Sūrah ɗin sai ta fara bayyana al'amuran halitta waɗanda ke nuna cewa Mahalicci Ɗaya ne, da kuma al'amuran ni'ima waɗanda ke tabbatar da cewa Allah shi kaɗai ne yake bayar da su duka. Waɗannan an saukar da su a rukuni-rukuni da ke biyo juna a jere, tun daga halittar sammai da ƙasa, zuwa halittar mutum: "Ya halicci sammai da ƙasa da gaskiya; tsarki ya tabbata a gare shi, daga abin da suke haɗawa da shi. Ya halicci mutum daga ɗigon maniyyi; amma sai ga wannan mutum yana mai jayayya a fili." (Ayoyi 3-4)
The sūrah then begins to outline the aspects of creation that emphasize the oneness of the Creator, and the aspects of blessing that confirm that it is God alone who bestows them all. These are revealed in groups that follow one another sequentially, starting with the creation of the heavens and the earth, and moving to the creation of man: “He has created the heavens and the earth in truth; sublimely exalted is He above anything people may associate with Him. He creates man out of a drop of sperm; yet this same man is openly contentious.” (Verses 3-4)
"Ya halicci sammai da ƙasa da gaskiya." (Ayah ta 3) Gaskiya ita ce ginshiƙin halittarsu da wanzuwarsu. Lalle gaskiya muhimmin abu ne wajen tafiyar da al'amuransu da al'amuran dukkan halitta. Babu abin da aka halitta a banza ko don wasa. Kowane abu yana samun wanzuwarsa bisa gaskiya, kuma a ƙarshe yana kai ga gaskiya. "Tsarki ya tabbata a gare Shi, Ya fi abin da suke haɗawa da Shi." (Ayah ta 3) Ya fi girma da tsarki daga imanin shirka da suke yi, kuma ya fi girma daga duk halittun da suke haɗa Shi da su. Shi ne lalle wanda ya halicci sammai da ƙasa da dukkan halittun da ke cikinsu. Babu wata halitta da ta cancanci ta zama abokiyar tarayya a gare Shi. Lalle Shi ba shi da abokan tarayya.
“He has created the heavens and the earth in truth.” (Verse 3) The truth is at the core of their creation and their existence. Indeed the truth is an essential element in managing their affairs and the affairs of all creation. Nothing is created in vain or idle play. Everything derives its existence on the basis of the truth, and leads eventually to the truth. “Sublimely exalted is He above anything people may associate with Him.” (Verse 3) He is exalted above their pagan beliefs and above any creatures they associate with Him. He is indeed the One who has created the heavens and the earth and all beings that live in them. No creature is worthy of being His partner. Indeed He has no partners.
"Ya halicci mutum daga digon maniyyi; amma wannan mutum ɗin kuwa sai ga shi yana jayayya a fili." (Aya ta 4)
Tazarar da ke tsakanin asali da ƙarshe tana da girma ƙwarai: tsakanin maniyyi marar daraja da mutum mai jayayya a fili. Yana gardama da Ubangijinsa, yana musun Sa. Yana muhawara game da wanzuwarSa ko kaɗaitakarSa. Duk da haka, salon ayar bai bar wani gibi tsakanin wurin farawa, wato digon maniyyi, da babban mutumin da ke cikin gardama da jayayya ba. Wannan yana nuna cewa bambancin ya cika, kuma tazarar ta yi faɗi ƙwarai. Irin wannan gajeren bayani an yi shi ne domin ƙara tasiri.
“He creates man out of a drop of sperm; yet this same man is openly contentious.” (Verse 4) The gulf is so huge between the origin and the end, between the worthless sperm and the man in open contention. He disputes with his Lord and denies Him. He argues about His existence or His oneness. Yet the way the verse runs leaves no gap between the point of origin, the drop of sperm, and the grown up man engaged in dispute and contention. This shows the contrast to be complete and the gulf too wide. Such brevity is intended for enhanced effect.
Saboda faɗin sammai da ƙasa, mutum yana fitowa fili. Saboda haka, sūrah ta ambaci wasu daga cikin halittun da Allah ya sanya suka zama masu hidima ga mutum, tun daga dabbobin shanu: "Yana halitta shanu waɗanda suke ba ku dumi da wasu amfani; daga cikinsu kuma kuna samun abinci. Kuna kuma samun kyau a cikinsu idan kuna kora su gida da yamma, da kuma idan kuna fitar da su kiwo da safe. Suna kuma ɗaukar kayanku zuwa ƙasashe masu nisa, waɗanda ba za ku iya isa zuwa gare su ba face da wahala mai yawa a kan kanku. Ubangijinku haƙiƙa Mai Tausayi ne, Mai Jin ƙai. [Yana halitta kuma] dawakai, alfadarai da jakuna domin ku hau su ko ku yi musu ado. Yana halitta kuma wasu abubuwa waɗanda ba ku da masaniya a kansu." (Ayoyi 5-8)
Against the expanse of the heavens and the earth man stands out. Therefore, the sūrah mentions some of the creation God has made subservient to man, beginning with cattle: “He creates cattle which give you warmth and other benefits; and from them you obtain food. And you find beauty in them when you drive them home in the evening and when you take them out to pasture in the morning. And they carry your loads to distant lands, which you could not otherwise reach without much hardship to yourselves. Your Lord is certainly Most Compassionate, Merciful. And [He creates] horses, mules and asses for you to ride or put on show. And He creates other things of which you have no knowledge.” (Verses 5-8)
A cikin abubuwa da yawa da suka yi kama da yanayin da aka saukar da Alƙur'ani a cikinsa, da kuma a duk wani tsarin noma, wanda har yanzu shi ne babban tsarin a duniya baki ɗaya, ana fahimtar daraja da muhimmancin dabbobin gida sosai. Hakika ɗan Adam ba zai iya rayuwa ba tare da dabbobin gida ba. Dabbobin da aka fi sani a Larabawa a lokacin su ne raƙuma, shanu, tumaki da awaki. A gefe guda kuma, dawakai, alfadarai da jakuna an yi amfani da su ne don hawa da kuma nuna fareti. Ba a yi nufin a ci su ba. Hakika akwai saɓani tsakanin malamai game da halascin cin naman waɗannan dabbobi. Imam Abū Ḥanīfah ya dogara da wannan ayar da ta ayyana amfanin waɗannan dabbobi wajen cewa ba a cin dawakai. Yawancin malamai kuwa, suna ganin cewa halal ne a ci su.
In numerous situations that are similar to the environment where the Qur’ān was revealed, and in any agricultural set-up, which remains the principal one in the whole world, the value of cattle is fully appreciated. Indeed mankind cannot survive without cattle. The better known cattle in Arabia at the time were camels, cows, sheep and goats. On the other hand, horses, mules and asses were for riding and show. They were not meant to be eaten. Indeed there is disagreement among scholars on the permissibility of eating the meat of these animals. Imām Abū Ĥanīfah relies on this verse which defines the uses of these animals to say that horses may not be eaten. The majority of scholars, however, maintain that they are permissible to eat.
A cikin wannan suna dogara da ingantattun hadisai da sunnar Annabi ﷺ da aka aikata a aikace.
In this they rely on authentic aĥādīth and on practical sunnah.
Kamar yadda Alƙur'ani ya yi nuni ga wannan fanni na ni'imomin Allah, yana nuni ga bukatu na zahiri da suke biyan bukatun rayuwar ɗan adam. Dabbobi suna ba da dumi yayin da muke amfani da fatunsu, ulunsu da gashinsu.
As the Qur’ān refers to this aspect of God’s blessings, it refers to the practical needs it fulfils in human life. Cattle give warmth as we use their hide, wool and hair.
Waɗannan suna da ƙarin amfani. Haka kuma muna samun madara da nama daga shanu. Ana tunatar da mu cewa shanu suna samar da abinci ga mutane kuma suna ɗaukar kayansu idan suna tafiya.
These have even further benefits. We also obtain milk and meat from cattle. We are reminded that cattle provide food for people and carry their loads when they travel.
Ba tare da dabbobi ba, mutane har zuwa kwanan nan da sun sami wahala mai girma wajen isa inda za su. A lokaci guda kuma muna jin daɗin kyansu, musamman idan muna kawo su gida da maraice da kuma idan muna kai su kiwo da safe. Kawai kallon yadda suke tafiya, cikin ƙarfi da kuzari, yana ba mu farin ciki. Mutanen karkara sun fi mutanen birni iya fahimtar ma'anonin da waɗannan ayoyi suke nufi.
Without cattle, people would until recently have found great difficulty in reaching their destination. At the same time we enjoy their beauty, particularly when we drive them home in the evening and when we take them to pasture in the morning. Just looking at them moving along, strong and full of vigour, gives us pleasure. Rural people are better able than town dwellers to appreciate the meanings to which these verses refer.
Dawakai, alfadarai da jakuna suna kuma biyan wasu bukatun ɗan Adam. Ana amfani da su a matsayin hawa don hawa, ko kuma a nuna su saboda kyansu: "Kuma (Yana halitta) dawakai, alfadarai da jakuna domin ku hau su, da kuma domin ado." (Aya ta 8) A nan muna ci karo da wani muhimmin batu game da ra'ayin Musulunci kan rayuwa, inda kyau ke zama wani muhimmin al'amari.
Horses, mules and asses also meet other human needs. They are used as mounts to ride or, they are put on show for their beauty: “And [He creates] horses, mules and asses for you to ride or put on show.” (Verse 8) Here we encounter a particularly interesting point in the Islamic outlook of life, whereby beauty constitutes an important aspect.
Albarkar Allah ba wai kawai tana biyan bukatu masu muhimmanci ba, kamar abinci, abin sha da dabbobin hawa. Tana kuma biyan sha'awoyi masu kyau da suka wuce bukatun asali. A nan ne ake biyan jin dadin da ke son kyau da neman jin dadi, haka kuma ana biyan ji na dan Adam da ya fi daukaka da tsarki fiye da sha'awoyi da bukatun dabbobi.
God’s blessing does not merely satisfy essential needs, such as food, drink and mounts. It also satisfies healthy desires beyond basic needs. Here we find satisfaction of the sense that enjoys beauty and seeks pleasure, and also satisfies human feelings that are more sublime than animal desires and needs.
"Lalle Ubangijinka Mai tausayi ne, Mai jin kai." (Aya ta 7) Wannan sharhi yana nufin musamman ɗaukar kaya masu nauyi zuwa ƙasashe masu nisa, wanda mutane ba za su iya isa gare su ba in ba tare da sun sha wahala mai yawa ba. Don haka wannan sharhi yana jawo hankalinmu zuwa ga manyan ni'imomin da Allah ya ba mu ta wajen halittar dabbobi, da kuma babbar rahamar da ke tare da wannan ni'ima.
“Your Lord is certainly Most Compassionate, Merciful.” (Verse 7) This comment refers in particular to the carrying of heavy loads to distant lands which people could not reach otherwise without enduring much hardship. Thus the comment directs our attention to the great blessings that God has given us by creating cattle, and to the great mercy accompanying this blessing.
"Yana halittar abubuwan da ba ku sani ba." (Ayah ta 8) Wannan jumla tana yin sharhi game da halittar shanu, dawakai, alfadarai da jakuna, da amfani daban-daban da ake yi musu da fa'idodin da suke bayarwa. Don haka tana kira ga tunanin mutane su duba fiye da muhallinsu na nan take da zamanin da suke rayuwa a ciki. Bayan abin da ke wanzuwa a wani wuri da kuma a wani lokaci, akwai wasu nau'o'in rayuwa da siffofi. Allah yana so mutane su yi tsammanin haka domin faɗaɗa hangen nesansu. Kuma yana so su karɓi irin waɗannan nau'o'in rayuwa idan sun samu.
“And He creates things of which you have no knowledge.” (Verse 8) This sentence comments on the creation of cattle, horses, mules and asses and the different uses to which they are put and the benefits they provide. Thus it invites people’s imagination to look beyond their immediate environment and the time in which they live. Beyond what exists at a particular location and in a particular time there are other forms and types of life. God wants people to expect this so as to broaden their vision. He also wants them to accept such other forms of life when they are available.
Bai kamata su ƙi amfana da irin waɗannan sababbin hanyoyi ba, suna cewa za su yi amfani ne kawai da shanu, dawakai, alfadarai da jakunan da iyayensu suka yi amfani da su. Haka kuma, babu wanda ya kamata ya zama mai tsaurin ra'ayi har ya ce tun da Alƙur'ani ya ambaci waɗannan kawai, to ba za a iya amfani da wata hanyar sufuri ba.
They must not refuse to benefit by such new types, saying that they will only use the cattle, horses, mules and asses their fathers used. Similarly, no one should be so rigid as to say that since the Qur’ān only mentioned these, no other form of transport can be used.
Musulunci addini ne mai buɗaɗɗiyar zuciya kuma mai sassauci. Yana ba mabiyansa ikon amfani da duk damammaki da albarkatun da ake da su a kowane lokaci. Don haka Alƙur'ani yana shirya zukatan mutane domin karɓar duk abin da Allah zai halitta da duk abin da kimiyya za ta gano ko ƙirƙira a nan gaba. Lamiri mai kyau na Musulunci koyaushe yana shirye ya karɓi duk wata sabuwar babbar ƙari ga halittar Allah ko ga gano kimiyya. Cikin shekaru an samu sabbin hanyoyin hawa da ɗaukar kaya da yawa, da kuma abubuwa masu kyau da yawa. Babu ɗayan waɗannan da mutane suka sani lokacin da aka saukar da Alƙur'ani. Akwai abubuwa da yawa da za su zo waɗanda ba mu sani ba tukuna. Alƙur'ani yana shirya mu mu karɓe su ba tare da wahala ba, ta hanyar bayyana cewa Allah "yana halitta abubuwan da ba ku sani ba." (Aya ta 8)
Islam is open minded and flexible. It equips its followers with the ability to use all potentials and resources that are available at any time. The Qur’ān thus prepares people’s minds and hearts to receive whatever God creates and science discovers or produces in the future. A proper Islamic conscience is always ready to accept any new remarkable addition to God’s creation or to scientific discovery. Over the years many new means of riding and carrying loads have been added, as well as many objects of beauty. None of these were known to people when the Qur’ān was revealed. There will be many more which are unknown to us. The Qur’ān prepares us to accept these without difficulty by stating that God “creates things of which you have no knowledge.” (Verse 8)
A cikin mahallin hawa, hawan dabbobi da tafiya don isa wasu wurare a duniya, sūrah ta ƙara wasu manufofi waɗanda za a iya kaiwa ta hanyoyin tunani. Irin wannan ita ce hanyar imani, wadda madaidaiciyar hanya ce da babu karkatarwa a cikinta. Ba ta wuce manufar da aka ƙayyade ba. Akwai wasu hanyoyi da ba sa kaiwa ga wannan wuri guda. Yanzu Allah ya ɗauki alhakin sanya hanyar da take kai zuwa gare Shi ta bayyana kuma a fili take. Yana nuna ta ta hanyar alamomin da ya sanya a cikin halitta da kuma ta hanyar manzanninsa: "Allah ne kaɗai yake nuna hanya madaidaiciya. Amma da yawa na iya karkata daga gare ta. Da ya so, da ya shiryar da ku duka."
Within the context of carriage, riding and travelling to reach certain destinations on earth, the sūrah adds other objectives which we can reach by travelling along mental ways. Such is the road to faith, which is a straight way that has no turnings. It does not go beyond the defined goal. There are other ways that do not lead to the same destination. Now God has undertaken to make the way leading to Him clear and well defined. He points it out through the signs He has placed in the universe and through His messengers: “It is God alone who points to the right path. Yet many may swerve from it. Had He so willed, He would have guided you all aright.” (Verse 9)
Hanyar gaskiya ita ce madaidaiciyar hanya wadda ba ta karkata nan ko can. Tana tafiya kai tsaye zuwa ga inda take, ba ta barin wani karkacewa. Hanya mai karkata kuwa na iya kai mutum nesa da inda yake so, ko ta wuce wurin, ba tare da ta tsaya a wurin ba.
The right path is the straight one which does not bend here or there. It goes directly to its destination, allowing for no deviation. A swerving path may lead away from the destination, or may go beyond it, without stopping at it.
"Da ya so, da ya shiryar da ku duka." (Aya ta 9) Amma nufin Sa ne ya halicci mutum da halin biyu: ya bi shiriyar Sa ko ya ɓace, kuma ya bar shi ya zaɓi bin kowace hanya. Saboda haka, wasu mutane suna bin hanya madaidaiciya, wasu kuma suna bin hanyoyi karkatattu. Babu wani nau'in da ya wuce nufin God, wanda ya ƙudura ya bar mutum da zaɓi na kansa.
“Had He so willed, He would have guided you all aright.” (Verse 9) But it has been His will that He creates man with the dual propensity to follow His guidance or to go astray, and to let him choose to follow either way. Hence, some people follow the right path and some follow swerving ways. Neither type goes beyond God’s will which has determined to allow man free choice.