in nature? Why has the system of creation followed this particular route to the exclusion of all other possible ones? Why have all creatures persisted in following this particular way, without changing it over the centuries? What is the secret behind the unity that we can detect in the nature of all creation, unless it is the result of a single will that gives practical manifestation to a consistent act of creation?

Jiki mai rai, haka nan kuma sel guda ɗaya mai rai, abin mamaki ne ƙwarai a wanzuwarsa, tsarinsa da halayyarsa. Tsarin canjinsa yana ci gaba a koyaushe, duk da haka yana kiyaye wanzuwarsa kuma yana da hanyoyin haifar da sababbin tsararraki na irin nasa.

Now, the sūrah takes a short pause to restate God’s law concerning guidance and error. God has willed to provide guidance to everyone who seeks it and works for it. On the other hand, anyone who turns away from guidance and closes his mind and heart to the pointers to faith will be left alone to go astray. This law is restated here in connection with the situation of those people who were the first to be addressed by the Qur’ān. As we have seen, the Qur’ān makes use of a single case or a particular example in order to state a consistent law. Hausa: Yanzu, surah ɗin ta ɗan tsaya don sake maimaita dokar Allah game da shiryarwa da ɓata. Allah ya yi nufin shiryar da duk wanda ya nemi shiryuwa kuma ya yi aiki dominta. A gefe guda kuma, duk wanda ya juya baya ga shiriya, ya rufe zuciyarsa da hankalinsa ga alamomin imani, za a bar shi shi kaɗai ya ɓace. Ana sake maimaita wannan doka a nan dangane da halin mutanen da suka fara karɓar saƙon Alƙur'ani. Kamar yadda muka gani, Alƙur'ani yakan yi amfani da wani lamari guda ɗaya ko wani misali na musamman don bayyana doka mai daidaito.

Now, the sūrah takes a short pause to restate God’s law that is concerned with guidance and error. God has willed to provide guidance to everyone who seeks it and works for it. On the other hand, anyone who turns away from guidance and closes his mind and heart to the pointers to faith will be left alone to go astray. This law is restated here in connection with the situation of those people who were the first to be addressed by the Qur’ān. As we have seen, the Qur’ān makes use of a single case or a particular example in order to state a consistent law.

"Duk waɗanda Allah ya bari su ɓace ba su da wani mai shiryarwa; kuma Yana barin su cikin girman kai nasu su yi ta tangaɗi a makance." (Aya ta 186) Waɗanda suke ɓacewa suna yin hakan ne saboda sun zaɓi kada su yi tunani da lura. Idan mutane suka juya zukatansu daga alamomin da Allah Ya sanya a cikin halitta, za a bar su su ɓace. Ba za su sami wanda zai shiryar da su ba bayan haka: "Duk waɗanda Allah ya bari su ɓace ba su da wani mai shiryarwa." (Aya ta 186) Duk wanda aka bar shi haka bisa dokar Allah da muka bayyana, zai ci gaba da girman kansa, kuma saboda haka za a bar shi ya yi ta tangaɗi a makance. Babu zalunci a cikin hakan. Waɗannan mutane sun zaɓi su rufe idanunsu da zukatansu, kuma ba su yi tunani a kan abubuwan al'ajabi na halitta da asirai na duniya ba. Sun yanke shawarar kada su saurari shaidar duk abin da Allah Ya halitta. Duk inda mutum ya duba a cikin duniya, tabbas zai sami alama ko saƙo mai nuna masa hanya madaidaiciya. Duk abin da mutum ya kalla, ko a cikin kansa ko a duniyar da ke kewaye da shi, tabbas zai gane hannun Allah da hanyarSa ta halitta wadda babu kamarta. Idan ya zaɓi ya ci gaba da makanta ga dukan wannan, za a bar shi cikin makancinsa. Idan ya zaɓi ɗaukar halin girman kai da yin watsi da gaskiya, za a bar shi da ra'ayinsa, har ya fāɗa cikin halaka a ƙarshe: "Yana barin su cikin girman kai nasu su yi ta tangaɗi a makance." (Aya ta 186)

A wannan wuri na sūrah, muna duba yanayin mamaki, al'ajabi da rashin yarda da waɗanda suka kafirta game da ra'ayin Lahira. Wannan duka yana bayyana a cikin tambayoyinsu, waɗanda ke ɗauke da alamun izgili da raina wa: "Suna tambayarka game da Sa'ar Ƙarshe: `Yaushe ne za ta zo?" (Aya ta 187)

At this point in the sūrah we look at the scene of the unbelievers’ surprise, wonder and incredulousness towards the concept of the hereafter. This is all seen in their questioning that is given in overtones of ridicule and derision: “They ask you about the Last Hour: `When will it come to pass?” (Verse 187)

Wannan Sa'a tana cikin wani sashe na ilimi da Allah ya ajiye wa Kansa, bai kuma bayyana shi ga wani halitta ba. Amma kafirai sun tambayi Annabi game da ita, ko dai don gwada iliminsa, ko don nuna mamakinsu da nishadi, ko don nuna raini da izgili. Suna tambaya game da lokacin da za ta faru: "Yaushe ne za ta zo?" (Aya ta 187)

That Hour is part of a store of knowledge that God has kept to Himself and revealed to no creature. But the unbelievers questioned the Prophet about it either to test his knowledge, or to express their surprise and amusement, or to portray their contempt and derision. They ask about the time when it will take place: “When will it come to pass?” (Verse 187)

Amma Annabi (ﷺ) mutum ne, bai taba yin da'awar sanin wani abu da ya wuce iyakar fahimtar ɗan Adam ba. An umurce shi da ya bar hakan ga Ubangiji, kuma ya faɗa wa mutane cewa ilimin sa na cikin siffofin Uluhiyya. A matsayinsa na mutum, bai yin wata da'awa ga wani abu da ya wuce iyakokin ɗan Adam. Ya sani ne kawai abin da Ubangijinsa ya yi masa wahayi na ayyukan Allah.

But the Prophet (peace be upon him) is a human being who never made any claim to know anything that lies beyond the reach of human perception. He is instructed to leave that to the Lord, and to tell people that its knowledge is part of the attributes of Godhead. As a human being, he does not make any claim to anything that goes beyond the limits of humanity. He knows only what his Lord has vouchsafed to him of divine revelations.

"Ka ce: 'Sanin ta na wurin Ubangijina kaɗai yake. Ba wanda zai bayyana ta a lokacinta face Shi.'" (Aya ta 187) Allah, wanda Shi kaɗai ya san Ranar Tashi da lokacinta, ba zai bayyana ta ba sai a lokacinta da aka ƙayyade. Babu wani kuma da zai iya faɗar wani abu game da ita da tabbaci.

“Say: ‘Knowledge of it rests with my Lord alone. None but He will reveal it at its appointed time.’” (Verse 187) God, who alone knows the Hour and its timing, will not reveal it until its appointed time. No one else can say anything about it with any degree of certitude.

Sūrah ta sa'an nan ta fara wani sabon yunƙuri don sake jaddada batun tauhidin Allah. (Note: "God" is written as Allah in standard Hausa Islamic usage... ) Correction, following the rules: the original says "God", so the Hausa word for God must be used. Sūrah ta sa'an nan ta fara wani sabon yunƙuri don sake jaddada batun tauhidin Ubangiji.

The sūrah then begins a new drive to re-emphasize the question of God’s oneness.

Yana farawa da wani labari wanda ke bayyana karkacewar farko a cikin zuciyar mutum daga imani da tauhidin Allah zuwa hada abokan tarayya da Shi. Wannan labari yana zama misali ga karkacewar mushrikan Larabawa daga addinin mahaifinsu na farko, Annabi Ibrahim. Sannan ana sanya su fuska da fuska da ayyukansu da kuma gumakan da suke hadawa da Allah. Cewa duk wannan karya ne kuma abin dariya ne, nan take ya bayyana. Sannan ana umurtar Manzon Allah ﷺ ya kalubalanci wadannan mushrikan Larabawa da gumakan da suke bautawa, yana mai bayyana a lokaci guda cewa, a nasa bangaren, shi yana imani ga Allah shi kadai, majibincinsa kuma mai kare shi.

It starts first with a story which describes the initial deviation within the human mind from believing in God’s oneness to associating partners with Him. This story serves as a model for the deviation of the Arab idolaters from the faith of their first father, the Prophet Abraham. They are then put face to face with their own practices and the deities they associate with God. That all this is false and ludicrous is instantly apparent. Then God’s Messenger is directed to challenge those pagan Arabs and the deities they worship, declaring at the same time, that, for his part, he believes in God alone, his patron and protector.

Shi ne wanda ya halicce ku daga rai guda, ya kuma samar da matarsa daga gare shi, domin ya samu natsuwa da ita. Idan ya rufe ta, sai ta dauki ciki mai sauki, ta ci gaba da dauka da shi. Amma idan ta yi nauyi, sai su biyu su roki Allah, Ubangijinsu: "Idan ka ba mu da, lalle za mu zama masu godiya." Amma idan Ya ba su da na kwarai, sai su sanya masa abokan tarayya game da abin da Ya ba su. Tsarki ya tabbata ga Allah daga abin da suke sanya masa na abokan tarayya. Shin, suna sanya masa abokan tarayya wadanda ba su halicci komai ba, alhali kuwa su ne ake halittawa? Kuma ba sa iya taimakon su, ba sa iya taimakon kansu ma. Idan kuka kira su zuwa shiriya, ba za su bi ku ba. Ya zama daidai a gare su ko kun kira su ko kun yi shiru. Wadanda kuke kira baicin Allah bayin Allah ne kamar ku. Ku kira su, to, sai su amsa muku, idan kun kasance masu gaskiya. Shin suna da kafafu da za su yi tafiya da su? Ko suna da hannaye da za su kama da su? Ko suna da idanu da za su gani da su? Ko suna da kunnuwa da za su ji da su? Ka ce: Ku kirayi abokan tarayyarku, sa'an nan ku yi mini makirci, kada ku ba ni dama. Majibancina shi ne Allah wanda Ya saukar da Littafin nan. Shi ne Majibancin salihai.

“Amma idan Ya ba su ɗa mai kyau, sai su sanya wa Shi abokan tarayya cikin abin da Ya ba su. Allah Ya yi tsarki daga abin da suke sanya masa na abokan tarayya.” (Aya ta 190) Wasu rahotanni da aka ambata a cikin tafsirin Alƙur’ani suna nuna cewa wannan labari ne na gaskiya da ya faru ga Adam da Hauwa’u, waɗanda ’ya’yansu kan zama nakasassu idan an haife su. Shaiɗan ya zo musu ya rinjayi Hauwa’u ta sanya wa ɗan da take ɗauke da shi suna ’Abd al-Ĥārith, alhali al-Ĥārith shi ne sunan Shaiɗan kansa. Ya gaya mata cewa ta haka za ta tabbatar da cewa ɗanta zai kasance lafiyayye kuma zai rayu. Ta yi haka, ta rinjayi Adam ya amince da ita. Ba shakka, wannan rahoto ba zai iya samo asali ba sai daga asalin Isra’iliyyat. Ra’ayoyin Yahudawa da Nasara da suka gurɓata sun ɗora wa Hauwa’u laifin dukan kuskuren ɗan Adam. Wannan ya saɓa wa ra’ayin Musulunci na gaskiya.

“Yet when He has granted them a goodly child, they associate with Him partners, particularly in respect of what He has granted them. Exalted is God above anything people may associate with Him as partners.” (Verse 190) Some reports mentioned in commentaries on the Qur’ān suggest that this is a true story that occurred to Adam and Eve, whose children used to be deformed when born. Satan came to them and persuaded Eve to call the child she was carrying `Abd al-Ĥārith, when al-Ĥārith was the name of Satan himself. He told her that she would then ensure that her child would be healthy and would survive. She did so, persuading Adam to agree with her. Needless to say, this report can only have an Israelite origin. Distorted Jewish and Christian concepts blame Eve for all human error. This is contrary to the correct Islamic concept.

Ba mu da buƙatar irin waɗannan rahotannin Isra'iliyyāt don fassara wannan maganar Alƙur'ani.

We have no need for such Israelite reports to interpret this Qur’ānic statement.

Labarin Alƙur'ani ya bayyana matakan karkacewar ɗan Adam. Masu bautar gumaka a zamanin Annabi Muhammadu ﷺ, da kuma kafin zamaninsa, sukan yi wa 'ya'yansu alkawarin bauta wa gumakansu ko zama masu hidima a wuraren ibada da gidajen bauta. Suna yin haka ne don neman yardar Allah. Ko da yake da farko sukan juya ga Allah shi kaɗai, daga baya sun karkata daga kololuwar imani da tauhidin Allah, suka faɗa cikin zurfin shirka mai ƙasƙanci. A cikin kuskurensu, sukan yi wa irin waɗannan gumaka da gumakan nan alkawarin 'ya'yansu, suna fatan cewa ta haka 'ya'yansu za su samu lafiya kuma za a kiyaye su daga haɗari. Haka abin yake a yau, wasu mutane kan yi alkawari ga waliyyai, suna keɓe wa waliyyan wasu sassan jikin 'ya'yansu. Wasu kan bar gashin yaro ya yi girma, suna alkawarin cewa za a yanke masa gashin farko a kabarin wani waliyyi ko a masallacinsa, ko kuma su bar shi ba a yi masa kaciya ba sai an yi mata a irin wannan kabari ko masallaci. Duk da haka, waɗannan mutane suna yarda cewa Allah ɗaya ne, amma suna biye da wannan yarda da irin waɗannan ayyukan shirka. Ɗan Adam dai yana nan yadda yake.

Ayar da Alkur'ani ya yi game da karkacewa daga gaskiya da ke farawa daga cikin ran ɗan Adam, kamar yadda aka kwatanta a labarin wasu ma'aurata da haihuwar jaririnsu, ya shafi kowane irin shirka da bautar gumaka. Manufarsa ita ce faɗakar da waɗanda Alkur'ani zai yi magana da su game da wautar bautar gumaka da take kai su ga yin imani da waɗannan ababen bautawa, waɗanda ba sa iya halitta kowane abu, ba kuma sa iya tallafawa masu bautar su ba. Hakika, su halitta ne; kuma ba su da ƙarfi, ba sa iya taimakon kansu. Wannan shi ne halin da suke ciki, ko sun kasance mutane ne ko kuma wani nau'in halitta daban.

The reference in the Qur’ān to deviation from the truth starting within the human soul as represented in the story of a married couple and the birth of their baby, applies to every form of polytheism and idolatry. It is intended to alert those who are to be addressed by the Qur’ān to the absolute folly of their idolatry that leads them to believe in those deities, which can neither create anything nor support their worshippers. They are indeed created; and they are powerless, unable to help themselves. This is their state whether they are human beings or of any other type.

Ba wanda zai iya halitta ko bayar da taimako. Yanzu surar ta canza salon bayar da labari, don ta karɓi salon da ya dace da kai-tsaye fuskantar mushrikan Larabawa, amma tana ci gaba da jawabin da ya gabata.

None of them can create or provide help. Now the sūrah changes the mode of relating a story in order to adopt a style that fits a direct confrontation with the pagan Arabs, but it continues the previous address.

Idan ka kira su zuwa shiriya, ba za su bi ka ba. Ya yi daidai a gare su ko ka kira su ko kuma ka yi shiru. Waɗanda kuke kira baicin Allah bayin Allah ne, kamar ku. Ku kira su, sa'an nan ku bar su su amsa muku, idan abin da kuke da'awa gaskiya ne. Shin suna da ƙafafu da za su yi tafiya da su, ko hannaye da za su kama abubuwa da su, ko idanu da za su gani da su, ko kunnuwa da za su ji da su? (Ayoyi 193-195)

If you call them to guidance they will not follow you. It is all the same whether you call them or keep silent. Those whom you invoke beside God are God’s servants, just like you. Invoke them, then, and let them answer you, if what you claim is true. Have they, perchance, feet on which they could walk, or hands with which to grasp things, or eyes with which to see, or ears with which to hear? (Verses 193-195)

Shirkin larabawa, kamar yadda mun riga mun bayyana, ya yi wauta sosai ga ma'aunin kowane mataki na hankalin ɗan adam. Saboda haka, Alƙur'ani yana ƙoƙarin tayar da hankalin Larabawa game da wautarsu yayin da suke danganta allahntaka ga irin waɗannan gumaka. Waɗancan gumakan ba su da ƙafafun da za su yi tafiya da su, ko hannaye da za su kama da su, ko idanu da za su gani da su, ko kunnuwa da za su ji da su. Duk da haka su kansu suna da waɗannan gabobin. To ta yaya za su bauta wa gumaka da aka yi da dutse, waɗanda ba za su iya yin ko abubuwan da su kansu suke iya yi ba?

Mai kira da gaskiya yana dogara ga Allah. Me amfanin wasu ƙarfi da iko ga wanda yake shi? Wane girma ne suke da shi, ko da yake suna iya cutar da shi? Irin wannan cutarwa za ta iya faruwa ne kawai da izinin Allah, kuma Allah ne majiɓincinsa. Ba kamar Allah ba ne ba zai iya kare shi ba, ko kuma Allah ya bar bayinsa su fāɗi. Allah ya tsarkaka daga hakan. Amma Yana barin hakan a matsayin jarrabawa da horo ga bayinsa, haka kuma domin ya jagoranci azzalumai, yana ba su dama kafin Ya kama su da ƙarfi.

An advocate of the truth relies on God. What use can other forces and masters be to him? What respect do they command, even though they may be able to cause him harm? Such harm can only be caused with God’s will, and God is his patron. It is not as though God was unable to protect him, or that God lets His servants down. Far be it from God to do so. But he permits this as a test and training to His servants, and also to lead the wrongdoers on, giving them their chance before He strikes at them with force.

Abu Bakr, makusancin Manzon Allah ﷺ, ya sha wahala mai yawa. Mushrikai sun buge shi a fuska da takalmansu, sun kuma nufi idanunsa da bugunsu, har ta kai idan sun bar shi, idanunsa ba su iya bambancewa da bakinsa ba. Duk da wannan mummunan hari, ya ci gaba da maimaita cewa: "Ya Ubangijina, Kai mai haƙuri ne! Yadda hakurinKa yake da girma!" A zuciyarsa ya fahimci abin da ke bayan wannan harin da aka kai masa da kuma yadda Ubangiji yake da haƙuri. Ya tabbata cewa Ubangiji yana da cikakken ikon hallaka maƙiyansa, kuma ba zai taɓa barin bayinSa nagari su kasa ba.

Abū Bakr, the Prophet’s closest companion, was subjected to much harm. The idolaters hit him in the face with their shoes, and directed their strikes at his eyes, so that when they left him, his eyes were indistinguishable from his mouth. Despite this wicked assault, he kept repeating: “My Lord, how forbearing You are! How great is Your forbearance!” Deep at heart, he realized what lay behind this attack on him and how forbearing God is. He was certain that God was fully able to destroy his enemies and that He would never let His good servants down.

Abdullahi ɗan Mas'ud, ɗaya daga cikin sahabban Annabi ﷺ, ya je kusa da larabawan arna lokacin da suke taro a cikin Ka'aba, sai ya karanta Alkur'ani da babbar murya domin su ji shi. Suka kai masa hari har suka yi masa mummunan rauni, ya kasa tashi tsaye. Bayan wannan harin, ya ce: "Ina rantsuwa da Allah, ba ni da wata girma a gare su a lokacin." Ya fahimci cewa suna tsayayya da Allah Kansa, kuma ya sani cewa duk wanda ya yi haka tabbas zai sha kaye. Saboda haka, ba za su iya samun girma daga wajen masu isar da saƙon Allah ba.

`Abdullāh ibn Mas`ūd, one of the Prophet’s companions, went close to the pagan Arabs when they were meeting in the Ka`bah and recited the Qur’ān aloud so that they could hear it. They attacked him so badly and left him unable to stand. After this attack, he said: “By God, I had no respect whatsoever for them then.” He realized that they were standing in opposition to God Himself, and he knew that whoever does this is certain to be vanquished. Hence, they could earn no respect from the advocates of God’s message.