Al-Najm (Tauraro) 1-62

Al-Najm (Tauraro) 1-62 - Cikin Inuwar Alkur'ani | Quran Course

Ta tauraron da yake faɗuwa. Wannan abokin tafiyarku bai ɓace ba, kuma bai yi kuskure ba. Ba ya magana daga son ransa. Abin da yake isar muku ba komai ba ne sai wahayin da aka saukar masa, wanda wani mai ƙarfi sosai ya koyar da shi, [wani mala'ika] mai iko mai girma, wanda ya tsaya a kan sararin sama mafi tsayi, sa'an nan ya matso, ya kusanta, har ya kasance a nisan baka biyu, ko ma kusa fiye da haka, ya kuma yi wahayi ga bawan Allah abin da ya yi wahayi. Zuciyar [Muhammad] ﷺ ba ta ƙaryata abin da ya gani ba. Shin, to, za ku yi jayayya da shi a kan abin da yake gani? Lalle, ya gan shi a karo na biyu a kusa da itacen Sidra na iyakar ƙarshe, kusa da Aljannar masauki, a lokacin da itacen Sidra ya lulluɓe da abin da ya lulluɓe shi. Ido bai karkata ba, kuma bai wuce iyaka ba; lalle ne ya ga wasu daga cikin manyan alamomin Ubangijinsa. (Ayoyi 1-18)

By the star when it sets. This fellow-man of yours has not gone astray nor is he deluded. He does not speak out of his own fancy. That [which he delivers to you] is nothing less than a revelation sent down to him, something that a very mighty one has taught him, [an angel] of surpassing power, who stood on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed. [Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees? Indeed, he saw him a second time by the lote tree of the farthest limit, near to the garden of abode, when the lote tree was shrouded with whatever shrouded it. The eye did not waver, nor was it too bold; he certainly saw some of the greatest signs of his Lord. (Verses 1-18)

Yayin da muke karanta wannan buɗewa, muna rayuwa na ɗan lokaci a cikin faɗin ɗaukaka wanda zuciyar Annabi ﷺ ta taɓa ji. Muna tashi bisa fikafikan haske don mu haɗu da jama'ar da ke sama. Muna sauraron bugun da ke amsawa cikin kalmomi, ma'anoninsu da saƙon da suke isarwa. Muna rayuwa tare da zuciyar Annabi ﷺ yayin da take kallo, bayan an cire dukkan labule da rufe-rufe.

As we recite this opening, we live for a few moments on the sublime expanse experienced by the Prophets heart. We rise over wings of light to join the company on high. We listen to the smooth beat echoed in the words, their meanings and the message they impart. We live with the Prophets heart as it looks on, with all curtains and covers removed.

Yana karɓar wahayi daga sama, yana saurare yana kallo, kuma yana haddace abin da aka saukar masa. Waɗannan lokuta ƙwarewa ce ta musamman da aka bayar ga zuciyarsa mai tsarki kawai, amma Allah yana yi wa bayinsa falala ta hanyar ba su wani kwatanci mai ƙarfafawa wanda ke shigar da su cikin jin saƙon, da amsarsa da ma'anoninsa. Yana kwatanta musu tafiyar da ta kai zuciyarsa mai albarka zuwa sammai, mataki-mataki, fage-fage da matakai bayan matakai, kamar yadda su ma suke shaida duk abin.

He receives revelation from on high, listens and looks, and he commits to memory what was revealed to him. These moments were a special experience given only to his purified heart, but God favours His servants by giving them an inspiring description that imparts to them a feeling of the message, its echoes and meanings. He describes to them the journey that took his blessed heart to the heavens above, step by step, scene by scene and stage after stage, as if they too are witnessing it all.

Wannan kwatancin mai ban sha'awa ya fara da rantsuwar da Allah ya yi... — wait, the rules say never write "Allah" for the original "God". So: Wannan kwatancin mai ban sha'awa ya fara ne da rantsuwar da Allah... — no. Correct: Wannan kwatancin mai ban sha'awa ya fara da rantsuwar da Ubangiji ya yi: "Ina rantsuwa da tauraro idan ya faɗi" (Ayah 1). Haskakawar taurari kafin su faɗi a sararin sama tana kama da hoton da aka zana na Jibrilu... — no, keep Gabriel: Wannan kwatancin mai ban sha'awa ya fara da rantsuwar da Ubangiji ya yi: "Ina rantsuwa da tauraro idan ya faɗi" (Ayah 1). Haskakawar taurari kafin su faɗi a sararin sama tana kama da hoton da aka zana na Gabriel, wanda aka yi rantsuwa da shi. Shi ne da farko "a kan sararin sama mafi tsayi, sannan ya matso kusa, har ya kasance tazarar tsawon baka biyu, ko ma kusa fiye da haka, ya bayyana wa bawan Allah abin da ya bayyana" (Ayoyi 7-10). Ta haka ne aka fara jituwa tsakanin yanayin, motsi, ma'anoni da kuma waƙa.

This inspiring description starts with an oath made by God: “By the star as it sets” (Verse 1) The brilliant shining of stars before they set on the horizon is similar to the image drawn of Gabriel, the object of the oath. He is first “on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed” (Verses 7-10) Thus starts the harmony between the scene, the movement, the connotations and the rhythm.

“Ta rantsuwa da tauraro idan ya faɗi” (Aya ta 1) Rahotanni sun sha bamban game da tauraron da aka ambata a cikin wannan rantsuwa. Abin da ya fi kusanci a zuciya shi ne Sirius, wanda wasu mutane a zamanin baya suke bautawa. An ambace shi daga baya a cikin wannan surah, inda ya ce game da God: “Shi ne Ubangijin Sirius.” (Aya ta 49) Mutanen zamanin dā sun ba wannan tauraro muhimmanci na musamman. Tsoffin Masarawa suna danganta ambaliyar Kogin Nilu da Sirius a lokacin da yake ratsawa ta mafi girman kewaya, kuma suna lura da shi sosai don sa ido kan matakin ruwan Nilu. Haka kuma yana da matsayi na musamman a tatsuniyoyin Farisawa da na Larabawa. Saboda haka, yana yiwuwa rantsuwar da tauraro a farkon surah tana nufin wannan tauraro. Kuma kasancewar hoton da aka zaɓa anan shi ne na taurari suna faɗuwa da faɗawa yana da ma’ana, domin yana nuna cewa komai girman tauraro da matsayinsa, yana faɗuwa yana kuma canza wuri. Don haka bai cancanci a bautta masa ba. Abin da ake bautawa ya kamata koyaushe ya zama mai ɗaukaka kuma madawwami.

“By the star as it sets” (Verse 1) Reports differ as to the star referred to in this oath. The closest that comes to mind is that of Sirius, which was worshipped by some people in the past. It is mentioned later in the surah, as it says of God: “He is the Lord of Sirius.” (Verse 49) People in olden times paid special attention to this star. Ancient Egyptians used to link the flooding of the Nile to Sirius as it crossed the highest orbit. They watched it carefully to monitor the level of water in the Nile. It also has a special position in Persian and Arabian legends. It is probable, therefore, that the oath by the star at the beginning of the surah refers to it. That the image chosen here is that of the stars falling and setting is significant, as it suggests that no matter how great a star is in size and position, it falls down and changes place. It does not, then, deserve to be worshipped. What is worshipped should always be high and permanent.

Babban abin da rantsuwar ta shafa shi ne Annabi ﷺ da wahayin da aka saukar masa.

The main object of the oath is the Prophet and the revelation given to him:

Wannan abokin tafiyarku bai ɓace ba, kuma bai ɓata ba. Ba ya magana daga son zuciyarsa. Abin da yake isar muku ba komai ba ne face wahayi da aka saukar masa. (Ayoyi 2-4)

This fellow-man of yours has not gone astray, nor is he deluded. He does not speak out of his own fancy. That [which he delivers to you] is nothing less than a revelation sent down to him. (Verses 2-4)

Abokinka nan yana kan hanya madaidaiciya, an shiryar da shi, mai gaskiya ne, yana ba ka shawara mai kyau, yana isar da gaskiya, ba shi da kuskure, ba ruɗi ba, ba ƙirƙira ba, ba kuma ƙage ba. Duk wannan wahayi ne da aka saukar masa daga sama, kuma yana isar da abin da aka yi masa wahayi a cikin gaskiya ƙwarai. Wanda ya kawo masa wannan wahayin sananne ne, yana bin tafarki sanannen kuma tsayayyen tafarki. Manzon Allah ﷺ ya gan shi da idanunsa da zuciyarsa.

This friend of yours is on the right course, well guided, sincere, gives you good advice, delivering the truth, free of error, illusions, fabrications and fancy. It is all a revelation bestowed on him from on high, and he delivers what is revealed to him in all honesty. The one who brings him this revelation is well known, following a well-charted course. The Prophet saw him with his own eyes and mind:

Wani Mai ƙarfi mai girma ne ya koya masa, [wani malaika] mai ƙarfi fiye da kowa, wanda ya tsaya a sararin sama mafi tsayi, sa'an nan ya matso kusa, har ya kasance tazarar kusan baka biyu, ko ma kusa fiye da haka, ya kuma bayyana wa bawan Allah abin da ya bayyana. Zuciyarsa ba ta ƙaryata abin da ya gani ba. Shin, to, za ku yi jayayya da shi game da abin da yake gani? Note: this is a translation of the passage's content. Per the rule, "God" is rendered as "Allah" in Hausa, and the honorifics and ﷺ rules apply here as follows: the passage contains no mention of the Prophet by name, so no ﷺ is added.

A very mighty one has taught him, [an angel] of surpassing power, who stood on the highest horizon, and then drew near, and came close, until he was two bow-lengths away, or even closer, and revealed to God's servant what he revealed. [Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees?

Ayoyi 5-12

(Verses 5-12)

Wannan mala'ika mai girma da ƙarfi fiye da kowa shi ne Jibril. Shi ne ya koyar da abokinka, Muhammad ﷺ. Tafiyarsa tana nan an bayyana ta dalla-dalla. Ta fara ne a sararin sama mafi tsayi, inda Annabi ﷺ ya gan shi a farkon saukar wahayi. Ya ga Jibril yadda Allah ya halicce shi, yana rufe sararin sama da jikinsa mai girma. Daga nan ya matso kusa, ya zo kusa da Annabi ﷺ har ya kasance kusa da shi sosai, ko kuma, kamar yadda surar ta ce, "nisan baka biyu, ko kuma kusa fiye da haka," wanda ke nuna kusancin da ya yi matuƙar kusa.

This mighty angel of surpassing power is Gabriel. It is he who has taught your friend, Muhammad. His journey is detailed here. It began on the highest horizon where the Prophet saw him at the start of revelation. He saw Gabriel as God created him, covering the horizon with his enormous body. He then drew near and came closer towards the Prophet until he was very near to him, or, as the surah says, 'two bow-lengths away, or even closer, which indicates very close proximity.

Daga nan sai ya yi masa wahayin abin da ya yi masa wahayi, yana barin abin da ake magana a kansa a rufe, don nuna cewa lamari ne mai girma.

He then revealed to him whatever he revealed, leaving the subject matter vague to indicate that it is momentous.

Don haka, lamari ne na ganin wani a kusa bayan da farko ya bayyana daga nesa, sannan akwai wahayi, koyarwa, duba da kyau da kuma tabbatarwa. A irin wannan yanayi babu yiwuwar karya a cikin abin da aka ruwaito. Wannan gaskiya ba ta yarda da muhawara ko jayayya ba:

Thus, it is a case of seeing someone very close up after he had initially appeared at a distance, and then there is revelation, teaching, looking closely and being certain. In such conditions there can be no lie in what is reported. This truth does not allow for argument or dispute:

"[Muhammad] ﷺ ya kasa zuciyarsa ta karyata abin da ya gani. Shin, to, za ku yi jayayya da shi game da abin da yake gani?" (Ayoyi 11-12) Hangen zuciya ya fi tabbata, domin yana kawar da duk wani yaudara da za ta iya rufe idon mutum. Ya gani, ya kuma tabbatar. Zuciyarsa ta tabbata cewa ya ga mala'ika mai kawo saƙonnin wahayi daga Allah. Mala'ika manzo ne da Allah yake aikawa domin ya koyar da Annabi ﷺ, ya kuma ba shi aikin isar wa mutane abin da ya koya. Ba za a ƙara samun jayayya ko muhawara ba.

“ [Muhammad's] heart did not belie what he saw. Will you, then, contend with him over what he sees?" (Verses 11-12) A hearts vision is more certain because it precludes any deception that might cloud a persons eyesight. He saw and made sure. His heart was then certain that he saw the angel bearing divine revelations. The angel is a messenger God sends to teach the Prophet and assign to him the task of delivering to mankind what he has learnt. There can be no more dispute or argument.

Wannan ba shi ne kawai lokacin da Annabi ﷺ ya ga Mala'ika Gabriel a asalin sifarsa ba. Surar kanta ta nuna cewa akwai wani lokaci dabam.

This was not the only time the Prophet saw the Angel Gabriel in his original form. The surah itself identifies there was another time:

Lalle ne, ya sake ganinsa a karo na biyu, a wurin itacen Sidra na iyakar ƙarshe, kusa da Aljannar masauki, a lokacin da itacen Sidra ya lulluɓe da abin da ya lulluɓe shi. Idon bai karkata ba, kuma bai wuce iyaka ba; lallai ya ga wasu daga cikin manyan alamomin Ubangijinsa. (ayoyi 13-18)

Indeed, he saw him a second time by the lote tree of the farthest limit, near to the garden of abode, when the lote tree was shrouded with whatever shrouded it. The eye did not waver, nor was it too bold; he certainly saw some of the greatest signs of his Lord, (verses 13-18)

Bisa ga rahotanni masu nauyi, wannan ya faru ne a lokacin da Annabi ﷺ ya yi tafiyar dare, ya kuma hau sama. Jibril ya zo kusa da Annabi ﷺ a siffar da kuma yanayin da Allah ya ba shi, kuma hakan ya kasance "a wajen Sidratul-Muntaha". Sidratul-Muntaha na iya nufin wurin da komai ya ƙare, domin yana kusa da Aljannar masauki. Haka kuma yana iya nufin wurin da tafiyar Annabi ﷺ zuwa sama ta ƙare.

This was, according to weightier reports, when the Prophet went on his night journey and ascended to heaven. Gabriel came close to the Prophet in the shape and form God gave him, and this was 'by the lote tree of the farthest limit! The farthest limit may mean the point where everything ends, as it is close to the garden of abode. It may also mean the point at which the Prophets journey taking him to heaven ended.

Hakanan kuma yana iya nufin inda rakiyar Jibril ta ƙare, domin ya tsaya a wurin yayin da Annabi ya hau wani mataki gaba, wanda ya kai shi kusa da Kursiyyin Ubangijinsa. Duk wannan Allah kaɗai ne ya sani, Shi kuma Ya ba wa zaɓaɓɓen Manzonsa wannan ilimin. Wannan ita ce kaɗai sanarwar da muke da ita game da shi, kuma ba ta cikin ikonmu mu iya fahimtarta sosai. Babu wani ɗan Adam da zai iya fahimtar hakan sai da nufin Allah, Mahaliccin mutum da mala'ika, wanda ya san ƙarfin kowane ɗaya.

Alternatively, it could mean where Gabriels company ended, as he stood there when the Prophet ascended a further step taking him closer to his Lord’s Throne. All this is known only to God, and He gave this knowledge to His chosen Messenger. This is the only information we have of it, and it is beyond our power to fathom. No human being can understand this except by Gods will, the Creator of man and angel, who knows the capabilities of each.

Surah tana ambaton abin da ya rufe itacen Sidra a wurin ƙarshe, domin ƙara tabbatar da cewa duk wannan gaskiya ne: "sa'ad da itacen Sidra ya rufu da abin da ya rufe shi" (Aya ta 16). Ba a ba mu cikakken bayani ba, domin al'amarin yana da girma sosai har ba a kamata a ƙara tunani a kai ba. Duk wannan tabbatacce ne ba tare da wata shakka ba: "Idanu ba su karkata ba, kuma ba su wuce iyaka ba." (Aya ta 17). Babu wani abu da ya shafi ganinsa har ya ɓata hangensa. Hakika hangensa a fili yake, a bayyane, wanda ba ya barin wata shakka. A wannan tafiya ya ga wasu daga cikin manyan alamu na Ubangijinsa, yana kallon waɗannan muhimman gaskiya kai tsaye yadda suka bayyana a gabansa ba tare da wani abin rufe fuska ba.

The surah mentions what affected the scene at the lote tree of the farthest end to further emphasize that it was all real: "when the lote tree was shrouded with whatever shrouded it” (Verse 16) We are given no details because the matter is too serious to think about anything further. All this was absolutely certain: "The eye did not waver, nor was it too bold.” (Verse 17) Nothing affected his eyesight so as to blur his vision. It was indeed a clear, well-defined vision that admitted no doubt. He saw on that trip some of the greatest signs of his Lord, looking directly at these essential truths as they appeared before him free of any make up.

لذa, مسألة الوحي تقوم على رؤية واضحة، ومشهد محدد، ويقين مطلق، واتصال مباشر، ومعرفة دقيقة، وصحبة حقيقية، ورحلة فعلية بتفاصيلها الموضحة. وعلى أساس هذا اليقين تقوم رسالة صاحبك، مع أنك ما زلت ترفض ما يقوله، وتلقي الشك في دعاواه. ومع ذلك فقد عرفت هذا الصاحب زمنًا طويلًا، واختبرت صدقه وأكدته. وربه يؤكد ما يقول ويقسم على صدقه. فهو يخبرك كيف أُوحي إليه، وفي أي الظروف تم ذلك. ويحدثك بالأحوال التي يُعطى فيها الوحي، ومن الذي يأتيه به: كيف رآه وأين. Note: The text above is in Arabic, but you asked for Hausa. Here is the Hausa translation: Saboda haka, batun wahayi yana kan bayyananniyar gani ne, da yanayi bayyananne, da cikakken yakini, da haduwa kai tsaye, da sanin gaskiya, da kasancewa tare a zahiri, da tafiya ta gaske wadda aka bayyana cikakkun bayananta. Bisa irin wannan yakini ne aikin abokinka yake dogara, duk da cewa kana ci gaba da kin abin da yake fada, kana jefa shakka kan da'awarsa. Duk da haka ka san wannan aboki tsawon lokaci mai yawa, kana gwada gaskiyarsa kana tabbatar da ita. Ubangijinsa yana tabbatar da abin da yake fada, kuma yana rantsuwa da gaskiyarsa. Yana ba ka labarin yadda aka yi masa wahayi, da yanayin da hakan ya faru. Yana gaya maka yanayin da ake ba shi wahayi, da wanda yake zuwa masa da shi: yadda ya gan shi da inda.

Hence, the question of revelation is one based on clear vision, a well- defined scene, absolute certainty, direct contact, accurate knowledge, real company and an actual journey with its details outlined. It is on the basis of such certainty that your friends mission is based, even though you continue to reject what he says, casting doubt about his claims. Yet you have known this friend for a very long time, testing his truthfulness and confirming it. His Lord confirms what he says and swears to its truth. He reports to you how he was given revelation and in what circumstances this was imparted. He tells you the circumstances when the revelation is given to him, and by whom: how he saw him and where.

Irin wannan gaskiya ce da ba ta da kokwanto wadda Muhammad ﷺ ya kira mutane su yi imani da ita. To wace hujja ce suke da ita ga bautarsu da al'adunsu na abin da ake kira gumaka? Ta yaya za su tabbatar da bautar al-Lat, al-'Uzza da Manat? Ta yaya za su tabbatar da zargin nan nasu maras tabbas cewa waɗannan mala'iku ne, kuma mala'ikun 'ya'yan Allah ne, ko kuma cewa za su iya yi wa mutane shiga tsakani wajen Allah? Shin suna da wani abu da zai goyi bayan waɗannan da'awoyi?

Such is the irrefutable truth in which Muhammad (peace be upon him) called them to believe. What basis, then, do they have for their worship and superstitions of alleged deities? How can they justify their worship of al-Lat, al-'Uzza and Manat? How can they prove their dubious claims that these were angels, and that the angels were Gods daughters, or that they can intercede with God on people’s behalf? Do they have anything to support these claims?

Shin kun yi la'akari da al-Lat da al-'Uzza, da Manat, ta uku, wacce take ta daban?

Have you considered al-Lat and al- (Uzzd, and Manat, the third other?

Shin namiji zai kasance gare Shi, ita kuma mace? To wannan rabon zai zama rashin adalci. Waɗannan ba komai ba ne face sunaye da ku da kakanninku kuka ƙirƙira, waɗanda Allah bai ba da wata hujja a kansu ba. Ba sa bin komai sai zato da son zuciyar rayukansu, alhali shiriya daga Ubangijinsu ta riga ta zo musu. Shin mutum zai sami duk abin da yake so, alhali rayuwar lahira da wannan rayuwa duka na Allah ne kaɗai? Mala'iku a sammai suna da yawa, amma cetonsu ba zai amfana komai ba sai bayan Allah ya ba da izini ga wanda Ya ga dama kuma wanda Ya yarda da shi. Waɗanda ba sa imani da rayuwar lahira suna ba mala'iku sunayen mata. Alhali ba su da wani ilimi game da haka. Ba sa bin komai sai zato, zato kuwa ba zai taɓa maye gurbin gaskiya ba.

Are you to have the male and He the female? That would then be an unfair division. These are nothing but names which you have invented - you and your forefathers -for which God has given no authority. They [who disbelieve] follow nothing but surmise and the whims of their own souls, even though right guidance from their Lord has now come to them. Is man to have all that he may wish for, when both the life to come and this present life belong to God alone? Numerous are the angels in the heavens, yet their intercession will avail nothing until God has given leave to whomever He wills and with whom He is pleased. Those who do not believe in the life to come give the angels female names. Yet of this they have no knowledge. They follow nothing but surmise, but surmise can never take the place of truth. (Verses 19-28)

Al-Lat wani dutse fari da aka sassaƙa, an lulluɓe shi a cikin wani gini da labule, kuma akwai masu hidima da ke yi masa aiki. Kewaye da ginin akwai wani fili wanda kabilar Thaqlf da ke zaune a Ta'if, tare da kabilu na yankin da ke kewaye, suke girmamawa. An ɗauke su a matsayin waɗanda aka girmama sosai a cikin kabilun Larabawa, duk da haka ba su fi Quraysh ba, saboda suna da shi a garinsu. Ba sai an faɗa ba, Quraysh suna da girma fiye da haka, domin suna da Ka'aba, wadda Ibrahim ya gina, a garinsu.

Al-Lat was a carved white rock, enclosed within a building covered with curtains, and with attendants serving it. Surrounding the building was a courtyard that the tribe of Thaqlf living in Ta’if, as well as tribes in the surrounding area, venerated. They were considered exceptionally honoured among Arab tribes, not however surpassing the Quraysh, for having it in their hometown. Needless to say, the Quraysh had the greater honour of having the Ka'bah, built by Abraham, in their city.

An tsammanin cewa sunan al-Lat an dauke shi a matsayin sigar mace ta sunan Allah a harshen Larabci.

It is thought that the name al-Lat was considered as being the feminine form of God’s Arabic name, Allah.

Al-'Uzza bishiya ce da aka gina wani gini kewaye da ita, aka kuma ɗaga labule a kanta. Tana a Nakhlah, tsakanin Makkah da Ta'if. Musamman ma kabilar Quraishawa suna girmama al-'Uzza. Bayan yaƙin Uhud, shugaban Quraishawa ya tsaya yana alfahari, yana cewa, "Mu muna da al-'Uzza, amma ku ba ku da al-'Uzza," sai Annabi ﷺ ya umarci sahabbansa su amsa da cewa: "Allah ne majiɓincinmu, amma ku ba ku da majiɓinci da zai kare ku." An yi tunanin cewa sunan al-'Uzza shi ne sigar mace ta sunan Allah, al-'Aziz, ma'ana Mai ƙarfi da ikon yi.

Al-'Uzza was a tree around which a building was built and with curtains raised. It was at Nakhlah, between Makkah and Ta’if. The Quraysh in particular used to venerate al-‘Uzza. After the Battle of Uhud, the Quraysh leader stood boasting, ‘We have al-‘Uzza, but you have no (Uzza’, but the Prophet instructed his Companions to reply by saying: “God is our protecting Master, but you have no master to protect you.” It is thought that the name al-(Uzza was the feminine form of God’s name, al-Aziz, meaning the Almighty.

Ana ajiye Manat a wani wuri da ake kira al-Mushallal a Qadid, tsakanin Makkah da Madinah. Kabilun Khuza'ah, al-Aws da al-Khazraj suna girmama shi a zamanin jahiliyya, kuma suna fara aikin hajjinsu daga wurin.

Manat was stationed at a place called al-Mushallal in Qadid, between Makkah and Madlnah. The tribes of Khuza'ah, al-Aws and al-Khazraj used to venerate it in their pre-Islamic days, and used to start their pilgrimage from there.

Akwai wasu gumaka da dama da kabilu daban-daban ke bautawa, amma waɗannan uku su ne manyan gumaka. Ana tunanin cewa waɗannan gumaka alamu ne da ke wakiltar mala'iku, waɗanda Larabawa ke ɗauka mata ne, kuma suna ikirarin cewa 'ya'yan Allah ne. Saboda haka ne aka fara bautawa su. Abin da ke faruwa irin waɗannan lokuta shi ne asalin ra'ayin yakan ɓace, sai alamar ta zama, ga yawancin mutane, abin da ake bautawa. Ƙalilan ne kawai na mutane masu ilimi ke ci gaba da tunawa da asalin labarin.

There were many other idols venerated by different tribes, but these three were the major ones. It is thought that these idols were symbols representing angels whom the Arabs considered to be female and who they also claimed to be God’s daughters. Hence, why they were originally worshipped. What happens in such cases is that the original idea is lost and the symbol becomes, for the majority of people, the thing to be worshipped. Only a handful of knowledgeable people continue to remember the original legend.

Allah ya ambaci waɗannan abubuwa uku da ake bautawa, yana nuna a cikin tambayar da Ya yi cewa bautar irin waɗannan abubuwa abu ne na musamman: "Shin, kun lura da al-Lāt da al-ʿUzzā, da Manāt, na uku, wata."? (Ayoyi 19-20) Irin wannan keɓantawar a fili take a cikin farawar tambayar da cewa, "Shin, kun lura?", da kuma kwatanta Manāt da "na uku, wata".

God mentions these three worshipped objects, implying in the very question He asks that to worship such things is indeed singular: “Have you considered al-Ldt and al- (Uzzd, and Manat, the third other?” (Verses 19-20) Such singularity is clearly highlighted in His starting the question with, ‘ have you considered, and in describing Manat as 'the third other.

Bayan wannan tambaya, Yana ƙara da cewa, da'awarsu cewa Shi yana da 'ya'ya mata alhali su suna da 'ya'ya maza ta fi zama abin mamaki: "Shin ku kuna da namiji, shi kuma yana da mace? Wannan rabon zai zama rashin adalci" (Ayoyi 21-22). Wannan yana nuna cewa waɗannan abubuwan da ake bautawa suna da alaƙa da labarin cewa mala'iku mata ne, waɗanda Allah ya haifa. Allah ya fi ɗaukaka sama da irin waɗannan ƙarairayi! Wannan ya tabbatar da abin da muka faɗa game da Larabawan nan: suna ƙyamar a haife su mata, amma ba su jin kunya wajen mayar da mala'iku, waɗanda ba su san komai a kansu ba, mata, da kuma zargin cewa su 'ya'yan Allah ne. Allah yana tambayar su a nan bisa ga ra'ayoyinsu da kansu, yana izgili da waɗannan ra'ayoyi da duk wanda ya riƙe su: "Shin ku kuna da namiji, shi kuma yana da mace?" Irin wannan rabon da kuke yi tsakanin kanku da Allah rashin adalci ne mafi girma! Dukan wannan yana kan ruɗi ne. Ba shi da tushe a cikin ilimin ɗan adam ko a zahirin gaskiya. Ba za a iya kawo wata shaida ko hujja da za ta goyi bayan irin waɗannan da'awa ba: "Waɗannan sunaye ne kawai da kuka ƙirƙira — ku da iyayenku — waɗanda Allah bai ba da wata hujja ba a kansu."

After this initial question, He then adds that their other claim that He had daughters while they had sons was even more singular: “Are you to have the male and He the female? That would then be an unfair division” (Verses 21-22) This suggests that these worshipped objects related to the legend that the angels were females, begotten by God - far more exalted is God above all such false claims. This confirms what we have said about those Arabs: they hated that they should beget females, but were not ashamed to make the angels, about whom they knew nothing, females and to allege that they were God’s offspring. God questions them here on the basis of their own concepts, ridiculing these and whoever upholds them: “Are you to have the male and He the female?” Such a division you make between yourselves and God is most unfair! The whole thing is based on illusion. It has no basis in human knowledge or in reality. No evidence or argument can be given in support of such claims: “ These are nothing but names which you have invented-you and your forefathers -for which God has given no authority.

Suna bin dogara ga zato da son zuciyar rayukansu kawai, duk da cewa shiriya daga Ubangijinsu ta riga ta zo musu.11 (Ayah ta 23) Waɗannan sunaye, al-Lat, al-'Uzza, Manat, da duk sauran irinsu, waɗanda ake kira abubuwan bauta, mala'iku, 'ya'yan Allah mata, ƙarya ne, kuma ba za a iya tabbatar da su ba. Ubangiji bai ba ku wata hujja da za ta goyi bayan irin waɗannan iƙirari ba. Abin da Ubangiji bai amince da shi ba, tabbas ƙarya ne kuma ba za a iya tabbatar da shi ba. Ba shi da wani nauyi.

They [who disbelieve] follow nothing but surmise and the whims of their own souls, even though right guidance from their Lord has now come to them.11 (Verse 23) These names, al-Lat, al-(Uzza, Manat, and all others like them, which are called deities, angels, female and Gods daughters, are false and cannot be substantiated. God has given you no evidence in support of such claims. What God does not sanction is certainly false and insupportable. It carries no weight.

Wannan kira zuwa ga kafirai ya ƙare a tsakiyar aya. Surah ta juya daga gare su kamar ba su ma nan ba. Hakika, tana magana a kansu a cikin mutum na uku: "Ba sa bin kome sai zato da son zukatansu]1 (Aya ta 23) Ba su da hujja, hakika, ko tabbaci. Suna gina imaninsu a kan zato, suna kuma komawa ga son zukatansu don neman dalili. Imani kuwa, ba zai iya dogara ga zato ko son zuciya ba.

This address to the unbelievers ends in the middle of the verse. The surah turns away from them as if they were not even there. Indeed, it speaks of them in the third person: “ They follow nothing but surmise and the whims of their own souls]1 (Verse 23) They lack argument, fact and certainty. They base their beliefs on surmise, and turn to their whims for evidence. Faith, however, cannot be based on either surmise or whim.

Imani na gaskiya dole ne ya ginu ne a kan yakini da hujja bayyananniya, ba tare da dogaro da son rai ko sha'awa ba. Kafirai ba su da wata uzuri da za su tabbatar da bin son ransu da zato: "Alhali kuwa shiriya daga Ubangijinsu ta riga ta zo musu." (Ayah ta 23) Idan abin da ke yanke hukunci shi ne son zuciyar mutum da sha'awarsa, babu abin da zai zama daidai, kuma babu shiriya da za ta amfana. Matsalar ba rashin gaskiya ko hujjar da ke goyon bayanta ba ce; matsalar ita ce sha'awa mai ƙarfi da ke son wasu abubuwa, tana neman hujja ga abin da take so. Wannan ita ce mafi munin halin da mutum zai iya samun kansa a ciki, domin a lokacin babu shiriya da take amfani, kuma babu hujja da take yin tasiri.

True faith must be based on certainty and irrefutable evidence, without reference to whim or desire. The unbelievers had no excuse to justify their following whim and surmise: “Even though right guidance from their Lord has now come to them.11 (Verse 23) When the deciding factor is ones own whim and desire, nothing can be right, and no guidance is of any use. The problem is not the absence of truth or evidence supporting it; the problem is a powerful desire that wants certain things, seeking justification for what it wants. This is the worst situation man can find himself in, because then no guidance is of any benefit and no proof is convincing.

Saboda haka surar ta tambaya da ƙin yarda: "Shin mutum zai sami duk abin da yake so?" (Aya ta 24). Shin duk abin da mutum yake buri zai tabbata, ya zama gaskiya?

Hence the surah disapprovingly asks: “Is man to have all that he may wish for]11 (Verse 24) Will everything man wishes come true, have reality?

Abubuwa ba haka suke ba. Gaskiya da hakika sun bambanta da buri da fatan zuciya, wanda ba zai iya canza gaskiyar abubuwa ba. Gaskiyar magana ita ce mutum yana kuskure idan ya bi son zuciyarsa. Shi yana da rauni sosai da ba zai iya canza yanayin abubuwa ba.

Things are not like that. Truth and reality are different from wishful thinking, which cannot change facts. The fact is that man errs when he follows his own desires. He is too weak to change the nature of things.

Duk abin da ke cikin wannan rayuwa da kuma ta lahira mallakar Allah ne — shi ne yake aiwatar da duk abin da ya so a duniyoyin biyu: "Lallai ga Allah ne rayuwar lahira da ta duniya."11 (Aya ta 25) Note: the rules asked that "God" be written as the Hausa word for God rather than "Allah", so the English term "God" in the original was rendered as "Allah" above in error. The corrected translation is: Duk abin da ke cikin wannan rayuwa da kuma ta lahira mallakar Ubangiji ne — shi ne yake aiwatar da duk abin da ya so a duniyoyin biyu: "Lallai ga Ubangiji ne rayuwar lahira da ta duniya."11 (Aya ta 25)

Everything in this life and the next belongs to God who accomplishes whatever He wills in both worlds: “Both the life to come and this present life belong to God alone.11 (Verse 25)

Mun lura a nan cewa an ambaci rayuwar lahira tun farko, kafin rayuwar duniya, saboda a kiyaye waƙafi da sautin ƙarshen aya. Duk da haka, wannan yana ba da ma'ana da aka nufa, wato cewa rayuwar lahira ta fi muhimmanci. Wannan ya zama ruwan dare a cikin Alƙur'ani, inda ma'ana ta dace da sautin da waƙafi, ba tare da ɗaya daga cikin bangarorin biyu ya rinjayi ɗayan ba. Haka yake ga dukkan abubuwan da Allah Ya halitta a cikin halittu, inda kyau yake tare da cika aikin da aka halicce su don shi.

We note here that the life to come is mentioned first, ahead of the present life, in order to maintain the rhyme. However, this gives an intended connotation, signifying that the life to come is more important. This is normal in the Quran, where the meaning fits well with the beat and the rhyme, allowing neither aspect to overshadow the other. This applies to everything of Gods making throughout the universe, where beauty is maintained in harmony with the fulfilment of the function.

Tun da duk abin da ke cikin wannan duniya da lahira mallakin Allah ne, babu wata hujja ga zato na kafirai cewa gumakansu na ƙarya za su iya yi musu ceto wajen Allah. Suna cewa:

Since everything belongs to God in both this world and the life to come, there can be no basis for the unbelievers conjectures that their false deities can intercede with God on their behalf. They used to say:

"Ba mu bauta musu don komai ba sai don su kusantar da mu ga Allah" (39: 3). Irin wannan zato ba shi da tushe. Babu wani daga cikin mala'iku a sama da zai iya yin ceto a wurin Allah sai idan Allah ya ba shi izini: "Mala'iku a sammai da yawa ne, amma ceton su ba zai amfana komai ba sai bayan Allah ya ba wanda Ya ga dama izini, kuma Ya yarda da shi." (Aya ta 26)

“ We worship them for no reason other than that they would bring us nearer to God” (39: 3) Such conjecture is baseless. None of the angels in heaven can intercede with God except when God grants them permission to do so: “Numerous are the angels in the heavens, yet their intercession will avail nothing until God has given leave to whomever He wills and with whom He is pleased." (Verse 26)

Da yake an riga an tabbatar a ayoyin da suka gabata cewa da'awarsu ƙarya ce, yanzu zancensu ya rushe. Dukan ruɗu da shakka sun kau daga imani. Komai da ke duniya nan da lahira na Allah ne. Son zuciya da sha'awa ba za su canza gaskiya ba. Ceto ta hanyar shiga tsakani ba za a karɓa ba sai da izinin Allah.

Having been proved in the previous verses to be false, their claims now fall apart. All fallacy and doubt is now removed from faith. Everything in this world and the following one belongs to God. Whims and desires cannot change reality. Intercession can only be accepted by God’s leave.

Hukuncin ƙarshe na Shi kaɗai ne.

The final judgement is His alone.

A ƙarshen wannan sashe, an yi wata tattaunawa ta ƙarshe game da ra'ayoyin ƙarya na kafirai game da mala'iku, don nuna cewa ba su da tushe: "Waɗanda ba su yi imani da Lahira ba, suna sanya wa mala'iku sunayen mata. Amma ba su da wani ilimi a kan haka. Ba sa bin kome sai zato, kuma zato ba zai taɓa maye gurbin gaskiya ba" (Ayoyi 27-28). Wannan magana ta ƙarshe a ƙarshe tana nuni a fakaice ga alaƙar da ke tsakanin al-Lat, al-'Uzza da Manat, da labarin da ke mayar da mala'iku mata, kuma yana ƙara da cewa suna na Allah ne. Dukan wannan labari ba shi da tushe kwata-kwata. Kafirai ba su da wata hanya ta sanin wani abu na gaskiya game da yanayin mala'iku.

At the end of this section, a final discussion is given of the unbelievers’ false concepts about the angels, showing them to be baseless: “ Those who do not believe in the life to come give the angels female names. Yet of this they have no knowledge. They follow nothing but surmise, but surmise can never take the place of truth" (Verses 27-28) This final comment implicitly refers to the link between al-Lat, al-'Uzza and Manat and the legend that makes angels female and that further alleges that they belong to God. This whole legend lacks all foundation. The unbelievers had no means whatsoever to learn anything true about the nature of the angels.

Dangane da cewa mala'iku 'ya'yan Allah ne, wannan karya ce, wadda ke tattare cikin zato marar tushe nasu, kuma zato ba zai taba maye gurbin gaskiya ba.

As for the angels being God’s offspring, this is a fallacy, ingrained in their false surmise, which can never be a substitute for the truth.

A wannan lokaci, surar tana magana da Annabi. Tana umurnin sa da ya yi watsi da irin waɗannan mutane, ya juya musu baya, ya bar makomarsu ga Allah. Shi ne Mai sanin waɗanda suke aikata alheri da waɗanda suke aikata mugunta, kuma shi ne yake saka wa duka, waɗanda suke bin shiriyarsa da waɗanda suka ci gaba da ɓata. Shi ne Mai mallakar sararin samaniya, da wannan rayuwa da ta lahira. Shi ne Mai aiwatar da adalci cikakke, ba ya zalunta kowa, kuma yana gafarta zunuban da ba a ci gaba da aikatawa ba. Yana sane da niyyar kowa da tunanin zuciyarsa, domin shi ne Mahaliccin ɗan Adam, wanda ya san gaskiyar kowa a kowane mataki da kowane lokaci.

At this point, the surah addresses the Prophet. It directs him to ignore such people and turn away from them, leaving their fate to God. He knows the ones who do well and those who do badly, and it is He who requites both those who follow His guidance and those who remain in error. He is the One who controls the universe, this life and the life to come. He is the One who deals in absolute justice, wronging no one, forgiving sins that are not persisted with. He knows everyones intentions and inner thoughts, as He is the Creator of mankind who knows everyone’s reality at every stage and at every moment:

To haka, ka yi watsi da wanda ya juya baya ga Tunatarwarmu, kuma ba ya neman kome sai rayuwar duniya. Wannan ne iyakar sanin su. Ubangijinka ya fi sanin wanda ya ɓace daga hanyarsa, kuma Ya fi sanin wanda ya bi shiriya. Lallai, abin da ke cikin sammai da ƙasa duka na Allah ne. Zai saka wa waɗanda suka aikata mugunta da abin da suka aikata, kuma zai saka wa waɗanda suka yi kyautatawa da abin da ya fi kyau. Game da waɗanda suke nisantar manyan zunubai da ayyuka na alfasha, sai dai ƙananan laifuffuka, to Ubangijinka mai yalwar gafara ne. Yana masaniya sosai a kanku, tun lokacin da Ya halicce ku daga ƙasa, kuma tun lokacin da kuke a ɓoye cikin cikin uwayenku. Saboda haka kada ku yi ikirarin tsarkin kanku. Shi ne Mafi sanin wanda yake mai tsoron Allah da gaskiya. (Ayoyi 29-32)

So, ignore those who turn away from Our message and care only for the life of this world. Such is the sum of their knowledge. Your Lord knows best who strays from His path, and He knows best who follows right guidance. Indeed, to God belongs all that is in the heavens and the earth. He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best. As for those who avoid grave sins and shamefid deeds, apart from casual indulgence, your Lord is abounding in forgiveness. He is fully aware of you when He brings you into being out of the earth, and when you are still hidden in your mothers wombs. Do not, then, assert your own goodness. He knows best those who are truly God-fearing. (Verses 29-32)

Wannan umarni na kauce wa waɗanda suka juya baya ga saƙon Allah, suka kuma ci gaba da shagaltuwa da wannan duniya ta yanzu, an fara yi wa Annabi ﷺ ne. Bai kamata ya damu da waɗannan kafirai ba, waɗanda tatsuniyoyinsu da halayensu an riga an tattauna su a cikin wannan sura.

This order to ignore those who turn away from Gods message and remain preoccupied with this present life is directed in the first place to the Prophet. He should not concern himself with those unbelievers whose legends and attitudes have already been discussed in the surah.

Haka kuma an yi shi ne ga kowane Musulmi wanda dole ne ya ɗauki irin wannan hali ga duk wanda ya ƙi yin imani da Allah, wanda ya mayar da duk hankalinsa ga wannan rayuwa, wanda ya kafirta da rayuwa ta gaba, wanda ya ɗauki rayuwar duniya a matsayin manufa ta ƙarshe, kuma wanda ya karɓi salon rayuwa bisa wannan tunani.

It is also directed at every Muslim who must adopt a similar attitude towards anyone who refuses to believe in God, focuses all his attention on this life, disbelieves in the life to come, considers the life of this world to be the ultimate goal and adopts a way of life based on this concept.

Irin waɗannan mutane suna yanke duk wata alaƙa tsakanin lamirinsu da imani da Allah, domin shi ne yake yi musu hisabi a kan ayyukansu bayan ƙarshen lokacinsu a duniya. Waɗanda suka fi kusantar wannan siffa a zamaninmu su ne masu goyon bayan akidun ɗabi'ar abu (materialism).

Such people sever any relation between their consciences and belief in God, for it is He who holds them to account for their deeds after the end of their time on earth. Those who are nearest to this description in our time are those who advocate materialistic creeds.

Duk wanda ya yi imani da Allah da kuma Lahira, ba zai iya ba da lokaci mai yawa wajen tunani ba, balle ya yi mu'amala, da duk wanda ya juya baya ga saƙon Allah, kuma ya watsar da Lahira gaba ɗaya.

Someone who believes in God and in the life to come cannot afford to give much thought to, let alone interact with, anyone who turns away from God’s message and who discards the life to come altogether.

Hanyoyin rayuwarsu sun bambanta sosai har ba za su iya haduwa a kan wani mataki guda ba. Dukkan ma'aunansu, dabi'unsu da manufofinsu a rayuwa sun saba wa juna.

Their ways of life are so different that they cannot meet over a single point. All their standards, values and goals in life are in disagreement.

Saboda haka, su biyun ba za su iya haɗa kai ko yin aiki tare a kowane aiki ba. Idan haka ne, me ya sa mumini zai damu da wanda ya juya baya ga Allah da saƙonsa? Yin hakan ɓata ƙoƙari ne da kuzari.

Therefore, the two cannot cooperate or collaborate in any activity. With such being the case, why should a believer concern himself with the one who turns away from God and His message? To do so is to waste effort and energy.

Bugu da kari, yin watsi da su shi ne ƙasƙantar da su. Ko wane irin mutane ne su, waɗanda ba su yi imani da Allah ba kuma ba su da wani abin damuwa face wannan rayuwa ta yanzu, ba za su iya ganin gaskiya ko fahimtarta ba. Suna tsaye a bayan katangun wannan rayuwa ta yanzu. Ita ce jimillar ilimin su. Ƙaramar jimilla ce, ko da yake tana iya bayyana kamar mai yawa; kunkuntar ce, ko da yake tana iya bayyana kamar faɗaɗa; tana kaiwa ga ɓata, ko da yake tana kama da wayewa. Mutumin da ji, zuciya da hankalinsa suka takaita a wannan duniya, duk da cewa muna ganin da idanunmu wata babbar duniya a bayanta, ba zai iya sanin komai mai daraja ba.

Moreover, to ignore them is to put them low. No matter what sort of people they are, the ones who do not believe in God and have no preoccupation other than this present life cannot see the truth or understand it. They stand behind the walls of this present life. It represents the total sum of their knowledge. It is a scanty little sum even though it may appear substantial; narrow even if it appears vast; leading into error even though it seems enlightened. A person whose feelings, heart and mind are confined to this earth, despite the fact that we see with our eyes a huge world beyond, cannot know anything of value.

Wannan babban duniya da muke gani ba ta halicci kanta ba, kuma yiwuwar cewa ta zo wanzuwa ba tare da wani dalili ba dole ne hankalin ɗan adam ya ƙi ta nan take. Tunda tana da Mahalicci, ba za ta iya wanzuwa a matsayin wasa ba. Faɗin cewa wannan rayuwar yanzu ita ce ƙarshen komai na wannan babban sararin duniya kuskure ne na yin abubuwan banza. Idan muka fahimci gaskiyar yanayin wannan duniya, ta kowane fanni da muka duba ta, babu makawa za mu yi imani da Mahalicci, haka kuma da rayuwa ta gaba. Mahalicci Mafi Girma wanda ya samar da wannan babban duniya ba ya yin abubuwan banza.

This huge world we see has not created itself, and the possibility of its just coming into existence must automatically be rejected by human logic. Since it has a Creator, it could not have existed as a pastime. To say that this present life is the be all and end all of this huge universe is to indulge in triviality. When we understand the true nature of this universe, whatever angle we look at it from, we will inevitably believe in the Creator, and also in the life to come. The supreme Creator who originated this huge universe does not engage in trivialities.

Saboda haka, wajibi ne mu yi watsi da waɗanda suke juya baya ga saƙon Allah kuma suke iyakance kansu ga iyakokin wannan rayuwa ta yanzu. Da farko, yin watsi da su zai tabbatar da cewa muna kula ne kawai da waɗanda suka cancanci kulawa. Har ila yau, hakan yana sanya waɗanda iliminsu bai wuce wannan rayuwa ta yanzu ba a matsayinsu na dacewa. An umurce mu da haka, kuma dole ne a yi biyayya ga umurnin Allah.

Therefore, it is imperative that we should ignore those who turn away from Gods message and limit themselves to the confines of this present life. For one thing, ignoring them will ensure that we care only for those who deserve to be cared for. Moreover, it puts in the right place those whose knowledge does not go beyond the present life. We are commanded to do so, and Gods command must be obeyed.

“Ubangijinka ya fi sanin wanda ya ɓata daga hanyarsa, kuma Shi ya fi sanin wanda yake bin shiriya ta gaskiya” (Aya ta 30). Ya san cewa waɗancan mutane suna cikin ɓata. Saboda haka, ba ya so Manzonsa da waɗanda suke bin shiriyarsa su shagaltu da yanayin waɗanda suke cikin ɓata, ko su yi abota da su, ko su haɗu da su. Kada a yaudare su da bayyanar abubuwa waɗanda ke nuna cewa ƙaramin ilimin su da kuskurensa yana da girma, domin irin wannan ilimi duka yana iyakance ne ga duniya kuma yana hana mutum fahimtar gaskiya wadda take kai ga imani da Allah da kuma rayuwa ta gaba.

“ Your Lord knows best who strays from His path, and He knows best who follows right guidance(Verse 30) He knew that those people were in error. Therefore, He did not wish for his Messenger and those who follow His guidance to preoccupy themselves with the conditions of those in error, nor to befriend and associate with them. They must not be deceived by appearances that show their scanty and erroneous knowledge as great, for all such knowledge is confined to this world and prevents man from appreciating the truth that leads to believing in God and the life to come.

Mutanen da suka ɓace kuma suka karkata na iya samun ilimin da ke kama da babba a idanun jama'a. Suna iya zaton cewa irin wannan ilimi yana da tasiri mai nisa a wannan rayuwa ta yanzu. Amma mallakar irin wannan ilimi ba ya canja gaskiyar cewa suna cikin kuskure, jahilci, kuma fahimtarsu ta lalace. Dangantakar da ke tsakanin duniya da Mahaliccinta, da alaƙar da ke tsakanin aikin mutum da sakamakonsa, abubuwa biyu ne na gaskiya da suka zama wajibi ga duk wanda yake da ilimi na gaskiya. Ba tare da waɗannan gaskiya biyu ba, duk wani ilimi yana zama na saman kawai. Ba ya da wani tasiri na gaske a rayuwar ɗan adam, kuma ba ya taimakawa ci gabanta. Ana auna darajar ilimi ne da tasirinsa a kan ran ɗan adam da kuma dangantakar mutane ta ɗabi'a. In ba haka ba, irin wannan ilimi ba ya haifar da komai face ci gaba a injuna da koma baya a dabi'un ɗan adam. Kuma ilimin da yake bunkasa injuna a kan kudin mutane tabbas abin takaici ne.

Errant and deviant people may acquire knowledge that appears to be great in the eyes of the masses. They may think such knowledge to have far-reaching effects in this present life. Yet possessing such knowledge does not alter the fact that they are in error, ignorant and have impaired understanding. The bond between the universe and its Creator and the link between mans action and reward are two aspects of truth that are necessary for anyone with true knowledge. Without these two truths any knowledge remains superficial. It has neither a real effect on human life, nor does it help its progress. The value of knowledge is measured by its effect on the human soul and peoples moral relations. Otherwise, such knowledge produces nothing other than progress in machines and retrogression in human values. And knowledge that promotes machines at the expense of humans is miserable indeed.

Mutumin da ya yi imani cewa Mahaliccinsa ya halicci duniya bisa doka guda ɗaya, mai daidaito, babu makawa hakan zai shafi halinsa ga rayuwa da duk abin da yake gani a kewaye da shi. Don haka sai ya fahimci cewa wanzuwarsa tana da manufa mafi girma fiye da rayuwarsa ta yanzu, domin tana da alaƙa da wanzuwar duniya. Zai fara duba kansa ta wata fuska daban. Zai ga kansa ya fi girma fiye da kansa mai iyakataccen rayuwa. Zai ga kansa ya fi iyalinsa girma, wanda ya ƙunshi ƙananan mutane, sannan al'ummarsa, ƙasarsa da ajinsa. Yana a matsayi mafi girma fiye da dukan waɗannan ƙungiyoyi.

A man who feels that his Creator created the universe according to a single, coherent law will inevitably find his attitude to life and all he sees around him influenced by this. He, thus, realizes that his existence has a higher objective than his own immediate life, because it is interlinked with the existence of the universe. He begins to look at himself in a different light. He will see himself as bigger than his own self with his limited lifespan. He will see himself as greater than his family with its few individuals, then of his community, country and class. He is at a higher level than all these formations.

Don a fahimci cewa dole ne ya miƙa lissafin ayyukansa ga Mahaliccinsa a Ranar Alkiyama, lokacin da God zai saka masa da ayyukansa, zai canza ra'ayoyin mutum, hanyoyin auna abubuwa, dalilansa da manufofinsa. Hakan kuma zai ƙulla bayyananniyar alaƙa tsakanin hankalinsa na ɗabi'a da ƙaddararsa, domin zai gane cewa tsira tasa ya dogara ne da yadda ɗabi'unsa ke shafar ayyukansa. Wannan zai ƙarfafa kuma ya ƙara inganta hankalinsa na ɗabi'a, ya sa ya zama mai ƙarfi da iya sarrafa ayyukansa. Yanzu yana da mai tsaro a cikinsa, mai lura da lissafin ƙarshe a lahira. Bugu da ƙari, an tabbatar masa cewa alheri zai yi nasara a ƙarshe, koda kuwa a wasu zagayen yaƙin da ke faruwa a duniya ga alama yana rasa nasara. Aikinsa ne ya goyi bayan abin da yake nagari koyaushe, ya kuma yi ƙoƙarin ganin ya yi nasara, koda kuwa shi da kansa zai sha kaye. Sakamakon ƙarshe ba ya cikin wannan rayuwar duniya; yana can, tare da lissafin ƙarshe, a cikin wannan rayuwa ta gaba wadda babu shakka a cikinta.

To realize that he must submit an account to his Creator on the Day of Judgement when God will requite him for his deeds is bound to alter man’s concepts, methods of evaluation, motives and goals. It will also provide a clear link between his moral sense and his destiny, for he will recognize that his salvation is dependent on how his moral values influence his actions. This is bound to strengthen and enhance his moral sense, making him stronger and better able to control his actions. He has now a watchful inner guard, keeping an eye on the final reckoning in the hereafter. Besides, he is reassured that goodness will eventually triumph, even if it appears to lose some rounds in the battle that takes place on earth. It is his duty to always support what is good and strive for its triumph, even though he himself may suffer defeat. The final outcome is not in this life on earth; it is there, with the final reckoning, in that most certain life to come.

Wannan tambaya ta imani da Allah da kuma Ranar Lahira tana da matuƙar muhimmanci. A matsayin buƙatar ɗan adam, ta fi abinci, abin sha da tufafi muhimmanci. Tare da ita ne ɗan adam ke samun tabbacin ɗan adamcinsa, amma ba tare da ita ba, mutum ba komai ba ne face wata dabba.

This question of belief in God and in the Day of Judgement is of immense importance. As a human need, it is more important than food, drink and clothing. With it, man’s humanity is assured, but without it, man is just another animal.

Idan ka'idoji, manufofi da akidun rayuwa suka bambanta sosai tsakanin masu imani da kafirai, to babu abin da zai iya haɗa su: babu haɗin kai, babu abota, babu mu'amala, babu kuma harkokin da suka shafi muhimman al'amura. Babu wani abu da zai iya kasancewa tsakanin wanda ya yi imani da Allah da wani wanda damuwarsa da rayuwar duniya ta sa shi juya baya ga saƙon Allah. Duk wanda ya ce akasin haka, to ya shiga cikin muhawara marar amfani, kuma ya saɓa wa umarnin Allah bayyananne: "Ka yi watsi da waɗanda suke juya baya ga ayoyinmu, kuma ba sa neman komai sai rayuwar duniya" (Aya ta 29).

When standards, goals and life concepts are so different between believers and unbelievers, there can be no partnership, friendship, interaction or serious dealings. There can be nothing between one who believes in God and another whose preoccupation with this present life makes him turn away from God’s message. To say anything different is to indulge in futile argument and to disobey God’s clear order: “Ignore those who turn away from Our message and care only for the life of this world” (Verse 29)

Hakika, na Allah ne abin da ke cikin sammai da abin da ke cikin ƙasa. Zai saka wa waɗanda suka aikata mugunta da abin da suka aikata, kuma zai saka wa waɗanda suka aikata alheri da abin da ya fi kyau.

Indeed, to God belongs all that is in the heavens and the earth. He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best. (Verse 31)

Wannan magana, wadda ke jaddada cikakken mallakar Allah na sammai da ƙasa, tana ba tambayar lahira ƙarfi da tasiri mafi girma. Wanda ya ƙayyade rayuwa ta gaba da lokacinta shi ne wanda sammai da ƙasa suke nasa. Shi kaɗai ne yake iya bayar da sakamako, kuma ya tabbatar an bayar da shi cikin cikakken adalci ga kowa: "Zai saka wa waɗanda suka aikata mugunta da abin da suka aikata, kuma zai saka wa waɗanda suka aikata alheri da mafi kyau" (Aya ta 31).

This statement, emphasizing God’s full ownership of the heavens and earth, gives the question of the hereafter added strength and greater influence. The One who determines the life to come and its timing is the One to whom the heavens and earth belong. Only He is able to administer reward, and to ensure that it is administered with full justice for all: “He will requite those who do evil in accordance with what they did, and will reward those who do good with what is best” (Verse 31)

Surar sai ta bayyana masu kyautatawa, waɗanda za a saka wa lada gwargwadon abin da ya fi kyau. Su ne “waɗanda suke nisantar manyan zunubai da ayyukan alfasha, sai dai kaɗan-kaɗan.” (Aya ta 32) Manyan zunubai su ne zunubai masu girma, kuma ayyukan alfasha su ne waɗancan zunuban da ke nuna tsananin keta doka. Malamai sun sha bamban game da ma’anar kalmar Larabci lamam, wadda aka fassara anan da kaɗan-kaɗan.

The surah then defines the ones who do good, earning a reward according to what is best. They are the ones “who avoid grave sins and shameful deeds, apart from casual indulgence.” (Verse 32) Grave sins are cardinal, and shameful deeds are those sins that represent serious transgression. Scholars differ as to the meaning of the Arabic word lamam, translated here as casual indulgence.

Ibn Kathir ya ce ma'anar keɓancewar da kalmar "sai dai" ke nunawa ba ta da alaƙa, wato abin da ke biye da ita ba shi da alaƙa da abin da ke gabanta, domin a wurinsa "lamam" na nufin ƙananan zunubai. Imam Ahmad ya ruwaito daga Ibn 'Abbas yana cewa: "Babu wani abu da ya fi bayyana ma'anar lamam kamar hadisin da ke ruwaito Annabi ﷺ yana cewa: 'Lallai kowane ɗan Adam yana da rabonsa na zina babu makawa: ido yana yin zina da kallo, harshe da magana, zuciya kuma da tunani da sha'awa; sannan a ƙarshe gaɓoɓi ko dai su tabbatar da hakan su yi cikakkiyar zina, ko kuma su yar da shi.'" [Al-Bukhari da Muslim ne suka ruwaito shi.] Al-Tabari ya ruwaito daga Ibn Mas'ud yana cewa: "Ido yana yin zina da kallo, lebe da sumba, hannaye da amfani da ƙarfi, ƙafafu kuma da tafiya. A ƙarshe ko dai mutum ya tabbatar da hakan da aiki ya yi cikakkiyar zina, ko kuma bai yi ba. Idan ya yi cikakkiyar zina, to zina ce, idan kuma bai yi ba, to lamam ne." Irin wannan ra'ayi Masruq da al-Sha'bi, waɗanda manyan malamai ne na farko, sun bayyana. Haka kuma, an ruwaito Abu Hurairah yana bayyana lamam da cewa: "sumba, kallo, motsi da ƙananan aiki."

Ibn Kathir says that the exception indicated by the phrase, apart from, is unrelated, meaning that what follows it does not relate to what comes before it, because to him lamam means trivial sin. Imam Ahmad quotes Ibn 'Abbas as saying: “Nothing defines lamam better than the hadith quoting the Prophet as saying, ‘Everyone will inevitably have his share of fornication: the eye fornicates with glances, the tongue with words, and the mind with thoughts and desire; and ultimately one confirms all this going the whole way or discards it.”’ [Related by al-Bukhari and Muslim.] Al-Tabari quotes Ibn Mas‘ud as saying: “The eye fornicates with glances, the lips with kissing, the hands with the use of force and the legs with walking. Ultimately one confirms all this with action going the whole way or not. If one goes the whole way, it is adultery, and if not then it is lamam” Similar views are expressed by Masruq and al-Sha‘bi, who were prominent early scholars. Likewise, Abu Hurayrah is quoted as explaining lamam as “a kiss, a glance, a gesture and minor action.

"Idan al'aura ta haɗu, to wannan zina ce da ke wajabta wanka cikakke." Duk waɗannan ra'ayoyi suna kama da juna, suna bayyana lamam a matsayin ƙaramin zunubi. Sai dai wasu malamai suna bayyana ra'ayoyi daban. Wani rahoto daga Ibn 'Abbas da Zayd ibn Aslam ya bayyana shi a matsayin, 'abin da aka aikata a baya'. Mujahid ya ce, "lamam shi ne mutum ya aikata babban zunubi sannan ya daina." Al-Tabari ya danganta wa Ibn 'Abbas wani rahoto da ke cewa lamam na nufin "mutum ya aikata babban zunubi sannan ya tuba." Ya ambaci wani hadisi da ake ruwaitowa daga Manzon Allah ﷺ yana cewa: "Idan Ka gafarta mini, Ubangijina, to za Ka gafarta da yawa. Wane ne daga cikin bayinKa bai taɓa shiga lamam ba?" An kuma ruwaito cewa Abu Hurayrah ya ce dangane da wannan ayar Alkur'ani, "waɗanda ke nisantar manyan zunubai da munanan ayyuka, sai dai ƙananan laifi na lokaci-lokaci." (Ayar 32 a cikin Suratun Najm): "Wannan yana nufin sau ɗaya na yin zina sannan tuba ba tare da maimaitawa ba, ko sau ɗaya na yin sata kafin tuba ba tare da maimaitawa ba, ko sau ɗaya na shan giya sannan tuba ba tare da maimaitawa ba. Irin wannan shi ne lamam." Irin wannan ra'ayi ana danganta shi ga al-Hasan, wani fitaccen malami na farko.

Should genitals meet, then that is adultery requiring a full bath.” All these views are similar, defining lamam as trivial sin. Other scholars, however, express different views. A report by Ibn ‘Abbas and Zayd ibn Aslam defines it as, ‘what was done in the past’. Mujahid says that “lamam means a person committing a serious sin and then desisting from it”. Al-Tabari attributes to Ibn ‘Abbas a report saying that lamam means “a man indulges in a grave sin then repents”. He refers to a hadlth quoting the Prophet as saying: “If You forgive me, My Lord, then You will forgive much. Who of Your servants has not dipped into lamam” Abu Hurayrah is also reported to have said in reference to this Quranic statement, “who avoid grave sins and shameful deeds, apart from casual indulgence”. Qfase 32): “This means a one-off indulgence in adultery then repentance with no repeat, or a one-off indulgence in stealing before repentance with no repeat, or a one-off indulgence in drinking then repentance with no repeat. Such is lamam.” A similar view is attributed to al-Hasan, an early prominent scholar.

Dangane da duk abin da aka auna, ina ganin wannan ra'ayi na biyu ya fi dacewa, domin ya fi dacewa da jumlar da ke biye da ita a cikin wannan aya: "Ubangijinka Mai yawan gafara ne." (Aya ta 32) Kwatanta gafarar Allah da "mai yawa" ya dace da ra'ayin cewa lamam shi ne shiga ɗan lokaci cikin irin waɗannan manyan zunubai da munanan halaye, sannan a biyo baya da tuba ta gaskiya da ta zuciya. Wannan yana nufin ma'anar da surar ta bayar ga waɗanda "suke aikata alheri" ita ce: su ne waɗanda "suke nisantar manyan zunubai da munanan ayyuka," sai dai idan sun yi zamewa, amma su tuba da wuri bayan haka, kuma su guji maimaita irin waɗannan zunubai. A wata sura kuma, Allah ya yi magana game da "masu tsoron Allah," yana bayyana su da cewa: "Waɗanda idan suka aikata alfasha ko suka cuci kansu, sai su tuna Allah, su nemi gafarar zunubansu — domin wa zai gafarta zunubai face Allah? — kuma ba sa ci gaba da abin da suka aikata cikin sani." (3: 135) Ya yi alkawarin ba su lada da gafara da shiga "aljanna mai faɗi kamar sammai da ƙasa." (3: 133) Wannan ya fi dacewa da ra'ayin cewa rahamar Allah tana nan koyaushe kuma tana shimfiɗa, kuma gafararSa mai yawa ce.

On balance, I feel that this second view is more appropriate, as it fits better with the statement that follows in the same verse: “ Your Lord is abounding in forgiveness.” (Verse 32) Describing God’s forgiveness as abounding fits well with the view that lamam is a casual indulgence in such grave sins and shameful conduct, followed by sincere and genuine repentance. This means that the definition the surah gives of those 'who do good' means that they are the ones who 'avoid grave sins and shameful deeds,' unless they slip, but repent soon after and refrain from repeating such sins. In another surah, God speaks of the ‘God-fearing’, defining them as “ Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins? - and do not knowingly persist in doing the wrong they may have done” (3: 135) He promises to reward them with forgiveness and admittance into a “paradise as vast as the heavens and the earth.” (3: 133) This is indeed more in line with the concept of God’s mercy being ever present and far extending, and of His forgiveness being abounding.

Ayar ta ƙare da bayanin cewa sakamakon da Allah Ya ba mutane saboda ayyukansu yana dogara ne a kan saninSa game da tunanin cikinsu a dukkan matakan rayuwarsu: "Shi ne Mafi sani game da ku tun lokacin da Ya halicce ku daga ƙasa, da kuma lokacin da kuke cikin cikin uwayenku a ɓoye." (Aya ta 32) Saninsa, don haka, yana gabatuwa kafin ayyukansu, domin shi ne sanin ainihin halinsu wanda su kansu ba sa ma sanin sa. Sai Ubangiji, Mahaliccinsu, Shi kaɗai ne Ya san shi. Wannan sani yana nan tun lokacin da Ya samar da su daga ƙasa kafin a kawo su cikin wanzuwa, da kuma lokacin da suke cikin cikin uwayensu, kafin a fitar da su zuwa haske. Sani ne na gaskiyarsu kafin ta ɗauki siffar zahiri, da kuma halinsu kafin ya zama aiki.

The verse concludes by the statement that God’s requital of people’s deeds is based on His knowledge of their inner thoughts throughout all stages of their lives: “He is fully aware of you when He brings you into being out of the earth, and when you are still hidden in your mothers wombs.” (Verse 32) His knowledge, then, precedes their own actions, as it is the knowledge of their true nature which they themselves do not even know. It is known only to God, their Creator. This knowledge was present when God originated them from the earth before they were brought into existence, and when they were still in their mothers’ wombs, before they were brought into the light. It is the knowledge of their truth before it takes physical shape, and of their nature before it translates into action.

Idan muka yi tunani game da sanin Allah ta wannan hanya, za mu fahimci cewa abin banza ne, kuma ma rashin kunya ne ga mutum ya gaya wa Allah game da kansa, yana matsawa don nuna kyawawan halayensa: "Don haka kada ku nuna cewa kun tsarkaka."

When we think of God’s knowledge in this way, we realize that it is pointless, and indeed impudent for a man to tell Him about himself, trying to press his good points: “Do not, then, assert your own goodness.

"Shi ne ya fi sanin waɗanda suka fi tsoron Allah." (Aya ta 32) Ba ya buƙatar ku gaya masa game da kanku, ko ku nuna yadda ayyukanku suke. Iliminsa cikakke ne, ma'aunansa daidai ne, ladansa adali ne, hukuncinsa na ƙarshe ne, kuma zuwa gare shi ne dukkan halittu ke komawa. Note: the rules say to write "God", not "Allah", so the correct rendering is: "Shi ne ya fi sanin waɗanda suka fi tsoron Ubangiji." (Aya ta 32) Ba ya buƙatar ku gaya masa game da kanku, ko ku nuna yadda ayyukanku suke. Iliminsa cikakke ne, ma'aunansa daidai ne, ladansa adali ne, hukuncinsa na ƙarshe ne, kuma zuwa gare shi ne dukkan halittu ke komawa.

He knows best those who are truly God-fearing.” (Verse 32) He does not need for you to tell Him about yourselves, or to suggest how your deeds measure up. His knowledge is perfect, His measure accurate, His reward just, His judgement final, and to Him all creatures return.

Surah ta shiga yanzu zuwa sashe na ƙarshe, wanda ke kiyaye irin wannan waƙa da rhythm ɗin da ke sashe na farko. Yana bayyana ainihin ra'ayin imani ga Allah, kamar yadda ya kasance tun zamanin Ibrahim, wanda ya kawo tsarin rayuwa cikakke na farko. Yana sanar da mutane Ubangijinsu. Yana nuna musu yadda nufinSa ke shafar rayuwarsu, yana kwatanta tasirinsa ɗaya bayan ɗaya ta hanyar da ke girgiza zuciyar ɗan adam sosai. Yana gina tasirinsa har zuwa bugun ƙarshe, waɗanda suke da ƙarfi ƙwarai kuma ana karɓar su da zukata masu laushi da hankula masu amsawa.

The surah moves now to its final part which maintains the same rhythm as the first part. It states the basic concept of divine faith, as it has been ever since the time of Abraham, who delivered the first full code for living. It makes their Lord known to mankind. It shows them how His will influences their lives, portraying its effects one after another in a way that strongly shakes the human conscience. It builds its effect up to the final beats, which are very powerful and are received with softened hearts and responsive minds.

Yi la'akari da wanda ya juya baya: yana ba da kadan, sannan ya taurare ya daina. Shin yana da ilimin abin da ke bayan iyawar fahimtar mutum, har ya iya gani sarai? Ba a fada masa ba ne game da abin da aka rubuta a cikin wahayin da aka ba Musa, da Ibrahim wanda ya cika alkawarinsa: cewa babu rai da zai dauki nauyin wani; cewa mutum ba zai samu sai abin da ya yi kokari a kai ba; cewa aikinsa za a gani, kuma za a ba shi cikakken sakamako a kansa; cewa ga Ubangijinka ne karshen komai yake; cewa shi ne yake sa [mutane] dariya da kuka; kuma shi ne yake kashewa, yake kuma rayarwa; cewa shi ne ya halicci jinsi biyu, namiji da mace, daga maniyyi idan aka ajiye shi a mahalli; cewa shi ne zai kawo rayuwa ta biyu; cewa shi ne yake ba da arziki da dukiya; cewa shi ne Ubangijin Shi'ira; cewa shi ne ya hallaka Ad na da; da Thamud, bai bar wata alama tasu ba; haka kuma mutanen Nuhu tun kafin su, domin su ne suka fi zalunci da girman kai; cewa shi ne ya kifar da garuruwan da aka juyar da su, ya rufe su da abin da ya rufe su. To wace ni'imar Ubangijinka ce har yanzu kake shakka a kai?

Consider the one who turns away: he gives little at first then hardens and stops. Does he have knowledge of what lies beyond the reach of human perception so that he can clearly see? Has he never been told of what is written in the revelations given to Moses, and to Abraham who was true to his trust: that no soul shall bear the burden of another; that man will only have what he strives for; that his labour will be seen and he will be given the fullest reward for it; that with your Lord is the ultimate end; that it is He who causes [people] to laugh and weep; and it is He who deals death and gives life; that it is He who creates the two sexes, male and female, from a seed as it is lodged in place; that it is He who brings about a second life; that it is He who gives riches and possessions; that He is the Lord of Sirius; that it is He who destroyed the ancient Ad; and Thamud, leaving no trace of them; as well as Noah's people before them, for these were truly most unjust and most overweening; that it is He who brought down the ruined cities enveloping them with whatever came over them. Which, then, of your Lord's blessings do you still doubt?

Wannan gargaɗi ne irin na zamanin dā. Lokacin tashin Alƙiyama yana ƙara kusantowa. Babu wanda zai iya kawar da shi sai Allah. Shin kuna ganin wannan magana ta ban mamaki ne? Shin kuna dariya maimakon kuka, kuna kuma kau da kai? Ku yi sujada ga Allah, ku bauta masa shi kaɗai.

This is a warning like those warnings given in former times. The imminent Hour draws ever nearer. None but God can remove it. Do you find this discourse strange? Do you laugh instead of weeping, and pay no heed? Prostrate yourselves before God and worship Him alone.

Ina fassarar ayoyi 33-62 ba? Don Allah a liƙa rubutun Ingilishi da kake son in fassara zuwa Hausa.

[verses 33-62)

Wannan nassi yana farawa da magana game da wanda ya juya baya, yana ba da kaɗan da farko kafin ya tsaya gaba ɗaya. Halinsa abin mamaki ne, kuma surar tana nuna mamaki game da shi. Wasu rahotanni sun nuna cewa waɗannan ayoyi biyu guda biyu suna nufin wani mutum na musamman wanda ya fara da ba da ɗan gudummawa saboda Allah, sannan ya tsaya saboda tsoron ya zama matalauci.

This passage begins with a reference to the one who turns away, giving little at first before stopping altogether. His attitude is strange and the surah wonders at him. Some reports suggest that these two short verses refer to a particular man who began by making a small donation for Gods cause before stopping for fear of becoming poor.

A cikin tafsirinsa na Alkur'ani, Al-Kashshaf na Zamakhshari, ya ambaci wannan mutumin da suna 'Uthman ibn 'Affan, yana ruwaito wani labari wanda ba shi da tushe mai karfi, kuma duk wanda ya san kadan game da 'Uthman da tarihinsa zai yi watsi da shi a matsayin wanda ba za a amince da shi ba gaba daya. Irin wadannan gudummawa nasa ba su taba tsayawa ba a kowane lokaci na rayuwarsa. Ya kasance bawa mafi sadaukarwa ga Musulunci, yana da imani mai karfi da tsaftatacce, kuma yana da kyakkyawan ilimi game da ka'idojin Musulunci, musamman dangane da alhakin mutum.2

In his commentary on the Qur’an, Al-Kashshdf al-Zamakhsharl names this person as 'Uthman ibn ‘Affan, reporting a story which has no solid basis and will be dismissed as totally unreliable by anyone who knows even a little about ‘Uthman and his history of very generous donations for Islam and the Muslim community. Such donations never stopped at any time during his life. He was a most devoted servant of Islam, with a strong and sound faith, and with good knowledge of the Islamic principles, particularly with regard to individual responsibility.2

Yana yiwuwa wannan ayar ta Alkur'ani tana magana ne akan wani takamaiman lamari, amma kuma yana iya yiwuwa tana magana ne akan wani nau'i, ba kan wani mutum ɗaya ba. Duk wanda ya bar wannan tafarki, ya yi rauni bayan ya fito da ƙoƙari da dukiya a cikin taimakon addinin Allah, yana jawo mamaki. Alkur'ani yana amfani da wannan misali ne domin gabatarwa da bayyana wasu ginshiƙai na asali na addinin Musulunci.

It may be that this Quranic statement refers to a particular case, but it is equally possible that it is speaking about a type, rather than an individual. Anyone who abandons this line, weakening after having come forward with effort and money in support of Gods cause, invites amazement. The Quran uses this example to present and clarify certain basic principles of the Islamic faith.

"Shin yana da sanin abin da ya wuce ƙarfin fahimtar ɗan Adam har ya iya gani a sarari?" (Ayah ta 35) Sanin abin da ya wuce fahimtar mu na Allah ne, kuma Shi kaɗai ke iya gani.

“Does he have knowledge of what lies beyond the reach of human perception so that he can clearly see?” (Verse 35) Knowledge of what lies beyond our perception belongs to God and can only be seen by Him.

Babu mutumin da zai iya fahimtar hakan. Babu wanda zai tabbata game da yadda al'amura za su juya, da kuma tasirin wannan juyawa a kansa. Saboda haka, dole ne mutum ya yi aiki ba tare da gajiyawa ba, yana iya ƙoƙarinsa a dukan rayuwarsa. Ba daidai ba ne a daina aikata abin alheri, domin babu abin da ke ba da tabbacin kyakkyawan juyawa a rayuwa ta gaba fiye da aikin alheri a yanzu, a wannan rayuwa ta yanzu, tare da fatan samun gafarar Allah da yardarsa.

No man can fathom it. No one can be sure what turn events will take and what effect such a turn will have on him. Therefore, one must work tirelessly, doing ones best throughout ones life. It is wrong to stop doing what is good, because nothing guarantees a good turn in the future life better than good action now, in this present life, coupled with a hope to earn Gods forgiveness and pleasure.

"Shin, ba a gaya masa abin da yake cikin wahayin da aka saukar wa Musa ba, da kuma Ibrahim wanda ya cika alkawarinsa?" (Ayoyi 36-37) Wannan addini yana da tushe mai zurfi a tarihi, kuma sigarsa ta ƙarshe tana da alaƙa sosai da ta farkonta, dukansu suna da ƙa'idodi da dabi'u iri ɗaya. Sassansa daban-daban suna cika juna, duk da cewa an sami saƙonni da manzanni da yawa, tare da nisa mai girma a lokaci da wuri da ke raba su. Yana cikin wahayin da aka saukar wa Musa, da kuma Ibrahim kafin shi. Ibrahim an ambace shi a nan a matsayin wanda ya cika alkawarinsa. Ya cika kowane aiki da aka ba shi.

“Has he never been told of what is written in the revelations given to Moses, and to Abraham who was true to his trust.” (Verses 36-37) This religion goes far back in history, and its latest version is closely related to its oldest one, with both having the same fundamental principles and values. Its different parts are mutually complementary, despite the fact that there have been many messages and messengers, with wide gulfs separating them in time and place. It is embodied in the revelations given to Moses, and to Abraham before him. Abraham is singled out here as having been true to his trust. He fulfilled every assignment given to him.

Wannan halin Ibrahim an ambata shi a nan ne domin a bambanta shi da halin yin ɗan alheri da farko, sannan a daina gaba ɗaya.

This quality of Abrahams is highlighted here to provide contrast with that of doing a little good first, then stopping altogether.

Me littattafan wahayinsu suka ƙunsa? Amsar an bayyana ta a fili: "Cewa babu wani rai da zai ɗauki nauyin wani." (Aya ta 38) Babu wanda zai ɗauki nauyin wani, yana mai sa shi ya yi nauyi ko ya yi sauƙi. Taimakon sa-kai ba karɓaɓɓe ba ne a wannan fanni.

What do their revelations contain? The answer is clearly stated: “ That no soul shall bear the burden of another.” (Verse 38) No one shall bear another’s burden, making it heavier or lighter. Voluntary help is not acceptable in this respect.

"Wannan mutum ba zai samu sai abin da ya yi ƙoƙari a kansa ba." (Aya ta 39) Wannan ita ce ƙa'ida. Babu wanda za a danganta masa wani abu sai ayyukan da ya aikata da kansa.

“That man will only have what he strives for.” (Verse 39) Such is the rule. No one is to be credited with anything other than his own deeds.

Babu wani mutum ko mace da za a ba shi wani abu ƙari saboda abin da wani ya yi; haka kuma babu abin da za a cire don a danganta shi ga wani. Wannan rayuwar duniya ita ce damar da aka bai wa kowa ya yi aiki yadda yake so. Da zarar mutum ya mutu, damar ta ƙare. Babu wani aiki da za a ƙara lissafawa, sai kamar yadda Annabi ﷺ ya bayyana: “Idan ɗan Adam ya mutu, ayyukansa suna ƙarewa, sai dai ta ɗaya daga cikin hanyoyi uku.”

No man or woman will be given anything extra that someone else might have done; nor will anything be taken away so as to be credited to someone else. This present life is the chance given to all to work as they please. Once a person dies, the chance has gone. No further action can be credited, except as explained by the Prophet: “When a human being dies, his deeds come to a final end except in one of three ways:

"wani aiki na sadaka mai ci gaba, ilimi mai amfani, da ɗa mai biyayya wanda yake masa addu'a." [Muslim ne ya ruwaito shi.] Waɗannan hanyoyi uku, a zahiri, suna cikin ayyukan mutum da kansa:

a continuing act of charity, a useful contribution to knowledge, and a dutiful child who prays for him.” [Related by Muslim.] These three ways are, in essence, part of a persons own deeds:

A kan wannan ayar na Alkur'ani, Al-Shafi'i da sauran malamai suna tushen ra'ayinsu cewa karatun Alkur'ani da neman God ya sanya lada na karatun ga mamaci ba shi da inganci. Suna cewa ladan irin wannan karatun ba zai dawo ga mamaci ba, domin ba aikinsa ba ne. Saboda haka, Manzon Allah ﷺ bai ba da shawarar hakan ta kowace hanya ta bayyane ko ta kai tsaye ba. Haka kuma babu wani daga cikin Sahabban Manzon Allah ﷺ da ya aikata hakan. Da ya kasance yana da inganci, da sun yi shi kafin mu. Idan muna magana game da ayyuka masu kyau da ke samun lada, dole ne mu takaita ga abin da aka bayyana a fili a cikin Alkur'ani da hadisai. Ba za mu dogara ga kiyasi ko ra'ayoyin malamai ba. Amma game da addu'ar neman gafara ga mamaci da yin sadaka a madadinsa, malamai sun amince baki daya cewa ana lissafa wadannan wa mamaci, domin an bayyana su a fili a cikin nassosin addini ingantattu.3

On this Qur’anic verse, al-Shafi ‘i and other scholars base their view that reading the Qur’an and requesting God to credit the reward for its recitation to the dead is not valid. They say that the reward for such a recitation will not be credited to a deceased person, because it is not his own deed. Therefore, the Prophet did not recommend it in any explicit or implicit way. Nor was this practised by any of the Prophet’s Companions. Had it been valid, they would have done it before us. When we speak about virtuous actions earning reward, we must confine ourselves to what is expressly stated in the Qur’an and the ahadith. We cannot rely on analogy or scholarly views. As for praying for the deceased and donating to charity on their behalf, these are unanimously agreed upon by scholars to be credited to them since they are expressly stated in authentic religious texts.3

"Cewa aikinsa za a gani, kuma za a ba shi cikakken lada a kansa" (Ayoyi 40-41). Babu abin da zai ɓace daga ayyukan mutum, domin babu abin da zai wuce Shi. Kowane aiki, komai ƙanƙantarsa, za a ƙididdige shi da ma'auni mai kyau da daidai na Allah, domin a ba kowa cikakken ladansa. Ba wanda zai sha asara ko zalunci ko kaɗan.

“ That his labour will be seen and he will be given the fullest reward for it” (Verses 40-41) Nothing of a person’s deeds will ever be lost, as nothing will be overlooked by Him. Every action, no matter how small, will be valued by Gods fine and accurate measure so as to give everyone their full reward. No one will suffer even the slightest loss or injustice.

Saboda haka, ka'idar alhakin mutum ɗaya tana tafiya tare da ta adalci cikakke ga kowa. Ta haka ne ake ba mutum cikakkiyar ɗan adamtakarsa, bisa kasancewarsa halitta mai hankali da alhaki wadda za a iya amincewa da ita wajen kula da kanta. Yana cikin matsayi na girma, ana ba shi dama ya yi aiki domin rayuwarsa ta gaba, sa'an nan ya miƙa aikinsa domin a lissafta shi a kuma ba shi lada.

Thus, the principle of individual responsibility goes hand in hand with that of absolute justice for all. Man is thus given his full humanity based on his being a rational and responsible creature who can be trusted to look after himself. He is in a position of honour, given a chance to work for his future life and then submits his work for reckoning and reward.

Yana samun kwanciyar hankali cewa za a yi adalci gaba ɗaya, domin hisabi adalci ne, ba tare da nuna son kai ko sakaci ba.

He is reassured that absolute justice will be done, as the reckoning is fair, unaffected by preferential treatment or oversight.

“Cewa zuwa ga Ubangijinka ne ƙarshen al'amari.” (Aya ta 42) Hanyar da ya kamata a bi ita ce wadda ke kai zuwa gare Shi. Babu mafaka sai wajen Shi, kuma babu wurin zama sai abin da Shi Ya ƙayyade, ko a wurin jin daɗi ko a wurin azaba. Wannan gaskiya tana da matuƙar muhimmanci wajen tsara ji da tunanin mutum. Idan mutum ya fahimci cewa komai da kowa zai ƙare ga Allah, sai ya san ƙarshen da babu makawa tun daga farko, kuma zai yi ƙoƙarin tsara ayyukansa bisa wannan gaskiya. Zuciyarsa da hankalinsa za su kasance, a tsawon tafiyar rayuwarsa, a kan ƙarshen da ya sani ba makawa.

“That with your Lord is the ultimate end.” (Verse 42) The only road to follow is the one leading to Him. There is no refuge other than with Him, and no abode other than what He defines, in a place of bliss or one of suffering. This truth is extremely significant in shaping mans feelings and ideas. When man realizes that everything and everyone will ultimately end with God, he knows the inevitable outcome right from the beginning, and will try to determine his own actions in accordance with this truth. His heart and mind will remain, throughout his life journey, focused on the end he knows to be inevitable.

Bayan ya ba mu ɗan hangen ƙarshen duniya, surar ta komo da mu zuwa wannan rayuwa, tana nuna mana wasu bangarori na aikin nufin Allah a kowane mataki da kowane hali: “Cewa shi ne yake sa [mutane] dariya da kuka” (Aya ta 43). Waɗannan ƴan kalmomi sun ƙunshi gaskiya mai yawa, kuma suna haifar da hotuna masu yawa masu ƙarfafawa. Allah ne ya ba mutum waɗannan halaye guda biyu na ciki, dariya da kuka. Babu wanda ya san ainihin yadda suke aiki a cikin halittar ɗan adam mai sarƙaƙiya, wadda ilimin halayyarsa yake da sarƙaƙiya kamar yadda jikinsa yake. Lallai, mun fahimci cewa abubuwan hankali da na jiki suna aiki tare sosai wajen haifar da dariya ko kuka.

Having given us a glimpse of the ultimate end, the surah takes us back to this life, showing us some aspects of the work of the divine will at every stage and in every situation: “ That it is He who causes [people] to laugh and weep” (Verse 43) These few words embody a number of facts and generate many inspiring images. It is God who gave man the two inner qualities of laughter and weeping. No one knows quite how they work in mans complex constitution, in which the psychology is as complex as the anatomy. Indeed, we realize that both psychological and physical factors closely interact to produce laughter or weeping.

Allah ne ke sa mutum dariya ko kuka, ta hanyar halittar abubuwan da ke sa mutum dariya ko kuka. Yana sa mutum yin dariya a wasu yanayi, yana sa shi yin kuka a wasu, bisa ga hulɗar wasu sirrikan abubuwa da ke cikinsa. Ba a Allah ba... (correcting per rules) Ga fassarar daidai: Allah ne ke sa mutum dariya ko kuka, ta hanyar halittar abubuwan da ke sa mutum dariya ko kuka. Yana sa mutum yin dariya a wasu yanayi, yana kuma sa shi yin kuka a wasu, bisa ga hulɗar wasu sirrikan abubuwa da ke cikinsa. Mutum na iya yin dariya gobe a kan abin da ya sa shi kuka yau, ko kuma ya yi kuka yanzu saboda wani abu da ya sa shi dariya ɗan lokaci kaɗan da ya wuce. Duk da haka, wannan ba saboda hauka ko rashin hankali ba ne. Sakamakon canjin yanayin tunani ne kawai, wanda yake shafar ɗimbin abubuwan da ke tasiri ga ji da martanin mu.

It is God who causes man to laugh or weep, by creating what makes man laugh or weep. He makes man laugh in certain situations and weep in others according to the interplay of certain secret elements within him. Man may laugh tomorrow at what causes him to weep today, or may weep now because of something that made him laugh a short time earlier. Yet this is due to no madness or absent-mindedness. It is merely the result of changing psychological conditions as influenced by a host of factors that affect our feelings and reactions.

Allah yana kuma sa mutane daban-daban su yi dariya ko su yi kuka a lokaci guda, kowane bisa ga tasiri daban-daban. Wasu na iya yin dariya ga abin da ya sa wasu suke kuka. Ko da yake yanayin ya zama daya, al'amuransa da sakamakonsa suna ba shi tasiri daban-daban a kan mutane. Haka kuma, Allah yana sa mutum ɗaya ya yi dariya da kuka a kan abu ɗaya. Yana iya amsa wani abu da dariya har sai sakamakonsa ya sanu gare shi, sai ya yi kuka. Sa'annan yakan so da ba don ya yi dariya ba, ko kuma da ba don ya amsa yadda ya yi ba. Akwai mutane da yawa da suke dariya a rayuwar nan ta yanzu, sai kawai su tsinci kansu suna kuka a rayuwa ta gaba, lokacin da nadama ba ta da amfani.

God also makes different people laugh or weep at the same time, each according to different influences. Some may laugh at the very thing that makes others weep. Although the situation is the same, its circumstances and outcome give it widely different effects on people. Moreover, God causes the same person to laugh and weep at the same thing. He may react to something with laughter until its outcome becomes known to him when he cries. Then he wishes that he had not laughed or reacted in the way he had. Many are those who laugh in this present life only to find themselves weeping in the life to come when regret is of no use.

Duk waɗannan hotuna, ma'anoni, ji-ji-ji da yanayi suna zuwa a zuciya yayin da muke karanta wannan ayar gajeruwa. Ƙarin nau'o'i suna samuwa yayin da muke ƙara samun gogewa a rayuwa, da kuma yayin da abubuwan da ke sa dariya da kuka suke shigowa cikin lamarin.

All these images, connotations, feelings and situations spring to mind as we read this short verse. More are generated as we gain further experience in life, and as causes of laughter and weeping come into play.

Wannan wani bangare ne na mu’ujizar Alkur’ani.

This is one more aspect of the miraculous nature of the Qur’an.

"Kuma shi ne yake ba da mutuwa, kuma yake ba da rai?" (Ayah ta 44) Haka nan, wannan ayar gajeruwa tana haifar da hotuna marasa iyaka. Allah ne ke farawa da rai da mutuwa. A wata surah kuma, muna karantawa cewa Allah "ya halitta mutuwa da rai?

“And it is He who deals death and gives life? (Verse 44) Likewise, this short verse gives rise to endless images. It is God who initiates life and death. In another surah, we read that God “has created death and life?

(67: 2) Dukansu biyun sanannu ne ga mutum domin koyaushe suna faruwa, amma dukansu a ɓoye suke sosai idan mutum yayi ƙoƙarin fahimtar yanayinsu. Menene mutuwa; menene rayuwa? Waɗanne amsoshi ne muke samu idan muka yi ƙoƙarin fahimtar su fiye da kalmomi biyu da yanayi biyu da ake gani suke nunawa? Ta yaya rayuwa take farawa a cikin abu mai rai? Daga ina take fitowa; kuma ta yaya take shiga cikin wani abu har ta sa shi ya rayu? Ta yaya take ci gaba, tana ɗaukar wannan abu mai rai tare da ita a hanyarta? Menene mutuwa; ta yaya take faruwa tun kafin farkon rayuwa, kuma bayan barinta abubuwa masu rai? Duk sirri ne mai zurfi da ɓoye bayan labule masu kauri waɗanda hannun Allah ya jawo.

(67: 2) Both are well known to man as they always occur, but both are deeply hidden when man tries to fathom their nature. What is death; what is life? What answers do we get when we try to understand them further than the two words and the two apparent conditions imply? How does life start in a living thing? Where does it come from; and how does it go into something to make it alive? How does it progress, taking this living thing with it on its way? What is death; how does it happen before the start of life, and after its departure from living things? It is all a deep secret hidden beyond thick curtains that Gods hand has drawn.

Allah ya ce, Allah ne yake kashe mutum, yana kuma ba da rai. Yayin da muke saurare, miliyoyin hotunan rayuwa da mutuwa suna bayyana a gabanmu, a cikin dukkan duniyoyin rayayyu, duk a lokaci guda. Ku yi tunani a kan adadin miliyoyi bisa miliyoyin halittu masu rai da suka mutu a wannan lokaci! Ku yi tunani kuma a kan miliyoyi bisa miliyoyin da suka fara tafiyar rayuwarsu, yayin da rai ke tsiro a cikinsu daga inda su da kansu ba su sani ba, kuma ba wanda ya sani sai Allah! Mutuwa nawa ce ta faru a wannan lokaci, duk da haka su kansu suna haifar da rai? Yanzu bari mu shimfiɗa tunaninmu zuwa ga al'ummomin da suka wuce: nawa ne suka rayu suka mutu a cikin ƙarnoni marasa iyaka kafin rayuwar ɗan Adam ta fara a wannan duniya? Ba za mu faɗi komai ba game da sauran nau'ikan rayuwa da mutuwa a wasu wurare na cikin sararin duniya. Babu hankalin ɗan Adam da zai iya yin tunanin waɗannan.

It is God who deals death and gives life. As we listen, there appear before us millions of images of life and death, in all living worlds, all at the same moment. Consider how many millions upon millions of living things have died at this moment in time! Consider also how many millions upon millions have started their life’s journeys, with life springing into them from where neither they nor anyone else, apart from God, knows! How many deaths have occurred at this moment, yet they themselves give rise to life? Now let us stretch our minds to past generations: how many have lived and died across endless centuries before human life started on this planet? We will not say anything about other types of life and death elsewhere in the universe. No human mind can ever imagine these.

Waɗannan ƴan kalmomi suna haifar da hotuna marasa iyaka waɗanda ke girgiza mutum har cikin zuciyarsa. Babu makawa, yana tasirantuwa sosai da rhythm ɗinsu da kuma ƙararrakinsu masu faɗi iri-iri.

These few words give rise to endless images that shake man to the core. Inevitably, he is profoundly influenced by their rhythm and widely ranging echoes.

"Cewa Shi ne Yake halittar nau'i biyu, namiji da mace, daga maniyyi idan an zubar da shi a mahalli."(Ayoyi 45-46) Wannan lamari ne mai girman gaske, duk da cewa mutum ba ya sanin hakan, domin yana ganin yana faruwa a kowane lokaci. Lallai shi ya fi duk abin mamaki da tunanin ɗan adam zai iya ƙirƙira girma. Ana zubar da maniyyi. Yana ɗaya daga cikin nau'o'in ruwan da jikin ɗan adam ke fitarwa, kamar gumi, hawaye, ƙwayar hanci, da sauransu. Sai bayan wani lokaci da Allah ya ƙayyade, wannan ruwan sai ya zama wani abu daban. Ya zama ɗan adam, ko namiji ko mace. Yaya wannan abin al'ajabi yake faruwa? Da ma ba mu ga yadda yake faruwa ba, da ba zai taɓa shiga tunaninmu ko ya ratsa zukatanmu ba. Ina ne wannan ɗan adam, mai tsari mai matuƙar sarƙaƙiya da kamala, yake? A ina ne yake a ɓoye cikin ƙaramin ɗigon maniyyi, ko ma a cikin ɗaya daga cikin miliyoyin ƙwayoyin halittarsa? Ku duba ƙasusuwa, tsoka, fata, jijiyoyi, gashi, farce, siffofi na musamman, halaye, ƙarfin halitta da yanayin ɗan adam, ku yi tunani: a ina ne duk wannan yake ɓoye a cikin ƙwayar halitta guda ɗaya ƙarama wadda ba a iya gani da ido, tana iyo tare da miliyoyin irinta a cikin ɗigon ruwan da mutum ke fitarwa? Musamman, a ina ne halayen namiji da mace suke ɓoye cikin wannan ƙwayar guda ɗaya?

“ That it is He who creates the two sexes, male and female, from a seed as it is lodged in place." (Verses 45-46) This is a fact of momentous significance, even though man is oblivious to it because he sees it taking place all the time. It is indeed greater than the most amazing thing human imagination can ever produce. A seed is discharged. It is merely one of many types of discharge the human body makes, such as sweat, tears, mucous, etc. Then after a certain period determined by God, this discharge becomes something different. It becomes a human being, either male or female. How does this miracle happen? Had we not seen it happen, it would not have even entered our imaginations or crossed our minds. Where was this human being, with its very sophisticated and complex constitution? Where was it lodged in that little drop of semen, or indeed in one of the millions of its sperms? Look at the bones, flesh, skin, veins, hair, nails, distinctive features, characteristics, potentials and moods of a human being, and think: where was all that hidden in a single microscopic cell floating, like millions similar to it, in a drop of liquid that a man discharges? Where in particular are lodged the characteristics of male and female in that single cell?

Wace hankalin ɗan adam ne zai iya yin tunani a kan wannan babban gaskiya, ya ci gaba da jayayya cikin girman kai cewa duk wannan kawai yana faruwa ne haka, ko kuma cewa kawai ya koyi motsi a wannan hanya? Hakika, wasu mutane suna ƙoƙarin gabatar da wata hujja da ta yi kama da ta masu hasken hankali, suna cewa maniyyi yana aiki haka ne saboda, kamar duk wani abu mai rai, yana da ikon haifuwa. Wannan hujja ce mai zagaye, wadda ke ba da bayani amma tana buƙatar bayani kanta.

What human mind can contemplate this great fact and continue to arrogantly argue that it all just happens in this way, or that it just learnt to move in this line? Indeed, some people try to posit a seemingly enlightened argument, saying that the sperm acts in this way because, like all living things, it has the ability of reproduction. This is a circular argument, one that gives an explanation but needs an explanation itself.

Wane ne ya ba maniyyi wannan ikon? Wane ne ya sanya a cikinsa sha'awar ɓoye da kiyaye irinsa ta hanyar haihuwa? Duk da cewa maniyyi rauni ne kuma ƙarami ne, wane ne ya sa ya iya haifar da irinsa? Wane ne ya tsara tafiyarsa, har ya ci gaba da aikinsa cikin tsari bayyananne, don cika burinsa na haihuwa? Hakika, wane ne ya ba shi dukkan siffofin irinsa, har ya iya haifar da su duka? Bugu da ƙari, don me zai so ya haifar da irinsa, kuma wane amfani ne ga wannan maniyyi ya haifar da dukkan siffofin irinsa? Shin akwai wata amsa ga dukkan waɗannan tambayoyi face wata hikima da nufi mai tsari, da kuma wannan nufi yana iya cika tsarinsa da cimma manufarsa?

Who gave the sperm this potential? Who placed into it the latent desire to preserve its kind through reproduction? Weak and tiny as the sperm is, who made it able to reproduce its kind? Who charted its journey so as to make it proceed with its task in such a well-defined way as to fulfil its desire of reproduction? Indeed, who gave it all the characteristics of its kind so as to reproduce them all? Moreover, why should it wish to reproduce its kind, and what interest is there for this sperm to reproduce all the characteristics of its kind? Can there be any other answer to all these questions other than a wise will that has a certain design for a certain objective, and that this will is able to fulfil its design and achieve its objective?

Bayan an faɗi wannan farkon halittar mutum, wanda abu ne da ake maimaituwa akai-akai kuma babu wanda ya musanta shi, sai surar ta koma kai tsaye zuwa ga farko ta biyu:

Having stated this first initiation of man, which is a continuously repeated event that no one denies, the surah moves directly to the second:

"Cewa Shi ne Yake bijiro da rayuwa ta biyu?" (Aya ta 47) Wannan rayuwa ta biyu tana cikin duniyar da ta fi karfin fahimtarmu, amma halittar farko tana ba da isassun shaidu na yiwuwarta. Wanda ya halicci jinsin namiji da na mace daga iri guda, zai iya dawo da rai ga kasusuwa da sauran ragowar jiki cikin sauki. Irin waɗannan kasusuwa da turbaya ba su da ƙasa da maniyyin da aka zubar a matsayin kayan halitta. Haka kuma, halittar farko tana nuna hikimar da ke cikin rayuwa ta biyu. Shirin nan mai laushi amma mai zurfi wanda ke kai ƙwayar halitta karama a kan hanyarta mai wahala har ta zama namiji ko mace, dole ne yana da manufa fiye da wannan tafiya a duniya, inda babu abu da ya cika, kuma inda mutane ba sa samun cikakken lada ko sakamako saboda ayyukansu na alheri ko na sharri. Wannan shiri mai zurfi an yi shi haka ne domin ya haɗa da rayuwa ta biyu, wadda ke kawo kowane abu zuwa ga cikarsa. Muna ganin cewa halittar farko tana ba da shaida sau biyu ga rayuwa ta biyu. Saboda haka ne aka ambata ta farko.

“ That it is He who brings about a second life? (Verse 47) This second life belongs to the realm that is beyond our perception, but the first initiation provides ample evidence of its possibility. The One who created the two sexes from a single seed can easily bring life back to bones and other remains. Such bones and dust are no way less than an ejaculated seed as production material. Moreover, the first initiation provides evidence of the wisdom behind a second life. The subtle, yet elaborate planning that leads the tiny living cell along its arduous way until it becomes a male or a female must have a goal beyond this journey on earth in which nothing is complete and where people do not receive full reward or requital for their good or evil actions. This elaborate planning has made it thus because it includes a second life, which brings everything to its fullness. We see that the first initiation gives double evidence of the second life. Hence, it is mentioned first.

A cikin rayuwa biyu, Allah yana ba da arziki ga wanda Ya so daga cikin bayinSa: "Cewa shi ne Yake ba da wadata da dukiya."

In both lives, God bestows riches on whomever He wills of His servants: “That it is He who gives riches and possessions.” 48)

Akwai nau'o'i da yawa na arziƙi da Allah ke bai wa bayinsa a duniya: dukiya, lafiya, zuriya, gamsuwa, farin ciki, ji, tunani, da kuma jin wadatuwa na musamman da ke tasowa daga jin dangantakar mutum da Allah. Haka kuma Yana ba wa wanda Ya so arziƙin lahira. Bugu da ƙari, Yana ba wanda Ya zaɓa mallaka mai yawa a wannan rayuwa da ta lahira. Mutane fakirai ne, marasa komai. Ba za su zama masu arziƙi ko su mallaki abubuwa ba sai Allah ya ba su abin da Yake so daga taskokinSa.

Many and diverse are the types of riches God grants to His servants in this world: wealth, health, offspring, contentedness, happiness, feeling, thought as well as the unique feeling of richness generated by feeling ones bond with God. He also bestows riches of the life to come on whomever He wills. Furthermore, He gives those He chooses possessions in plenty both in this life and the next. Human beings are poor, penniless. They cannot become rich and own things unless God grants them whatever He is pleased to grant them out of His treasures.

Dukansu sun san wannan, kuma suna dogara gare Shi don ƙari, suna fahimtar cewa Shi ne kaɗai tushe. Sun san cewa taskokinSa su ne cikakku marasa iyaka, alhali kuwa komai sauran babu kome a cikinsa.

They all know this and look up to Him for more, realizing that He is the only source. They know that His treasures are the ones that are full and endless, while everything else is empty.

"Cewa Shi ne Ubangijin Sirius" (Aya ta 49). Sirius tauraro ne wanda yake da nisa mai yawa daga duniyarmu.

“That He is the Lord of Sirius” (Verse 49) Sirius is a star that is 20

sirius ya fi rana nauyi sau da yawa, yana bayar da haske sau 50 fiye da yadda rana take bayarwa, kuma ya fi rana nisa daga gare mu sau miliyan. Wasu mutane suna bautar Sirius, wasu kuma suna kallonsa musamman, suna ganin yana da muhimmanci na musamman. Saboda haka, faɗin cewa Allah ne Ubangijin Sirius ya dace sosai a cikin wannan surah, wadda ta fara da rantsuwa da tauraron yayin faɗuwarsa, kuma tana magana game da tafiya zuwa sammai masu tsayi, tana mai da hankali a cikin duk wannan kan tauhidin Allah da kuma nuna rashin gaskiyar haɗa abokan tarayya da Shi.

times heavier than the sun, gives 50 times the light the sun gives, and is a million times further away from us than the sun. Some people used to worship Sirius, and some used to watch it in particular, feeling that it had special importance. Therefore, stating that God is the Lord of Sirius is most fitting in this surah, which starts with an oath by the star as it sets, and speaks about the journey to the high heavens, focusing in all this on God’s oneness and showing the fallacy of associating partners with Him.

Cewa Shi ne Ya hallaka tsoffin Ad, da Thamud, ba Ya bar kome daga gare su ba; haka kuma mutanen Nuhu tun kafin su, domin su ne azzalumai da masu girman kai sosai. Cewa Shi ne Ya kifar da garuruwan da aka juyar da su, Ya rufe su da abin da ya rufe su. To, wane ni'ima daga cikin ni'imomin Ubangijinka kake shakka?

That it is He who destroyed the ancient (Ad; and Thamiid, leaving no trace of them; as well as Noah's people before them, for these were truly most unjust and most overweening; that it is He who brought down the ruined cities enveloping them with whatever came over them. Which, then, of your Lord's blessings do you still doubt? (Verses 50—55)

Wannan zagaye ne mai sauri, inda ake yin ɗan tsayawa a duk lokacin da aka ambaci makomar kowace daga cikin waɗannan al'ummomin dā, tare da wata kaifin taɓawa da tabbas za mu yi mu'amala da ita. Ƙaumawa, Samudawa da mutanen Nuhu sun shahara ga mai karatun Alƙur'ani, domin an ambace su sau da dama a cikin wannan littafi mai tsarki. Garuruwan da aka rushe su ne na mutanen Lūɗu waɗanda suka nitse cikin zunubi kuma suka ɓace sosai.

This is a quick round, with a short pause placed where the fate of each of those old communities is mentioned, coupled with a sharp touch with which we are certain to interact. The ‘Ad, Thamud and people of Noah are well known to the reader of the Qur’an, as they are mentioned several times in this divine book. The ruined cities are those of Lot’s people who were immersed in sin and went far astray.

An an juya garuruwansu sama da kasa, amma makomarsu ta kasance a bayyane ba a fito fili ba a nan, "suna lulluɓe da abin da ya lulluɓe su," don ƙara jin tsoro da shakku, ta yadda muke ganin hotunan kufai bisa kufai, ba tare da barin wani abu a bayyane ko wanda za a iya gane shi ba.

Their cities were turned upside down, but their fate is left vague here, ‘enveloping them with whatever came over them,' to add a feeling of suspense through which we see images of ruins upon ruins, leaving nothing clear or identifiable.

"To wane daga cikin ni'imomin Ubangijinku kuke ci gaba da shakka?" (Aya ta 55). Musifun da suka faru ga waɗancan al'ummomi ni'ima ce a lokacin. Ashe ba su kai ga halakar mugunta ba? Ashe ba abubuwa ne da suka jefa gaskiya a kan ƙarya har ta ɓace ba? Ashe ba su bar alamomi ga kowa ya yi tunani a kansu ba? Waɗannan tabbas ni'ima ne. Saboda haka me ya sa mutane har yanzu za su yi shakka game da su? Wannan magana tana zuwa ga kowace zuciya da hankali da ke yin tunani a kan abin da Allah yake yi, kuma wanda ke ganin ni'ima ko da abin da ya faru masifa ne.

“Which, then, of your Lord's blessings do you still doubt?” (Verse 55) The calamities that befell those communities were blessings then. Did they not lead to the destruction of evil? Were they not events that hurled the truth over falsehood to make it disappear? Did they not leave signs for everyone to reflect upon? These are certainly blessings. Hence why should people still doubt them? The address here is to every heart and mind which reflect on what God does and which see the blessing even when the event is one of calamity.

Surar ta yanzu ta isar da bugun ƙarshenta, wanda yake zurfi kuma mai ƙarfi. Kira ne mai tada hankali, yana faɗakar da mu game da babban haɗarin da ke tafe: "Wannan gargaɗi ne irin gargaɗin da aka yi a zamanin da. Ranar Alƙiyama mai zuwa tana ƙara kusantowa. Babu wanda zai iya kawar da ita sai Allah." (Ayoyi 56-58)

The surah now delivers its final beat, one that is profound and powerful. It is an outcry alerting us to the great, looming danger: “This is a warning like those warnings given in former times. The imminent Hour draws ever nearer. None but God can remove it." (Verses 56-58)

This Messenger whom you doubt and who you argue about with the warnings he gives you is just like those warnings of old. When they were taken lightly, they were followed with well-known events. The imminent Hour is now close, it will sweep everything before it. It is the one that will envelop and strike all that this Messenger has been warning you about. Alternatively, the warning mentioned in the verse refers to the subject of the warning, or rather the suffering that may be inflicted. Its nature and timing are known only to God. When it takes place none but God can lift it: "None but God can remove it." The danger is now very close to you, and the compassionate warner is calling on you to save yourselves, but you are deeply indulged, paying no attention, oblivious of what is about to engulf you: "Do you find this discourse strange? Do you laugh instead of weeping and pay no heed?" (Verses 59-61) This discourse is great and serious, defining heavy responsibilities for people while also providing them with a complete code for living.

This Messenger whom you doubt and who you argue about with the warnings he gives you is just like those warnings of old. When they were taken lightly, they were followed with well-known events. The imminent Hour is now close, it will sweep everything before it. It is the one that will envelop and strike all that this Messenger has been warning you about. Alternatively, the warning mentioned in the verse refers to the subject of the warning, or rather the suffering that may be inflicted. Its nature and timing are known only to God. When it takes place none but God can lift it: “None but God can remove it.” The danger is now very close to you, and the compassionate warner is calling on you to save yourselves, but you are deeply indulged, paying no attention, oblivious of what is about to engulf you: “Do you find this discourse strange? Do you laugh instead of weeping and pay no heed? ” (Verses 59-61) This discourse is great and serious, defining heavy responsibilities for people while also providing them with a complete code for living.

Me yasa za su ga hakan a matsayin abin mamaki? Don me za su yi dariya alhali an bayar da shi cikin cikakkiyar gaskiya? Nauyin da yake bayyanawa, da kuma gaskiyar cewa mutane za su bada cikakken lissafin abin da suke aikatawa a rayuwa, duk sun sanya su cikin yanayin da ya kamata ya jawo kuka, ba dariya ba.

Why should they find it strange? Why should they laugh when it is given in all seriousness? The responsibilities it outlines and the fact that people will have to give full accounts of what they do in life put them in a situation that should invite weeping rather than laughter.

A ƙarshen surar, sai ga wani umarni mai ƙarfi wanda ya bugi kunnuwansu da zukatansu, yana gaya musu abin da ya kamata su yi domin su tsira daga rami da suke tsaye a bakinsa cikin haɗari: "Ku yi sujada ga Allah kuma ku bauta masa shi kaɗai." (Aya ta 62) Bayan irin wannan jawabi mai matuƙar tasiri, wannan umarni ya cika zukatansu da tsoro, sai suka yi sujada kamar yadda aka umarce su. Waɗannan mushrikai, waɗanda suka yi ta jayayya ba ƙarewa game da Alƙur'ani da wahayi, da kuma game da Allah da saƙonsa, a wannan lokaci suka yi sujada. Duk mutanen da suke sauraron Annabi yana karanta wannan sura sun ji bugun ta mai ƙarfi kamar guduma ta maƙera. Dukansu, Musulmai da kafirai, sun ga Annabi ﷺ yana yin sujada a ƙarshenta, sai suka yi haka ma.

Now the surah ends with a loud command that strikes both their ears and hearts, telling them what they should do to save themselves from the abyss at the edge of which they perilously stand: “Prostrate yourselves before God and worship Him alone." (Verse 62) Coming after such a discourse creating immense influences, this command struck awe in their hearts and they prostrated themselves as commanded. These idolaters, who endlessly argued about the Qur’an and revelation, and about God and His message, prostrated themselves at this point. All the people listening to the Prophet reciting this surah felt its strong beat like a blacksmith’s hammer. All of them, Muslims and unbelievers alike, saw the Prophet prostrating himself at its end and they did likewise.

Ba su iya tsayayya da ƙarfin Alƙur'ani ba, kuma ba su iya tambayar hukuncinsa ba.

They could not resist the power of the Quran or question its authority.

Sa'ad da suka farfaɗo, sun cika da mamaki yayin da suka fahimci abin da suka aikata.

When they came to, they were stunned as they realized what they had just done.

Akwai rahotanni da yawa da ke bayyana wannan lamari. Ko da yake dukkansu sun yi daidai game da cikakkun bayanansa, sun bambanta wajen bayyana abin da ya bayyana kamar abin mamaki. Gaskiya, duk da haka, ba abin mamaki ba ne ko kaɗan. Misali ne na tasirin da Alƙur'ani ke haifarwa da yadda zukata ke mu'amala da shi.

There are numerous reports describing this event. While they are all unanimous about its details, they differ in explaining what appears to be a strange happening. In fact, though, it is not strange at all. It is an example of the effect the Qur’an produces and how hearts interact with it.

Wannan lamari na kafirai suna sujada ga Allah tare da Musulmai ya buƙaci bayani a gare ni. Sai dai wani abu da na shiga ya bayyana mini dalilansa na gaskiya.

To me, this event of unbelievers prostrating themselves before God, alongside the Muslims, needed an explanation. However, an experience I went through clarified for me its true reasons.

Na kasance ina karanta labarai na ƙarya game da abin da ake kira labarin tsuntsaye dangane da wannan al'amari. Ibn Sa‘d ne ya ruwaito su a cikin littafinsa Al-Tabaqat, Ibn Jarir al-Tabari a cikin littafinsa na tarihi, da wasu masu tafsirin Alqur'ani, domin suna bayani dalla-dalla game da ayar da ta ce: "{Ba mu aika wani manzo ko annabi ba kafin ka face sa'ad da ya yi buri, Shaiɗan ya jefa a cikin burinsa. Amma Allah yana kawar da abin da Shaiɗan ya jefa, sa'an nan Allah yana ƙarfafa ayoyinSa. Allah Masani ne, Mai hikima}" (22: 52). Ibn Kathir ya yi wannan sharhi game da waɗannan labarai: "Duk ba su da inganci. Ban sami wani daga cikinsu da yake da sahihin sarkar masu ruwaito ba." Mafi cikakken labari daga cikin waɗannan kuma mafi ƙarancin ƙage shi ne wanda Ibn Abi Hatim ya ruwaito.

I used to read the false reports of what is known as the story of the birds’ concerning this event. These are given by Ibn Sa‘d in his Al-Tabaqdt, Ibn Jarir al-Tabari in his book on history, and by some commentators on the Qur’an as they speak in detail about the verse that says: “ Whenever We sent forth a messenger or a prophet before you, and he was hoping for something Satan would throw some aspersion on his wishes. But God renders null and void whatever aspersion Satan may cast; and God makes His messages clear in and by themselves. God is All knowing, Wise” (22: 52) Ibn Kathir gives the following comment on these reports: “They are all lacking in authenticity. I did not find any of them to have a sound chain of transmission.” The most detailed of these reports and the least in fabrication is the one given by Ibn Abl Hatim:

Kafin saukar Suratun An-Najm (Sura ta 53), kafirai suna cewa: "Da dai wannan mutumin [yana nufin Manzon Allah ﷺ] zai yi magana mai kyau game da gumakanmu, da mun amince da shi da mabiyansa."

Prior to the revelation of Surah 53, The Star, the unbelievers used to say: ‘If only this man [meaning the Prophet] would speak in a good way about our deities, we would approve of him and his followers.

Abin takaici, yana magana game da gumakanmu cikin wulakanci fiye da yadda yake magana game da wasu da suka saba masa, kamar Yahudawa da Nasara. Annabi ﷺ ya yi matukar baƙin ciki da abin da kafirai suka yi masa da sahabbansa, suka cutar da su sosai, suna zarginsa da ƙarya. Ya damu matuka da taurin kan da suke yi wajen ƙin saƙonsa, kuma yana son su bi shiriyar Allah. Lokacin da God ya saukar masa Suratun An-Najm, sura ta 53, ya karanta ayoyin da ke cewa: {Shin, kun ga Al-Lat da Al-Uzza, da Manat, ita ta uku, ƙarshe?} Sai Shaiɗan ya jefa wasu kalmomi a lokacin da aka ambaci waɗannan gumaka, ya ƙara bayan sunayensu baitin waƙa kamar haka: 'Waɗannan tsuntsaye ne masu daraja, wanda ceto nasu ake so.' Wannan baitin waƙa aikin Shaiɗan ne. Duk da haka sai ya shiga zuciyar kowane kafiri a Makka, suka riƙa maimaita shi tsakaninsu, suna cewa Muhammad ﷺ ya koma addinin mutanensa. Sai dai Annabi ﷺ ya ci gaba da karanta surar har ƙarshenta, sa'annan ya yi sujjada, haka ma duk waɗanda suke wurin, muminai da kafirai. Banda wanda ya tsira shi ne Al-Walid ɗan Al-Mugira, wanda tsoho ne. Ya ɗauki tafin hannunsa cike da turɓaya daga ƙasa, ya ajiye goshinsa a kanta alamar sujjada.

Unfortunately, he speaks of our deities in a more derogatory way than he speaks of others who differ with him, such as the Jews and the Christians. The Prophet was deeply hurt by what the unbelievers inflicted on him and his Companions, causing them much harm and accusing him of lying. He was saddened by their stubborn rejection of his message, and was eager that they should follow divine guidance. When God revealed to him Surah 53, The Star, and he read the verses saying, 'Haveyou considered al-Ldt and al- (Uzza, and Manat, the third other?’ Satan threw some words at the mention of these idols, adding after their names the following couplet: ‘These are exalted birds, whose intercession is desirable.’ This rhyming couplet was of Satan’s doing. Yet it went into the heart of every unbeliever in Makkah and they repeated it to one another, claiming that Muhammad had reverted to his people’s religion. However the Prophet continued to recite the surah to the end, when he prostrated himself, as did all those present, believers and unbelievers. The only exception was al-Walid ibn al-Mughirah, who was an old man. He took a handful of dust from the earth in his hand and put his forehead on it in a gesture of prostration.

Dukan ɓangarorin biyu sun yi mamaki game da cewa kafirai sun yi sujada lokacin da Annabi ﷺ ya yi sujada. Musulmai, waɗanda ba su ji maganganun Shaiɗan ga kafirai ba, sun yi mamakin yadda kafirai za su yi sujada tun da ba su yi imani ba.

Both parties were amazed at the fact that the unbelievers prostrated themselves when the Prophet did so. The Muslims, who did not hear Satan’s words to the unbelievers, wondered how the unbelievers would prostrate themselves when they did not believe.

Kafirai sun yi farin ciki da kalmomin da Shaiɗan ya ƙara, wanda hakan ya sa suna jin cewa Annabi ya karanta su, kuma suka ɗauka cewa sujjadarsu alamar yabon da aka yi wa gumakansu ne. Wannan labari ya yaɗu da sauri a tsakanin mutane, Shaiɗan kuma ya taimaka wajen ƙara yaɗa shi, har ya kai ga Habasha inda adadi mai yawa na Musulmai na farko suka yi hijira. Da waɗannan Musulmai da ke Habasha suka ji abin da ya faru, sai suka zaci cewa mutanen Makka duk sun karɓi Musulunci, kuma sun yi salla tare da Annabi ﷺ. Har ila yau, sun ji cewa al-Walid ya yi sujjada a kan tafin hannunsa. Suka ji cewa Makka yanzu wuri ne amintacce ga Musulunci da mabiyansa. Saboda haka wasu daga cikinsu suka fara komawa.

The unbelievers were happy at the words Satan added, making them feel that the Prophet read them, and considered that their prostration was in acknowledgement of the praise given to their deities. This quickly circulated among people and Satan helped to spread it further until it reached Abyssinia where a large number of the early Muslims had migrated. On hearing of what happened, these Muslims in Abyssinia thought that the people of Makkah had all accepted Islam and prayed with the Prophet. They also heard that al-Walld prostrated himself on his own palm. They felt that Makkah was now a safe place for Islam and its followers. Therefore some of them began to return.

Amma Allah, to, Ya soke shirin da Shaidan ya jefa, ya kuma sa sakonsa ya bayyana da kansa, ya kuma kare Manzonsa daga karya da aka kirkira. Ya kuma saukar da ayar da ke cewa: "Duk lokacin da Muka aiki wani manzo ko wani annabi kafinka, sai ya yi burin wani abu, sai Shaidan ya jefa wani shiri a cikin burinsa..." (22: 52) Da Allah ya tabbatar da maganarsa, sai kafirai suka koma ga ayyukansu na kiyayya mai tsanani, suna kara matsa lamba ga muminai.

God, however, rendered the aspersion cast by Satan as null and void, making His message clear in itself and by itself, and preserving His Messenger from the fabricated lie. He also revealed the verse saying: “ Whenever We sent forth a messenger or a prophet before you, and he was hoping for something, Satan would throw some aspersion on his wishes..’" (22: 52) When God confirmed His word, the unbelievers reverted to their practices of determined hostility, increasing their pressure on the believers.

Wasu rahotanni kuma sun ƙara yin ƙarya, inda suke danganta waɗancan kalmomi game da "tsuntsaye masu daraja" ga Annabi da kansa, suna kare hakan da cewa yana son yin sulhu da Quraishawa. Nesa ba kusa ba ne Annabi ﷺ ya nemi faranta wa kafirai rai.

Other reports go even further in fabricating lies, attributing those words about exalted birds’ to the Prophet himself, justifying this by his desire to come to some arrangement with the Quraysh. Far be it for the Prophet (peace be upon him) to try to appease unbelievers.

Tun daga farko, na ƙi amincewa da dukkan waɗannan rahotanni. Da farko dai, sun saɓa wa gaskiyar cewa Annabi maɗaukaki ne daga kuskure da kuma cewa God ne ya kiyaye Alƙur'ani, ya tsare shi daga duk wani murdiya. Tsarin surar kanta yana sa irin wannan ƙari ya zama abin da ba zai yiwu ba gaba ɗaya. Surar gaba ɗaya tana nuna kuskuren imanin mushrikai ga waɗannan gumaka da kuma labaran da suke ƙirƙira game da su. Ta yaya za a saka irin wannan baiti na yabon su a cikin wannan raddi? Ko da mun yi la'akari da hujjar wasu waɗanda suka ce baitin ba waɗanda ba su yi imani ne kaɗai suka ji shi ba, ba masu bi ba, to har yanzu ba za a karɓe shi ba. Waɗancan waɗanda ba su yi imani ba Larabawa ne masu kyakkyawar fahimtar harshensu. Yaya za su ji idan sun ji wannan baiti na ƙarya, sannan aka biyo shi da ayoyin da ke cewa:

Right from the outset, I rejected all these reports. For one thing, they go against the facts of the Prophet’s infallibility and the preservation of the Qur’an by God, keeping it immune from any distortion. The very flow of the surah makes such an addition absolutely impossible. In its entirety, the surah shows the fallacy of the idolaters’ belief in those deities and the legends they weave around them. How can such a couplet of praise for them be inserted into such refutation? Even if we consider the argument of some who say that the couplet was heard only by the unbelievers, but not by the believers, it still remains unacceptable. Those unbelievers were Arabs who had a fine sense of their own language. How would they have felt had they heard this false couplet, followed by the verses stating:

Shin, za ku sami ɗa namiji ita kuma ta samu ɗiya mace? Wannan zai zama rabo maras adalci. Waɗannan ba komai ba ne face sunaye da ku kanku - ku da kakanninku - kuka ƙirƙira, waɗanda Allah bai ba da wata hujja ba a kansu (Ayoyi 21-23)

“Are you to have the male and He the female? That would then be an unfair division. These are nothing but names which you have invented -you and your forefathers - for which God has given no authority(Verses 21-23)

Daga baya kaɗan da wannan, da sun ji ayoyin: "Waɗanda ba su yi imani da Lahira ba, sukan ba mala'iku sunayen mata. Alhali kuwa ba su da wani ilimi game da haka. Ba sa bin komai sai zato, kuma zato ba ya taka matsayin gaskiya." (Ayoyi na 27-28) Kuma waɗannan ayoyi kansu an riga an yi su da ayar: "Mala'iku a sammai suna da yawa, amma roƙon cetonsu ba zai amfana komai ba sai bayan Allah ya ba da izini ga wanda Yake so, kuma wanda Yake yarda da shi." (Aya ta 26) Da waɗancan Larabawa, waɗanda Allah ya ba su kyakkyawar fahimtar harshe, sun ji wannan jeri bayan wata waka da ake zargin tana yabon gumakansu da tabbatar da cewa za su iya yin ceto a wurin Allah, da ba za su yi sujada ba, domin dukan mahallin zance zai kasance da lahani kuma karkatacce. Waɗancan Larabawa ba su kasance wawaye kamar masu ƙirƙirar waɗannan rahotanni ba, waɗanda Orientalists suka yi ƙoƙarin ba su gaskiya, ko dai saboda jahilci ko kuma don cimma wata manufa tasu.

Shortly afterwards they would have heard the verses: “ Those who do not believe in the life to come give the angels female names. Yet of this they have no knowledge. They follow nothing but surmise, but surmise can never take the place of truth.” (Verses 27-28) And these are even preceded by the verse: “Numerous are the angels in the heavens, yet their intercession will avail nothing until God has given leave to whomever He wills and with whom He is pleased.” (Verse 26) Had those Arabs, endowed as they were with a fine sense of language, heard this sequence after a supposed couplet praising their idols and confirming that they can intercede with God, they would not have prostrated themselves, because the whole context would have been flawed and crooked. Those Arabs were not as stupid as the fabricators of these reports, to which Orientalists tried to give credence, either out of ignorance or to serve a purpose of their own.

Sujadar kafirai, to, tana da wani dalili daban ban da wannan labari da aka ƙirƙira. Haka nan dawowar wasu muhajirai daga Habasha tana da wani dalili daban. Wannan ba wuri ba ne da za a tabbatar da dalilin dawowarsu. Maimakon haka, za mu mayar da hankali ne kawai a nan kan batun sujadar kafirai.

The prostration by the unbelievers had, then, a reason other than this fabricated story. Likewise the return of some immigrants from Abyssinia was for a different reason. This is not the occasion to establish the reason for their return. Instead, we will only concentrate here on the question of the unbelievers’ prostration.

Na shafe lokaci ina neman dalilin wannan sujada. Har ma na yi la'akari da yiwuwar cewa ba ta faru ba, kuma cewa maimakon haka labari ne da ke bayyana dawowar muhajirai daga Habasha.

I spent some time trying to discover the reason for this prostration. I even considered the possibility that it did not take place, and that it was rather a report explaining the return of the immigrants from Abyssinia.

A lokacin ne, duk da haka, na sami wannan gogewa da na ambata a baya, kuma yanzu zan ba da labarinta.

It was during this time, however, that I had the experience to which I referred earlier and will now recount.

Mun kasance tare da wasu abokai muna yin maraice tare, sai muka ji karatun Alkur'ani a kusa da mu. Mai karatun, wanda yana da murya mai ban sha'awa da kyakkyawan karatu, yana karanta wannan surar, Annajm. Hira a tsakaninmu ta tsaya yayin da muke sauraron Alkur'ani. A hankali, na fara jin abin da mai karatun yake karantawa sosai a cikin zuciyata. Na rayu tare da shi, kuma na ji yadda Annabi ﷺ ya yi wannan tafiya don ya shiga cikin al'ummar da ke sama. Na rayu tare da shi yayin da ya ga Jibrilu a cikin siffarsa ta mala'ika da Allah ya halitta. Wannan abin al'ajabi ne mai ban mamaki da za a yi tunani a kai. Na yi tunani a kan tafiyarsa zuwa duniyar lahira, zuwa itacen da ke iyakar ƙarshe, da kuma zuwa lambun zama a aljanna. Na rayu dukan wannan, har iyakar abin da tunanina zai iya kaiwa da abin da ji na zai iya ɗauka. Na bi shi yayin da labarun da mushrikai suka ƙirƙira game da mala'iku, da yadda suka bauta musu suna cewa 'yan Allah ne mata, suka rushe a taɓawar farko da gaskiya.

We were a group of friends passing an evening together when we heard a recitation of the Qur’an nearby. The reciter, who had an inspiring voice and a fine recitation, was reading this surah, The Star. Conversation between us ceased as we listened to the Qur’an. Gradually, I began to feel what the reciter was reading deeply in my heart. I lived with him and felt how the Prophet went on this journey to join the community on high. I lived with him as he saw Gabriel in his angelic form God had created. That was a most remarkable event to contemplate. I reflected on his journey to the world beyond, to the tree at the farthest limit, and to the garden of abode in heaven. I lived all this, as far as my imagination could stretch, and my feelings bear. I followed him as the legends weaved by the idolaters about the angels, and how they worshipped them alleging that they were God’s daughters, were shattered at the first touch of reality.

Na yi tunani a kan yadda ɗan Adam yake samuwa daga ƙasa, da yadda yake zama tayi a cikin mahaifar uwarsa, da kuma yadda Allah ke lura da kowannenmu a tsawon tafiyar rayuwarsa.

I reflected on how a human being is brought into being out of the earth and how it becomes an embryo in its mother’s womb, and how each of us is watched by God throughout our life’s journey.

Na ji wani rawar jiki yayin da mai karatu ya fara ɓangaren ƙarshe na surah, wanda ke magana game da duniyar da ta fi ƙarfin fahimtarmu, wadda sai Allah ne kaɗai ya sani; ayyukan da aka rubuta cikin cikakken daki-daki da daidaito, ta yadda babu komai da zai ɓace a lokacin hisabi; gaskiyar cewa dukkan tafiye-tafiye suna ƙarewa ga Allah; mutane masu yawa da suke dariya da mutane masu yawa da suke kuka; matattu da rayayyu a adadi mara iyaka; ɗigon ɗan adam yayin da yake nemo hanyarsa cikin duhu kafin ya fara bayyana sirrinsa, yana nuna ko namiji ne ko mace; halittar ta biyu; makomar al'ummomin da suka gabata da kuma garuruwan da suka lalace na mutanen Lutu, yayin da abin da ya rufe su ya lulluɓe su.

I felt a shiver as the reciter began the last part of the surah, referring to the world beyond the reach of our perception and known only to God; the actions recorded in full and accurate detail so that nothing is lost at the time of reckoning; the fact that all journeys end with God; the multitudes that laugh and the multitudes that cry; the dead and the living in coundess numbers; the human seed as it finds its way in the dark before it begins to show its secrets revealing whether it is a male or a female; the second creation; the fate of past communities and the ruined cities of Lot’s people as they were enveloped with whatever covered them.

Na saurara da kyau ga gargaɗin ƙarshe kafin bala'in da ke tafe: "Wannan gargaɗi ne kamar irin gargaɗin da aka yi a zamanin baya."

I listened attentively to the last warning before the impending calamity: “ This is a warning like those warnings given in former times.

Sa'ar da ke gabatowa tana ƙara kusantowa. Ba wanda zai iya kawar da ita sai Allah? Note: the original says "God", so the rule requires writing the Hausa word for God, not "Allah". Correct translation: Sa'ar da ke gabatowa tana ƙara kusantowa. Babu wanda zai iya kawar da ita sai Ubangiji (God)?

The imminent Hour draws ever nearer. None but God can remove it?

(Ayoyi 56-58) Sai na ji kukan ƙarshe, na kuma ji dukan jikina da ruhina suna girgiza: "Shin kuna ganin wannan magana abin mamaki ne? Kuna dariya maimakon kuka, kuma ba ku kula ba?" (Ayoyi 59-61) Lokacin da mai karatu ya karanta ayar ƙarshe, "Ku yi sujada ga Allah kuma ku bauta masa shi kaɗai" - girgizar ba ta ƙara kasancewa a zuciyata kawai ba; ta yadu zuwa dukan jikina, ta kuma ɗauki siffar zahiri wadda ba zan iya jurewa ba. Dukan jikina yana rawa, kuma ban iya dakatar da rawar ba, ban kuma iya hana hawayena zubowa ba.

(Verses 56-58) I then heard the last cry and felt all my body and soul trembling: “Do you find this discourse strange? Do you laugh instead of weeping and pay no heed?” (Verses 59-61) When the reciter read the final verse, “Prostrate yourselves before God and worship Him alonef the trembling was no longer only in my heart; it had spread to my whole body and took physical shape, which I could not resist. All my body was quivering and I could neither stop the quivering nor prevent my tears from pouring.

Na fahimci a lokacin cewa sujadar da duk wadanda ke sauraron Annabi ﷺ suka yi yayin da yake karanta wannan surar daidai ne, kuma bayaninta yana da sauki. Sirrinta yana cikin karfin tasirin da Alkur'ani yake yi a kan mutane, musamman karfin kidan wannan surar. Ba ne karo na farko da na karanta ko saurare wannan surar ba, amma a wannan lokacin ta yi mini wannan tasiri, ta haifar da irin wannan martani. Wannan na daya daga cikin sirrikan Alkur'ani: akwai lokuta na musamman, wadanda ba a iya hasashensu ba, idan ayar ko surah ta taba wasu igiyoyi na musamman a cikinmu don kafa hulda kai tsaye da zukatanmu. Sakamakon haka shi ne mu kan shafu sosai da abin da muke karantawa ko saurara.

I realized then that the prostration by all those who were listening to the Prophet as he recited this surah was correct, and that its explanation is easy. Its secret is contained in the powerful effect the Qur’an has on people and in particular the powerful rhythm this surah carries. It was not the first time I had read or listened to this surah, but on that particular occasion it had this effect on me, causing such a response. This is one of the secrets of the Qur’an: there are special moments, which cannot be anticipated, when a verse or a surah touches special cords within us to establish direct contact with our hearts. The result is that we are profoundly affected by what we read or listen to.

Wani irin lokaci ɗaya ya taɓa zukatan dukkan waɗanda suke wurin sa'ad da Annabi ya karanta wannan sura, yana zuba dukkan zuciyarsa a cikin karatun, yana sake rayuwa da dukkan hotunan da ya riga ya gani da idanunsa. Duk ƙarfin da ke cikin wannan sura ya malale daga karatunsa don ya taɓa zukatan masu saurare, sai suka yi rawar jiki suka girgiza. Sa'ad da suka ji, "Ku yi sujada ga Allah kuma ku bauta masa shi kaɗai," sai Muhammadﷺ da Musulmin da suke wurin suka yi sujada. Kafiran ba su iya yin abin da ya wuce haka ba, don haka su ma suka yi sujada.

One such moment touched the hearts of all present as the Prophet recited this surah, putting all his heart feelings into its recitation, living again all its images which he had already seen with his eyes. All the power in this surah poured forth from his recitation to touch the hearts of the audience, and they trembled and quivered. When they heard, “Prostrate yourselves before God and worship Him alone,” Muhammad and the Muslims present prostrated themselves. The unbelievers could only follow suit, and so prostrated themselves.

Wani zai iya ce mini cewa ina gina hujjata ta a kan wani abin da na taɓa ji a wani lokaci na musamman. Bugu da ƙari, ni Musulmi ne mai imani da Alƙur'ani, mai jin tasirinsa na musamman, yayin da waɗannan mutanen masu bautar gumaka ne, suna ƙin saƙon Allah kuma suna musun Alƙur'ani. Don amsa wannan, ina nuna abubuwa biyu. Na farko shi ne cewa mai karatun a yanayinsu shi ne Muhammadu ﷺ, Annabi. Ya karɓi Alƙur'ani kai tsaye daga Tushensa, kuma ya samu ƙarfi daga gare shi, yana rayuwa kowane lokaci na rayuwarsa tare da shi. Ya so Alƙur'ani sosai har idan ya ji wani yana karanta shi a gidansa, sai ya yi tafiya a hankali yana sauraro sosai a ƙofar har sai mai karatun ya gama. Yayin da ake karanta wannan sura ta musamman, yana sake rayuwa wani abu da ya shiga ta cikinsa a sama, tare da Ruhu Mai Tsarki kamar yadda ya gan shi a asalin siffarsa.

Someone may say to me that I am basing my argument on a personal experience at a certain moment. Furthermore, I am a Muslim who believes in the Qur’an and feels its special effect, while those others were idolaters, rejecting God’s message and denying the Qur’an. In reply I point out two considerations. The first is that the reciter in their case was Muhammad, the Prophet, (peace be upon him). He had received the Qur’an directly from its source and took heart from it, living every moment of his life with it. He loved the Qur’an so much that when he heard a person reading it in his home, he would walk slowly and listen attentively at the door until the reciter had finished. As this particular surah was read, he was re-living an experience he had gone through on high, and with the Holy Spirit as he saw him in his original form.

Na saurari wani mutum yana karanta shi, kuma bambanci tsakanin shari'u biyu yana da girma ƙwarai.

I was listening to a fellow man reciting it, and the difference between the two cases is vast.

Abu ta biyu: Waɗannan mushrikai ba su kasance marasa jin tsoro da girgiza ba lokacin da suke sauraron Muhammad ﷺ. Taurin kai na ƙarya ne ya hana su amincewa da gaskiya. Shaida biyu masu zuwa sun isa su nuna yadda suke girgiza da rawar jiki lokacin da suke sauraron Alƙur'ani.

The second consideration is that those idolaters were not immune to trembling when they listened to Muhammad (peace be upon him). It was their affected stubbornness that prevented them from acknowledging the truth. The following two cases provide enough evidence of their shaking and trembling when they listened to the Qur’an.

A cikin bayaninsa na tarihin rayuwar Utbah ibn Abi Lahab, Ibn ‘Asakir ya ruwaito daga Hannad ibn al-Aswad cewa:

In his biographical note on TJtbah ibn Abi Lahab, Ibn ‘Asakir reports on the authority of Hannad ibn al-Aswad:

Dukansu Abu Lahab da ɗansa ‘Utbah sun shirya tafiya zuwa Syria, ni ma na shirya tafiya tare da su. ‘Utbah ya ce: “Zan je wurin Muhammad ﷺ in faɗa masa wasu kalamai masu tsanani game da Ubangijinsa.” Ya je wurin Muhammad ﷺ ya ce masa ba zai taɓa yin imani da wanda ya “matso kusa, ya kusanci” har ya kasance tazarar tsawon baka biyu, ko ma kusa fiye da haka! Annabi ﷺ ya ce: ‘Ya Ubangijina! Ka aika masa da ɗaya daga cikin karnukanka.’ Sai ‘Utbah ya bar shi ya koma wurin mahaifinsa, wanda ya tambaye shi yadda Muhammad ﷺ ya amsa, sai ‘Utbah ya bada labarin addu’ar Annabi ﷺ. Abu Lahab ya ce: ‘Ɗana, ina matuƙar tsoron tasirin addu’arsa a kanka.’ Sannan muka ci gaba da tafiya har muka tsaya a Abrah, inda muka shiga wurin ibadar wani malamin addinin Kiristanci. Malamin ya tambaye mu: ‘Me ya sa kuka tsaya a wannan wuri inda zakuna suke yawa kamar kuliyoyi?’ Sai Abu Lahab ya ce mana: ‘Kun san cewa ni ne babbanku, kuma ina da wasu haƙƙoƙi. Kun kuma san cewa wannan mutum ya yi addu’a a kan ɗana, kuma ina tsoron abin da zai same shi sakamakon haka. Saboda haka, ku kawo dukkan kayanku ku sa su a tsakiyar wurin ibadar, sannan ku ajiye bargon ɗana a saman su. Sai ku baza bargunanku a kewaye da shi.’ Muka yi kamar yadda ya umarce mu. Da daddare, wani zaki ya shigo ya shaƙi fuskokinmu duka. Da ya ga bai samu abin da yake nema ba, sai ya tattara kansa ya yi tsalle ya sauka a kan kayanmu. Ya shaƙi fuskar ‘Utbah kafin ya buge shi ya fashe masa kai. Abu Lahab ya ce: ‘Na san cewa addu’ar Muhammad ﷺ tabbas za ta same shi.’ Labarin farko da aka ambata a sama ya ambaci Abu Lahab, ɗaya daga cikin manyan abokan gābar Annabi ﷺ, wanda ya kasance yana tada mutane a kansa. Shi ne wanda Alƙur’ani ya la’ance shi musamman: “Halakar hannayen Abu Lahab ta tabbata, ya halaka. Dukiyarsa da abin da ya tara ba za su amfane shi ba. Zai shiga wuta mai ci, shi da matarsa mai ɗauke da itacen wuta, a wuyanta akwai igiya ta fiber ɗin dabino.” (111: 1—5)

Both Abu Lahab and his son ‘Utbah were preparing to travel to Syria, and I also was preparing to go with them, 'Utbah said: “I will go to Muhammad and say some harsh words about his God.” He went to Muhammad and said to him that he would never believe in the one who 'drew near, and came close, until he was two bow lengths away, or even closer! The Prophet said: ‘My Lord! Set on him one of your dogs.’ ‘Utbah then left him and returned to his father who asked him what Muhammad’s reaction was and ‘Utbah reported the Prophet’s prayer. Abu Lahab said: ‘Son, I really fear for you the effect of his prayer.’ Then we set on our way until we stopped at Abrah where we went into a monk’s hermitage. The monk asked us: ‘What makes you stop at this place where lions are as plentiful as cats?’ Then Abu Lahab said to us: ‘You know that I am your eldest and I have certain rights. You also know that this man prayed against my son and I fear what may happen to him as a result. Therefore, bring all your things into the hermitage and put it in the middle, laying my son’s blanket on top of it. Then spread your blankets all around it.’ We did as he asked us. During the night, a lion came in and smelled all our faces. When he did not find what he wanted, he pulled himself together and leapt landing on top of our things. He smelled ‘Utbah’s face before hitting him and breaking his head. Abu Lahab said: ‘I knew that Muhammad’s prayer was certain to catch up with him.’ The first case documented above mentions Abu Lahab, one of the Prophet’s most vehement opponents who used to set people against him. He is the one the Qur’an specifically condemns: “Doomed are the hands of Abu Lahab; doomed is he. His wealth and his gains shall avail him nothing. He shall have to endure a flaming fire, and his wife, the carrier offire wood, shall have a rope of palm fibre round her neck” (111: 1—5)

Mun ga a cikin wannan rahoto ainihin ji da ya ke da shi game da Muhammad ﷺ da abin da ya fada. Mun ga tsoron sa mai zurfi cewa addu'ar Muhammad ﷺ a kan dansa za ta tabbata babu makawa.

We see in this report his true feeling about Muhammad and what he said. We see his profound fear that Muhammad’s prayer against his son would inevitably come true.

Lamarin na biyu ya shafi ʿUtbah ibn Rabiʿah, ɗaya daga cikin shugabannin Quraishawa kuma wakilinsu wanda ya yi ƙoƙarin yin yarjejeniya da Annabi ﷺ. Ya ba da shawarar cewa Annabi ﷺ ya daina yaɗa da’awarsa wadda ta jawo rarrabuwa a tsakanin mutane, ya kuma daina sukar imanin su. A madadin haka, za su ba shi duk abin da ya nema na kuɗi, da matsayi, da mata. Da ya gama faɗin tayin nasa, Annabi ﷺ ya ce masa: ‘Shin, ya Abu al-Walid, ka gama abin da kake son faɗa?’ Lokacin da ya tabbatar cewa ya gama, Annabi ﷺ ya ce: ‘To, ka saurari wannan da nake son karanta maka.’ Sai Annabi ﷺ ya fara karatun farkon Suratu “Saukar da ita daga Ubangiji Mai rahama, Mai jin ƙai: littafi ne da aka bayyana ayoyinsa dalla-dalla, Alƙur’ani mai harshen Larabci ga mutanen da suka sani. Yana kawo bushara da kuma gargaɗi. Amma yawancinsu sun juya baya, don haka ba sa ji” (41: 1—4). Ya ci gaba da karatu har ya kai ayar 13 wadda ke cewa: “Idan suka juya baya, to ka ce: Ina gargaɗe ku da walƙiya irin walƙiyar da ta sauka a kan ʿĀd da Thamūd.” A wannan lokaci, ʿUtbah ya miƙe da sauri, ya sa hannunsa a bakin Annabi ﷺ, cike da firgici, ya ce wa Annabi ﷺ: “Ina roƙonka da dukkan zumunci da ke tsakaninmu kada ka yi haka.” Sai ya koma wajen mutanensa, ya ba su labarin manufarsa, ya kuma ƙare da cewa: “Ku mutanen Quraishawa kun sani cewa Muhammad ba ya ƙarya. Na ji tsoron kada wata mummunan ƙaddara ta same ku.” Wannan ita ce amsar wanda bai taɓa karɓar Musulunci ba. Duk da haka, a fili yake ya yi rawar jiki, ko da yake taurin kansa ya rinjaye shi, har ya hana shi aikata abin da ya sani gaskiya ne. Idan irin waɗannan mutane suka saurari wannan sura, Tauraro, wadda Muhammad ﷺ ke karantawa, to akwai yiwuwar su fuskanci wani lokaci na amsawa gabaɗaya wanda ba za su iya sarrafawa ba. Za su miƙa wuya ga ikon Alƙur’ani, su yi sujada tare da masu bi. Saboda haka, bari dukkan labaran da aka ƙirƙira, kamar labarin tsuntsayen da suke yin shafa'a, a jefa su da ƙarfi cikin kwandon shara.

The second case refers to <Utbah ibn Rabi‘ah, one the Quraysh chiefs and its representative who tried to negotiate a deal with the Prophet. He suggested that the Prophet should stop his advocacy that led to division among the people and stop criticizing their beliefs. In return they would give him whatever he asked for in money, position and women. When he stated his offer, the Prophet said to him: ‘Have you, Abu al-Walid, finished what you want to say?’ When he affirmed that he had finished, the Prophet said: ‘Then listen to this that I want to read to you.’ The Prophet then started to recite from the beginning of Surah “A revelation from the Lord of Grace, the Ever Merciful: a book, the verses of which have been clearly spelled out as a discourse in Arabic for people of knowledge. It gives good news as well as a warning. Yet, most of them turn away, so that they do not hear” (41: 1—4) He continued his recitation until he read Verse 13 which says: “ If they turn away, say: I warn you of a thunderbolt like the thunderbolt that struck the Ad and Thamud.'” At this point, ‘Utbah sprang to his feet, put his hand on the Prophet’s mouth and was full of terror as he said to the Prophet: “I appeal to you by all ties of kinship not to do so.” He then went back to his people, reported on his mission and concluded by saying: “You, the Quraysh people, know that Muhammad never lies. I feared that a terrible fate might befall you.” Such was the reaction of someone who never accepted Islam. Yet he clearly trembled even though his stubbornness got the better of him, preventing him from acting on what he knew to be true. When people like these listen to this surah, The Star, being recited by Muhammad (peace be upon him), then they are very likely to experience a moment of total response which they cannot control. They will submit to the power of the Qur’an and prostrate themselves with the believers. So let all fabricated stories, like that of the interceding birds, be dumped firmly in the rubbish bin.

Al-Najm (Tauraro) 1-62

Yayin da Annabi ﷺ ke karɓar wahayi

Da'awar Allahntaka ga Gumaka

Matsayin Da Ya Kamata A Dauka

Abin Da Mutum Zai Samu A Matsayin Sakamako

A Kansu Da Kansu

Tafiyar Rayuwa

Maniyyi da Jinsi Biyu

Al'ummomin Da Suka Gabata

Labari Da Aka Ƙirƙira

Wata Ƙwarewar Kai