Nassoshin da muka tattauna a Babi na 3 sun ƙare da tunatarwa ga Banu Isra'ila game da falalolin da Allah ya yi musu da kuma yadda suka ci gaba da yin butulci. Mun ga yanayi da dama, wasu an zayyana su a taƙaice, wasu kuma an kwatanta su sosai, waɗanda ke nuna falalar Allah da martanin rashin godiya da Isra'ilawa suka mayar. Wannan ya kai ga kwatancin zukatansu da cewa sun fi duwatsu tauri.

The passage we discussed in Chapter 3 ended on a note reminding the Children of Israel of the many favours God had bestowed on them and their continued ingratitude. We witnessed a number of scenes, some drawn in general outline and some elaborate, showing God’s favours and the Israelites’ ungrateful response. This culminated in the description of their hearts as harder than rocks.

Wannan nassi yana magana ne ga al'ummar Musulmi, yana ba su taƙaitaccen bayani game da makircin Banu Isra'ila, da yaudararsu da mugun shirinsu. Ana gargaɗin Musulmi cewa, tare da irin wannan tarihi da ɗabi'a, Yahudawa koyaushe za su yi ƙoƙarin ɓata musu tafarki. Tsawon wannan jawabi, da salo da hanyoyi daban-daban da yake amfani da su, suna nuna girman mugayen shirye-shiryen da Yahudawan Madina suka yi amfani da su don raunana al'ummar Musulmi.

This passage addresses the Muslim community, giving it an outline of the machinations of the Children of Israel, and their devious, wicked scheming. The Muslims are warned that, with such history and nature, the Jews will always try to lead them astray. The length of this address, and the different styles and approaches it employs are indicative of the magnitude of the wicked schemes the Jews of Madinah employed to undermine the Muslim community.

Lokaci zuwa lokaci, surah tana tunkarar Banu Isra'ila a gaban Musulmi, game da alkawuran da suka ɗauka wa Allah da yadda suka karya su. Har sun kai ga kashe wasu daga cikin Annabawansu, idan waɗannan Annabawa ba su bi son ransu ba. Haka kuma tana bayyana yadda suka keta dokar Allah, da hujjojinsu na ƙarya, da kuma yadda suka karkatar da Littattafansu.

Every now and then, the sūrah confronts the Children of Israel, in front of the Muslims, with the pledges they gave to God and how they violated them. They went as far as killing some of their Prophets when those Prophets would not comply with their wishes. It also describes their violation of divine law, their false arguments and distortion of their Scriptures.

Nassoshi ya nuna dogon jayayyarsu da al'ummar Musulmi, da ƙarairayin da suka yi amfani da su. Yana umurtar Annabi ﷺ yadda zai fallasa da'awarsu, ya kuma karyata hujjojinsu, yana gabatar da gaskiya a sarari kuma a sauƙaƙe. Ɗaya daga cikin da'awarsu ita ce cewa ba za su zauna a wuta ba sai na 'yan kwanaki kaɗan, saboda matsayinsu na musamman a wurin Allah. Allah ya umurci ManzonSa ﷺ yadda zai karyata wannan da'awa: “Ka ce: ‘Shin kun karɓi wani alkawari daga wurin Allah — gama Allah ba ya karya alkawarinSa — ko kuwa kuna danganta wa Allah abin da ba ku da sani a kansa?’” (Aya ta 80)

Kana fatan cewa za su karɓi saƙonka alhali wasu daga cikinsu suna sauraron maganar Allah, sa'an nan bayan sun fahimce ta, suna murɗa ta da sani? Idan sun haɗu da muminai, sukan ce, "Mun yi imani," amma idan sun kaɗaita, sai su ce wa juna, "Shin za ku sanar da su abin da Allah ya bayyana maku? Za su yi amfani da shi ne kawai wajen muhawara da ku a gaban Ubangijinku." Shin ba za ku yi amfani da hankalinku ba? Ba su sani ba cewa Allah yana sane da duk abin da suke ɓoyewa da duk abin da suke bayyanawa?

Do you hope that they will accept your message when some of them would listen to the word of God then, having understood them, knowingly distort it? When they meet the believers, they say, ‘We believe,’ but when they find themselves alone, they say to one another, Need you inform them that which God has disclosed to you? They will only use it in argument against you before your Lord? Will you not use your reason?’ Do they not know that God is well aware of all that they conceal and all that they reveal?

(Ayoyi 75-77)

(Verses 75-77)

A ƙarshen sashen da ya gabata, an faɗa mana game da taurin kai da rashin sassauƙan halin Isra'ilawa. Wannan hoto ne mai ɓacin rai wanda ke jefa inuwar baƙin ciki da ƙunci da rashin bege; da alama ba zai yiwu wani alheri ya fito daga gare su ba.

Towards the end of the last section, we were told about the rigid and relentless nature of the Israelites. It is a gloomy portrait that casts a bleak shadow of despair and hopelessness; it would seem impossible that any good would come out of them.

Don haka, surah ɗin tana tambaya game da tushen duk wani fata, kamar yadda wasu Musulmi suke riƙewa, cewa Yahudawa za su karɓi Musulunci.

With that in mind, the sūrah questions the grounds for any hope, as entertained by some Muslims, that the Jews would accept Islam.

Irin wannan fata ba ta da tushe, domin Yahudawa sun kasance kamar ba su da fahimta da hankali da zai kai su ga amincewa da gaskiya da karɓarta.

Such a hope was ill-founded because the Jews seemed to lack the perception and the understanding that would lead them to acknowledge the truth and accept it.

Imani da yarda da Allah suna buƙatar hali madaidaici, tsafta kuma mai karɓar gaskiya, wanda ba shi da ƙarya ko karkatacciyar zuciya. Yana buƙatar zuciya mai kulawa da lura, mai gaskiya da tsoron Allah, wadda ba za ta karkatar da maganganunsa ba, ko ta yi ƙoƙarin shafe gaskiya da zarar an bayyana ta. Note: the rules say the Hausa word for God must be used, not "Allah", so the correct rendering is "Allah" replaced with "Ubangiji". Corrected translation: Imani da yarda da Ubangiji suna buƙatar hali madaidaici, tsafta kuma mai karɓar gaskiya, wanda ba shi da ƙarya ko karkatacciyar zuciya. Yana buƙatar zuciya mai kulawa da lura, mai gaskiya da tsoron Ubangiji, wadda ba za ta karkatar da maganganunsa ba, ko ta yi ƙoƙarin shafe gaskiya da zarar an bayyana ta.

Ɗaya daga cikin mafi shahararrun da'awar da Isra'ilawa suka yi, wadda ta saɓa wa adalcin Allah kai tsaye, kuma ba ta da tushe a hankali ko a koyarwar addini, ita ce cewa suna da kariya daga azaba komai yawan kuskurensu ko karkacewarsu. Wuta, in ji su, ba za ta taɓa su ba sai na 'yan kwanaki kaɗan, ko ma ba za ta taɓa su ba; bayan haka kuma za su zauna a Aljanna har abada.

One of the most notorious claims made by the Israelites which stood in direct conflict with divine justice, and had no basis in logic or religious doctrine, was that they were immune to punishment no matter how much they erred or deviated. Hell fire, they said, would touch them for no more than a few days, if at all; after which they would abide in Paradise for ever.

Wane tushe suka yi wannan babban da'awa? Babu komai sai fata marar tushe, wanda ya samo asali daga jahilci da ƙaryace-ƙaryacen da magabatansu suka yi musu cikin dabara. Idan mutane suka ɓace daga hanya, suka kuma nisanta kansu tsawon lokaci daga ainihin ruhin akidarsu ta addini, sai su tsaya da ƙwarya kawai, da sunan ƙarya wanda a zahiri ba shi da ma'ana. Irin waɗannan mutane za su ci gaba da riƙe ruɗin adalci da tsira ta hanyar yin furuci da bakinsu kawai game da imaninsu. Suna zaton cewa iƙirarin da suke yi na bin addini daidai zai kuɓutar da su daga azabar Allah: "Suka ce, 'Wuta ba za ta taɓa mu ba sai na ƴan kwanaki.' Ka ce, 'Shin kun karɓi alkawari daga wurin Allah — gama Allah ba ya karya alkawarinsa — ko kuwa kuna danganta wa Allah abin da ba ku sani ba?'" (Aya ta 80)

What basis did they have for such a pompous claim? Nothing but sheer wishful thinking based on ignorance and the cunning lies of their elders. When people stray away and find themselves, over a long period, divorced from the true spirit of their religious belief, they end up with a mere facade, a superficial identity that means little in reality. Such people will continue to cherish the illusion of righteousness and salvation by paying lip service to their religious faith. They imagine that their claims of following the right faith will spare them God’s punishment: “They declare, ‘The fire will not touch us except for a few clays.’ Say, ‘Have you received such a promise from God — for God never breaks His promise — or do you attribute to God something of which you have no knowledge?’“ (Verse 80)

Wannan ya zama babbar amsa! Wane alkawari ko tabbaci ne suke da shi daga wurin Allah da zai tabbatar da da'awarsu? Gaskiyar magana ita ce ba su da irin wannan abu. Wannan tambaya ce ta alama (ta magana), mai ɗauke da ɗan izgili da zargi.

What a powerful rebuttal! What promise or assurance do they have from God to substantiate their claims? The truth is that they have no such thing. The question is a rhetorical one, carrying a whiff of sarcasm and reproach.

Suratu tana faɗa wa Musulmai ƙarin bayani game da halin Yahudawa da hanyoyinsu na karkata da yaudara, a lokaci guda kuma tana fuskantar Yahudawa kansu da waɗannan wahayi.

The sūrah tells the Muslims more about the nature of the Jews and their crooked and devious ways while, at the same time, confronting the Jews themselves with these revelations.

Mun yi alkawari da Banu Isra'ila cewa: "Kada ku bauta wa kowa sai Allah; ku nuna kyautatawa ga iyaye da dangi, da marayu da matalauta; ku yi magana mai kyau ga dukan mutane; ku tsayar da salla akai-akai, kuma ku bayar da zakka ta wajibi." Amma, sai wasu kaɗan, kuna juyawa ku ƙi kulawa. Mun kuma yi alkawari da ku cewa ba za ku zubar da jinin junanku ba, ba kuma za ku kori junanku daga ƙasarku ba. Kun amince da duk wannan, kuna kuma shaida ta. Duk da haka ga ku, kuna kashe junanku, kuna kore wasu daga cikin mutanenku daga gidajensu, kuna taimakon juna a kansu cikin zunubi da zalunci. Idan sun zo muku a matsayin bayi, kuna fansar su.

We made this covenant with the Children of Israel: “Worship none but God; show kindness to parents and kinsfolk and to the orphans and the poor; speak kindly to all people; attend regularly to your prayers and pay the obligatory alms.’ But, except for a few, you turned away and paid no heed. We made a covenant with you that you shall not shed your own blood or drive yourselves out of your own homeland. You acknowledged all that and bore witness to it. Yet there you are, slaying yourselves, and driving some of your own people out of their homes, collaborating against them in sin and injustice. Had they come to you as captives you would have ransomed them.

Hakika korarsu ba ta halatta a gare ku ba. Shin, kuna yin imani da wasu sassa na Littafai, kuma kuna kafirta wasu? Waɗanda suke yin haka daga cikinku, ba su da wani sakamako sai wulakanci a rayuwar duniya; kuma a Ranar Tashin Alƙiyama, za a mayar da su zuwa azaba mafi tsanani. Kuma Allah ba Ya gafala da abin da kuke aikatawa.

Their expulsion is indeed forbidden to you. Do you, then, believe in some parts of the Scriptures and deny others? Those of you who do this will have nothing for their reward other than ignominy in this life and, on the Day of Resurrection, they shall be committed to a most grievous suffering. For God is not unaware of what you do.

(Ayoyi 83-85)

(Verses 83-85)

An riga an ambaci alkawarin Allah da Banu Isra'ila (Isra'ilawa), kuma a nan muna koyon ƙarin bayanai game da wannan alkawari.

Reference has already been made to God’s covenant with the Israelites, and here we learn of more details of this covenant.

Sūrah ta sai ta fuskanci Banu Isra'ila da tarihin yadda suka yi da saƙonnin Allah da manzanninsa, har da annabawan nasu: "Mun ba Musa Littafi, muka kuma biyo bayansa da jerin manzanni. Ga Isa, ɗan Maryam, Mun ba shi hujja bayyananniya, muka kuma ƙarfafa shi da Ruhu Mai Tsarki. Me ya sa duk lokacin da wani manzo ya zo muku da saƙon da ba ya dacewa da sha'awoyinku, kuna yin alfahari da girman kanku, kuna kore wasu (manzanni) da ƙarya, kuma kuna kashe wasu?" (Aya ta 87)

The sūrah then confronts the Israelites with their record of how they treated God’s messages and messengers, including their own prophets: “We gave Moses the Book and caused a succession of messengers to follow him. To Jesus, son of Mary, We gave clear proof and supported him with the Holy Spirit. Why is it that every time a messenger comes to you with a message that does not suit your fancies, you glory in your arrogance, charging some (messengers) with lying and slaying others?” (Verse 87)

Babbar hujjar Isrā'ilawa don kin karɓar Musulunci ita ce cewa suna da yawan koyarwa irin wannan da annabawansu suka ba su. Sai dai Alƙur'ani ya ƙi amincewa da wannan da'awa, kuma ya fallasa mummunan yadda suka karɓi waɗancan annabawa da koyarwarsu.

The Israelites’ main argument for not accepting Islam was that they were in possession of a great many such teachings that had been given to them by their own prophets. The Qur’ān, however, rejects that claim and exposes the disgraceful manner in which they had received those prophets and their teachings.

Mun ji labarin yadda suka yi karo da Musa (amincin Allah ya tabbata a gare shi), kuma a nan ga mun ji labarin wasu annabawa da suka zo bayan shi, suka sha irin wannan wulakanci, har zuwa Isa, ɗan Maryam. Isa (amincin Allah ya tabbata a gare shi) ya zo musu da bayyanannun hujjoji na gaskiya, har da yin mu'ujizai, kuma Ruhu Mai Tsarki, Mala'ika Jibra'ilu, ne ya goyi bayansa. Amma menene halinsu game da shi? Littattafansu na kansu sun shaida wani labari mai ban takaici na ƙi, tsawatarwa da rashin godiya mai ban tsoro ga dukan annabawan da aka aiko musu: "Me ya sa duk lokacin da wani manzo ya zo muku da saƙon da bai dace da son zuciyarku ba, sai ku yi fariya da girman kanku, kuna ƙaryata wasu (manzanni) kuma kuna kashe wasu?" (Aya ta 87)

We have already been told of their encounter with Moses (peace be upon him), and here we learn of more prophets coming after him and receiving similar treatment, right up to Jesus, the son of Mary. Jesus (peace be upon him) came to them with clear evidence of the truth, including the performance of miracles, and was supported by the Holy Spirit, the Archangel Gabriel. But what was their attitude towards him? Their own Scriptures testify to a sad tale of rejection, denunciation and appalling ingratitude towards all the prophets who were sent to them: “Why is it that every time a messenger comes to you with a message that does not suit your fancies, you glory in your arrogance, charging some (messengers) with lying and slaying others?” (Verse 87)

Sūratul ta ci gaba da fallasa son zuciyarsu da yaudarar da suke yi. Ta ce: "Idan aka ce musu, 'Ku yi imani da abin da Allah ya saukar,' sai su ce, 'Mun yi imani da abin da aka saukar mana.' Suna kafircewa da duk abin da ke bayansa, alhali kuwa shi ne gaskiya, yana tabbatar da abin da suke da shi." (Aya ta 91)

The sūrah then goes further in exposing their bigotry and deception. It says: “When it is said to them, ‘Believe in what God has revealed,’ they say, ‘We believe in what has been revealed to us.’ They deny everything else, although it is the truth, corroborating the revelations they have.” (Verse 91)

Wannan shi ne martanin Yahudawan Madina duk lokacin da aka kira su su yarda da Musulunci da Alƙur'ani. Sun ɗauka cewa abin da Annabawansu suka koyar da su ya isa kuma ya cika, sun ƙi duk wani abu, har da wahayin da Ƙasim Ísa da Muhammadu ﷺ, Annabi na ƙarshe cikin dukkan annabawa (amincin Allah ya tabbata a gare su duka), suka karɓa. Alƙur'ani ya nuna matuƙar ƙin wannan martani da Isra'ilawa suka yi wa wahayin Allah, alhali waɗannan "gaskiya ne, mai tabbatar da abin da suke da shi." (Aya ta 91)

This would be the reply of the Jews of Madinah whenever they were called upon to acknowledge Islam and the Qur’ān. They considered what their own Prophets had taught them sufficient and complete, and they rejected all else, including the revelations received by Jesus and Muĥammad, the last of all prophets (peace be upon them all). The Qur’ān takes great exception to this reaction by the Israelites to God’s revelations, when these are “the truth, corroborating the revelations they have.” (Verse 91)

Me yasa za su damu da gaskiya tun da ba a aika ta ga su kaɗai ba, kuma me ya shafe su da cewa wahayin da aka saukar wa wasu al'ummai ya tabbatar da nasu? Fushin zuciyarsu da ƙunci na tunani sun kai ga matsayin har sun ƙi abin da annabawansu da kansu suka yi wa'azi, har ma suka kuskura suka kashe wasu daga cikinsu. "Ka ce: 'To, don me a dā kuka kashe annabawan Allah, idan kun kasance masu imani na gaskiya?'" (Aya ta 91) Ta yaya za su iya tabbatar da da'awarsu ta cewa sun yi imani da abin da aka saukar musu ta hannun annabawansu, alhali kuwa sun kai ga kashe wasu daga cikin waɗannan annabawan?

But, why should they bother about the truth when it is not addressed to them alone, and what concern is it to them that revelations sent to other nations should corroborate their own? Their bigotry and narrow-mindedness were so extreme that they had even rejected what their own Prophets had preached, and dared even to kill some of them. “Say: ‘Why, then, did you in the past kill God’s prophets, if you were true believers?’“ (Verse 91) How could they substantiate their claims to believe only in what had been revealed to them through their Prophets if they went as far as killing some of these prophets?

Sūrar ta sa’an nan ta juya zuwa ga tabbatar wa Annabi Muhammadu ﷺ gaskiya da ingancin wahayin da aka saukar masa, da kuma yin Allah-wadai da waɗanda suke ƙin karɓa ko adawa da saƙonsa. Ta musamman tana la’anta Isra’ilawa saboda rashin cika alkawuran da suka ɗauka, ko da waɗanda suka yi wa God, ko wa annabawansu, ko wa Muhammadu ﷺ da kansa. Hakan yana bayyana ne a ƙin karɓar Alƙur’ani, wahayi na ƙarshe daga God zuwa ga mutum, wanda ya tabbatar tare da ƙarfafa wahayin da suka riga suna da shi. “Mun saukar maka da wahayi bayyananne: babu wanda zai musanta su sai azzalumai. Shin ko yaushe za a ci gaba da kasancewa haka, duk lokacin da suka yi alkawari mai ƙarfi sai wasu daga cikinsu su karya shi? A gaskiya mafi yawansu ba sa yin imani. Yanzu kuma da wani Manzo daga God ya zo musu, yana tabbatar da abin da suke da shi, sai wasu daga cikin waɗanda aka ba littafi suka jefar da Littafin God a bayan bayansu kamar ba su sani ba.” (Ayoyi 99-101)

The sūrah then turns to reassure Prophet Muĥammad of the truth and validity of the revelations he had received, and to denounce those who reject or oppose his message. It specifically condemns the Israelites for not living up to their promises and commitments, whether made to God or to their own prophets, or to Muĥammad himself. That is manifest in their rejection of the Qur’ān, God’s final revelation to man, which endorsed and reinforced the revelations they already had. “We have sent down to you clear revelations: none will deny them except the evildoers. Is it always to be the case that every time they make a solemn pledge some of them will violate it? The truth is that most of them do not believe. And now that a Messenger from God has come to them, confirming what is already in their possession, some of those who had been given the Scriptures cast God’s Book behind their backs as though they know nothing.” (Verses 99-101)

Anan ne ainihin dalilin da ya sa Isra'ilawa suka ƙi karɓar wahayin Allah, wato mugunta mai tsanani da lalacewar rayukansu. Yanayin ɗan Adam na al'ada, mai lafiya, ba zai iya rashin amincewa da gaskiya da ƙa'idodin da wahayin Allah ya bayyana ba, kuma ba zai iya ƙin karɓarsu ba. Hujjar da ke cikin irin waɗannan wahayi ba za ta kasa burge zuciya da hankalin ɗan Adam ba. Gaskiyar cewa Yahudawa, ko kuma wata al'umma, sun ƙi yarda da wahayin Allah ba suka ce wahayin ba gaskiya ba ne ko kuma ba shi da inganci ba ne; sai dai nuna halin karkatacce da lalacin waɗannan mutane.

Here, then, we have the real reason behind the Israelites’ rejection of God’s revelations; it is their sheer wickedness and the corruption of their souls. Normal, healthy human nature could not but acknowledge and embrace the truth and principles expounded by divine revelations. The compelling logic in such revelations cannot fail to impress the human heart and mind. The fact that the Jews, or any other people for that matter, have refused to believe divine revelations is not a criticism of the validity or veracity of such revelations, but rather a reflection of those people’s perverted and corrupt nature.

Shin wannan zai zama ƙarshen laifinsu? Shin, bayan sun ƙi ayoyin da aka saukar wa Muhammadu ﷺ, za su riƙe ayoyin da aka ba kakanninsu, su nuna imani da biyayya ga dokokinsa da koyarwarsa? Babu shakka. Sun jefar da ayoyin Allah a bayansu, suka nemi tatsuniyoyi da camfe-camfe: "Suna bin abin da shaiɗanu suka ruwaito game da mulkin Sulaiman. Sulaiman bai taɓa kafirta ba, amma shaiɗanu ne suka kafirta. Suna koyar da mutane sihiri, wanda tabbas ba a saukar da shi ga mala'iku biyu, Hārūt da Mārūt, a Babila ba. Duk da haka, waɗannan biyu [mala'iku] ba su taɓa koyar da kowa ba tare da fara faɗa masa ba, 'Mu fitina ce kawai, saboda haka kada ku kafirta.' Daga waɗannan biyu mutane suna koyon abin da za su yi amfani da shi wajen haifar da rashin jituwa tsakanin mutum da matarsa. Sai dai da wannan ilimin ba za su iya cutar da kowa ba sai da izinin Allah."

Would that be the end of their transgression? Would they, having rejected the revelations sent down to Muĥammad, hold fast to the revelations given to their forefathers and show faith and loyalty to its laws and teachings? Definitely not. They cast God’s revelations behind their backs and went in search of myths and superstitions: “They follow what the devils relate of Solomon’s kingdom. Solomon never disbelieved, but the devils did. They instruct people in witchcraft which was certainly not revealed to the two angels, Hārūt and Mārūt, at Babylon. Yet these two [angels] never taught anyone without first declaring, ‘We are but a temptation to evil, so do not renounce your faith.’ From these two, people learned what they would use to cause discord between a man and his wife. However, with that knowledge they can harm no one except by God’s leave.

Lalle, suna koyon abin da zai cutar da su, kuma ba zai amfane su ba. Hakika sun sani cewa duk wanda ya yi irin wannan ciniki ba zai sami rabo a Lahira ba. Tabbas abin da suka sayar da rayukansu da shi mummuna ne, idan dai da sun sani! Da sun yi imani, suka kuma kasance masu tsoron Allah, lada daga wajen God zai fi musu alheri, idan dai da sun sani.” (Ayoyi 102-103)

Indeed, they learn what harms them and brings them no profit. They knew full well that whoever contracted such a deal would have no share in the life to come. Vile indeed is what they had sold their souls for, if they but knew it! Had they embraced the faith and been God- fearing, God’s reward would have been far better for them, if they but knew it.” (Verses 102- 103)

Sun watsar da wahayin Allah da suka zo don tabbatar da Littattafansu, suka kuma yi imani da tatsuniyoyi da labarai daga zamanin Sulaiman, waɗanda suka yi ikirarin ƙarya cewa ya yi sihiri da tsafi, kuma duk ikon ban mamaki da yake da shi ya samo shi daga waɗannan.

They abandoned Divine revelations which had come to confirm their Scriptures and gave credence to myths and legends from the time of Solomon, which falsely asserted that he practised sorcery and witchcraft and owed all his extraordinary powers to them.

Sihiri da tsafi da maita har yanzu suna jan hankalin mutane da yawa a yau, yayin da wasu da yawa ke shiga cikin ruɗi saboda ikon da ake ganin masu yin su suna da shi, wanda ya zama kamar abin mamaki.

Black magic, sorcery and witchcraft still hold deep fascination for many people today, while many others are taken in by the seemingly extraordinary powers of their practitioners.

Gaskiya ne cewa wasu mutane ana ganin suna da wasu iko ko karfi na musamman da kimiyya ba ta iya bayyanawa ta hanyar hujja ba. Kimiyya ba ta wuce ba wajen bayanin wasu daga cikin wadannan al'amura ba, kamar su telepathy, wato abin da ake zato na sadarwar tunani ko ra'ayi ba tare da amfani da gabobin jiki da aka sani ba; da kuma hypnosis, wato bacci da aka samar ta hanyar wucin gadi, ko yanayin kamar bacci wanda mai jiki ke aiki ne kawai bisa umarni daga waje.

It is true that some individuals are seen to possess special powers or abilities not explained by scientific evidence. Science has not been able to go farther than giving a description of some of these phenomena such as telepathy, the supposed communication of thoughts or ideas other than by the known senses; and hypnosis, artificially produced sleep or the sleep-like state in which the subject acts only on external suggestion.

Duk da cewa ana gane wadannan karfi da kuma yarda da kasancewarsu da tasirinsu, ilimin kimiyya bai iya bayar da wani bayani mai gamsarwa game da abin da suke ba ko kuma yadda suke faruwa ba.

While recognizing these powers and acknowledging their existence and effects, science has not been able to offer any satisfactory explanations as to what they are or how they come about.

Wannan, hakika, yana shafar sauran abubuwa masu yawa na ruhi waɗanda masana kimiyya ke jayayya a kansu, kuma kimiyya har yanzu ba ta iya fahimtarsu ba, ko dai saboda rashin hujjoji na kimiyya ko kuma saboda irin waɗannan abubuwa ba za a iya tabbatar da su ta hanyar hanyoyin gwaji ba. Ɗaya daga cikin irin waɗannan hanyoyi shi ne mafarkai na gargaɗi ko "na gaba" waɗanda ke hasashen abin da zai faru nan gaba, kuma Sigmund Freud, wanda ya kafa ilimin nazarin hankali na zamani, wanda aka sani sosai da ƙin yarda da ikon ruhi, bai iya kawar da su ko musanta su ba. Ta yaya zai yiwu wasu mutane su ji su kuma gane abubuwan da za su faru nan gaba tun kafin su faru?

This, of course, applies to numerous other psychic phenomena over which scientists are in dispute and which science is still unable to understand, either through lack of scientific evidence or because such phenomena cannot be verified by empirical methods. One such method is premonitory or “prospective” dreams which foretell the future and which Sigmund Freud, the founder of modern psychoanalysis who was well known for his rejection of spiritual powers, was not able to dismiss or deny. How is it possible that some people are able to sense and identify future events long before they actually occur?