Sūrah ta fara da ɗaukaka Allah... Note: the rules say never write "Allah", so the translation uses "God" rendered in Hausa as "Ubangiji". Sūrah ta fara da ɗaukaka Ubangiji, wannan aiki ne mafi dacewa don tabbatar da dangantaka tsakanin Ubangiji da bayinsa, a cikin yanayin tausayi da abota da ambaton tafiyar dare ya kawo.

The sūrah begins with glorifying God, the most fitting action to confirm the bond between God and His servants in the atmosphere of compassion and friendliness imparted by the mention of the night journey:

Tsarki ya tabbata ga Wanda ya yi tafiya da bawansa da dare daga Masallacin Harami [da ke Makka] zuwa Masallacin Aqsa [da ke Urushalima], wanda kewayensa Muka albarkace shi, domin Mu nuna masa wasu daga cikin ayoyinMu. Lalle ne Shi ne Mai ji, Mai gani.

Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem] — the environs of which We have blessed — so that We might show him some of Our signs. Indeed He alone is the One who hears all and sees all. (Verse 1)

Sūrah ta jaddada matsayin mutum a matsayin bawan Allah... "Wanda ya yi tafiya da bawansa da dare..." Wannan jaddada yana da muhimmanci a cikin yanayin hawan Annabi ﷺ zuwa sama, inda babu wani mutum da ya taba zuwa a baya. Yana da muhimmanci a cikin wannan yanayi cewa matsayin bautar mutum ga Allah ya kasance koyaushe ana tunawa da shi.

The sūrah emphasizes the position of man as God’s servant: “He who transported His servant by night...” The emphasis here is needed in the context of the Prophet’s ascension to heaven where no human being had gone before. It is important in this context that the status of man’s servitude to God should always be remembered.

Ba dole ba ne a sami rudani a matsayi irin wanda ya faru game da Isa saboda haihuwarsa, ɗaukarsa zuwa sama a ƙarshen rayuwarsa a duniya, da ikon da aka ba shi a lokacin rayuwarsa. Duk waɗannan sun sa wasu mutane suka rikita matsayinsa, suka kuma yi iƙirarin cewa yana da yanayin allahntaka. Musulunci, a cikin sauƙinsa da tsarkinsa, yana jaddada cewa babu wani kamanni da zai iya kasancewa tsakanin Allah da wani halitta kwata-kwata.

There must be no confusion of status similar to that which happened in the case of Jesus on account of his birth, his being raised to heaven at the end of his life on earth, and the powers which were given to him during life. All these caused some people to confuse his status and to claim that he had a divine nature. In its simplicity and purity, Islam insists that no similarity could ever exist between God and any creature.

Aayar farko ta Alƙur'ani da ke ƙunshe da kalmar Larabci, asrā, tana nufin "tafiya da dare". Don haka ya isa a yi amfani da wannan kalma don nuna lokacin aikin.

Tafiyar dare abu ce mai ban mamaki wadda Allah ya so ya nuna. Tafiya ce mai ban al'ajabi bisa ma'aunin mutane. Masallacin Aqṣā da ke Urushalima, wanda shi ne makomar kashi na farko na wannan tafiya, yana cikin zuciyar Ƙasar Alkawari wadda Allah ya ba Banu Isra'ila kafin ya sa aka kore su daga cikinta.

The night journey is a remarkable sign which God wished to demonstrate. It is an amazing journey by human standards. The Aqşā Mosque in Jerusalem, which was the destination of the first part of this journey, is at the heart of the Holy Land which God assigned to the Children of Israel before He caused them to be driven out of it.

Saboda haka ya dace a ba da labari a cikin nassin da ke biye game da tarihin Musa da mutanensa, Banu Isra'ila.

Thus it is appropriate to relate in the passage that follows the history of Moses and his people, the Israelites:

Mun ba Musa Littafin, kuma Muka sanya shi shiriya ga Banu Isra'ila, muna cewa: Kada ku riƙi wani mai tsaro baicin Ni. Ku ne zuriyar waɗanda Muka ɗauka tare da Nuhu (a cikin jirgi). Lalle shi ya kasance bawa mai godiya ƙwarai gare Mu. Kuma Muka bayyana wa Banu Isra'ila a cikin Littafin cewa: "Lalle ne za ku yi ɓarna a cikin ƙasa sau biyu, kuma lalle ne za ku yi girman kai ƙwarai." Sa'ad da alkawarin farko na waɗannan ya zo, Muka aika muku wasu bayinmu masu ƙarfi ƙwarai, waɗanda suka yi ɓarna a ko'ina cikin ƙasar. Haka gargaɗinmu ya cika. Sa'an nan Muka ba ku nasara a kansu sake, kuma Muka ba ku dukiya da zuriya, kuma Muka sa ku fi yawa. (Muka ce:) "Idan kun yi alheri, za ku yi wa kanku alheri ne; idan kuma kun yi mugunta, za ta koma kanku ne." Sa'ad da alkawari na biyu ya cika, (Muka bar abokan gābanku) su wulaƙanta fuskokinku gaba ɗaya, su shiga Masallaci kamar yadda suka shige shi a karon farko, kuma su hallakar da duk abin da ya fāɗa a hannunsu.

We gave Moses the book and made it a [source of] guidance for the Children of Israel, saying: Do not take anyone for a guardian other than Me. You are the descendants of those whom We carried [in the ark] with Noah. He was a truly grateful servant of Ours. ‘ We made it clear to the Children of Israel in the book: ‘Twice will you spread corruption on earth and will indeed become grossly overbearing.’ When the prediction of the first of these came true, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus [Our] warning came to be fulfilled. Then We let you prevail against them once more, and We gave you wealth and offspring, and made you more numerous [than ever. And We said:] ‘If you do good, you will be but doing good to yourselves; and if you do evil, it will be also against yourselves.’ And when the second prediction came true, [We allowed your enemies] to disgrace you utterly, and to enter the Mosque just like [their predecessors] had entered it the first time, and to visit with destruction all that fell into their power.

A cikin littafin da Ya bai wa Musa, wato Attaura, Allah ya yi wa Banu Isra'ila gargaɗi cewa za su yi ɓarna a bayan ƙasa sau biyu, kuma za su sami iko, su zama masu mulki a Ƙasa Mai Tsarki. Duk lokacin da suka riƙe mulki suka yi amfani da shi ba daidai ba, ko suka yi ɓarna, Allah yakan aiko wasu daga cikin bayinSa su yi gāba da su, waɗanda suka rinjaye su suka hallaka su, suna cin zarafin haƙƙoƙinsu: "Sa'ad da alkawarin farko na waɗannan ya cika, Muka aika muku da wasu bayinmu masu ƙarfi ƙwarai, waɗanda suka yi ɓarna a ko'ina a cikin ƙasar. Haka gargaɗin ya cika." (Aya ta 5)

In the book He gave to Moses, the Torah, God warned the Children of Israel that they would spread corruption on earth twice and that they would gain power and be the masters in the Holy Land. Every time they held power and used it corruptly or spread corruption, God sent some of His servants against them who overpowered and destroyed them, abusing their rights: “When the prediction of the first of these came true, We sent against you some of Our servants of great might who wrought havoc throughout the land. Thus [Our] warning came to be fulfilled.” (Verse 5)

Wannan shi ne karo na farko: sun samu iko a Ƙasa Mai Tsarki, suka kafa ƙarfafaffiyar daular su. Amma daga bisani suka koma zalunci da ɓarna. Saboda haka, Allah ya kawo su fuska da fuska da wasu daga cikin bayinsa waɗanda suka haɗa ƙarfi mai girma da ƙudiri mai ƙarfi. Suka mamaye waɗanda suka aikata kuskure suka yaɗa ɓarna, suka ci su gaba ɗaya. Haka gargaɗin ya tabbata, kamar yadda alkawuran Allah suke koyaushe.

This was the first time: they gained power in the Holy Land and they established their strong state. But then they resorted to tyranny and corruption. As a result, God brought them face to face with some of His servants who combined great might with strong determination. They overran those who had erred and spread corruption, completely subjugating them. Thus the warning came to pass, as is always the case with God’s promises.

Bayan da aka ci Banu Isra'ila da yaƙi kuma suka sha wulakanci, sai suka koma wurin Ubangijinsu, suka gyara halayensu, suka kuma aiwatar da darussan da suka koya. A halin nan kuwa, waɗanda suka ci su sun yi makanta saboda nasara, suka bi hanyar zalunci da ɓarna guda. Sakamakon haka, al'amura suka juya. Waɗanda aka ci sun sake yin nasara: "Sa'an nan Muka sake ba ku damar yin nasara a kansu, Muka kuma ba ku dukiya da zuri'a, Muka kuma sa ku fi yawa fiye da kowane lokaci." (Aya ta 6)

After the Children of Israel were vanquished and suffered humiliation, they turned back to their Lord, mended their ways and applied the lessons they had learnt. In the meantime, their conquerors were blinded by victory and travelled along the same road of tyranny and corruption. As a result, the tables were turned. The vanquished were victorious again: “Then We let you prevail against them once more, and We gave you wealth and offspring, and made you more numerous than ever.” (Verse 6)

Suratu yanzu ta yi magana game da Alƙur'ani, tana mai bayyana cewa littafi ne na shiriya ta gaskiya kuma cikakkiya.

The sūrah now speaks about the Qur’ān, making it clear that it is a book of true and full guidance:

Lalle wannan Alƙur'ani yana nuna hanya mafi daidaito. Yana ba masu bangaskiya waɗanda suke aikata ayyuka nagari labari mai daɗi cewa nasu zai zama lada mai girma; kuma [yana bayyana] cewa Mun shirya azaba mai raɗaɗi ga waɗanda ba su yi imani da lahira ba.

Surely this Qur’ān shows the way to that which is most upright. It gives the believers who do good deeds the happy news that theirs will be a rich reward; and [declares] that We have prepared a grievous suffering for those who do not believe in the life to come.

(Ayoyi 9-10)

(Verses 9-10)

"Hakika wannan Alkur'ani yana nuna hanya mafi daidaito." Wannan magana ce ta gama gari da ta shafi duk wadanda Alkur'ani ke shiryarwa, da kuma manufofin da yake kai su zuwa gare su. Don haka shiriyar tana zuwa ga al'ummomi da zamuna wadanda ba su takaita da lokaci ko wuri ba. Haka kuma girman shiriyarsa yana shafar duk abin da za su samu idan suka bi kowace hanya ko salo. Hakanan shiriyarsa ta fi duk wani alheri da mutane za su iya samun shiriya zuwa gare shi a kowane lokaci ko wuri.

“Surely this Qur’ān shows the way to that which is most upright.” This is a general statement applicable to all those who are guided by the Qur’ān and the goals to which it guides. Thus, the guidance is given to communities and generations that are not restricted by time or place. And the superiority of its guidance applies to all that they may attain when they follow any method or approach. It is also superior to every good thing to which people may be guided at any time or place.

Al-Qur'ani yana shiryarwa zuwa ga abin da ya fi daidai a dangane da ji da tunanin cikin zuciyar mutum, yana zayyana imani bayyananne, wanda babu rikitarwa ko shubuha a cikinsa. Shiryarwarsa tana 'yantar da ruhin ɗan Adam daga nauyin tatsuniya da tsafi, tana kuma sakin kuzarin ɗan Adam domin ya zama mai gina al'umma, mai kawo amfani, tana kuma samar da haɗin kai mai jituwa tsakanin dokokin da ke tafiyar da sararin duniya da dokokin da ke tafiyar da yanayin ɗan Adam.

The Qur’ān guides to that which is ‘most upright’ in relation to man’s inner feelings and thoughts, outlining a clear faith, free of complication and ambiguity. Its guidance frees the human spirit of the burden of myth and superstition, and releases human energy so that it is constructive, bringing benefit, providing a harmonious link between the laws that govern the universe and those governing human nature.

Waɗanda ba sa bin shiriyar Alƙur'ani, ana barin su ga abin da ransu ke so.

Those who do not follow the guidance of the Qur’ān are left to their own devices.

Amma mutum yana da gaggawa, ba ya sanin abin da ke amfanar da shi da abin da ke cutar da shi, yana aiki da sha'awa, ba ya iya kame kansa a kan abubuwan da yake yi koda sun jawo mugun sakamako: “Mutum yana roƙon sharri kamar yadda yake roƙon alheri. Lalle mutum ya kasance mai gaggawa.” (Ayah ta 11) Ba ya sanin sakamakon ƙarshe. Yana iya aikata abin da ba shi da kyau ya kuma hanzarta sakamakonsa, bai sani ba cewa hakan na jawo wa kansa babbar cutarwa; ko kuma yana sane da irin wannan sakamako amma ba ya iya kame kansa. Wannan yana nesa ƙwarai da ƙwaƙƙwaran, natsattsen shiriya mai dorewa da aka bayar a cikin Alƙur'ani. Hanyoyin biyu, shiriyar Alƙur'ani da sha'awar mutum, sun bambanta ƙwarai.

But man is hasty, unaware of what benefits him and what causes him harm, impulsive, unable to control his reactions even when they bring about evil consequences: “Yet man prays for evil as eagerly as he prays for good. Truly man is ever hasty.” (Verse 11) He does not know the ultimate results. He may do something that is evil and precipitate its results unaware that these only bring about immense harm to himself; or he may be aware of such results but is unable to control himself. This is a long, long way away from the assured, calm and consistent guidance given in the Qur’ān. The two ways of Qur’ānic guidance and human desire are too widely divergent.

Zuwa yanzu surar ta yi nuni ga wasu daga cikin alamomin da Allah ya ba manzanninSa, kamar tafiyar dare ta Annabi ﷺ, jirgin Nuhu, littafin Musa, kuma sama da duka, Alkur'ani.

So far the sūrah has pointed to some of the signs God gave to His messengers, such as the Prophet’s night journey, Noah’s ark, Moses’ book, and, above all, the Qur’ān.

A sūrah ta ambaci wasu daga cikin alamomin duniya na Allah, sannan ta danganta su da ayyukan mutane, ƙoƙarinsu da abin da suke samu a gefe guda, da sakamakonsu da ladansu a ɗayan gefen. Don haka muna ganin cewa dokokin da ke jagorantar aiki da lada suna da alaƙa sosai da dokokin da ke mulkin dukan duniya. Dukansu suna bisa ƙa'idoji cikakke waɗanda ba sa gazawa. Suna da daidaito kamar tsarin da ke tabbatar da cewa rana da dare suna biye wa juna. Mahaliccin ne yake sarrafa su, wanda ya sanya su alamomi biyu daga cikin alamominSa.

Now the sūrah mentions some of God’s universal signs and relates these to people’s actions, efforts and earnings on the one hand and their fruits and reward on the other. We thus see that the laws that govern action and reward are closely linked to the laws governing the whole universe. Both are based on perfect rules that never fail. They are as accurate as the system that ensures that day and night succeed each other. They are operated by the Creator who has made them two of His signs:

Dokar aiki da lada tana da alaƙa kai tsaye da cikakkiyar dokar halitta.

The law of action and reward is directly linked to the meticulous law of the universe:

Kowane mutum Mun ɗaure aikinsa a wuyansa, kuma a Ranar Tashin Alƙiyama za Mu fitar masa da littafi, wanda zai same shi a buɗe. [Kuma za a ce masa:] "Karanta littafinka! Ya isa a yau ka zama shi kanka ne mai lissafin kanka." (Suratul Isra'i, aya ta 13-14)

Every human being’s action have We tied around his own neck. On the Day of Resurrection We shall produce for him a record which he will find wide open. [And We will say:] ‘Read this your record! Sufficient it is for you today that your own soul should make out your account.’ (Verses 13-14)

Ayar Arabcin wannan ayar yana ba da wani kwatanci mai matuƙar zane, wanda ke amfani da kalmar "tsuntsu" a maimakon "aiki", kamar yadda aka yi amfani da ita a cikin fassarar Turancin. Don haka muna ganin wani misali (metaphor) da ke nuni ga abin da ke tashi daga ayyukan mutum kuma ya ɗaure a wuyansa, ta yadda ba zai taɓa rabuwa da shi ba. Haka Alƙur'ani yake kwatanta abubuwa dalla-dalla domin ya jaddada maganarsa. Ayyukan mutum ba sa barin shi, kuma ba zai iya musanta su ba. Haka kuma yake ga littafin rubutun dukkan ayyukansa da aka buɗe a fili. Saboda haka, duk abin da ya aikata a rayuwarsa zai bayyana. Ba zai iya ɓoyewa, ko yin watsi da shi, ko musanta shi ba. Dukkan kwatancen biyu, na tsuntsu da ke nuna aiki da kuma littafin da aka buɗe, suna haifar da tasiri mai ƙarfi, wanda ke ƙara tsoron da ake ji a ranar nan mai wahala, ranar da babu abin da zai ɓoye. Ana kuma umartar kowa ya karanta littafin ayyukansa, domin "Ya isar maka yau cewa ranka ya zama mai lissafin kanka." (Ayah ta 14)

The Arabic phraseology of this verse provides a highly graphic description which uses the word, ‘bird’, in place of ‘action’, as used in the translated text. Thus we have here a metaphor referring to what flies of a person’s actions and becomes tied around his neck, so that it never parts from him. Thus does the Qur’ān in graphically describing things in order to emphasize its point. A person’s actions do not leave him, and he cannot disown them. The same applies to the wide open record of all his actions. Thus whatever he has done in life is laid bare. He cannot hide, ignore or disown it. Both descriptions, of the bird denoting action and the record thrown open, produce a very strong effect that adds to the fears experienced on that very difficult day when nothing remains hidden. Everyone is told to read their own records because, “Sufficient it is for you today that your own soul should make out your account.” (Verse 14)

Haka kuma, wannan doka madaidaiciya kuma ta duniya tana haɗe da dokokin aiki da lada: "Duk wanda ya zaɓi bin shiriya, yana yin hakan ne don amfanin kansa, kuma duk wanda ya ɓace, yana yin hakan ne don asarar kansa. Babu wani rai da za a sa shi ɗaukar nauyin wani." (Aya ta 15) Duk nauyi na mutum ɗaya ne. Idan mutum ya bi shiriya, yana girbe amfaninta, kuma idan ya zaɓi ɓata, yana ɗaukar sakamakonta. Babu wanda zai ɗauka ko ya sauƙaƙa wa wani nauyinsa. Kowa za a tambaye shi game da ayyukansa, kuma zai sami ladan abin da ya aikata a rayuwar duniya. Abokan ƙauna ba za su taimaki juna ba.

Dokar daidaitacciya kuma madaidaiciya wadda ke mulkin jujjuyawar dare da rana tana kuma aiki akan halakar kowace al'umma: "Idan Muna son halakar wata al'umma, sai Mu aika umarninMu ga masu jin dadi a cikinta. Idan suka ci gaba da zunubi, hukunci ya tabbata, sai Mu hallaka su gaba daya." (Aya ta 16)

The same consistent and universal law that governs the succession of day and night also applies to the destruction of any community: “When it is Our will to destroy a community, We convey Our command to those of its people who live a life of affluence. If they persist in sin, judgement is irrevocably passed, and We utterly destroy them.” (Verse 16)

Masu arziki waɗanda ke jin daɗin dukiya, bayi, jin daɗin rayuwa, kwanciyar hankali da iko suna da saurin sakaci da lalacewa a rayuwarsu. Don haka sukan jagoranci rayuwar ɓarna, su keta duk iyakoki, su taka dabi'u, su ɓata tsarkakan abubuwa, kuma su ɓata mutuncin wasu mutane. Idan ba a hukunta su saboda laifuffukan da suke aikatawa ba, za su yada ɓarna da rashin kunya a cikin al'ummarsu. Za su lalata kyawawan dabi'u da ka'idoji waɗanda kowace al'umma take buƙatar kiyayewa domin ta ci gaba da rayuwa.

The affluent who enjoy wealth, servants, luxuries, comfort and power are prone to carelessness and decadence in their lives. They thus lead a life of corruption, transgress all limits, trample over values, desecrate sanctities and defile other people’s honour. Unless they are taken to task for their misdeeds, they will spread corruption and indecency throughout their community. They will debase the sound values and principles which every community needs to observe in order to survive.

Ta haka lalacewarsu za ta kai ga rasa ƙarfi, kuzari da hanyoyin rayuwa na dukkan al'umma. Daga nan sai ta zama mara rai, kuma ba da daɗewa ba halaka za ta riske ta.

Thus their corruption will lead to the loss of strength, vigour and means of survival by the whole community. It then becomes lifeless, and is soon overtaken by destruction.

Ayar da wannan aya ta sake tabbatar da wannan doka da Allah ya kafa. Idan Allah ya ƙudurta cewa wata al'umma za a hallaka ta, to wannan kawai sakamako ne na halin da ta tsunduma ciki na bin hanyoyi da al'adu da ke kai ga hallaka. Masu dukiya sun yawaita, kuma babu wanda ya ɗauki mataki don kawar da zaluncinsu. Suna yada fasadi, kuma a hankali a hankali dukkan al'umma ta lalace.

The verse here restates this law which God has set in operation. When God determines that a certain community is to be destroyed, this is only the natural outcome of its pursuit of ways and practices that lead to destruction. The affluent become too numerous and no one takes any action to curb their transgressions. They spread corruption, and bit by bit the whole community becomes corrupt.

Duk wanda ya so ya rayu rayuwa bisa duniya kawai, ba ya sa ido ga komai bayan wannan duniya da jin dadinta, zai samu abin da Allah ya rubuta masa daga cikinsu. A Lahira kuwa, Wuta tana jiransa saboda ya cancanci hakan. Wannan ya faru ne domin wadanda ba sa neman komai bayan wannan duniya, suna marmarin nutsewa cikin jin dadin jiki na duniya. Amma wannan yana kai su ga Wuta babu makawa: "Duk wanda ya kasance yana son [jin dadin] wannan rayuwa mai saurin wucewa, za Mu ba shi a cikinta abin da Muke so, ga wanda Muke so. Daga karshe Mu kan sanya irin wannan mutum cikin Jahannama, inda zai kone cikin wulakanci da kora." (Aya ta 18) Ayyukansa ne suka wulakanta shi, aka kore shi, kuma yana fuskantar azaba mai tsanani.

Someone who wishes to lead a life based solely on this world, looking up to nothing beyond this earth and its pleasures, will have whatever God has assigned to him of these. In the life to come, hell will be waiting for him because he will have deserved it. This is because those who do not aspire to anything beyond this world are keen to immerse themselves in its carnal pleasures. This however inevitably leads them to hell: “As for those who care only for [the pleasures of] this fleeting life, We readily grant of it whatever We may please to whomever We will. In the end We consign any such person to hell, where he will burn disgraced and rejected.” (Verse 18) He is disgraced by his actions, rejected, suffering severe punishment.

A kuma ga ɗayan ɓangaren, akwai wani hoto daban gaba ɗaya: "Amma waɗanda ke neman lahira kawai, suna yin ƙoƙari kamar yadda ya kamata a yi ƙoƙari, kuma su mumini ne na gaskiya, to waɗannan ne za a yi musu cikakkiyar godiya ga ƙoƙarinsu." (Aya ta 19) Wanda yake son lada mai yawa ta rayuwar lahira, dole ne ya bi burinsa da himma. Ya kamata ya cika ayyukan da Allah ya wajabta masa. Haka kuma, dole ne ya kasance yana da imani, wanda shi ne tushen neman rayuwar lahira. Imani ba abu ne da mutane suke samu ta hanyar buri marar amfani ba, sai dai ra'ayi ne da ake riƙewa da ƙarfi a matsayin akida, kuma ana tabbatar da shi a fili ta aiki. Neman lahira ba ya hana kowa jin daɗin rayuwar duniya mai kyau. Yana kawai buɗe mana faɗi mai fadi. Don haka, jin daɗi da nishaɗi ba su ne babban manufa ba. Babu laifi a neman jin daɗi, matuƙar dai mutum bai zama wanda ya kamu da shi ko ya zama bawansa ba.

On the other side is a totally different picture: “But those who care only for the life to come, strive fir it as it should be striven for, and are true believers, are indeed the ones who will have their endeavours well rewarded.” (Verse 19) Someone who desires the rich reward of the life to come must pursue his goal diligently. He should fulfil the duties God requires of him. Moreover, he must have faith which serves as the basis of his pursuit for the life to come. Faith is not a matter that people attain through idle wishes, but it is rather an idea that is firmly held as a belief, and clearly endorsed by action. Pursuit of the hereafter does not deprive anyone of the wholesome pleasures of this life. It simply opens up wider horizons before us. Thus, enjoyment and pleasure are not the driving goal. There is no harm in seeking pleasure, provided however that one is not captivated or enslaved by it.

Duk waɗannan ƙungiyoyi biyu suna karɓar falalar Allah, wato Ubangiji, wadda take buɗe ga kowa kuma ba a takaita ta ga kowa ba.

Yet both groups receive God’s bounty which is open to all and restricted to none.

Duk waɗanda suke neman jin daɗin duniya kawai, suna jin daɗinta sosai, da kuma waɗanda suke neman lada ta rayuwa ta gaba, dukansu suna samun falalar Allah wadda Allah yake bai wa kowa: "A kan dukkan waɗannan da waɗancan Muna ba da falalar Ubangijinka. Kuma falalar Ubangijinka ba a hana ta [ga kowa ba]." (Aya ta 20) Wannan falalar da Allah yake bayarwa tana bambanta sosai, bisa ga dukiyar mutane, manufofinsu da ayyukansu. Suna bambanta duk da cewa fili a duniya yana da iyaka sosai, kuma faɗinsa yana da kunkuntar.

Both those who seek only this world’s pleasures and enjoy them to the full and those who pursue the reward of the life to come partake of God’s bounty which God grants to all: “On all — these as well as those — do We bestow the bounty of your Lord. Indeed your Lord’s bounty is not denied [to anyone].” (Verse 20) This bounty bestowed by God differs widely, in accordance with people’s means, aims and actions. They differ despite the fact that the scope on earth is very limited and its expanse so narrow.

Ta yaya to, za su bambanta a ɗayan wurin, inda faɗin yake ba shi da iyaka? Ta yaya za mu kwatanta faɗin duniyoyin biyu, alhali kuwa a wurin Allah, wannan duniya da duk abin da ke cikinta ba ta da daraja fiye da tazarar fukafukan sauro, kamar yadda Annabi ﷺ ya bayyana?

How then will they differ when they are in the other place, where the scope is limitless? How can we compare the expanses of the two worlds, when, in God’s sight, this world and all that it contains counts for less that the span of a mosquito’s wings, as stated by the Prophet?

"Duba yadda Muka fifita wasu a kan wasu da arziki. Amma lahira ita ce mafi girma a daraja, kuma mafi girma a fifiko." (Aya ta 21) Idan mutum yana neman lada mafi girma da alheri mafi yawa, to ya kamata ya sa zuciyarsa ga lahira. Domin a can akwai fadi mara iyaka, wanda iyakokinsa Allah kawai ya sani. Ita ce lada da ya kamata mutane su yi gasa a kanta, ba don jin dadin wannan duniya ba, wanda ba shi da wani daraja.

“See how We have bestowed more bounty on some than on others. But the life to come will be higher in rank and greater in merit.” (Verse 21) If one seeks to have the higher prize and the greater grace, then one should aim for the hereafter. For there lies the limitless expanse and scope whose boundaries are known only to God. It is for this prize that people should compete, not for the petty comforts of this world.