A wannan lokacin, manzon ba shi da wata mafita face ya nemi taimakon Allah kamar yadda Nuhu ya yi a gabansa. Yana amfani da irin wannan kalmomi da Nuhu ya yi amfani da su: "Ya ce: Ya Ubangijina, ka taimake ni a kan karyar da suke yi mini." (Aya ta 39)
Note: the instruction says to write "God", not "Allah", so the correct rendering is: A wannan lokacin, manzon ba shi da wata mafita face ya nemi taimakon Ubangiji kamar yadda Nuhu ya yi a gabansa. Yana amfani da irin wannan kalmomi da Nuhu ya yi amfani da su: "Ya ce: Ya Ubangijina, ka taimake ni a kan karyar da suke yi mini." (Aya ta 39)
At this point, the messenger finds no alternative but to seek God’s help like Noah did before him. He uses the same wording as Noah: “He said: My Lord, help me against their accusation of lying.” (Verse 39)
Allah Ta'ala ya amsa wa manzonsa lokacin da mutane suka ki yin amfani da damar da aka ba su. Babu wani alheri da za a iya tsammani daga gare su bayan sun dage a kan musun gaskiya. Amsar da manzon ya samu game da addu'arsa ita ce wannan:
Note: the original says "God", so per the rules it should be "Allah" replaced by the Hausa word for God. Corrected version:
Ubangiji Allah ya amsa wa manzonsa lokacin da mutane suka ki yin amfani da damar da aka ba su. Babu wani alheri da za a iya tsammani daga gare su bayan sun dage a kan musun gaskiya. Amsar da manzon ya samu game da addu'arsa ita ce wannan:
God responded to His messenger when the people refused to take the chance afforded to them. Nothing good could be expected from them after they had persisted in their denial of the truth. The messenger’s appeal receives this answer:
"Ya ce: [Allah]..." — no, I must use the Hausa word for God, not Allah.
Ya ce: "Lallai ba da daɗewa ba za su yi nadama a kan abin da suka aikata." (Aya ta 40) Amma a lokacin babu wata nadama da za ta amfane su. Babu komawa baya: "Sai tsawa ta kama su bisa adalci, sai Muka mayar da su kamar ganyen da ya bushe." (Aya ta 41) Kalmar Larabci, ghuthā’, da ake amfani da ita wajen bayyana matsayinsu, tana ɗauke da ma'anoni fiye da haka, domin tana nufin abin da ambaliyar ruwa take ɗauka na shuke-shuke da suka mutu da sauran abubuwan da aka watsar, marasa daraja, waɗanda ba su da wani amfani. Da yake sun watsar da halayen da Allah ya girmama su da su, suka yi watsi da manufar wanzuwarsu a wannan duniya, suka yanke alaƙarsu da Al'umma Mafi Girma, to ba su ƙara cancantar a yi musu mu'amala mai daraja ba. Saboda haka, suna kama da kumfar da ambaliya take ɗauka. Babu wanda yake kula da ita.
Note: the rules say to write "God" as the Hausa word for God, so the correct rendering is:
Ya ce: "Lallai ba da daɗewa ba za su yi nadama a kan abin da suka aikata." (Aya ta 40) Amma a lokacin babu wata nadama da za ta amfane su. Babu komawa baya: "Sai tsawa ta kama su bisa adalci, sai Muka mayar da su kamar ganyen da ya bushe." (Aya ta 41) Kalmar Larabci, ghuthā’, da ake amfani da ita wajen bayyana matsayinsu, tana ɗauke da ma'anoni fiye da haka, domin tana nufin abin da ambaliyar ruwa take ɗauka na shuke-shuke da suka mutu da sauran abubuwan da aka watsar, marasa daraja, waɗanda ba su da wani amfani. Da yake sun watsar da halayen da Ubangiji ya girmama su da su, suka yi watsi da manufar wanzuwarsu a wannan duniya, suka yanke alaƙarsu da Al'umma Mafi Girma, to ba su ƙara cancantar a yi musu mu'amala mai daraja ba. Saboda haka, suna kama da kumfar da ambaliya take ɗauka. Babu wanda yake kula da ita.
“Said [God]: Before long they shall come to rue it.” (Verse 40) But then no regret will be of any avail. There is no turning back: “Then the blast overtook them in all justice, and We caused them to be like dead leaves.” (Verse 41) The Arabic word, ghuthā’, describing their status contains even more connotations as it refers to what floods may carry of dead plants and other discarded, worthless items that serve no purpose. Having discarded the qualities with which God has honoured them, overlooked the purpose of their existence in this life and severed their relation with the Supreme Society, they no longer deserve honourable treatment. Hence, they are like the scum that the flood carries. No one pays any regard to it.
Ga wannan wulakanci kuma an ƙara cewa an hana su alherin Allah; saboda haka babu wanda ke kula da su: "To, nisa ta tabbata ga mutanen azzalumai!" (Aya ta 41). Suna nesa a rayuwar zahiri, da kuma a cikin tunanin mutane da lamirinsu.
To this humiliation is added the fact that they are deprived of God’s grace; thus no-one pays any attention to them: “And so – away with those wrongdoing folk!” (Verse 41) Far removed are they in real life and from people’s memories and consciences.
Surar ta ci gaba da duba sauran zamanai da al'ummomi:
The sūrah goes on to look at other generations and communities:
Bayan haka Mun halicci wasu sabbin al'ummai bayansu. Babu wata al'umma da za ta iya gaba da ajalinta, ko ta jinkirta shi. Sannan Mun aiko Manzanninmu a jere. Duk lokacin da Manzonsu ya zo wa wata al'umma, sai su kira shi maƙaryaci. Don haka Muka sa su biyo juna, Muka mai da su tatsuniyoyi kawai. Kuma ku nisanta – ga mutanen da ba su yi imani ba.
Then after them We raised new generations. No community can forestall the end of its term nor delay it. And We sent forth Our messengers, one after another. Every time their messenger came to a community, they accused him of lying. So, We caused them to follow one another, and let them become mere tales. And so – away with the folk who would not believe. (Verses 42-44)
Wannan yana ba da taƙaitaccen bayani game da kira zuwa ga gaskiya, kuma yana kafa tsarin da Allah yake aiki da shi a rayuwar ɗan adam, tun daga zamanin Nuhu da Hud a farko har zuwa Musa da Isa a ƙarshe. Kowace al'umma tana samun lokacinta sannan ta shuɗe: "Babu wata al'umma da take iya gaba da ƙarshen lokacinta ko ta jinkirta shi." (Aya ta 43)
This gives us a very brief summary of the advocacy of the truth, and establishes the normal trend that God operates in human life, right from the time of Noah and Had at the beginning to Moses and Jesus at the end. Every generation gets its term and departs: “No community can forestall the end of its term nor delay it.” (Verse 43)
Kowace al'umma tana musanta gaskiyar da aka ba ta ta hannun manzon Allah: "Duk lokacin da manzonsu ya zo wa wata al'umma, sai suka karyata shi."(Aya ta 44) Kuma duk lokacin da suka yi haka, ana azabtar da su bisa dokar Allah: "Sai Muka sa su biyo juna."(Aya ta 44) Darasin yana nan ga duk wanda ya so ya koya: "Muka mayar da su abin labari kawai," wanda wata tsara ke bai wa wata.
Every community denies the truth given to them through God’s messenger: “Every time their messenger came to a community, they accused him of lying.” (Verse 44) And each time they do this, they are punished according to God’s law: “So, We caused them to follow one another.” (Verse 44) The lesson remains there for anyone who wishes to learn: “We let them become mere tales,” told by one generation to the next.
Wannan taƙaitaccen bayani ya kammala da ƙin amincewa da irin waɗannan al'ummomi sosai.
This brief summary concludes with an emphatic rejection of such communities.
Saboda haka, an kore su: "Don haka – an kori mutanen da ba su yi imani ba." (Ayah ta 44)
Thus, they are cast away: “And so – away with the folk who would not believe.” (Verse 44)
Ana ba da labarin Musa da kuma yadda Fir'auna ya ƙi karɓar saƙonsa a takaice, wanda ya dace da salon surar gaba ɗaya da manufarta.
Moses’ story and Pharaoh’s denial of his message is then told in a very brief account that fits with the general style of the sūrah and purpose.
Sa'an nan Muka aika Musa da ɗan'uwansa Haruna, tare da ayoyinMu da hujja bayyananniya, zuwa ga Fir'auna da manyan mutanensa; amma waɗannan suka yi girman kai, don sun kasance mutane masu girman kai. Suka ce: "Shin za mu gaskata mutum biyu irin mu, alhali kuwa mutanensu bayinmu ne?" Don haka suka ƙaryata su, suka kasance daga cikin waɗanda aka halakar.
And then We sent forth Moses and his brother Aaron, with Our signs and with clear authority, to Pharaoh and his nobles; but these behaved with arrogance, for they were haughty people. And so they said: Are we to believe two mortals like ourselves, even though their people are our slaves?’ Thus, they gave the lie to them, and earned their place among the doomed. (Verses 45-48)
A cikin wannan labarin mun lura cewa an bayar da irin wannan ƙin yarda cewa manzon mutum ne kawai: "Suka ce: Shin za mu gaskata mutum biyu irin mu?" (Aya ta 47) An ƙara wani la'akari na musamman da ke da alaƙa da halin Isra'ilawa a Masar: "Alhali kuwa mutanensu bayinmu ne?" (Aya ta 47) Suna ƙarƙashinmu, kuma suna yin abin da muka umurce su. A wannan hali, Musa da Haruna sun cancanci, a cewar Fir'auna da mutanensa, a raina su. Dangane da wahayi da alamomin da Allah ya ba su, da ikon bayyananne da aka ba su, waɗannan ba su da wani muhimmanci a wurin waɗannan mutane, waɗanda hankalinsu ya karkata ga al'amuran duniya da ƙimomi na ƙarya.
Again in this account we note that the same objection is given to the fact that the messenger was merely a human being: “They said: Are we to believe two mortals like ourselves?” (Verse 47) A specific consideration connected with the Israelites’ situation in Egypt is also added: “Even though their people are our slaves?” (Verse 47) They are subservient to us and they do our bidding. In this situation, Moses and Aaron deserve, in Pharaoh’s and his people’s view, to be looked down upon. As for the revelations and the signs they have been given by God, and the clear authority granted to them, these count for nothing according to these people, focused as they are on earthly considerations and false values.
Wannan yana biyowa bayan ambaton Annabi Isa da mahaifiyarsa a taƙaice, wanda ke nuna babban mu'ujizar halittarsa. Haka kuma, waɗanda suka nace akan musanta gaskiya da halitta sun ƙi wannan alamar da ke nuna ikon Allah a fili.
This is followed by a similarly brief reference to Jesus and his mother, highlighting the great miracle in his creation. Again, those who were bent on denying the truth of God and creation rejected this sign clearly pointing to God’s power:
Lalle mun ba Musa Littafin, domin su shiryu. Mun kuma mai da ɗan Maryam da mahaifiyarsa abin koyi, kuma muka ba su masauki a wani wuri mai tsayi na zaman lafiya mai ɗorewa da kuma wata ruwa mai daɗi.(Ayoyi na 49-50)
We had indeed given Moses the Book, so that they might be guided. And We made the son of Mary and his mother a symbol, and provided them with an abode in a lofty place of lasting restfulness and a fresh spring. (Verses 49-50)
Akwai rahotanni daban-daban game da tudun da aka kwatanta a nan a matsayin "wuri mai tsayi", da kuma ainihin wurinsa. Shin yana Masar, Dimashƙu ko Urushalima? Waɗannan su ne wuraren da Maryam ta je tare da ɗanta lokacin yarinta da ƙuruciyarsa, kamar yadda Littafi Mai Tsarki na Kiristoci ya ambata. Amma sanin ainihin wurin ba shi da muhimmanci sosai. Abin da ya fi muhimmanci shi ne sanin cewa Allah ya ba su duka biyu wurin zama mai kyau, inda tsire-tsire masu kyau ke tsiro, kuma ruwa mai tsafta ya yalwata. Ta haka suka ji cewa Allah yana kula da su duka biyu.
There are a number of different reports about the hill described here as a ‘lofty place’ and its exact location. Was it in Egypt, Damascus or Jerusalem? These were the places where Mary went with her son during his childhood and youth, as mentioned in Christian Scriptures. But knowing the exact location is not of vital importance. It is more important to know that God gave them both a goodly abode where fine plants grew and clear water was plentiful. Thus, they felt that God took care of them both.
A wannan mataki na cikin ambaton da surar ta yi da sauri game da manzannin da suka gabata, surar tana yin jawabi ga mabiyan dukkan manzanni, kamar dai duk suna tare a wuri guda.
At this point in its quick references to earlier messengers the sūrah makes its address to the followers of all messengers, as though they were all gathered together.
Ta haka, an nuna cewa tazarar lokaci da nisan wuri ba su da wani muhimmanci idan aka kwatanta su da igiyar imani ta gaskiya da ke haɗa su duka:
Thus, the separating gulfs of time and place are shown to be meaningless when compared to the true bond of faith that unites them all:
Manzanni! Ku ci daga abin da yake halal mai tsarki, kuma ku aikata aikin alheri. Lallai ni masani ne ga abin da kuke aikatawa. Wannan al'ummarku al'umma ce guda ɗaya, kuma Ni ne Ubangijinku kaɗai. Saboda haka, ku ji tsoro na kaɗai. (Ayoyi 51-52)
Messengers! Eat of that which is wholesome, and do good deeds: I certainly have full knowledge of all that you do. This community of yours is one single community, and I am your only Lord. Therefore, fear Me alone. (Verses 51-52)
Wannan kira da Allah ya yi wa manzanninSa yana umurtar su su rayu kamar yadda mutane ke rayuwa, wato abin da waɗanda suka ƙi su suka tambaya: "Ku ci daga abu mai tsabta." Ci abinci bukata ce ta ɗan Adam, amma zaɓar abin da yake tsabta kawai shi ne al'amarin da ke ɗaukaka ɗan Adam kuma yana sa shi girma cikin tsarki. Yana ba shi damar kulla alaƙa da Al'umma Maɗaukakiya.
This address to His messengers requires them to live as human beings, which is the very thing that those who opposed them questioned: “Eat of that which is wholesome.” Eating is a human need, but choosing only what is wholesome is the aspect that elevates human beings and makes them grow in purity. It enables them to establish a bond with the Supreme Society.
Haka kuma ana bukatar su "yi ayyukan alheri." Ko da yake aikata abu ya zama ruwan dukkan mutane, dagewa wajen yin alheri halayen mutanen kirki ne, wanda hakan yake ba ayyukansu iko da kuma manufa bayyananniya. Haka nan, irin wadannan mutane suna duba zuwa ga Al'umma Mafi Daukaka idan sun fara duk wani abu.
They are also required to “do good deeds.” While taking action is common to all human beings, insisting on doing good is the characteristic of goodly people, providing a measure of control and a clear goal for their deeds. Again such people look up to the Supreme Society when they embark on anything.
Babu wani manzon Allah da aka taɓa buƙatar ya watsar da ɗan Adam ɗinsa. Maimakon haka, abin da aka umarce su da shi shi ne su ɗaukaka wannan ɗan Adam zuwa mafi girman matsayi da Allah ya sanya wa mutane su iya kaiwa. Don haka, Annabawa sun zama abin koyi da misali da sauran mutane za su yi ƙoƙarin bi. Ya rage ga Allah ya yi hukunci a kan ayyukansu bisa ga ma'aunin Sa mai kyau: "Lalle ne Ni, Ina sane da dukan abin da kuke aikatawa." (Aya ta 51)
No messenger of God was ever required to abandon his humanity. Rather, what they were asked to do was to elevate this humanity to the highest standard God has made possible for human beings to achieve. Thus, the Prophets provided the role model and the ideal which other people should try to emulate. It is left to God to judge their actions according to His own fine measure: “I certainly have full knowledge of all that you do.” (Verse 51)
An jaddada cewa lokaci da wuri ba su da wani muhimmanci idan aka kwatanta su da gaskiya guda ɗaya da dukkan manzanni suka yi wa'azi a kai. Dukansu suna da hali na musamman, an ba su saƙonninsu daga Mahaliccin komai Guda Ɗaya, kuma sun yi aiki zuwa manufa guda: "Wannan al'ummarku al'umma ce guda ɗaya, kuma Ni ne Ubangijinku kaɗai. Saboda haka, ku ji tsoro na kaɗai." (Ayah ta 52)
Emphasis is placed on the fact that neither time nor place is of any significance when compared with the single truth that all messengers preached. They all shared a very distinctive nature, were given their messages by the One Creator of all, and worked towards the same goal: “This community of yours is one single community, and I am your only Lord. Therefore, fear Me alone.” (Verse 52)