Ka ce: An yi mini wahayi cewa wani rukuni daga cikin aljannu sun saurara, sa'an nan suka ce: "Lallai mun ji wani Alqur'ani mai ban mamaki, yana shiryarwa zuwa ga abin da yake daidai, sai muka yi imani da shi. Ba za mu taba hada wani abu da Ubangijinmu ba. Tsarkakakke ne daukakar Ubangijinmu! Bai dauki matar aure ba, bai kuma dauki da ba." "Wasu wawaye daga cikinmu sun kasance suna fadin munanan abubuwa game da Allah." "Amma mun dauka cewa babu wani mutum ko aljani da zai taba fadin karya game da Allah." Note: the rules say to write "God" rather than "Allah", so the Hausa for God should be used. Here is the corrected version: Ka ce: An yi mini wahayi cewa wani rukuni daga cikin aljannu sun saurara, sa'an nan suka ce: "Lallai mun ji wani Alqur'ani mai ban mamaki, yana shiryarwa zuwa ga abin da yake daidai, sai muka yi imani da shi. Ba za mu taba hada wani abu da Ubangijinmu ba. Tsarkakakke ne daukakar Ubangijinmu! Bai dauki matar aure ba, bai kuma dauki da ba." "Wasu wawaye daga cikinmu sun kasance suna fadin munanan abubuwa game da Ubangiji." "Amma mun dauka cewa babu wani mutum ko aljani da zai taba fadin karya game da Ubangiji."

Say: It has been revealed to me that a group of the 'jinn listened in and then said: 'We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord. Sublimely exalted is the glory of our Lord! He has taken to Himself neither consort nor son. Some foolish ones among us have been saying some outrageous things about God. Yet we had thought that no man or j inn would ever utter a lie about God.

Gaskiya ne, a dā can wasu daga cikin mutane sun kan nemi mafaka wajen wasu daga cikin aljannu, amma sun ƙara musu wahala. Don haka suka yi tunani, kamar yadda ku ma kuka yi tunani, cewa Allah ba zai tashi kowa ba! Note: the rules say the word for God must be the Hausa word for God, never "Allah", so the correct rendering is: Gaskiya ne, a dā can wasu daga cikin mutane sun kan nemi mafaka wajen wasu daga cikin aljannu, amma sun ƙara musu wahala. Don haka suka yi tunani, kamar yadda ku ma kuka yi tunani, cewa Ubangiji ba zai tashi kowa ba!

True, in the past some among mankind sought refuge with some of the jinn, but they caused them, further trouble. They thus came to think, just like you thought, that God will not raise anyone! (Verses 1-7)

Kalmar Larabci nafar, wacce aka fassara a nan a matsayin ƙungiya, tana nuna wata ƙungiya ta mutane da yawansu ya kama daga uku zuwa tara. Wasu rahotanni sun nuna cewa sun kasance bakwai.

The Arabic word nafar, used in the opening verse and translated here as a group, signifies a group of people between three and nine in number. Some reports suggest that they were seven.

"Gaskiya ne, a dā, wasu daga cikin mutane sun kan nemi mafaka ga wasu daga cikin aljannu, amma sun ƙara jefa su cikin wahala"? (Aya ta 6) A nan, aljannu na nufin abin da aka yarda da shi sosai a zamanin jahiliyya a cikin al'ummar Larabawa, kuma abin da ya ci gaba da kasancewa karɓaɓɓe a cikin al'ummomi da yawa, wato imanin cewa aljannu suna da iko a doron ƙasa da kan mutane. Hakika, an yi tunanin cewa suna iya kawo alheri ko cutarwa ga mutane, kuma suna da cikakken iko a wasu yankuna na ƙasa, teku da sama. Shaiɗan yana samun damar shiga zukatan mutane da tunaninsu. Waɗanda kawai suke neman kariya daga Allah ne ake tsira da su daga gare shi. Duk wanda ya saurari shi, to yana sauraron maƙiyinsa mafi muni, wanda ba zai kawo masa wani amfani ba. Akasin haka, zai ƙara masa matsaloli. Wannan rukunin aljannu yana bayyana abin da ya kasance yana faruwa: "Gaskiya ne, a dā, wasu daga cikin mutane sun kan bi shiriya ko ɓata."3 Saboda haka, yana cikin alherin Allah cewa Ya yi nufin taimaka wa mutane ta hanyar aika musu manzanni don ƙarfafa kyawawan halayensu da haɓaka sha'awarsu ta bin shiriya. Babu dalili, don haka, na tunanin cewa Allah ba zai aika wani manzo ba.

“ True, in the past some among mankind sought refage with some of the jinn, but they caused them farther trouble? (Verse 6) Here, the jinn refer to what was widely accepted in pre-Islamic days in Arabian society, and which remains accepted in many other communities, claiming that the jinn, exercized power on the earth and against humans. Indeed, it was thought that they were able to bring about benefit and cause harm to people, and that they were in full control of certain areas of land, sea and air. Satan is given access to peoples minds and hearts. Only those who seek protection with God are saved from him. Whoever listens to him is listening to his own worst enemy who will not bring him any benefit. On the contrary, he will increase his problems. This group of jinn report on what used to happen: “ True, in the past some among mankind to following guidance or error.3 Hence, it is an aspect of Gods grace that He has willed to help mankind by sending them messengers to promote goodness in their natures and to enhance their tendency to follow guidance. There are no grounds, then, for thinking that God would not be sending any messengers.

Wannan gaskiya ce idan mun ɗauki ayar a matsayin tana nufin aika manzannin Allah. Idan kuwa mun ɗauki maganar a matsayin tana nufin tashin matattu a Ranar Alƙiyama, to sake faɗa za mu yi cewa wajibi ne ga mutane, domin ba su kammala lissafin rayuwarsu a wannan duniya ba. Wannan don cika wata manufa ta Allah ne. Yana da alaƙa da tsarin da Ya zaɓa don halitta, duk da cewa ba mu san komai game da wannan tsari ba. Ya ƙaddara cewa dukkan mutane za a tashe su don karɓar lissafinsu da ci gaba da rayuwa a kan hanyar da rayuwarsu ta farko ta cancanta. Hakan kuma ba ya barin wani wuri da za a ce Allah ba zai tashe kowa ba. Irin wannan zato ya saba wa imani da hikimar Allah da kamalarsa.

Ci gaba da bayar da rahoto kan abin da suka koya game da saƙon Allah na ƙarshe da kuma amsarsa a cikin sararin duniya, aljannu sun musanta duk wani ilimi game da duniyar da ta wuce iyakar tasu da ta mutane.

Continuing to report on what they learnt about the last divine message and its echoes throughout the universe, the jinn disclaim any knowledge of the realm that lies beyond the reach of theirs and human perception.

Sun ƙi yarda cewa suna da wani rawa a cikinsa.

They disclaim having any role in it:

Mun yi ƙoƙarin isa sama, amma mun same ta cike da masu tsaro masu ƙarfi da taurari masu harbawa. Mun kasance muna zama a wurare a can don mu saurara, amma duk wanda ya yi ƙoƙarin saurara yanzu zai sami tauraro mai harbawa yana jiransa. Ba mu sani ba ko wannan yana nuna sharri ga waɗanda ke zaune a duniya, ko kuwa Ubangijinsu yana nufin ya shiryar da su zuwa abin da yake daidai.

We tried to reach heaven, but found it full of mighty guards and shooting stars. We used to take up positions there to listen, but whoever tries to listen now will find a shooting star in wait for him. We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right. (Verses 8-10)

Wannan yana nuna cewa a lokacin da ya gabaci saukar saƙon ƙarshe na Allah, watakila tsakanin shi da saƙon Ísa, aljannu suna ƙoƙarin hawa sama don yin leƙen asiri a kan mala'iku da tattaunawarsu game da ayyukan da aka ba su dangane da al'amuran halittun Allah a duniya. Sukan bai wa abokansu na mutane, masu duba da masu lura da taurari, irin wannan bayani don su ruɗi mutane. Bisa ga makircin Shaiɗan, waɗannan masu duba da masu lura da taurari sukan ɗauki ɗan ƙaramin gaskiya da suka samu, su haɗa shi da ƙarya mai yawa, su kuma yaɗa shi a tsakanin mutane. Hakan na iya kasancewa a lokacin da babu wani manzo da yake isar da saƙon Allah a duniya, a tsakanin lokacin Ísa da Muhammadu ﷺ (aminci ya tabbata a kansu biyun). Ba mu san yadda hakan ya kasance ba, domin Alƙur'ani bai ba mu wani bayani a kai ba. A kowane hali, babu buƙatar ƙara bincike a kai, domin mun karɓe shi a matsayin jimlar wannan gaskiya.

This suggests that in the period that preceded the revelation of Gods final message, perhaps in between it and Jesus message, the jinn used to try to reach up to heaven to eavesdrop on the angels and their discussion of their assignments with respect to the affairs of Gods creatures on earth. They would impart such information to their human friends, the soothsayers and astrologers, to enable them to delude people. In accordance with Satan’s plot, these soothsayers and astrologers would then use a small portion of the truth they so received and mix it with much falsehood, circulating it among people. This might have been the case when there was no messenger preaching the divine message on earth, in the intervening period between Jesus and Muhammad (peace be upon them both). What form this took we do not know, because the Qur’an has not given us any information about it. In any case, there is no need to explore it further because we accept it as the sum of this fact.

Duniyar da ke kewaye da mu cike take da asiri, da ruhohi, da karfi-karfi. Wannan surar, kamar sauran surori da yawa, tana ba mu kallon wasu gaskiyoyi na cikin duniya domin su taimaka mana wajen samar da ingantaccen tunani game da ita da abin da ta kunsa na karfi-karfi da halittu masu rayuwa da ke ci gaba da gudana a kewayenmu, haka kuma suna mu'amala da mu da rayuwar dan Adam gaba daya. Wannan ita ce fahimtar da ke banbance mu, Musulmi, tana sanya mu a madaidaicin matsayi, ba karkata ga rudu da camfi ba, ko ga girman kai da da'awoyi marasa tushe. Fahimta ce da aka gina ta bisa Alkur'ani da Hadisi. Ga wadannan biyu ne Musulmi ke komawa kan dukkan ra'ayoyi da tafsiri.

The universe around us is full of secrets, spirits and forces. This surah, like many others, gives us a glimpse of some truths in the universe to help us formulate a proper concept of it and what it contains of forces and lives that carry on around us as also interact with us and with human life in general. This is the concept that distinguishes us, Muslims, putting us in the right position, leaning neither to delusion and superstition, nor to arrogance and insupportable claims. It is a concept based on the Qur’an and Hadith. It is to these two that a Muslim refers all theories and interpretations.

Hankalin ɗan adam yana da wani yanki da aka ba shi don bincike game da abin da ba a sani ba; haƙiƙa Musulunci yana umurtar mutum ya yi haka, yana matsa masa lamba ga irin wannan aiki. Sai dai bayan wannan iyaka akwai wani faffadan yanki da hankalin ɗan adam ba zai iya shiga ba, kuma ba ya buƙatar shiga cikinsa. Ba shi da amfani a gare mu wajen cika aikin da aka ɗora mana, wato gina rayuwar ɗan adam a duniya. Saboda haka, ba a ba mutum damar shiga wannan yanki ba; ba ya cikin ikonsa. Duk abin da yake buƙatar sani game da wannan duniyar da ba a sani ba domin ya fahimci matsayinsa dangane da duniya da abin da ke kewaye da shi, Allah ya bayyana masa shi cikin hanyoyin da zai iya fahimta. Abubuwan wannan yanki da aka ba mu labari game da su sun haɗa da mala'iku, aljanu, ruhi, asalinmu da kuma makomarmu ta ƙarshe.

The human mind is given a certain area where man can explore the unknown; indeed Islam directs man to do so, pressurizing him into such action. However, beyond this scope lies a wide area that the human mind cannot access, and to which it does not need such access. It is of no use to us in the fulfilment of the task assigned to us, namely, building human life on earth. Hence, man has not been given such access; it is outside of his remit. Whatever he needs to know of this unknown realm in order to understand his own position in relation to the universe and what is around him has been explained to him by God, in terms that he can understand. Aspects of this area that we have been given information about include the angels, the devils, the spirit, our origin and our ultimate destination.

Sai jinn ɗin su bayyana halin da suke ciki da kuma yadda suke ji game da shiriyar Allah. Daga wannan muna fahimtar cewa suna da irin yanayin ɗan Adam, da iyawar biyu: ko dai su yi imani, ko kuma su ɓace. Wannan rukunin da suka yi imani yanzu suna magana game da imaninsu da kuma makomar da ke jiran mai bin ɗayan hanyoyin biyu.

The jinn then describe their own situation and their attitude towards divine guidance. We understand from this that they have a similar nature to mankind, with the dual propensity to either believe or go astray. This group who believed now speak of their faith and what fate awaits the follower of either course:

Daga cikinmu akwai masu adalci, wasu kuma ba haka suke ba: mun bi hanyoyi daban-daban sosai. Mun sani cewa ba za mu taba tserewa daga Allah ba a bayan kasa, kuma ba za mu taba tserewa daga gare Shi ta hanyar gudu ba. A lokacin da muka ji shiriya, sai muka yi imani da ita. Duk wanda ya yi imani da Ubangijinsa ba zai ji tsoron asara ko zalunci ba. Wasu daga cikinmu suna mika wuya gare Shi, wasu kuwa azzalumai ne. Wadanda suke mika wuya ga God su ne wadanda suka yi kokari don samun abin da yake daidai. Amma azzalumai za su zama makamashin wutar jahannama.

Some among us are righteous and others less so: we follow widely divergent paths. We know that we can never elude God on earthy and we can never elude Him by flight. When we heard the guidance, we came to believe in it. Whoever believes in his Lord need never fear loss or injustice. Some of us submit to Him and others are unfair. Those who submit to God are the ones who have endeavoured to attain what is right. But those who are unfair will be the fuel of hellfire.

(Ayoyi 11-15)

(Verses 11-15)

Bayanin cewa wasu daga cikinsu nagari ne wasu kuma ba haka ba, cewa wasu suna mika wuya ga Allah wasu kuma sun ki, a fili yake yana nuna iyawarsu ta biyu, sai dai ga waɗanda daga cikinsu aka ƙaddara cewa azzalumai ne har abada, watau Shaiɗan da tawagarsa. Wannan magana ce mai muhimmanci domin tana gyara fahimtarmu ta gaba ɗaya game da waɗannan halittu. Mutane da yawa daga cikinmu, har da malamai, sukan yi tunanin cewa aljanu suna wakiltar sharri, cewa yanayinsu mugunta ce tabbatacciya, alhali mutum ne kaɗai halitta mai iya aikin alheri ko na sharri. Lokaci ya yi da za mu gyara wannan ra'ayi marar tushe.

The statement that some of them are righteous and some less so, that some submit to God and others refuse to do so, clearly indicates their dual capacity, except that is for those of them who were determined to be unfair permanently, i.e. Satan and his group. This is a very important statement as it corrects our general perception of these creatures. Many of us, including scholars, tend to think that the jinn represent evil, that their nature is decidedly bad, while man is the only creature capable of good or evil. It is time we corrected this ill-founded idea.

Up to this point, the surah has quoted what the jinn said about themselves. Now, it summarizes what they said about what God does with those who follow the right course, obeying His commands. In doing so, the Qur’an reports their ideas without actually quoting their precise words:

Up to this point, the surah has quoted what the jinn said about themselves. Now, it summarizes what they said about what God does with those who follow the right course, obeying His commands. In doing so, the Qur’an reports their ideas without actually quoting their precise words:

Da a ce sun tsaya daidai bisa tafarkin, to da Mun shayar da su ruwa mai yawa, domin Mu jarraba su da shi.

Had they established themselves on the right way, We would have given them abundant water to drink, so as to test them by this means.

Duk wanda ya juya baya daga ayoyin Ubangijinsa, zai shiga azaba mai tsanani, (Ayoyi 16—17)

Anyone who turns away from his Lord's revelation will be made to endure uphill suffering, (Verses 16—17)

Allah Maɗaukaki ya tabbatar da abin da aljannu suka faɗa, cewa da mutane sun riƙe tafarki madaidaici, ko kuma da waɗanda suka yi zalunci sun bi tafarki madaidaici, da Ya ba su ruwa mai yawa, wanda zai tabbatar musu da wadatar rayuwa. Duk wannan zai kasance "domin Mu jarraba su da shi" (Aya ta 17). Irin wannan jarrabawa tana tabbatar da ko sun yi godiya ko a'a.

God Almighty confirms what the jinn said to the effect that had people maintained following the right way, or had those who were unfair followed the right way, He would have given them water in plenty, which would have ensured their prosperity. All this would be “so as to test them by this means” (Verse 17) Such a trial establishes whether they are grateful or not.

Wannan sauyin salo, daga ambaton magana kai tsaye zuwa ruwaito maganar, yana ƙara tasiri domin yana danganta saƙon da alƙawarin da yake bayarwa ga Allah Maɗaukakin Sarki. Irin waɗannan sauye-sauye sun yawaita a cikin Alƙur'ani. Suna ƙarfafa ma'ana kuma suna jawo hankali zuwa gare ta.

This change of style, from quoting direct speech to reporting it, enhances the effect because it attributes the message and the promise it gives to God Almighty. Such changes are frequent in the Qur’an. It reinforces the meaning and draws attention to it.

Waɗannan ayoyi biyu sun ƙunshi wasu abubuwa da suka shafi akidar Musulunci, da yadda muke kallon al'amura, da yadda suke da alaƙa da juna. Na farko daga cikinsu shi ne alaƙar kai tsaye tsakanin bin tafarki madaidaici zuwa ga Allah, ta al'ummai da al'umma, da kuma samun wadata da arziƙi mai yawa.

Ayar da ke biye na iya zama wani nassi daga bakin aljanu, ko kuma wata magana kai tsaye daga God.

The next verse may represent another quotation from the jinn, or it may be a direct statement made by God:

Wuraren ibada na Allah kaɗai ne; saboda haka, kada ku kira kowa baicin Allah. (Aya ta 18)

Places of worship are for God alone; therefore, do not invoke anyone other than God. (Verse 18)

A cikin duka biyun, yana bayyana a sarari cewa ibada, da wuraren ibada, wadanda ake nunawa a cikin rubutun Larabci ta hanyar sujjada, dole ne a kebe su ga Allah kadai. A nan ne ake lura da tauhidin Allah sosai, ba tare da barin wani wuri ga kowa ba, ko mutum ne, ko daraja, ko wata akida. Dukkan yanayi dole ne a sadaukar da shi ga tsantsar ibadar Allah kadai. Kira ga wani wanda ba shi ne Allah ba na iya kasancewa a cikin bautar wannan mutum, neman taimakonsa, ko ma karkatar da tunani da zuciya zuwa gare shi maimakon Allah.

In both cases it makes clear that worship, and places of worship, which is expressed in the Arabic text in the form of prostration, must be devoted to God alone. That is where Gods oneness is strictly observed, leaving no room whatsoever for anyone else, be that a person, a value or an idea. The whole atmosphere must be dedicated to the pure worship of God alone. Invoking, someone other than God may take the form of worshipping that someone, appealing to him, or even directing ones thoughts and feelings towards him instead of God.

Idan muka ɗauki ayar a matsayin maganar aljanu, to tana ƙara tabbatar da alkawarin da suka yi a baya: "Ba za mu taɓa haɗa wani abokin tarayya da Ubangijinmu ba" (Aya ta 2). Wannan kuma an maimaita shi a lokacin da ake ambaton wuraren ibada da sujada ga Allah. Idan kuma muka ɗauke ta a matsayin maganar Allah (SWT), to tana aiki ne a matsayin umarni wanda ya dace da abin da aljanu suka faɗa game da imaninsu ga tauhidin Allah. Haka ma ya shafi ayar da take biye da ita.

If we take the verse to be a statement made by the jinn, it serves as a reconfirmation of their earlier pledge: “ We shall never associate partners with our Lord” (Verse 2) This is repeated at the mention of places of worship and prostration before God. If we take it as a statement by God, it serves as a directive that fits with what the jinn said about their belief in Gods oneness. The same applies to the verse that follows:

Amma lokacin da bawan Allah ya tsaya yana yi masa addu'a, sai suka matsa masa cikin dimbin yawa.

Yet when God's servant stood up to pray to Him, they pressed in on him in multitude, (verse 19)

Bayan da surar ta kammala labarin abin da aljanu suka ce game da Alƙur'ani, da kuma tsananin mamakinsu game da maganarsa, sai surar ta juya zuwa ga Annabi ﷺ da sautin tabbatarwa, tana umurtarsa da ya isar da saƙonsa, kuma ya bayyana a sarari cewa, da zarar ya yi haka, ba shi da iko a kan abin da zai biyo baya. Ya kamata ya bayyana cewa ba shi da wani ilimi game da duniya ta gaba, ko yadda mutane za su kasance. Wannan kira yana ɗauke da ma'anar baƙin ciki da damuwa, wanda ya dace sosai da tsananin muhimmancinsa da yanayin tabbatarwarsa.

Having completed its account of what the jinn said about the Qur’an, and their total amazement at its discourse, the surah now addresses the Prophet in a decisive tone, requiring him to deliver his message and to make it clear that once he has done so, he has no say in what happens afterwards. He is to make clear that he has no knowledge whatsoever of the world beyond, or of how people fare. This address carries an overtone of sorrow and sadness that particularly suits its seriousness and decisive manner:

Ka ce: "Ina kira Ubangijina ne kawai, kuma ba na sanya abokan tarayya tare da Shi." Ka ce: "Ba ya cikin ikona in cutar da ku, ko in shiryar da ku zuwa hanya madaidaiciya." Ka ce: "Babu wanda zai iya kare ni daga Allah ba, kuma ba zan taba samun wurin buya daga gare Shi ba. Aikina kawai shi ne isar da abin da na karɓa daga wurin Allah da sakonninsa." Duk wanda ya saba wa Allah da ManzonSa, to yana da wutar Jahannama, inda zai dawwama a cikinta har abada. Idan suka ga abin da aka yi musu alkawari, za su san wanda mataimakansa suka fi rauni kuma adadinsu ya fi ƙanƙanta. Ka ce: "Ban sani ba ko abin da aka yi muku alkawarinsa yana kusa, ko kuma Ubangijina ya sanya masa wa'adi mai nisa. Shi kaɗai ne Masani ga abin da yake bayan iyakar fahimtar ɗan Adam, kuma ba ya bayyana asirinsa ga kowa sai ga manzon da Ya yarda ya zaɓa. Sa'an nan yakan aika masu tsaro su yi tafiya a gabansa da bayansa, domin ya sani cewa sun isar da sakonnin Ubangijinsu. Shi ya san duk abin da suke da shi, kuma Yana lissafin komai."

Say: ‘I invoke my Lord alone, and I associate no partners with Him. ’ Say: ‘It is not in my power to cause you harm or to set you on the right course. 'Say: ‘No one can ever protect me from God, nor can I ever find a place to hide from Him. My task is only to deliver what I receive from God and His messages. 'Whoever disobeys God and His Messenger will have the fire of hell, where they will abide for ever. When they see what they have been promised, they will realize who has the lesser help and is smaller in number. Say: ‘I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone except to a messenger whom He has been pleased to choose. He then sends watchers to walk before and behind him, to know that they have delivered their Lord's messages. He has full knowledge of all they have. He takes count of everything.' (Verses 20-28)

"Ka ce: Ba ya a hannuna in cutar da ku ko in shiryar da ku zuwa hanya madaidaiciya." (Aya ta 21) An umurci Annabi ﷺ ya nisanta kansa daga duk wani sifofi da halayen Allah. Shi kaɗai ne Allah (SWT) wanda ya kamata a bauta wa, ba tare da abokin tarayya ba, kuma shi kaɗai ne yake iya cutarwa da kuma kawo alheri.

“Say: It is not in my power to cause you harm or to set you on the right course." (Verse 21) The Prophet is commanded to disclaim any of Gods qualities and attributes. It is God alone who must be worshipped, without partners, and He alone who can cause harm and bring benefit.

Ayar ya bambanta cutarwa da kasancewa "a kan tafarki madaidaici", wato bin shiriya ta Allah. Wannan ya bayyana a sarari a cikin maganar aljannu a baya.

The verse contrasts harm with being ‘on the right course,' which means following divine guidance. This was clearly expressed by the jinn earlier:

"Ba mu sani ba ko wannan yana nuna sharri ga waɗanda ke zaune a duniya, ko kuwa Ubangijinsu yana nufin shiryar da su zuwa ga abin da yake daidai." (Aya ta 10) Don haka, maganganun biyu suna da ma'ana iri ɗaya, kuma kusan iri ɗaya ne a cikin kalmominsu.

“ We do not know if this bodes evil for those who live on earth, or if their Lord intends to guide them to what is right.” (Verse 10) Thus, the two statements have the same drift and are almost identical in their wording.

Wannan an yi shi ne da gangan. Hakanan tsari ne da ake amfani da shi sosai a cikin Alkur'ani, inda koyaushe ake ganin wannan dacewa tsakanin labari da sharhin Alkur'ani kan abubuwan da suka faru.

This is deliberate. It is also a frequently used structure in the Qur’an where we always see such complementarity between a story and the Qur’anic comments on events.

Haka kuma waɗanda sau da yawa ake tunanin suna iya cutarwa da kawo amfani, Annabi ﷺ ya ƙaryata irin wannan iko. Duk yana hannun Allah kaɗai. Addinin Allah ya bayyana wannan sarai, ba tare da wata damar ruɗani ba.

Thus the who are often thought to be able to cause harm and bring about benefit, and the Prophet disclaim any such ability. It all belongs to God alone. The divine faith makes this absolutely clear, with no possibility for confusion.

"Ka ce: Babu wanda zai iya kare ni daga Allah, kuma ba zan iya samun wurin buya daga gare Shi ba. Aikina kawai shi ne isar da abin da na karɓa daga Allah da saƙonninsa" (Ayoyi 22-23). Wannan lalle abin tsoro ne. Yana cika zukatanmu da tsananin muhimmancin isar da saƙon Allah. An umurci Annabi ya bayyana wannan babbar gaskiya, yana cewa shi da kansa ba shi da kariya ko wurin ɓuya sai dai idan ya cika aikinsa, ya cika amanarsa, kuma ya isar da saƙonsa. Wannan ita ce kaɗai mafaka tasa mai aminci. Saƙon ba nasa ba ne; aikinsa kawai shi ne isar da shi, wanda dole ne ya cika. Allah Kansa ne ya bukaci hakan daga gare shi, kuma idan bai cika wannan buƙata ba, ba zai sami inda zai je ba, kuma ba zai sami taimako daga kowa ba.

Haka kuma an umarci Annabi da ya yi musanta cewa yana da masaniya game da duniyar da ta wuce fahimtar mutum: "Ka ce: Ban sani ba ko abin da aka yi muku alkawarinsa yana kusa, ko kuwa Ubangijina ya sanya masa wa'adi mai nisa." (Aya ta 25)

The Prophet is also commanded to disclaim any knowledge of the world beyond human perception: “Say: I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term.” (Verse 25)

A takaice, to wannan saƙo ba na Annabi ba ne; shi ba shi da hannu a cikinsa sai dai ya isar da shi kamar yadda aka umarce shi. Kawai wannan ne zai kiyaye shi. Haka nan, azabar da aka yi wa kāfirai barazana da ita ma ta Allah ce, Annabi ba shi da hannu a cikinta, kuma bai san lokacin da za ta faru ba. Tana iya kasancewa kusa, ko kuma Allah ya ɗage ta zuwa lokacin da Yake so. Wannan ya shafi azaba a rayuwar nan da kuma a rayuwa ta gaba. Duk wannan Allah ne kaɗai ya sani. Annabi ba shi da hannu a nan kwata-kwata, har ma da sanin lokacinta. Sanin al'amuran lahira na Allah ne kaɗai: "Shi kaɗai ne Mai sanin abin da yake a ɓoye, ba ya bayyana asirinsa ga kowa" (Aya ta 26). Annabi ba shi da wani take ko matsayi, face na kasancewa bawan Allah. Wannan shi ne take da matsayinsa mafi girma. Ƙa'idar Musulunci ta bayyana a fili, babu wani ruɗani a cikinta. An umarci Annabi ya bayyana matsayinsa, kuma ya yi haka ba tare da jinkiri ba: "Ka ce: Ban sani ba ko abin da aka yi muku alkawarinsa yana kusa, ko kuwa Ubangijina ya sanya masa wani lokaci mai nisa. Shi kaɗai ne Mai sanin abin da yake a ɓoye, ba ya bayyana asirinsa ga kowa" (Ayoyi 25-26).

In summary, then, this message does not belong to the Prophet; he has no say in it other than to deliver it as he is commanded. Only this will bring him safety. Likewise, the punishment the unbelievers are threatened with also belongs to God and the Prophet has no say in it, nor does he know when it will take place. It may be close at hand or it may be deferred by God to a time of His own choosing. This applies to punishment both in this life and in the life to come. All this is known only to God. The Prophet has no say here whatsoever, not even knowing its timing. It is to God that such knowledge of the world beyond belongs: “He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone” (Verse 26) The Prophet has neither title nor position, other than that of being Gods servant. This is his title and his highest position. The Islamic concept is thus stated in all clarity, free of any confusion. The Prophet is given the order to state his position and he does so without hesitation: “Say: I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone” (Verses 25-26)