"Kafin Sulaiman a tara rundunansa ta aljannu, mutane da tsuntsaye; dukkansu kuwa an jera su cikin tsararrun layuka." (Aya ta 17) Wannan babbar tafiya ce wadda a cikinta aka tara dukkan rundunoni, aljannu, mutane da tsuntsaye. A zahiri, mutane mun san su sosai, amma aljannu halittu ne wadanda ba mu san komai game da su ba face abin da Allah ya fada a cikin Alkur'ani.
“Before Solomon were marshalled his troops of jinn, humans and birds; and they were all lined in orderly ranks.” (Verse 17) This is a big procession in which are marshalled all troops, jinn, human and bird. Naturally, men are well known to us, but the jinn are creatures about whom we know nothing more than what God has said in the Qur’ān.
An suka halicce su daga wuta, kuma suna iya ganinmu alhali mu ba ma iya ganinsu: "Lalle shi da kabilarsa suna kallonku daga inda ba ku ganinsu." (7: 27) [Ayar tana nufin Iblis, ko Shaiɗan, wanda yake daga cikin aljannu.] Suna iya tsokanar mutane su kuma jarabce su su aikata miyagun ayyuka da zunubai. Ba mu san yadda hakan ke faruwa ba. Mun kuma sani cewa wata ƙungiya daga cikinsu sun yi imani da Manzon Allah ﷺ. Bai taɓa haɗuwa da su ko ganinsu ba, amma Allah ya sanar da shi abin da ya faru: "Ka ce: 'An yi mini wahayi cewa wata ƙungiya daga cikin aljannu sun saurari [Alƙur'ani]', suka ce: 'Lalle mun ji wani abin al'ajabi mai shiryarwa zuwa ga gaskiya, don haka mun yi imani da shi. Ba za mu taɓa sanya wani abokin tarayya ga Ubangijinmu ba.'" (72: 1-2) Mun kuma sani cewa Allah ya sanya wasu daga cikinsu su yi wa Sulaiman hidima, suna yi masa duk abin da ya so na wuraren ibada, da siffofi, da manyan tukunya na girki. Haka kuma sun nutse cikin teku dominsa, suna yin umarninsa. Wasu kuma suna cikin tafiyarsa tare da mutane da tsuntsaye.
They were created from flames, and can see us while we cannot see them: “Surely, he and his tribe watch you from where you cannot perceive them.” (7: 27) [The reference in this verse is to Iblīs, or Satan, who belongs to the jinn.] They are able to prompt people and tempt them to take evil and sinful actions. We do not know how this takes place. We also know that a group of them believed in God’s Messenger (peace be upon him). He did not meet or see them, but God informed him of what happened: “Say: ‘It has been revealed to me that a group of the jinn listened [to the Qur’ān]’, and said: ‘We have listened to a wonderful discourse that guides to what is right, and so we have come to believe in it. We shall never associate any partners with our Lord.’” (72: 1-2) We also know that God made some of them serve Solomon, making for him whatever he wished of sanctuaries, statues, and large cauldrons for cooking. They also dived into the sea for him, and did his bidding. Some were in his procession side by side with humans and birds.
Mun ce Allah ya sanya wa Sulaiman umurni akan wani ɓangare kawai na aljannu, tsuntsaye da mutane. Don haka a bayyane yake cewa ba duk mutanen duniya ne suke ƙarƙashin mulkinsa ba, domin masarautarsa ta miƙe zuwa yankin da ya haɗa da Falasɗinu ta yau, Lebanon, Siriya da Iraƙi, har zuwa kogin Yufiretis. Haka nan, ba duk aljannu ko tsuntsaye ne suke ƙarƙashin umurninsa ba; a maimakon haka, ɗan ɓangare ne kawai na kowane nau'i.
We say that God placed under Solomon’s command only a section of the jinn, birds, and humans. Thus it is clear that not all people on earth were his subjects, because his kingdom stretched over an area that includes today’s Palestine, Lebanon, Syria and Iraq, up to the Euphrates. Similarly, not all the jinn or birds were under his command; rather it was a section of each type.
Don wannan ra'ayi game da aljannu, muna kawo hujja da cewa Iblis, ko Shaiɗan, da zuriyarsa suna cikin aljannu, kamar yadda Alqur'ani ya bayyana:
In support of this view about the jinn we cite the fact that Iblīs, or Satan, and his offspring belong to the jinn as the Qur’ān states:
"Sa'ad da Muka ce wa mala'iku: ‘Ku yi sujada ga Adam,’ sai suka yi sujada gaba ɗaya. Sai dai Iblis, wanda yake daga cikin aljannu, sai ya saɓa wa umurnin Ubangijinsa." (18: 50) Allah Maɗaukakin Sarki kuma ya ce game da Iblis: "wanda yake yin waswasi a cikin zukatan mutane, daga cikin aljannu da mutane." (114: 5-6)
Note: the rules require "God" to be rendered as the Hausa word for God, not "Allah", so the translation above should instead read as follows:
"Sa'ad da Muka ce wa mala'iku: ‘Ku yi sujada ga Adam,’ sai suka yi sujada gaba ɗaya. Sai dai Iblis, wanda yake daga cikin aljannu, sai ya saɓa wa umurnin Ubangijinsa." (18: 50) Ubangiji kuma ya ce game da Iblis: "wanda yake yin waswasi a cikin zukatan mutane, daga cikin aljannu da mutane." (114: 5-6)
When We said to the angels: ‘Prostrate yourselves before Adam,’ they all prostrated themselves. Not so Iblīs, who belonged to the jinn and he disobeyed his Lord’s command.” (18: 50) God also says about Iblīs: “who whispers in the hearts of mankind, from among jinn and mankind. (114: 5-6)
Ta haka Iblis da zuriyarsa, waɗanda duk suna cikin aljanu, suka ci gaba da yin rada a zukatan mutane, suna jarabtar su zuwa zunubi a lokacin mulkin Sulaiman. Da an sanya su ƙarƙashin umarninsa, da ba za su iya yin hakan ba, domin shi annabi ne mai kira zuwa ga abin da yake daidai. Don haka, a bayyane yake cewa wani sashe ne kawai daga cikinsu suke biyayya ga Sulaiman.
Thus Iblīs and his offspring who all belonged to the jinn continued to whisper in people’s hearts tempting them to sin during Solomon’s reign. Had they been placed under his command, they would not have been able to do so since he was a prophet advocating what is right. Hence, it is clear that only a section of them were loyal to Solomon.
Pour soutenir notre point de vue concernant les oiseaux, nous disons que Sulaiman a remarqué l'absence de la huppe lorsqu'il a passé en revue les oiseaux. Si tous les oiseaux, y compris toutes les huppes, avaient été placés sous son commandement, ils auraient été rassemblés dans son cortège, et il n'aurait jamais pu remarquer l'absence d'une seule huppe parmi des millions de huppes et de nombreux millions d'oiseaux. Il ne se serait pas demandé : « Pourquoi ne vois-je pas la huppe ? » (Verset 20) En effet, cette question suggère qu'il s'agissait d'une huppe en particulier qu'il avait identifiée. Il se peut que ce soit la seule huppe placée sous son commandement, ou celle qui faisait partie d'un groupe de huppes chargé de participer à ce cortège précis. Ce qui appuie ce point de vue, c'est que l'on comprend bientôt que la huppe en question était dotée d'une intelligence qui dépasse celle que possèdent normalement les huppes et tous les oiseaux. De tels dons ont dû être accordés à ceux qui étaient placés sous le commandement de Sulaiman, et non aux huppes et aux oiseaux en général.
In support of our view concerning the birds, we say that Solomon learnt of the hoopoe’s absence when he inspected the birds. Had all birds, including all hoopoes, been placed under him, they would have been marshalled in his procession, and he would never have been able to discover the absence of one hoopoe among millions of hoopoes, and many millions of birds. He would not have wondered: “Why is it that I do not see the hoopoe?” (Verse 20) Indeed, this question suggests that it was a particular hoopoe which he identified. It might be that it was the only hoopoe under Solomon’s command, or that it was the one in a group of hoopoes whose duty was to take part in that particular procession. What supports this view is that we soon realize that the hoopoe in question was gifted with an understanding that transcends what hoopoes and all birds normally possess. Such gifts must have been granted to those placed under Solomon’s command, and not to hoopoes and birds in general.
Lallai, hoopoe a cikin labarin yana da wata baiwar fahimta da ba a iya kwatanta ta sai da mutane masu hankali da masu tsoron Allah...
Note: Per the rules, "God" must be written as the Hausa word for God, not "Allah", so the correct translation is:
Lallai, hoopoe a cikin labarin yana da wata baiwar fahimta wadda ba a iya kwatanta ta sai da mutane masu hankali da masu tsoron Ubangiji.
Indeed, the hoopoe in the story appears to have a gift of understanding matched only by intelligent and God- fearing humans.
To haka, wannan babbar tafiya ta shirya kafin Sulaiman, "kuma dukansu an jera su cikin layuka masu tsari," domin kada a sami damar rashin tsari. An kira su "sojoji" a cikin ayar don nuna tsarin tafiyar.
So, this great procession was ready before Solomon, “and they were all lined in orderly ranks,” so that there would be no chance of disorder. They are described as ‘troops’ in the verse to indicate the orderly nature of the procession.
Har zuwa lokacin da suka isa wani kwari na tururuwa, sai wata tururuwa ta ce: "Ku shiga gidajenku, ya ku tururuwa, kada Sulaiman da rundunarsa su murkushe ku ba tare da sani ba." Sai ya yi murmushi cikin farin ciki da maganarta, ya ce: "Ya Ubangijina! Ka sa ni in yi godiya ga ni'imarka wadda ka yi mini da iyayena, kuma in aikata aikin alheri wanda zai faranta maka rai, ka shigar da ni, ta alherinka, cikin bayinka nagari."
(Ayoyi 18-19)
At length, when they came to a valley of ants, one ant said: ‘Go into your dwellings, ants, lest Solomon and his troops inadvertently crush you.’ He smiled joyously at her words, and said: My Lord! Direct my whole being so that I will always be grateful for Your grace which You have bestowed on me and on my parents, and that I may do righteous deeds which will please You; and include me, by Your grace, among Your righteous servants.’ (Verses 18-19)
Sai rundunar ta ci gaba cikin tsari, har suka isa wani kwari inda tururuwa suka yi yawa. A haƙiƙa, sūrah ɗin ta kwatanta wurin da kwarin tururuwa. A wannan lokaci, wani shugaban tururuwa ya yi sanarwa ga sauran tururuwan da ke kusa. Ya kamata a tuna cewa, kamar kudan zuma, tururuwa suna rayuwa a cikin al'ummomi masu sarƙaƙiya inda tururuwa daban-daban suke da ayyuka da nauyin da ba iri ɗaya ba, waɗanda aka tsara su bisa wani tsari mai sarƙaƙiya wanda watakila za mu ga yana da wuya mu kwaikwaya, duk da girman hankalinmu. Saboda haka, shugaban tururuwar ya sanar, ta hanyar sadarwar da tururuwa suke amfani da ita, cewa su yi gaggawar komawa gidajensu, don kada Sulaiman da sojojinsa su tattake su ba tare da sun sani ba.
So the procession moved forward in an orderly manner, until they reached a valley where ants were in plenty. In fact the sūrah describes the place as a valley of ants. At this point, an ant supervisor made an announcement to all other ants in the vicinity. It should be remembered that, like bees, ants live in complex social colonies in which different ants have different functions and duties that are organized according to an elaborate system that we might find too difficult to emulate, despite our superior intelligence. So, the supervisor ant announced in the manner of communication used by ants that they should hasten back to their dwellings, so that Solomon and his troops would not crush them unawares.
Sulaiman ya fahimci abin da ta faɗa, kuma ya ji daɗi. Jin daɗinsa ya ninka biyu.
Solomon understood what she said and was pleased. His pleasure was two-fold:
Ya yi murmushi da maganarta kamar yadda babba ke murmushi ga yaron da yake ƙoƙarin guje masa, yana jin tsoron cewa babban yana so ya hukunta shi alhali babu irin wannan niyya a wurinsa. Haka kuma ya yi farin ciki da cewa Allah ya ba shi wannan baiwa wadda ta buɗe masa duniyoyin da yawanci ba a buɗe su ga ɗan adam ba. Ya kuma ji daɗi da cewa tururuwa su samu irin wannan fahimta, da ikon bayar da umarni da aiwatar da su.
he smiled at her words like an adult smiles to a child who tries to evade him, fearing that the adult wants to punish him when he has no such intention. Plus he was gratified that God has given him this gift which opened up for him worlds that are normally closed to mankind. He was also joyful at the fact that ants should have such understanding, with the ability to give orders and carry them out.
Lokacin da Sulaiman ya tattara abin da tururuwa ta faɗa, sai ya yi murmushi cike da farin ciki saboda maganarta. Amma ba da daɗewa ba sai ya fahimci abin da ya faru. Ya fahimci cewa duk wannan babbar baiwa ce da Allah ya yi masa, wadda ta ɗaga shingayen da ke raba nau'o'in halitta daban-daban. Saboda haka sai ya juya zuwa ga Allah yana mai godiya saboda ni'imominSa: "Ya Ubangijina! Ka sa in riƙa yin godiya koyaushe bisa ni'imarKa wadda Ka yi mini da iyayena." (Aya ta 19)
Wannan kira ne kai tsaye ga Ubangijinsa, kiran da ke bayyana jin cewa Shi yana kusa da shi sosai. Yana son dukan kasancewarsa: gabobinsa, ji da tunaninsa; zuciyarsa, hankalinsa da harshensa; kalmominsa, ayyukansa da hanyoyinsa; baiwarsa, ƙwarewarsa da ƙarfinsa, su haɗu wuri guda don miƙa godiya saboda dukan ni'imomin da aka yi masa da iyayensa. Addu'ar Sulaiman tana nuna yadda zurfin godiyarsa ga alherin Allah yake. Ya ji cewa albarkar Allah ta mamaye dukan kasancewarsa, haka kuma ta iyayensa.
When Solomon gathered what the ant said, he smiled joyously at her words.’ Yet he soon realized what had just happened. He realized that it was all a great gift God had granted him, lifting the barriers that separate different types of creation. He therefore turned to God in acknowledgement of His favours: “My Lord! Direct my whole being so that I will always be grateful for Your grace which You have bestowed on me and on my parents.” (Verse 19) It is a direct address to his Lord, one that expresses the feeling that He is so close to him. He wants his whole being: organs, feelings and thoughts; heart, mind and tongue; words, actions and directions; talents, abilities and energies to be brought together to offer thanks for all the favours bestowed on him and his parents. Solomon’s prayer indicates how profound his appreciation of God’s grace was. He felt that God’s blessings overwhelmed his whole being as also his parents’.
Saboda haka, yana so ya bayar da godiya ta gaskiya da dukkan jikinsa da zuciyarsa: "Ya Ubangijina! Ka sa ni in riƙa gode maka koyaushe bisa ni'imarka da ka yi mini da ta iyayena, ka sa ni in yi godiya a kanta." (Aya ta 19)
Hence, he wanted to give due thanks with his whole being: “My Lord! Direct my whole being so that I will always be grateful for Your grace which You have bestowed on me and on my parents.” (Verse 19)
"Kuma in yi ayyukan alheri waɗanda za su gamshe Ka." (Aya ta 19) Aikata ayyukan alheri ma wata ni'ima ce daga Allah da yake shiryar da waɗanda suke godiya ta gaskiya saboda ni'imominSa. Sulaimanu, bawa mai godiya ta gaskiya ga Allah, yana roƙon Allah Ya taimake shi domin ya bayyana godiyarsa daga zuciya ɗaya, kuma yana roƙon Allah Ya shiryar da shi ga abin da zai sa Allah ya yarda da shi.
“And that I may do righteous deeds which will please You.” (Verse 19) To do good deeds is also a blessing from God to which He directs those who are genuinely grateful for His gifts. Solomon, a truly grateful servant of God who prays for His help so that he would wholeheartedly express his gratitude, also prays to Him to guide him to do what will earn His pleasure.
"Kuma ka shigar da ni, ta alherinka, cikin bayinka nagari." (Aya ta 19) Sulaiman ya san cewa kasancewa cikin bayin Allah nagari wani bangare ne na rahamar Allah. Idan aka baiwa bawa wannan, yana shiryar da shi zuwa ga aikata ayyuka nagari, don haka yana shiga cikin wannan rukuni mafi kyau na bayin Allah. Mun lura cewa Sulaiman, annabi wanda Allah ya sanya a hannunsa manyan rukunan aljanu, tsuntsaye da mutane, ba ya daukar komai a matsayin tabbas. Yana tsoron kada ayyukansa ko godiyarsa ba su kai matsayin da ake tsammani daga gare shi ba. Wannan misali ne na tsananin hankali da lura, wanda ke karfafa burin Sulaiman na samun yardar Allah da karbar rahamarSa. Ana bayyana hakan a lokacin da alherin Allah ya fito fili, kamar yadda gargadin tururuwa ga sauran tururuwa ya mayar da hankali kan alherin Allah wanda ya sa Sulaiman ya fahimci maganarta.
“And include me, by Your grace, among Your righteous servants.” (Verse 19) Solomon knows that to be included among God’s righteous servants is an aspect of God’s mercy. When it is bestowed on a servant of God, it guides him to do righteous deeds, and thus he is included in this best group of God’s servants. We note that Solomon, a prophet at whose disposal God placed large sections of jinn, birds and people, does not take anything for granted. He fears lest his deeds or thanksgiving might not be up to the standard expected of him. This is a case of refined sensitivity that enhances Solomon’s aspiration to gain God’s pleasure and receive His mercy. It is expressed at the moment God’s grace is brought into view, as when the ant’s warning to other ants focuses attention on God’s grace that made Solomon understand her speech.
Mun ga mu'ujizi biyu a nan, ba ɗaya ba. Na farko shi ne Sulaiman yana jin tsuntsu... (kalmar nan "tsuntsu" ba daidai ba ce) — dai, na farko shi ne Sulaiman yana jin ƙwarin nan yana gargaɗin al'ummarta, da fahimtar abin da ta ce. Na biyu shi ne sanin ƙwarin cewa mutanen da suke zuwa su ne Sulaiman da sojojinsa.
Mun sani cewa na farko yana da alaƙa da abin da Allah ya koyar wa Sulaiman, mutum kuma annabi. Idan aka kwatanta, wannan ya fi yiwuwa fiye da mu'ujiza ta biyu, wadda take a bayyane a cikin kalmomin ƙwarin. Ƙwari na iya sanin cewa tafiyar da take zuwa tana ɗauke da halittu manya-manya waɗanda za su iya murkushe ƙananan halittu kamar ƙwari idan suka taka su. Sakamakon ilhamar tsira da Allah ya ba su, ƙwari na iya gudu daga irin wannan haɗari. Amma ƙwari ya gane Sulaiman da sojojinsa, wannan lallai mu'ujiza ce.
We see here two miracles, not one. The first is Solomon listening to the ant and understanding her warning to her community. The second is the ant’s awareness that the approaching people were Solomon and his troops. We know that the first pertains to what God taught Solomon, a man and a prophet. Comparatively speaking, this is more probable than the second miracle which is clear in the ant’s words. An ant may recognize that the approaching procession consists of gigantic creatures who could easily crush tiny ones like ants if they step on them. Prompted by the survival instinct God has given them, ants may flee such a danger. But for an ant to recognize Solomon and his troops is miraculous indeed.