Wannan nassi yana mai da hankali ne kan wasu daga cikin manyan abubuwan al'ajabi da ke cikin duniya, waɗanda ke shaida wanzuwar Allah da tsari na musamman da Ya kafa domin tafiyar da duk abin da ke faruwa. Yana umurtar Manzon Allah ﷺ da ya duba waɗannan alamu sosai kuma ya yi mu'amala da su. Irin wannan mu'amala, musamman idan an yi ta da zuciya da hankali a buɗe, ta isa ta share duk wani tasiri da wahalar da kafirai suka haddasa ta bar a baya. Zai kasance yana duban manyan sararin sama wanda a gabansa makircin kafirai da adawarsu ke komawa zuwa ga ƙaramin abu.

This passage concentrates on some of the great wonders in the universe that testify to God’s existence and the unique system He has put in place to control and conduct everything that happens. It directs the Prophet to look carefully at these signs and interact with them. Such interaction, particularly when it is done with an open heart and mind, is sufficient to redress any lingering effects of the hardship caused by the unbelievers. He will be looking at the great horizons against which the unbelievers’ schemes and hostilities are reduced to insignificance.

Alƙur'ani koyaushe yana jagorantar zukatan mutane da hankalinsu zuwa ga tunani a kan abubuwan da suke gani a cikin duniya, da kuma mu'amala da su. Ta haka ne za su gane aikin hannun Allah... Correction: per the rules, the word for God must be the Hausa word for God, not "Allah". Alƙur'ani koyaushe yana jagorantar zukatan mutane da hankalinsu zuwa ga tunani a kan abubuwan da suke gani a cikin duniya, da kuma mu'amala da su. Ta haka za su gane aikin hannun Ubangiji a cikin dukkan abin da suke gani, ji da kuma ji a jikinsu. Za su sami abubuwa da yawa da za su yi tunani a kansu, waɗanda za su ƙarfafa dangantakarsu da Ubangiji ta hanyar aikinSa.

The Qur’ān always directs people’s hearts and minds to reflect on, and interact with, what they see in the universe. They will then recognize the work of God’s hand in all that they see, hear and feel. They will have much to reflect upon which will strengthen their bond with God through His work.

Lokacin da mutum yake rayuwa a cikin duniya da zuciya a buɗe, da hankali a buɗe, da rai mai faɗakarwa, rayuwarsa takan ɗaukaka sama da ƙananan damuwar wannan duniya. Ma'anar rayuwarsa takan ƙara girma yayin da yake jin, a kowane lokaci, cewa duniyar da ke kewaye da shi ta fi girma da ɗaukaka fiye da duniyarsa ta kansa, alhali duk abin da yake gani da ji yana wanzuwa ta hanyar nufi guda ɗaya, yana ƙarƙashin doka guda ɗaya, kuma yana miƙa wuya ga Mahalicci guda ɗaya. Zai fahimci cewa shi ɗaya ne daga cikin halittu marasa adadi da suke miƙa wuya ga Allah, kuma hannun Allah yana bayyana a cikin duk abin da yake gani, yake ji, kuma yake ji da shi.

When man lives in the universe with an open heart and mind, and an alert soul, his life rises above the petty concerns of this world. His sense of life is heightened as he feels, at every moment, that the universe around him is much larger and greater than his own world, while all that he sees and feels comes into being through one and the same will, are subject to the same law, and submit to One Creator. He will realize that he is but one of countless creatures that submit to God, and that God’s hand is visible in all that he sees, hears and feels.

Shin ba ka ganin yadda Ubangijinka ke shimfiɗa inuwa? Da yana so, da ya sanya ta tsaya cik. Sannan muka sanya rana ta zama jagora a kanta.

Do you not see how your Lord causes the shadow to lengthen when, had He so willed, He could have indeed made it stand still? But then We have made the sun its guide.

Kuma a hankali, Muna jan shi zuwa gare Mu.

And then, little by little, We draw it in towards Ourselves. (Verses 45-46)

Wannan hoton inuwa da inuwar bishiya yana ba wa rai mai damuwa da gajiya jin kwanciyar hankali, annashuwa da tsaro, kamar wata hannu mai tausayi da ke share radadi da damuwa, tana ba da ta'aziyya da kuzari. Shin wannan ne nufin Allah yayin da Yake umurtar Annabi ﷺ, wanda ya sha wahala ta izgili da adawa daga kafirai, ya yi tunani a kan inuwa? A cikin mawuyacin yakin da Annabi ﷺ ya sha a Makka, yana fuskantar adawa mai tsanani da makirci na mugaye, zuciyarsa tabbas ta ji nauyin ya yi yawa, tare da ƙananan mabiya kawai suna goyon bayansa a gaban babban rinjayen kafirai. Ba haka kawai ba, a lokacin ma ba a ba shi izinin ramawa ga zaluncin jiki ko ƙin izgili na adawa ba. A cikin wannan yanayi mai cike da damuwa aka saukar da ayoyin Alƙur'ani ga Muhammadu ﷺ domin su zama maganin warkarwa, inuwa mai kwantar da hankali da albarka mai alheri. Ya ba shi goyon baya a tsakiyar musu da adawa mai tsanani. Inuwa, musamman idan aka yi la'akari da bangon hamada mai zafi, tana ba da hoto mai dacewa sosai da dukkan yanayin surar, wadda cike take da tausayi da albarka.

This image of shadow and shade imparts to a troubled and tired soul a feeling of comfort, relaxation and security, as if it is a gentle, compassionate hand that wipes away pain and worry, giving comfort and energy. is this God’s purpose as He directs the Prophet, who has suffered the unbelievers’ ridicule and opposition, to contemplate the shadow? In the tough battle the Prophet went through in Makkah, facing determined opposition and wicked scheming, his soul must have felt the burden too heavy, with only a small number of believers supporting him against the overwhelming majority of unbelievers. Not only so, but he was not then even allowed to retaliate against physical aggression or repel hostile ridicule. In this troubled atmosphere passages of the Qur’ān were revealed to Muhammad (peace be upon him) to serve as a healing balsam, a relaxing shade and kind blessing. It provided him with support in the midst of determined denial and opposition. Shade, particularly when considered against a hot desert background, gives an image that is in complete harmony with the whole atmosphere of the sūrah that is full of compassion and blessings.

Shin, ba ka ganin yadda Ubangijinka ke sa inuwa ta miƙe? (Aya ta 45) Ko kuma, a cikin fassarar da ta fi kusa da asali: Sūrah ta nuna cewa inuwa tana miƙewa a hankali da hannun Allah kafin ta sake ja da baya: "Shin, ba ka ga yadda Ubangijinka ke sa inuwa ta miƙe ba?" (Aya ta 45)

A wannan lokacin surah ɗin tana magana ne game da Alƙur'ani wanda, kamar ruwan sama mai tsabta, yana saukowa daga sama don tsarkake zukata da rayuka na mutane. Surah ɗin tana mamakin yadda mutum yake yin farin ciki da ruwan sama, wanda yake da muhimmanci ga rayuwar jiki, amma ba ya yin farin ciki da Alƙur'ani wanda yake ba zukata da rayuka rai.

At this point the sūrah refers to the Qur’ān which, like pure rain water, descends from on high to purify people’s hearts and souls. It wonders how man warms to rain, which is essential for physical life, but does not warm to the Qur’ān which gives life to hearts and souls.

Lalle mun bayyana wannan (a cikin Alƙur'ani) a gare su sau da yawa, don su yi tunani a kai, amma yawancin mutane sun ƙi komai sai kafirci. Da ma Mun so, da Mun aika mai gargadi zuwa kowace alƙarya. Kada ka bi kafirai, amma ka yi jihadi da su da wannan Alƙur'ani da matuƙar ƙarfi.

Many times have We explained this (in the] Qur’ān to them, so that they may take it to heart, but most people refuse to be anything but unbelievers. Had We so willed, We could have sent a warner to every city. Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān. (Verses 50-52)

Mun gabatar da shi gare su ta hanyoyi masu yawa, salo da tsari iri-iri, muna mai magana da hankalinsu, zukatansu, ransu da ji-jin zuciyarsu. Mun nemi tada lamirinsu ga muhimmancinsa ta hanyoyi da dama, muna amfani da hanyoyi daban-daban domin tabbatar da cewa sun yi mu'amala da shi. Abin da ake bukata daga gare su kawai shi ne su "ɗauke shi a zuciya." Maganar ita ce, Alkur'ani yana nufin tunatar da mutane wata gaskiya da ta tabbata a cikin yanayin halittarsu, duk da cewa sau da yawa suna mantawa da ita. Abin da ke sa su rashin kula da ita shi ne cewa suna mika wuya ga son zuciyarsu: "amma mafi yawan mutane ba sa yarda sai dai su zama kafirai." (Aya ta 50)

We have put it to them in a great variety of forms, styles and presentations, addressing it to their minds, hearts, souls and feelings. We sought to awaken their consciences to its import in numerous ways, employing different means to ensure that they interact with it. All it needs from them is that they should ‘take it to heart.’ The point is that the Qur’ān aims to remind people of a truth that is well established in their nature, even though they often forget it. What makes them heedless of it is the fact that they submit to their desires: “but most people refuse to be anything but unbelievers.” (Verse 50)

Wannan yana nufin cewa aikin da aka ɗora wa Manzon Allah ﷺ yana da matuƙar wahala. Yana fuskantar dukan ɗan Adam a lokacin da mafi yawansu suke zaɓar bin son zuciyarsu, suna dagewa kan kafirci, suna nuna butulci, duk da kasancewar alamomi masu yawa da ke nuna gaskiyar imani.

Suratun ta sake kwatanta hotuna daga duniyar da ke kewaye da mu. Bayan ta yi magana kan iskoki masu zuwa da ruwan sama da tsarkakken ruwansa, yanzu tana magana ne kan manyan jikunan ruwa, wasu daga cikinsu mai zaki ne wasu kuma gishiri ne, da yadda ba sa haɗuwa.

The sūrah again portrays images from the world around us. Having spoken about winds heralding rain and its pure water, now it speaks of the great bodies of water, some of which are sweet and some salty, and how they do not mix.

Shi ne wanda ya gauraya ruwa biyu, ɗaya mai daɗi, mai kashe ƙishi, ɗayan kuma gishiri ne, mai ɗaci. Duk da haka, ya sanya shamaki tsakaninsu, da iyaka mai hanawa. (Aya ta 53)

He it is who has brought the two bodies of water to meet; the one sweet and thirst- quenching, and the other salty and bitter. Yet between them He has made a barrier and a forbidding ban. (Verse 53)

Allah ne ya halicci nau'o'in ruwa guda biyu, ya bar su suna gudana a hanyoyinsu, suna haduwa a wasu wurare. Duk da haka, ruwansu ba ya hadewa domin akwai wani shamaki na halitta da ke raba su. A mafi yawan lokuta, koguna suna gudana a matakin da ya fi na teku tsayi, ma'ana a wurin da suka hadu, kogin mai ruwan zaki ne ke shiga cikin teku mai gishiri. Yana da matukar wuya kogi ya gudana kasa da matakin teku. Saboda haka, teku mai yawan ruwa fiye da kima ba ya mamaye kogin wanda ruwansa ke ba da rai ga tsirrai, dabbobi da mutum. Gaskiyar cewa wannan shi ne tsarin halitta a kusan dukkan lokutan da kogi ya hadu da teku, yana nuna cewa ba abin kwatsam ba ne. Yana faruwa ne da nufin Mai halitta, wanda ya halicci duniya ta yadda za ta cika manufarsa kuma ta kasance a karkashin dokokin dabi'arsa.

It is God who created both types and left them to run their courses, meeting at certain points. Nevertheless, their waters do not mix because they have a natural barrier keeping them apart. In most cases, rivers run at a level higher than the sea, which means that at the meeting point, it is the river with its sweet water that runs into the salty sea. It is very rare that a river runs below sea level. Hence, the sea with its much greater body of water does not overpower the river whose water gives life to plants, animals and man. The fact that this is the natural order in practically all cases where a river meets the sea means that it is certainly not coincidental. It happens by the will of the Creator who made the universe in such a way as to fulfil His purpose and remain subject to His laws of nature.

Lalle dokokin halitta da Allah ya kafa suna tabbatar da cewa ruwan gishiri na teku da tekun ba sa mamaye busasshiyar ƙasa ko su rinjayi koguna. Wannan yana ci gaba da kasancewa koda a lokacin tsananin ruwa (high tides) da ke faruwa sakamakon nauyi (gravity) na wata yayin da yake shafar ruwan saman ƙasa.

Idan muka duba wannan ruwa sosai, za mu yi mamaki sosai yayin da muke neman cikakken saitin halayen ɗan adam a cikin ƙananan abubuwa masu ɗauke da siffofin gado na jinsin ɗan adam, da kuma na iyaye da danginsu na kusa, waɗanda ake canjawa zuwa tayin, namiji ko mace, bisa ga nufin Allah. Anan muna kawo nassi daga babin kan ƙwayoyin gado (genes) a cikin littafin A.C. Morrison mai suna Man Does Not Stand Alone:

If we were to look minutely into this fluid, we would be overawed as we look for a complete set of human characteristics in exceedingly minute components that carry the hereditary aspects of the human race, as also the parents and their immediate families, which are then transferred to the fetus, male or female, in accordance with God’s will. Here we quote from the chapter on genes in A.C. Morrison’s Man Does Not Stand Alone:

A kowace tantanin halitta, na namiji da na mace, akwai chromosomes da gene-genes. Chromosomes suna samar da mahaifar duhu wadda ke ɗauke da gene-genes. Gene-genes su ne babban abin da ke tantance abin da kowane abu mai rai ko ɗan adam zai kasance. Cytoplasm kuma shi ne haɗakar sinadarai masu ban mamaki da ke kewaye da su duka biyu. Gene-genes sun yi ƙanƙanta sosai, har idan an tattara dukkansu waɗanda ke da alhakin dukkan ’yan adam da ke duniya a yau, tare da bambancin halayensu, tunaninsu, launin fatarsu da kabilarsu, za a iya cika su cikin ƙaramin ƙoƙon yatsa ɗaya kacal. Waɗannan gene-genes masu ƙanƙanta fiye da na’urar hangen microscope su ne mabuɗan kowane hali na ɗan adam, dabba da shuka. Ƙoƙon yatsa ƙaramin wuri ne da za a iya sanya dukkan halayen mutum ɗaya-ɗaya na mutane biliyan biyu a cikinsa. Duk da haka, gaskiyar al’amarin ba ta da tambaya... Tayin da ke maimaita tarihin juyin halittarsa, tun daga protoplasm har zuwa asalin kabila, yana nuna cewa tarihin da aka rubuta yana ajiye kuma yana bayyana ta hanyar tsarin atoms a cikin gene-genes da cytoplasm...

In every cell, male and female, are chromosomes and genes. Chromosomes form the darkened nucleus which contains the genes. The genes are the main deciding factor as to what every living thing or a human being shall be. The cytoplasm is the extraordinary chemical combinations which surround them both. The genes are so infinitesimal that if all of them which are responsible for all the human beings on earth today, with their individuality, psychology, colour, and race, could be collected and put in one place, there would be less than a thimbleful. These ultra-microscopic genes are the absolute keys to all human, animal, and vegetable characteristics. A thimble is a small place in which to put all the individual characteristics of two billions of human beings. However, the facts are beyond question... The embryo recapitulating in its progressive development from protoplasm to racial identity indicates recorded history retained and expressed by atomic arrangement in the genes and cytoplasm... 1

A cikin wannan yanayi na tsara halitta cikin kulawa, da kuma cikin hasken rayuwar da ruwan sama da ruwan maniyyin mutum ke samarwa, tunanin bautar wani baya ga Allah kawai ya saba da yanayin halitta, haka kuma abu ne mai ban mamaki kuma wanda ba shi da ma'ana. Saboda haka, surar ta yi magana game da bautar kafirai, kuma ta sanya ta a hangen da ya dace: "Duk da haka mutane suna bautawa, baya ga Allah, abubuwan da ba za su iya amfanar da su ba, ko cutar da su ba. Kafiri koyaushe yana taimakon wanda ya saba wa Ubangijinsa." (Aya ta 55)

In this atmosphere of careful planning of creation, and in the light of life that is produced by rain water and human sperm, the very thought of worshipping anyone other than God is incompatible with nature, as also singular and absurd. Hence, the sūrah refers to the unbelievers’ worship and puts it in perspective: “Yet people worship, instead of God, things that can neither benefit nor harm them. An unbeliever always gives support against his Lord.” (Verse 55)

Kowane kafiri, ciki har da masu bautar gumaka waɗanda suka yi adawa da Musulunci a Makka, yana shiga yaƙi da Ubangijinsa wanda ya halicce su kuma ya ba su siffa da surar jiki. Ta yaya hakan zai yiwu, tun da kafiri ya yi ƙasa da ƙasa har ya tsaya yana adawa da Allah? Haƙiƙa, kafirai suna adawa da addinin Allah da tsarin rayuwar da Ya shimfiɗa wa rayuwar ɗan Adam. Domin nuna girman laifinsu, sūratu ta siffanta su da masu adawa da Allah, Ubangijinsu kuma Majiɓincinsu.

Every single unbeliever, including the idolaters who opposed Islam in Makkah, joins the fight against their Lord who has created them and given them shape and form. How can this be when the unbeliever is so insignificant as to stand in opposition to God? In fact unbelievers oppose God’s faith and the code of living He has laid down for human life. In order to show the enormity of their offence, the sūrah describes them as opponents of God, their Lord and Master.

Duk wanda ya tsaya yana adawa da Manzon Allah da saƙonsa, a zahiri yana yaƙi da Allah. Annabi ba ya bukatar damuwa game da wannan mutum, domin abokin gābarsa shi ne Allah, wanda tabbas zai tabbatar da cewa ba zai iya cutar da Annabi ba.

When someone stands in opposition to God’s Messenger and his message, he is actually fighting against God. The Prophet need not worry about this person, because his opponent is God, who will certainly ensure that he cannot do the Prophet any harm.

Sannan Allah ya ƙarfafa Manzonsa, ya sauƙaƙa masa nauyinsa. Ya tabbatar masa cewa idan ya cika aikinsa, wato isar da saƙo, tare da abin da yake kawo wa mutane na bisharar alheri da gargaɗi, yana kafa gwagwarmaya mai ƙarfi a kan kafirai ta hanyar Alƙur'ani ﷺ, to babu dalilin da zai sa ya damu saboda taurin kan kafiran wajen ƙin saƙonsa. Allah zai ɗauki nauyin yaƙi da waɗanda suke adawa da shi.

“Ka ce: ‘Ba na neman wani lada a kan haka daga gare ku. Abin da nake so kawai shi ne duk wanda ya so ya sami hanyar da za ta kai shi ga Ubangijinsa.’” (Aya ta 57) Manzon Allah ﷺ bai taba tunanin samun wata riba ta duniya ko amfani ba sakamakon karɓar mutane Musulunci. Babu wanda zai biya kuɗin shiga ko ya yi wata baiwa idan ya rungumi addinin Musulunci. Abin da ya kamata ya yi kawai shi ne ya furta wasu kalmomi da bakinsa, muddin ya yi imani da su a zuciyarsa. Wannan shi ne babban abin da ya bambanta Musulunci, wanda ba shi da wani wuri ga wani firist na kowane iri, wanda zai karɓi kuɗi a kan ayyukan da ya yi. Babu ‘kuɗin shiga’, kuma ba a biyan kuɗi domin a bayyana wani asiri ko a ba da wata albarka ko a shirya shiga. Musulunci ya tsira daga duk abin da zai iya hana kowa imani. Ba ya barin wani wuri ga kowa ya tsaya a matsayin mai shiga tsakanin mutane da Ubangijinsu. Manzon Allah ﷺ yana samun lada ɗaya kawai saboda duk wahalhalun da ya sha wajen kiran mutane zuwa addinin Allah, kuma wannan lada ba wani abu ba ne face mutum ya amsa kiran Allah ya karɓi shiryarwar Allah: “duk wanda ya so ya sami hanyar da za ta kai shi ga Ubangijinsa.” (Aya ta 57) Wannan shi ne kawai ladansa. Idan Annabi ﷺ ya ga wani yana karɓar shiryarwar Allah yana neman yardar Allah, sai zuciyarsa mai tausayi ta samu natsuwa, kuma lamirinsa mai daraja ya huce.

“Say: ‘No reward do I ask of you for this. All I ask is that he who so wills may find a way leading to his Lord.’” (Verse 57) God’s Messenger does not entertain any thought of making any worldly gain or profit as a result of people’s acceptance of Islam. None will have to pay any fee or make any offering as he embraces the Islamic faith. All that he needs to do is to say certain words verbally, provided that he believes in them with his heart. This is the distinctive feature of Islam which has no room for any priesthood of any kind, which would charge fees for services rendered. There is no ‘joining fee’, and no price has to be paid to reveal a mystery or bestow a blessing or organize entry. Islam is free of all that may deter anyone from faith. It allows no room for anyone to stand as an intermediary between people and their Lord. God’s Messenger receives only one reward for all his troubles in advocating God’s faith, and this reward is nothing other than the fact that someone answers the divine call and receives God’s guidance: “that he who so wills may find a way leading to his Lord.” (Verse 57) Such are his only wages. When the Prophet sees someone accepting divine guidance and seeking to earn God’s pleasure, then his compassionate heart finds comfort, and his noble conscience is set at ease.

"Saboda haka, ku dogara ga Mai Rai wanda ba ya mutuwa, kuma ku tsarkake Shi da yabonSa mara iyaka." (Aya ta 58) Kowa banda Allah matattu ne, domin rayuwa tana ƙarewa da mutuwa. Wanda kaɗai ya rage shi ne Allah, Mai Rai wanda ba ya mutuwa. Idan muka dogara ga wanda rayuwarsa za ta ƙare bayan lokaci gajere ko tsawo, to kawai muna sanya nauyinmu ne a kan bango da zai rushe a ƙarshe, ko muna neman inuwa da babu makawa za ta ɓace. Domin samun cikakken tabbaci, dole ne mutum ya dogara ga Wanda ba ya mutuwa kwata-kwata, ya sanya amincinsa a gare Shi kaɗai. "Ku tsarkake Shi da yabonSa mara iyaka." (Aya ta 58) Wanda ya cancanci yabo shi ne Allah, mai bayar da dukkan falala da albarka. Saboda haka ana umurtar Manzon Allah ﷺ da ya bar waɗanda suka kafirta, waɗanda ba sa kula da gargaɗi ko labari mai daɗi, ya miƙa su ga Allah, domin Shi ne Ya san zunubansu. Babu abin da ke ɓoye a gare Shi: "Ya isa Shi ne Mai sani sosai game da zunuban bayinSa." (Aya ta 58)

Duk da haka waɗannan mutane marasa kunya da rashin jin kunya suna nuna rashin ladabi idan aka kira su su yi imani da Allah, Mai Rahama, kuma su bauta masa:

Yet those impudent, shameless people behave discourteously when they are called upon to believe in God, the Most Merciful, and worship Him:

Sa'ad da aka ce musu, "Ku yi sujada ga Mai Rahama," sai su ce, "Menene Mai Rahama? Shin za mu yi sujada ga abin da kake umurnin mu?" Sai kuma suka ƙara nisanta daga gaskiya.

Yet when they are told, ‘Prostrate yourselves before the Most Merciful,’ they ask, ‘What is the Most Merciful? Are we to prostrate ourselves before whatever you bid us?’ And they grow more rebellious. (Verse 60)

Wannan wani hoto ne mai ban ƙyama na rashin kunya, an ambata shi nan don ta'azantar da Annabi ﷺ, wanda aka yi wa ƙeta da rashin mutunci. Waɗannan mutane ba su da girmamawa ga Ubangijinsu. Suna magana cikin rashin kunya game da Allah Maɗaukakin Sarki. Shin abin mamaki ne, to, da suke faɗin duk abin da suke faɗi game da Manzonsa? Suna ma ƙin sunan Allah, suna cewa ba su san sifarsa ba, Mai Rahama. Saboda haka suna tambayar Annabi ﷺ game da Shi, suna amfani da kalmar tambaya 'menene', don haka suna ƙara cutarwa ga raunin. Rashin kunyarsu ya kai matuƙa lokacin da suka ce Raḥmān kaɗai da suka sani, wanda kalmar Larabci ce ta Mai Rahama, shi ne wanda ke Yamāmah, suna nufin Musaylama, maƙaryacin da ya yi iƙirarin cewa shi annabi ne.

This is a particularly distasteful picture of impudence, mentioned here to comfort the Prophet who was at the receiving end of their insolence and disrespect. These people have no respect for their Lord. They speak in such an impudent way about God Almighty. Is it surprising, then, that they should say whatever they do about His Messenger? They even dislike God’s name, and say that they do not know His attribute, the Most Merciful. Hence, they ask the Prophet about Him, using the interrogative word ‘what’, thus adding insult to injury. Their rudeness was at its worst when they said that the only Raĥmān, which is the Arabic word for the Most Merciful, they knew was the one in Yamāmah, referring to Musaylamah, the liar who claimed that he was a prophet.

Ƙarfin wulakancinsu da rashin kunyarsu ana amsa musu da jaddada cewa dukkan daraja ta Allah ce, tare da nuna girmansa da manyan alamomin da ya sanya a sararin duniya. Note: the rules say to write "God" as the Hausa word for God and never "Allah", so the correct rendering is: Ƙarfin wulakancinsu da rashin kunyarsu ana amsa musu da jaddada cewa dukkan daraja ta Ubangiji ce, tare da nuna girmansa da manyan alamomin da ya sanya a sararin duniya.

Their shameless impertinence is answered by stressing that all glory belongs to God, highlighting His greatness and the great signs He has placed in the universe: