Sake da sūrah ta sake ba mu wani faffadan yanayi na duniya, tana ɗaga shi a gabanmu domin mu yi tunani a kansa, amma mutane sukan ba shi ɗan kulawa kaɗan, kuma ba su san abin da yake isarwa ba. Ra'ayin da muka tattauna a baya yana magana ne akan alherin Allah, kuma wannan sabon yanayi yana ba da misali na alherin Allah yana aiki. Muna gani kuma muna ji a cikin ruwan sama da yake sauka, a cikin tsirrai da ke girma da kuma rayuwar da ke tasowa.
Once more the sūrah gives us a panoramic scene of the universe raising it before our eyes to contemplate, but people often pay little attention to it and remain unaware of what it conveys. The idea that we have just discussed speaks of God’s grace, and the new scene provides an example of God’s grace in action. We see and feel it in the rain that pours down, the growing vegetation and the life that quickens:
Shi ne wanda ke aika iskoki masu zama masu bayyana rahamarsa mai zuwa, har idan sun tattara gizagizai masu nauyi, sai Mu kora su zuwa wata ƙasa matacciya, mu sa ruwa ya sauko a kanta, sannan Mu fitar da kowane irin 'ya'yan itace ta wannan hanyar. Haka ne Zamu rayar da matattu, domin ku yi tunani a kan haka. (Aya ta 57)
“He it is who sends forth the winds heralding His coming mercy, and when they have gathered up heavy clouds, We may drive them towards dead land and cause the water to fall upon it, and thus We cause all manner of fruit to come forth. Thus shall We cause the dead to come to life, so that you may keep this in mind.” (Verse 57)
Duk waɗannan abubuwa ne da Ubangijiyar Allah ke haifarwa a cikin duniya, bisa ga wani tsari mai zurfi. Dukkansu na Allah ne ya halicce su. Saboda haka, ya kamata dukkan ɗan Adam ya amince da shi a matsayin Ubangijinsu kaɗai. Shi ne yake halitta, yake kuma azurta ta hanyar aikin dokokin halitta waɗanda ya sanya su a motsi, a matsayin alamar rahamarsa da yake yi wa bayinsa. A kowane lokaci iska takan busa, ta sa gizagizai su taru, har ruwan sama ya sauko. Amma danganta duk wannan ga aikin Allah, kamar yadda hakan yake a zahiri, sabon abu ne da Alƙur'ani ya bayyana sosai, har kamar mu muna ganinsa a fili yayin da muke tunani a kan al'amuran da ya kwatanta.
All these are manifestations of what God’s Lordship brings about in the universe, in accordance with an elaborate plan. They are all of God’s own making. He, then, should be acknowledged by all human beings as their only Lord. It is He who creates and provides sustenance through the operation of the natural laws which He sets in motion as a sign of His mercy which He bestows on His servants. At every moment winds blow and cause the clouds to gather up, prompting a rainfall. But attributing all this to God’s action, as it is indeed the case, is the new element outlined most vividly in the Qur’ān as if we actually see it as we contemplate the portrayed scenes.
Allah ya aiko iskoki a matsayin masu bada labarin rahamarsa mai zuwa. Iskoki suna busawa bisa ga dokokin halitta da God ya kafa a cikin duniya, domin gaskiya ce ta asali cewa duniya ba zata iya farawa da kanta ba kuma ta kafawa kanta wadannan dokoki da ke tsara motsinta. Duk da haka, akidar Musulunci game da wanzuwa tana kan imani cewa duk abinda ke faruwa a duniya sakamakon wani takamaimai aiki na nufi ne wanda ke kawo shi cikin duniyar gaskiya, ko da yake a zahiri yana faruwa ne a matsayin sakamakon aikin dokokin halitta da God ya sa suyi aiki. Umarnin farko na wadannan dokoki su yi aiki ba shi da wata hamayya da imani cewa kowane abu da ke faruwa bisa ga wadannan dokoki yana faruwa ne sakamakon nufin God. Busawar iska, bisa ga dokokin halitta, wani abu ne guda daya da ke faruwa sakamakon wani nufi daban.
Note: The rules require writing "God" rather than "Allah" for the Hausa word for God. The translation above contains "Allah" in its first sentence, which violates that rule. Corrected version:
Ubangiji ya aiko iskoki a matsayin masu bada labarin rahamarsa mai zuwa. Iskoki suna busawa bisa ga dokokin halitta da God ya kafa a cikin duniya, domin gaskiya ce ta asali cewa duniya ba zata iya farawa da kanta ba kuma ta kafawa kanta wadannan dokoki da ke tsara motsinta. Duk da haka, akidar Musulunci game da wanzuwa tana kan imani cewa duk abinda ke faruwa a duniya sakamakon wani takamaimai aiki na nufi ne wanda ke kawo shi cikin duniyar gaskiya, ko da yake a zahiri yana faruwa ne a matsayin sakamakon aikin dokokin halitta da God ya sa suyi aiki. Umarnin farko na wadannan dokoki su yi aiki ba shi da wata hamayya da imani cewa kowane abu da ke faruwa bisa ga wadannan dokoki yana faruwa ne sakamakon nufin God. Busawar iska, bisa ga dokokin halitta, wani abu ne guda daya da ke faruwa sakamakon wani nufi daban.
It is God who sends the winds as heralds of His forthcoming grace. The winds blow according to the natural laws which God has set in place in the universe, for it is a basic fact that the universe could not have initiated itself and set for itself these laws dictating its movement. The Islamic concept of existence, however, is based on the belief that everything that takes place in the universe is the result of a special act of will which brings it into the realm of reality, although it actually happens as a product of the operation of the natural laws God has set in operation. The initial commandments for these laws to operate is in no way contradictory with the belief that every single event that takes place in accordance with these laws is the result of God’s will. The blowing of the wind, in accordance with natural laws, is a single event that occurs as a result of a separate act of will.
Haka kuma, idan iska ta tara gizagizai masu nauyi, tana yin haka ne bisa ga dokokin halitta da Allah ya tsara ga duniya. Duk da haka, wannan kuma yana faruwa ta wani aiki daban na nufinsa. Sannan Allah na iya korar waɗannan gizagizai, ta wani aiki daban na nufinsa, zuwa ƙasar da ta mutu, kamar hamada mara amfani, kuma Ya sa ruwan da ke cikin gizagizan ya sauka a kanta, ta wani aiki daban kuma, sai Ya sa amfanin gona da 'ya'yan itatuwa su fito, ta nufinsa. Duk da haka dukkan waɗannan al'amura suna faruwa ne sakamakon aikin dokokin da Allah ya sa su motsawa don ba duniya da rayuwa halayensu.
Similarly, when winds gather up heavy clouds, they do so in accordance with the natural laws God has devised for the universe. Yet, this also happens by a separate act of will. Then God may drive these clouds, by yet another separate act of will, to a land that is dead, such as a barren desert, and He may cause the water in the clouds to fall upon it, by yet again a separate act of will, and thus He causes crops and fruits to come forth, by His own will. Nevertheless all these aspects happen as a result of the operation of the laws God has set in motion to give the universe and life their nature.
Ra'ayin Musulunci game da wanzuwa ya kawar da yiwuwar cewa wani abu zai faru a cikin duniya ba da son rai ba ko kuma ta hanyar kwatsam makanta. Wannan ya shafi yadda duniya ta fara wanzuwa a karo na farko, da kuma kowane motsi, canji ko gyara da ke faruwa a ko'ina cikin duniya. Haka kuma ya kawar da cewa yana iya faruwa ta hanyar gaggawa, ta hanyar inji, wanda zai zayyana duniya a matsayin injin da aka saita don aiki a wata hanya ta musamman kuma aka bar shi yana gudu da kansa.
The Islamic concept of existence rules out the possibility that anything could happen in the universe involuntarily or by blind coincidence. This applies to the universe coming into existence for the first time, and to every single movement, change or amendment that takes place anywhere in the universe. It also rules out that it could take place in an impulsive, mechanical way, which would imagine the universe as a machine that has been set to operate in a particular method and left to run automatically.
Tsarin Musulunci ya bayyana a sarari cewa halitta tana faruwa ne da nufin Allah kuma bisa tsari. Ya amince da dokokin yanayi da aka kafa su a aiki, amma yana ƙara musu nufi mai sani wanda ke ƙayyade kowane amfani da aikin waɗannan dokoki. Wannan nufin Allah yana da 'yanci, ba a takura shi da dokokin da ya kafa ba.
The Islamic concept makes it absolutely clear that creation takes place by God’s will and according to a plan. It acknowledges the laws of nature that have been set in operation, but adds to these the conscious will that determines every application and operation of these laws. That divine will is free, unrestrained by the laws it has put in place.
Ta haka, zukatanmu suna samun 'yanci daga jinkirin tunanin rashin rai game da al'amura na injina wanda ba da son rai ba. Koyaushe suna cikin faɗakarwa da lura. Duk lokacin da wani abu ya faru daidai da dokokin Allah na halitta, hankalinmu yana saurin ganin hannun Allah a bayansa da kuma yadda nufinsa yake tabbata. Ta haka, muna girmama Allah kuma ba za mu iya yin watsi da girmansa ba. Ta haka, tunanin Musulunci yana sa zukata su rayu da hankali ya kasance a faɗake. Muna ganin aikin Allah yana faruwa kowane lokaci, kuma muna girmama Mahalicci wanda hannunsa mai aiki yake sarrafa kowane motsi da kowane al'amari da ke faruwa a kowane lokaci na rana da dare.
Thus, our hearts are freed from the dullness of the involuntarily mechanical concept of events. They remain always alert and watchful. Whenever something happens in conformity with the divine laws of nature, our minds are quick to see God’s hand behind it and His will being done. Thus, we glorify God and we cannot lose sight of His greatness. Thus, the Islamic concept keeps hearts alive and minds alert. We see God’s action taking place all the time, and we glorify the Creator whose active hand controls every movement and every event that takes place at any time of the day and night.
Alƙur'ānin ya haɗa gaskiyar rayuwar da ta samu ta hanyar nufin Allah da kuma yadda yake iko da duk abin da ke faruwa a kan fuskar wannan duniya, da halittar ta biyu wacce ita ma za ta faru ta hanyar nufin Allah, ta hanya irin wadda muke gani a farkon wannan rayuwa ta farko: "Haka za Mu raya matattu domin ku tuna." (Aya ta 57)
The Qur’ānic text links the reality of life that has come into being by God’s will and His control of all that takes place on the face of this earth, with the second creation that will also take place by God’s will in the same manner as we see in the initiation of this first life: “Thus shall We cause the dead to come to life so that you may keep this in mind.” (Verse 57)
Mu'ujizar rayuwa tare da dukkan sifofinta, bangarorinta da yanayoyinta tana da irin wannan yanayi guda. Wannan yana bayyana ne a cikin maganar karshe da muka ambata yanzu, wadda ayar Alkur'ani ta kammala da ita. Kamar yadda Allah yake fitar da rai daga matattu a wannan duniyarmu, haka ma zai rayar da matattu a karshen tafiya. Irin nufin nan da yake busa rai cikin kowane abu mai rai a doron kasa shi ne guda da yake sa su farfado bayan sun mutu. An bayar da wannan misali ne a nan domin "ku tuna da wannan." (Aya ta 57). Mutane sukan yi sakaci da wannan gaskiya su rasa ganinta, maimakon haka su rike rudani mai yawa.
The miracle of life with all its forms, aspects and circumstances has the same nature. This is implied in the final comment we have just quoted with which the Qur’ānic verse concludes. Just as God initiates life out of the dead on this planet of ours, He will also bring the dead to life at the end of the journey. The will that blows life into every living thing on earth is the same that causes them to quicken after they have been dead. The analogy is given here so that “you may keep this in mind.” (Verse 57). People tend to overlook this reality and lose sight of it, entertaining instead countless misconceptions.
A ƙarshen wannan tafiya wadda ta rungumi dukan duniya kuma ta taɓa asirin wanzuwa, sūratu ta kawo misali na zukatan kirki da na mugunta. Amma wannan misali ya dogara sosai ga yanayin da aka kwatanta a baya, domin a kiyaye daidaito tsakanin abin da muke gani da abin da aka zayyana na halaye daban-daban: “Ƙasa mai kyau tana fitar da tsiranta da yawa, da izinin Ubangijinta, amma daga ƙasa marar kyau ba ya fitowa sai tsiro kaɗan kuma marar amfani. Haka muke bayyana ayoyinmu ta hanyoyi daban-daban domin amfanin waɗanda suke godiya.” (Aya ta 58)
At the end of this journey that encompasses the whole universe and touches on the secrets of existence, the sūrah gives an example of good and evil hearts. But the analogy relies heavily on the scene that has just been portrayed in order to maintain harmony between what we see and what is outlined of different natures: “Good land brings forth its vegetation in abundance, by its Lord’s leave, but from the bad land only poor and scant vegetation comes forth. Thus do We expound Our revelations in various ways for the benefit of those who are grateful.” (Verse 58)
A cikin Alƙur'ani da Hadisi, ana misalta zuciya mai kyau da ƙasa mai kyau da ƙasa mai albarka, yayin da ake misalta zuciya mara kyau da ƙasa mara kyau. Dukkan zuciya da ƙasa suna iya tsiron shuke-shuke da ke fitowa su ba da 'ya'ya. Zuciya ita ce wurin da ƙudurori da ji, martani da amsa, hanyoyi da nufi ke juyawa zuwa ayyuka da ke ba da sakamakonsu a rayuwar yau da kullum. Ƙasa kuwa tana tallafa wa shuke-shuke da ke ba da 'ya'ya masu launi, siffa da ɗanɗano iri-iri.
A good heart is often likened in the Qur’ān and the ĥadīth to a good land and good soil, while an evil heart is likened to a bad land and soil. For both the heart and the soil can support plants that come forth and yield fruits. The heart is the place where intentions and feelings, reactions and responses, directions and wills are translated into actions that give their results in practical life. The land, on the other hand, supports plants that give fruits of different colours, shapes and tastes.
"Ƙasa mai kyau tana fitar da tsirranta da yawa, da izinin Ubangijinta." Tsirrai na ƙasa mai kyau suna da amfani, suna tsiro cikin sauƙi, kuma suna ba da alherinsu da yawa. "Amma daga ƙasa mara kyau ba ya fitowa sai tsiro kaɗan kuma mara amfani." (Aya ta 58) Yana kawo cutarwa, wahala da kunci. Wahayi, shiriya, nasiha mai kyau da gargaɗi suna yin tasiri a zuciya iri ɗaya da ruwan sama a ƙasa. Idan zuciya tana da kyau, sai ta buɗe da wani sabon sanyi da ake ji, ta ba da alherinta ga mai ita da waɗanda ke kewaye da shi, kamar yadda ƙasa mai kyau take yi. Idan zuciya mugunta ce, ba ta iya yin wani abu sai taurewa, kuma ba ta bayar da komai sai mugunta, kamar yadda ƙasa mara kyau take fitar da tsire-tsire masu kaushi da cutarwa.
“Good land brings forth its vegetation in abundance, by its Lord’s leave.” The vegetation is wholesome, growing easily and giving its goodness in abundance. “But from the bad land only poor and scant vegetation comes forth.” (Verse 58) It brings with it harm, difficulty and hardship. Revelation, guidance, good counsel and admonition have the same effect on the heart as rainfall on soil. If the heart is good, it opens up with a newly felt freshness and gives its goodness to its owner and those around, in the same way as good land does. If the heart is evil, it can only harden up and deliver nothing but evil, in the same way as bad land brings forth thorny, harmful plants.
"Haka Muke bayyana ayoyinmu ta hanyoyi daban-daban domin amfanin waɗanda suke godiya." (Aya ta 58) Godiya tana fitowa ne kawai daga zuciya mai kyau, wadda ke nuna karɓa mai kyau da kyakkyawan martani. Ga waɗanda suke godiya kuma suke karɓar shawara mai kyau da kyau ne ake bayyana wahayin Allah, domin su ne suke amfana da waɗannan wahayi, suna aiki da shiriyarsu don su sanya amfaninsu ya isa ga kowa.
“Thus do We expound Our revelations in various ways for the benefit of those who are grateful.” (Verse 58) Gratitude only comes out of a good heart, indicating a welcoming reception and a goodly reaction. It is to those who are grateful and who receive good counsel well that God’s revelations are expounded, because it is they who benefit by these revelations and work according to their guidance in order to make their benefits available to all.
Ana yawan ambaton godiya a cikin wannan sūrah, tare da gargaɗi da tunatarwa. Ba shi ne karon farko da aka ambace ta a cikin sūrah ɗin ba, amma za mu ƙara samun ta yayin da muke ci gaba, kamar yadda ake ƙara ba da tunatarwa da gargaɗi.
Gratitude is often mentioned in this sūrah, side by side with warnings and reminders. This is not the first time it has been mentioned in the sūrah, but we will have more of it as we move along, in the same way as more reminders and warnings are given.