“Kada ka sanya wani abin bautawa tare da Allah, don kada ka zauna cikin wulakanci, an yashe ka.” (Ayah ta 22) Wannan umarni ne na hana sanya abokan tarayya ga Allah, da kuma gargaɗi game da sakamakon da hakan ke haifarwa. Duk da cewa umarni ne na gaba ɗaya, yana kuma tafiya ga kowane mutum ɗaya, domin kowa ya ji cewa umarnin an yi shi ne a gare shi kansa. Imani al’amari ne na mutum ɗaya, wanda kowane mutum yake da alhakin kansa a kai. Sakamakon da yake jiran duk wanda ya karkata daga tafarkin imani da tauhidin Allah shi ne ya tsinci kansa “cikin wulakanci” saboda wannan mummunan aiki, “an yashe shi”, ba shi da wanda zai taimake shi. Duk wanda aka hana goyon bayan Allah, to an yashe shi, komai yawan magoya bayansa. Kalmar Larabci, fataq’uda madhmūman makhdhūlā, tana da kwatanci mai zurfi musamman: maimakon “don kada ka”, a karanta “don kada ka zauna”. Wannan yana kwatanta mutumin da yake ganin irin wannan wulakanci ya yi masa nauyi har ya zauna a yashe, mai rauni, bai iya tsayawa ba, ba shi da ƙarfi. Kwatancin kuma yana nuna cewa wannan hali na dindindin ne, domin “zama cikin wulakanci” yana nufin babu wani mataki da za a ɗauka don canja halin da ake ciki.
“Do not set up any deity side by side with God, lest you find yourself disgraced, forsaken.” (Verse 22) This is a commandment forbidding the association of partners with God and a warning against the results it brings about. Although it is a general order, it is nonetheless addressed to each individual so that everyone feels it is personally issued to them. Believing is a personal matter for which every individual is responsible for themselves. The outcome that awaits anyone who deviates from the path of believing in God’s oneness is such that they find themselves ‘disgraced’ by the foul deed, ‘forsaken’, without support. Whoever is deprived of God’s support is forsaken, no matter how numerous his supporters are. The Arabic description, fataq`uda madhmūman makhdhūlā, is especially graphic: in place of lest you find yourself, read, ‘lest you sit’. This aptly describes the person who finds such disgrace too shameful that it weighs heavily on him and he sits down forsaken, weak, unable to stand and powerless. The description also suggests that this state is permanent because ‘sitting down in disgrace’ suggests there is no action to change the situation.
"Ubangijinka ya umurta da cewa, kada ku bauta wa kowa sai Shi." (Ayah ta 23) Wannan umarni na bauta wa Allah Shi kaɗai yana biye da hani kan yin shirka da Allah. Yana zuwa ne a matsayin hukunci mai tsauri da dole ne dukan ɗan Adam ya aiwatar da shi ba tare da kasawa ba. Kalmar qadā, wadda ake amfani da ita a cikin rubutun Larabci kuma aka fassara ta da "ya umurta", tana nufin hukunci na ƙarshe, wanda ke ƙara jaddada umarni da ya riga ya zama mai tsananin jaddawa, wanda kuma yake amfani da tsarin musantawa da keɓewa: "Kada ku bauta wa kowa sai Shi." Yanayin wannan magana yana da cikakken jaddawa da matsi. Idan wannan hukunci na asali ya tabbata sosai, sai a bayyana nauyin da ke kan mutum da al'umma. Waɗannan nauyuka suna dogara ne kan imani mai ƙarfi ga Allah Ɗaya. Saboda haka, manufofi da dalilan ayyuka da ibadu duk suna kaiwa ga manufa guda ɗaya.
“Your Lord has ordained that you shall worship none but Him.” (Verse 23) This order to offer all worship to God alone follows the one prohibiting the association of partners with God. It takes the form of a decisive ruling to be implemented without fail, by all mankind. The term, qadā, used in the Arabic text and translated as ‘ordained’, signifies a final verdict imparting additional emphasis to an already emphatic order that also uses the construction of a negation and exception: “You shall worship none but Him.” The mode is one of total emphasis and stress. When this basic ruling is well established, individual and community duties are outlined. These rely on a firm belief in the One God. Hence, motives and goals behind actions and practices work towards the same end.
Haɗin zumunci mafi muhimmanci bayan na imani shi ne na iyali. Saboda haka surar ta haɗa kyautatawa ga iyaye da bautar Allah, don jaddada muhimmancinsa a wurin Allah:
The most important bond next to that of faith is the family. Hence the sūrah links kindness to parents with the worship of God, in order to emphasize its importance in God’s sight:
Kuma dole ne ku kasance masu kyautatawa ga iyayenku. Idan ɗayansu ko dukansu biyu suka kai tsufa a ƙarƙashin kulawarku, kada ku taɓa ce musu "Uff," kuma kada ku tsawata musu, amma ku yi magana da su a hankali da ladabi koyaushe, kuma ku miƙa musu fikafikan tausayinku cikin tawali'u, kuna cewa: "Ya Ubangijina, ka yi musu rahama kamar yadda suka rene ni tun ina yaro."
(Aya ta 23-24)
And that you must be kind to your parents. Should one of them, or both, attain to old age in your care, never say ‘Ugh’ to them or chide them, but always speak gently and kindly to them, and spread over them humbly the wings of your tenderness, and say, My Lord, bestow on them Your grace, even as they reared and nurtured me when I was a child.’ (Verses 23-24)
Ta hanyar furci mai cike da ƙarfin zuciya da tausayi, Alƙur'ani yana ƙara ƙarfafa jin tausayi da kulawa ga iyayenmu. Yayin da rayuwa ke ci gaba, tafiyarta tana ɗaukar masu rai tare da mayar da hankalinmu zuwa abin da ke gaba, watau 'ya'yanmu, sabuwar tsara. Ba kasafai muke samun kwarin gwiwar waiwayar tsohuwar tsara ta iyaye ba, waɗanda ke wakiltar rayuwar da ta riga ta fara raguwa. Saboda haka, a matsayinmu na 'ya'ya maza da mata, muna buƙatar ƙarfin lamiri mai ƙarfi, domin mu waiwayi mahaifanmu, mu kuma kula da su.
With inspirational expression that is full of tenderness the Qur’ān enhances our feelings of compassion towards our parents. As life goes on, its momentum carries the living and focuses our attention on what lies ahead, on our own children, the new generation. Rarely are we motivated to look back and attend to the former generation of parents, who represent a life that is already on the decline. Hence, as sons and daughters we need a strong charge of conscience so that we will look hack and take care of our mothers and fathers.
Iyaye suna da dabi'ar kula da 'ya'yansu, suna sadaukar da komai saboda su, har ma da abin da ya shafi kansu. Sabon tsiro mai kore yana shan kowane sashi na abinci da ke cikin irin shukarsa har sai ya bar shi a matsayin turbaya, kuma kajin yana cinye duk abin da ke cikin kwai, yana barin kwarin kawai. Haka nan, yara suna karɓar duk ƙarfin iyayensu, lafiyarsu, aikinsu da kulawarsu, suna barin su cikin raunin tsufa, amma cikin farin ciki da sun ba 'ya'yansu duk abin da za su iya bayarwa. Sai dai 'ya'yan kan manta da duk wannan da wuri, su ci gaba da rayuwa, suna kula da matansu da 'ya'yansu fiye da komai. Wannan ita ce tafarkin rayuwa ta dabi'a.
Parents are naturally motivated to look after their children, sacrificing everything in the process, even when the sacrifice includes them personally. An early green shoot absorbs every particle of nutrition in its seed to leave it as dust, and a chic eats up everything in the egg, leaving only the shell. Similarly, children take up all their parents’ vigour, health, effort and attention, leaving them in the weakness of old age, yet happy to have given their children everything they could give. But children soon forget all this and move ahead, caring more for their spouses and own offspring. This is the natural course of life.
Don haka iyaye ba sa bukatar ƙarfafawa don su kasance masu alheri ga 'ya'yansu. 'Ya'ya ne ke buƙatar tunatarwa game da aikinsu ga tsararrakin da suka tsufa, suka zama masu rauni, masu buƙatar kulawa mai laushi, bayan sun ba da mafi yawan ƙarfinsu wajen renon 'ya'yansu. Saboda haka, umarnin Allah na kula da iyaye da kyau ya zo ne a matsayin hukunci daga wajen Allah, yana bin umarnin bautar Allah kaɗai nan take.
Thus parents do not need any encouragement to be kind to their children. It is the children who need to be reminded of their duty towards the generation that has become dry, in need of tender care, after having spent most of its vitality in bringing up their young. Hence, the divine command to take good care of parents comes in the form of a ruling from God, following immediately after the command to worship God alone.
Sūrah ɗin sai ta ba dukkan yanayin nan tausayi. Tana tada tunanin ƙuruciya, da jin ƙai, ƙauna da kulawa mai laushi: "Idan ɗaya daga cikinsu, ko duka biyun, suka kai tsufa a wurinka..." (Aya ta 23). Tsufa na kawo girmamawa, kuma raunin tsofaffi na jawo wasu ji a zuciya. Amfani da jumlar "a wurinka" yana kwatanta tsoho wanda shekaru suka raunana, yana buƙatar mafaka da kulawa.
The sūrah then imparts an air of tenderness to the whole atmosphere. It engenders memories of childhood, of compassion, love and tender care: “Should one of them, or both, attain to old age in your care...,” (Verse 23) Old age commands veneration, and the weakness of the elderly imparts certain feelings. Use of the phrase, ‘in your care’, describes an elderly person weakened by advancing years needing shelter and care.
Saboda haka, ana umurtar da 'ya'ya maza da mata: "Kada ka ce musu 'Uff' ko ka tsawatar musu." (Aya ta 23)
Hence, sons and daughters are told: “Never say ‘Ugh’ to them or chide them.” (Verse 23)
Wannan shi ne mataki na farko wajen kula da iyaye da kuma nuna musu kyautatawa. 'Ya'ya maza da mata kada su taba amfani da kalmomin da ke nuna cewa iyayensu sun dame su ko sun gajiyar da su, ko su fadi wani abu da ke nuna rashin girmamawa. Akasin haka, dole ne su "koyaushe su yi magana da su cikin taushi da kirki." (Aya ta 23) Wannan mataki ne mafi girma da kyau. Abin da 'ya'ya maza da mata za su ce wa iyayensu dole ne ya kasance tare da girmamawa ta gaskiya.
This is the first step in taking care of one’s parents and being kindly to them. Sons and daughters must never use words which suggest their being vexed or bothered by their parents, or say anything that betrays disrespect. On the contrary, they must “always speak gently and kindly to them.” (Verse 23) This is a higher and more positive step. What sons and daughters say to their parents must always be coupled with genuine respect.
"Kuma ka miƙa musu fikafikan tausayi cikin tawali'u." (Aya ta 24) A wannan wuri Alƙur'ani yana amfani da kalmomi masu taushi sosai don taɓa zukatanmu da lamirinmu. Jin ƙai da tausayi sun yi ƙarfi har sun kai ga tawali'u, har ɗa da 'ya mace su kasa kallon iyayensu kai tsaye saboda girmamawa, amma suna shirye su yi musu biyayya. Kamar dai irin wannan tausayi yana miƙa fikafikai a kan iyaye. Sannan sai addu'a ta biyo baya: "Ya Ubangijina, ka yi musu rahama kamar yadda suka rene ni, suka kuma kula da ni tun ina ƙarami."(Aya ta 24)
“And spread over them humbly the wings of your tenderness.” (Verse 24) At this point the Qur’ān uses very tender words to touch our hearts and consciences. Mercy and compassion are so heightened that they border on humility, making the son and daughter too respectful to look their parents straight in the face, but willing to obey them. It is as if such tenderness spreads wings over one’s parents. This is followed by a prayer: “My Lord, bestow on them Your grace, even as they reared and nurtured me when I was a child.” (Verse 24)
Addu'ar tana tuna da kulawa da soyayyar da iyaye kan nuna wa 'ya'yansu masu rauni.
The prayer recalls the care and love, exercised by parents for vulnerable children.
Yanzu kuma iyaye da kansu suna cikin rauni iri ɗaya, suna buƙatar kulawa mai taushi da ƙauna. Saboda haka ne ake roƙon Allah ya yi musu falalar rahamarSa. Lalle rahamarSa ta fi ƙarfi sosai, kuma kulawarSa ta fi faɗi sosai. Ya fi iya saka musu da alherinsu, yayin da 'ya'yansu ba za su taɓa biya musu ba.
Wani ḥadīth ya ce: "Wani mutum yana ɗauke da mahaifiyarsa yayin da yake yin ṭawāf (wato zagayen wajibi a Ka'aba) a lokacin aikin Hajji. Ya tambayi Annabi ﷺ ko ya cika haƙƙinta. Sai Annabi ﷺ ya ce: 'A'a, ko da nishi ɗaya ba ka cika ba.'" Wannan ḥadīth yana magana ne game da wata uwa da ta yi rauni har ta kasa tafiya don cika aikin ibadarta na ṭawāf. Ɗanta ya ɗauke ta don ta cika wannan aikin, kamar yadda uwa take ɗaukar yaronta lokacin yana ƙarami sosai. Duk da haka, hakan yana da nisa daga cika haƙƙin uwa a kan 'ya'yanta, wanda kulawar da ta yi musu koyaushe, tare da kowace numfashi ta rayuwarta, ta tabbatar.
Yet now it is the parents themselves who are similarly weak and in need of tender, loving care. Hence, the address to God to bestow His grace on them. Indeed His grace is far greater, and His care is much more wide-ranging. He is better able to reward them for their kindness, while their children can never repay them for it. A ĥadīth mentions that “a man was carrying his mother while he was doing the ţawāf [i.e. the obligatory walk around the Ka`bah] during pilgrimage. He asked the Prophet whether he had discharged his duty towards her. The Prophet said, ‘No, not even for a single deep sigh.’” This ĥadīth speaks of a mother so weakened she was no longer able to walk in order to fulfil her religious duty of ţawāf. Her son carried her so that she could fulfil that duty, just like a mother carries her child when it is very young. However, that is far from fulfilling a mother’s claim against her children, which is constituted by the constant care she took of them, with every breath of her life.
Tunda yake duk ji-ji-ji, ayyuka da martani suna da alaƙa da imani a cikin mahallin sūrah, sūrar ta ƙara da wata magana ta ƙarshe, tana mayar da al'amura ga Allah wanda ya san niyyar mutane da abin da ke bayan kalamai da ayyuka: "Ubangijinka ya fi sani game da abin da ke cikin zukatanku. Idan kun kasance masu adalci, to lallai Shi Mai yawan gafara ne ga waɗanda suke komawa gare Shi akai-akai [suna neman rahamarSa]." (Aya ta 25)
Since all feelings, actions and reactions are related to faith in the context of the sūrah, it adds a final comment, referring all matters to God who knows people’s intentions and what lies behind words and actions: “Your Lord knows best what is in your hearts. If you are righteous, He is certainly Most Forgiving to those who turn repeatedly to Him [seeking His mercy].” (Verse 25)
Wannan ayar, da yake zuwa daidai kafin jerin umarni, wajibai da ma'auni, tana aiki ne a matsayin jagora ga duk abin da muke faɗa ko muke aikatawa. Haka kuma tana buɗe kofa ga duk wanda ya yi kuskure ko ya gaza da abin da ake tsammani daga gare shi, ya bayyana tubansa ya nemi gafara. Idan zuciyar mutum ta kasance a kan hanya madaidaiciya, ƙofar gafara tana nan a buɗe. Ayar musamman tana ambaton waɗanda suke komawa ga God duk lokacin da suka yi zamewa ko kuskure.
Coming as it does immediately before a range of orders, duties and standards, this verse serves as a guideline for everything we say or do. It also leaves the door open for anyone who makes a mistake or falls short of expectations to declare his repentance and seek forgiveness. When a person’s heart is set on the right track, the door to forgiveness remains open. The verse mentions in particular those who turn back to God every time they slip or make a mistake.