Duk yabo ya tabbata ga Allah, kuma aminci ya tabbata ga bayinsa waɗanda ya zaɓa. Shin wanene ya fi cancanta: Allah ko gumakan ƙarya waɗanda suke bautawa tare da shi? (Aya ta 59)
Note: Per your rules, "God" should be written as the Hausa word for God, not "Allah". Here is the corrected version:
Duk yabo ya tabbata ga Ubangiji, kuma aminci ya tabbata ga bayinsa waɗanda ya zaɓa. Shin wanene ya fi cancanta: Ubangiji ko gumakan ƙarya waɗanda suke haɗa shi da su? (Aya ta 59)
Say: All praise be to God, and peace be upon His servants whom He has chosen. Who is more worthy: God or the false [deities] they associate with Him? (Verse 59)
A cikin wannan ayar, Allah yana umurtar Manzonsa ﷺ da ya faɗi kalma mafi dacewa da zai buɗe da ita kuma ya rufe jawabinsa yana isar da saƙon Allah. Duk yabo ya tabbata ga Allah, wanda ya cancanci yabo saboda dukan ni'imomin da ya yi wa bayinsa, musamman shiryar da su su yi imani da shi, su bi tsarin rayuwa da dokar da ya zaɓa musu. Bayan haka, ana miƙa gaisuwar salama ga bayinsa waɗanda ya zaɓa don isar da saƙonsa da bayyana tsarin da yake so a aiwatar.
In this verse God orders His Messenger (peace be upon him) to say the most suitable word with which to open and conclude his discourse preaching God’s message. All praise be to God who deserves praise for all the blessings He has bestowed on His servants, not least guiding them to believe in Him and follow the system and code of living He has chosen for them. Thereafter, a greeting of peace is offered to His servants whom He has chosen to deliver His message and outline the system He wants implemented.
Bayan wannan gabatarwa, sūrah ɗin ta nuna tasirinta ga zukatan waɗanda suke musun alamomin God. Ta fara da wata tambaya wadda amsarta guda ɗaya ce kawai: "Wane ne ya fi cancanta:
Following this opening, the sūrah highlights its effects on hearts that deny God’s signs. It begins with a question that admits only one answer: “Who is more worthy:
Ko Allah? Ko abubuwan bautar ƙarya da suke haɗa shi da su?” (Aya ta 59) Waɗannan abubuwan bautar ƙarya na iya zama gumaka da siffofi, mala'iku ko aljanu, ko wani halitta daban. Duk da haka, babu ɗaya daga cikinsu da yake neman matsayi irin na Allah Maɗaukakin Sarki, balle ya fi shi cancanta. Babu wanda yake da hankali mai tunani da zai taɓa yin irin wannan kwatancin. Saboda haka, tambayar tana bayyana kamar izgili ne ga matsayinsu, ko tsawatarwa a kan abin da suke faɗa. Ba tambaya ce da ake yi da gaske ba, kuma ba ta buƙatar amsa.
God or the false [deities] they associate with Him?” (Verse 59) These false deities may be statues and figures, angels or jinn, or some other created being. None of them, however, aspires to a position of being similar to God Almighty, let alone to being more worthy than He. No one endowed with a mind to think could ever draw such a comparison. Hence the question appears to ridicule their position, or rebuke them for what they say. It is not a question to be asked in earnest, nor does it require an answer.
Saboda haka, ana yi musu wata tambaya daban, wadda aka samo ta daga yanayin duniya da ke kewaye da su da abin da suke gani daga cikinta:
Therefore, a different question is put to them, derived from the nature of the universe around them and what they see of it:
Ko kuma wane ne ya halicci sammai da ƙasa, ya kuma saukar muku da ruwa daga sama? Da shi muke tsirar da lambuna masu kyau sosai. Ba za ku iya tsirar da itatuwansu ba. Shin akwai wani abin bautawa tare da Allah? A'a, su mutane ne da ke karkata daga gaskiya. (Aya ta 60)
Or, who is it that has created the heavens and the earth, and sends down for you water from the skies, with which We cause to grow gardens of delightful beauty? You could have never caused such trees to grow. Could there be any deity alongside God? Nay, they are people who swerve from justice. (Verse 60)
Sammai da ƙasa abubuwa ne da babu wanda zai iya musantawa, amma babu wanda zai iya cewa wasu waliyyai ne suka halicce su, alhali waɗannan waliyyai ba komai ba ne face gumaka, mala'iku, shaiɗanu, taurari ko duniyoyi. Gaskiya mai sauƙi ta isa ta nuna rashin gaskiyar irin wannan da'awa. Babu ɗaya daga cikin masu bautar gumaka a Larabawa da ya yi da'awar wauta cewa duniya ta fara wanzuwa da kanta, ba tare da mahalicci ba, kamar yadda masu kafirci na zamani ke yi. Saboda haka, ya isa a tunatar da mutane game da wanzuwar sammai da ƙasa, da kuma umartar su su yi tunani a kan wanda ya halicce su. Wannan ya isa ya tabbatar da gaskiyar imani, kuma ya nuna kafirci a matsayin wani abu mai ban dariya ƙwarai.
Duk da haka, wannan tambaya tana nan da ƙarfinta. Halittar sammai da ƙasa kamar yadda suke, tare da tsari mai zurfi a fili, ba zai taɓa faruwa ta hanyar kwatsam ba. Haka ne, daidaituwar da ke bayyana a sammai da ƙasa tana tilasta duk mai tunani ya amince cewa duk aikin Allah ɗaya tilo ne. Lalle ne, Allah da ɗaya ne yana bayyana ta aikinsa: akwai tsari guda mai jituwa da ke gudana a cikin dukkan halitta, da yanayi guda da alkibla guda. Saboda haka, dole ne Mahalicci ɗaya ne ya yi shi, wanda manufarsa a bayyane take a cikin duk abin da ya halitta kuma ya tsara.
The heavens and the earth are undeniable facts, yet no one can claim that other deities have created them, when such deities are nothing but statues, angels, devils, stars or planets. Simple facts are enough to show the fallacy of such a claim. None of the idolaters in Arabia made the absurd claim that the universe came into existence by itself, without a creator, like latter day unbelievers do. Hence, it was sufficient to remind people of the existence of the heavens and earth, and to direct them to reflect on who had created them. This was sufficient to prove the case of faith and show unbelief as something truly absurd. This question, however, does remain valid. The creation of the heavens and earth in the way they are, with deliberate planning clearly evident, could never have come about by blind coincidence. Indeed, the perfect harmony apparent in the heavens and the earth forces any thinking person to acknowledge that it is all the work of the One and only God. Indeed, God’s oneness is evident through His work: there is one harmonious design running throughout the universe, with a single nature and direction. Hence, it must have been made by the One originator whose aim is clear in everything He creates and designs.
Ko, wane ne... yake saukar da ruwa a gare ku daga sama, da shi Muke tsirar da lambuna masu kyau na ban sha'awa? Ba za ku taba iya tsirar da irin wadancan itatuwa ba. (Aya ta 60) Ruwan sama ma wata gaskiya ce bayyananniya wadda ba za a iya yin musu ba. Ba za a iya bayyana ta ta wata hanya ba face da amincewa da Mahaliccin sammai da kasa. Shi ne Yake ba da damar komai bisa tsarin da ke ba da saukar ruwan sama, cikin adadin da aka kayyade, wanda ke ba da damar bayyanar rayuwa kamar yadda take. Babu wannan da zai iya faruwa ta hanyar kwatsam ko da haddasawa. Saboda biyan irin wadannan bukatu na musamman ne Alkur'ani ya yi amfani da jumlar "yake saukar da ruwa a gare ku..." Alkur'ani yana karkatar da hankalin mutane zuwa ga kyawawan tasirin saukar ruwan sama a cikin ma'auni da ya dace da bukatunsu: "Da shi Muke tsirar da lambuna masu kyau na ban sha'awa." (Aya ta 60)
“Or, who is it that... sends down for you water from the skies, with which We cause to grow gardens of delightful beauty? You could have never caused such trees to grow.” (Verse 60) Rain is also a clear undeniable fact. One cannot be explained in any way other than acknowledging the Creator of the heavens and earth. He enables all in accordance with a system that permits the sending down of rain, in set quantities that allow for the emergence of life as it is. None of this could have come about by coincidence or accident. It is because of meeting such special needs that the Qur’ān uses the phrase “sends down for you...” The Qur’ān directs people’s attentions to the fine effects of sending rain in suitable measure to meet their needs: “With which We cause to grow gardens of delightful beauty.” (Verse 60)
Lambuna tana sanya zukata su yi dumi da ƙarfi da rai mai daɗi. Kallon kyawun halitta kaɗai ya isa ya farkar da zukata. Yin tunani a kan dukkan fannoni na halitta a cikin lambuna ya isa ya sa mutum ya girmama Mahalicci na irin wannan kyau wanda babu wanda zai iya kwaikwayo.
Gardens warm hearts with endearing vigour and activity. To look at natural beauty is enough to bring hearts alive. To contemplate all the aspects of creation in gardens is sufficient to make a person glorify the Maker of such inimitable beauty.
Lallai, ko da mafi kwarewar masu zane ba sa iya kai ga kwatankwacin launukan fure guda ɗaya.
Indeed, even the best artists fall short of matching the colours of just a single flower.
Amfani da inuwoyin launi iri ɗaya, layukan da suka yi daidai da juna, da yadda ƙananan petal suke a cikin fure ɗaya, yana bayyana kamar mu'ujiza wadda ta fi ƙarfin dukkan fasaha. Idan aka ƙara wannan da mu'ujizar girma da ake gani a bishiyoyi, za a samu wani sirri da tunanin ɗan adam ba zai iya gano shi ba: "Ba za ku iya sa irin waɗannan bishiyoyi su yi girma ba." (Aya ta 60)
Tabbas, sirrin rayuwa ya kasance ba a san shi ba ga dukkan ɗan adam. Har zuwa wannan lokaci, babu wanda ya iya bayyana yadda rayuwa ta fara da yadda ta haɗu da tsirrai, dabbobi da mutane. Domin samun amsa madaidaiciya, sai mun koma ga wata majiya da ta wuce duniyarmu da ake gani.
The use of shades of the same colours, the intricate lines and the arrangement of little petals within the same flower appears to be a miracle that defies the ingenuity of all art. Add all this to the miracle of growth reflected in trees, and you have a secret the human mind cannot fathom: “You could have never caused such trees to grow.” (Verse 60) For certain, the secret of life remains unknown to all humanity. Up to this moment in time, no one has been able to say how life started and how it was attached to plants, animals and people. To have a proper answer, we need to refer to some source beyond our visible world.
Lokacin da surar ta yi bayani game da rayuwa da ke girma a cikin lambuna masu daɗi, kuma ta haka tana ƙara sha'awa da kuma haifar da tunani, sai ta bazatar da masu sauraronta da tambaya:
When the sūrah dwells on life growing in delightful gardens, and by means of this heightening interest and causing reflection, it surprises its listeners with the question:
"Shin akwai wani abin bautawa tare da Allah?" (Aya ta 60) Babu wanda zai iya da'awar cewa akwai. Duk su dole su amince da wannan gaskiya. Saboda haka, halinsu na daidaita abubuwan bautawarsu da Allah suna bautawa su a kan daidai matsayi yana bayyana a matsayin mafi girman zalunci: "A'a, su mutane ne da suke karkata daga adalci." (Aya ta 60)
“Could there be any deity alongside God?” (Verse 60) No one can claim that there is. All have to admit the fact. Hence, their attitude of equating their alleged deities with God and worshipping them on an equal footing appears to be most unjust: “Nay, they are people who swerve from justice.” (Verse 60)
Kalmar Larabci ya`dilūn da aka yi amfani da ita a wannan aya don siffanta waɗannan mutane tana da ma'ana biyu. Ma'anar farko ita ce "daidaitawa", wadda ke sa jumlar ta zama "A'a, su mutane ne masu daidaitawa", wato suna daidaita wasu da Allah a ibadarsu. Ma'anar ta biyu ita ce wadda aka zaɓa a fassararmu, wato "karkata daga adalci". Don haka, ta wurin haɗa wasu da Allah a ibadarsu, suna karkata daga adalci.
The Arabic word ya`dilūn used in this verse to describe these people carries two meanings. The first means ‘to equate’, which renders the sentence as “Nay, they are people who equate,’ meaning equating others in their worship with God. The other meaning is the one chosen in our translation, which is “to swerve from justice.” Thus, by associating others with God in their worship they actually swerve from justice.
Wannan saboda Allah ne kaɗai ya cancanci a bauta masa: Shi ne kaɗai Mahalicci.
This because God is the only One worthy of worship: He is the only Creator.
Duk ma'anar da muka zaɓa, to, aikinsu zai zama abin izgili.
Whichever meaning we choose, however, makes their action derisive.
Sūrah ɗin nan sai ta haskaka wata gaskiya ta duniya, ta sanya ta a gaba cikin hangen nesarsu:
The sūrah then highlights another universal truth, placing it to the forefront of their vision:
Ko kuwa wanene ya sanya ƙasa ta zama wurin zama mai tsayayye, ya sanya koguna suna gudana a tsakiyarta, ya kuma sanya mata duwatsu masu ƙarfi, ya sanya shinge tsakanin ruwan teku biyu? Shin akwai wani abin bautawa tare da Allah? A'a, mafi yawansu ba su da ilimi.
Or, who is it that made the earth a stable abode and caused rivers to run in its midst, and has set upon it firm mountains, and has placed a barrier between the two great bodies of water? Could there be any deity alongside God? Nay, most of them are devoid of knowledge. (Verse 61)
Aya da ta gabata ta yi magana game da gaskiyar halittar sammai da ƙasa. Wannan aya kuwa tana magana ne game da yadda aka halicci ƙasa. Allah ya sanya ta tsayayye, mai natsuwa, kuma mai ƙarfi, don ta iya ɗaukar rayuwa mai girma. Idan matsayin ƙasa dangane da rana da wata, ko siffarta, girmanta, yanayinta (sararinta da ke kewaye da ita), gudun juyawarta ko motsinta a cikin kewayarta, ko gudun wata yayin da yake zagaye da ita a cikin kewaya, ko wani al'amari dabam wanda ba zai iya faruwa da kwatsam ba, ya kasance daban da yadda yake a zahiri, to ƙasa ba za ta iya ɗaukar rayuwa ba.
The preceding verse spoke about the fact of the heavens and earth’s creation. This verse refers to how the earth was made. God has made it stable, steady and solid so that it can support growing life. If the earth’s position in relation to the sun and moon, or its shape, size, atmosphere, speed of rotation or orbital movement, or the speed of the moon as it circles it in orbit, or any other aspect which could not have come about by coincidence, were different to what it actually is, the earth would not sustain life.
Waɗannan kafirai na farko da Alƙur'ani ya fara yi wa magana ba su iya fahimtar ma'anar "wane ne ya sa ƙasa ta zama wurin zama mai tsayayye" ba. Amma sun fahimci cewa, gabaɗaya, ƙasa wuri ne mai dacewa ƙwarai don fitowar rayuwa da ci gabanta. Ba za su iya cewa wani daga cikin abin bautarsu da ake zargi yana da hannu a halittar ƙasa ba. Wannan ya ishe su. Bayan haka, tambayar tana nan a buɗe ga al'ummomin da za su zo nan gaba, waɗanda, tare da ƙarin ilimi, za su iya fahimtar muhimmancinta mai girma. Wannan wani fanni ne na mu'ujizar Alƙur'ani, domin yana magana ga dukkan matakan hankali, tsara bayan tsara.
Those unbelievers who were first addressed by the Qur’ān could not understand the meaning of “who is it that made the earth a stable abode”. But they realized that it was, overall, a very suitable abode for the emergence and continuity of life. They could not claim that any of their alleged deities had a part in the earth’s creation. This is sufficient for them. Thereafter, the question remains open for future generations who, with increased knowledge, would be better able to appreciate its great significance. This is an aspect of the Qur’ānic miracle as it addresses all standards of intellect, generation after generation.
“Ko kuwa wane ne ya sanya duniya ta zama masauki mai tsayayyen zaman lafiya, ya kuma sa koguna su gudana a tsakiyarta?” (Aya ta 61) Dangane da duniya, koguna su ne jijiyoyin da ke ɗauke da ruwan rai. Suna ko'ina, suna gudana daga arewa zuwa kudu, daga gabas zuwa yamma, suna kawo haihuwa da girma. Koguna su ne sakamakon taruwar ruwan sama da gudansa bisa yanayin ƙasa. Mahaliccin halitta shi ne wanda ya ƙayyade samuwar gizagizai, ruwan sama da koguna. Babu wanda zai iya cewa wani wanda ba wannan Mahalicci guda ɗaya ba ne ya taka rawa wajen samar da halitta. Gudanar koguna abu ne da ko kafirai da kansu suke gani. To wane ne ya yi su? “Shin akwai wani abin bautawa tare da Allah?” “Kuma ya sanya kan ƙasa tsaunuka masu ƙarfi.” (Aya ta 61) An dasa tsaunuka da ƙarfi a wurarensu. Sau da yawa su ne farkon koguna, domin ruwan sama yakan gudu daga gare su da gudu mai ƙarfi zuwa kwaruruka da ke ƙasa, har ya samar da gadajen kogi da ruwa ke gudana a cikinsu. Don haka tsaunuka masu tsayayyen ƙarfi suna ba da bambanci da ruwan da ke gudana a cikin wannan hoto mai faɗi. Ana yawan amfani da hotuna masu bambanci a cikin Alƙur'ani.
“Or, who is it that made the earth a stable abode and caused rivers to run in its midst.” (Verse 61) In relation to the earth, rivers are the veins that carry the fluid of life. They are everywhere, running north and south, east and west, bringing fertility and growth. Rivers are the result of rain water gathering and running according to local geography. The Creator of the universe is the One who has determined the formation of clouds, rain and rivers. No one can say that anyone other than this single Creator has taken part in forming the universe. Running rivers are a phenomenon seen by the unbelievers themselves. So who has made them? “Could there be any deity alongside God?” “And has set upon it firm mountains.” (Verse 61) The mountains are placed firmly in their positions. They are often the starting points of rivers, as rain water runs from them at high speed to the valleys below so as to form the riverbeds in which water flows. Thus the firm mountains provide contrast with the running water in this panoramic scene. Contrasting images are often employed in the Qur’ān.
"Kuma ya sanya shinge tsakanin tekuna biyu masu girma?" (Aya ta 61) Waɗannan tekuna biyu su ne tekunan gishiri da koguna masu ɗauke da ruwa mai daɗi. Dukansu ruwa ne a matsayin babban abun da suka ƙunsa. Shingen da ke tsakaninsu shinge ne na halitta wanda ke hana teku mamaye kogi da lalata ruwansa. Matakin ruwa a koguna ya fi matakin teku tsayi, kuma wannan ne ke haifar da shingen tsakaninsu duk da cewa koguna da yawa suna karkata hanyarsu zuwa teku. Duk da haka, gadon kogi ba ya shafuwa da teku. Ko da matakin ruwan kogi ya sauka ƙasa da matakin teku, shingen yana ci gaba da aiki, saboda bambancin daraja na ɗankon ruwan biyu. Ruwan kogi ya fi ruwan teku sauƙi, wanda ke taimakawa wajen kiyaye su daban.
“And has placed a barrier between the two great bodies of water?” (Verse 61) These two bodies of water are the salty seas and the rivers carrying sweet water. Both have water as their main material. The barrier between them is a natural one which prevents the sea from overpowering the river and spoiling its water. The level of water in rivers is higher than sea level, and this causes the barrier between them despite the fact that many rivers wind their way to the sea. Nevertheless, the riverbed remains unaffected by the sea. Even when a river’s water level drops below sea level, the barrier remains effective, due to the different degrees of viscosity of the two waters. River water is lighter than sea water, which helps to keep them separate.
Wannan wani bangare ne na tsari mai zurfi da Allah ya yi a halittar duniya.7
This is one aspect of God’s elaborate design in creating the universe.7
Wane ne ya yi duk wannan? "Shin akwai wani abin bauta tare da Allah?" Idan muka duba haɗin kan tsarin halitta, ba za mu iya ba sai dai mu yarda da haɗin kan Mahalicci ba. "A'a, yawancinsu ba su da ilimi." (Ayar 61) An ambaci ilimi a nan ne saboda wannan gaskiyar ta duniya tana bukatar ilimi domin a yi tunani a kanta yadda ya kamata, kuma domin abubuwanta masu kyau su bayyana a fili ga kowa. Haka kuma, an jaddada ilimi a ko'ina cikin wannan sūrah, kamar yadda muka riga muka bayyana.
Who has done all this? “Could there be any deity alongside God?” When we look at the unity of design we cannot but acknowledge the unity of the Creator. “Nay, most of them are devoid of knowledge.” (Verse 61) Knowledge is mentioned here because this universal fact needs knowledge to be properly contemplated and for its meticulous aspects to be made clearly apparent to all. Moreover, knowledge is emphasized throughout the sūrah, as we have already explained.