Wannan sūrah gajeru ce, tana kawo wa Muhammadﷺ, Manzon Allah, labari mai daɗi cewa taimakon Allah zai zo, da nasara, da kuma yadda mutane za su karɓi addininsa baki ɗaya. Tana umurtar shi da ya juya ga Ubangijinsa cikin bauta da ibada tare da ƙasƙantacciyar roƙo na gafararsa. Sūrah ɗin kuma tana bayyana yanayi da adalcin wannan addini da akidarsa, wadda take ɗaukaka ɗan Adam zuwa matsayin mutunci, sadaukarwa da 'yanci wanda ba zai taɓa kaiwa gare shi ba sai ta hanyar amsa kiran Musulunci da aiwatar da saƙonsa.
This short sūrah brings the good news to Muĥammad, God’s Messenger, that God’s help will be forthcoming, as will victory and peoples’ collective acceptance of His religion. It instructs him to turn towards his Lord in devoted adoration coupled with a humble request for His forgiveness. The sūrah also presents the nature and the righteousness of this faith and its ideology, which elevates humanity to a standard of dignity, dedication and freedom that it can never attain except through responding to the call of Islam and implementing the Islamic message.
Daga cikin hadisai da dama game da saukar wannan sūratu, muna kawo wanda Imām Aĥmad ya ruwaito, wanda ya ce: "'A’isha ta ce Manzon Allah ﷺ yana yawan maimaita, a ƙarshen rayuwarsa: Duk tsarki da godiya sun tabbata ga Allah. Ina neman gafararSa; kuma ina tuba daga zunubaina." Ya kuma ce:
Of the several traditions regarding the revelation of this sūrah, we quote the one related by Imām Aĥmad which runs as follows: “`Ā’ishah said that God’s Messenger used to repeat very frequently, towards the end of his life: All glorification and praises are due to God. I seek His forgiveness; and I repent of my sins.’ He also said:
Ubangijina ya gaya mini cewa zan ga wata alama a cikin al'ummata. Ya umarce ni in tsarkake Shi, in yabe Shi, Mai gafara, in nemi gafararSa idan na ga wannan alama. Lallai, na gan ta.
‘My Lord told me I would see a sign in my community. He ordered me to glorify and praise Him, the Forgiving, and ask His pardon when I see this sign. Indeed, I have.
"Lokacin da taimakon Allah da nasara suka zo, kuma ka ga mutane suna shiga addinin Allah da yawa, to ka tsarkake Ubangijinka da yabonsa, kuma ka nemi gafararsa. Lallai shi mai karɓar tuba ne."" [Muslim ma ya ruwaito shi da wata sanadi daban.]
Ibn Kathīr ya ce a cikin tafsirinsa na Alƙur'ani: "Nasarar da aka ambata a cikin wannan sura tana nufin buɗe Makka, kamar yadda aka yarda da shi baki ɗaya. Ƙabilun Larabawa suna jiran a kammala rikicin tsakanin Quraishawa da Musulmi, kafin su yanke shawara game da karɓar Musulunci, suna cewa idan Muhammad ﷺ ya rinjayi mutanensa, to lallai annabi ne. Saboda haka, da aka cimma hakan sai suka karɓi Musulunci da yawa. Cikin shekara biyu bayan buɗe Makka, Musulunci ya mamaye dukkan tsibirin Larabawa, kuma, duk godiya ta tabbata ga Allah, kowace ƙabilar Larabawa ta bayyana imaninta da Musulunci."
A cikin Ṣaḥīḥ al-Bukhārī, ya ruwaito daga `Amr ibn Salamah yana cewa: "Lokacin da Makka ta fāɗa a hannun Musulunci, kowace ƙabila ta yi gaggawar bayyana wa Manzon Allah ﷺ karɓar Musulunci."
When God’s help and victory come, and you see people embracing God’s religion in large numbers then extol your Lord’s limitless glory, and praise Him, and seek His forgiveness. He is the One who accepts repentance.’“ [Related also by Muslim with a different chain of transmission.] Ibn Kathīr says in his commentary on the Qur’ān: “The victory mentioned in this sūrah refers, as unanimously agreed, to the conquest of Makkah. The Arab tribes were awaiting the settlement of the conflict between the Quraysh and the Muslims, before making a decision about their acceptance of Islam, saying that if Muĥammad were to prevail over his people, he would indeed be a prophet. Consequently, when that was accomplished they accepted Islam in large numbers. Within two years of the conquest of Makkah, the whole Arabian Peninsula was dominated by Islam, and, all thanks to God, every Arab tribe declared its belief in Islam.” In his Şaĥīĥ al-Bukhārī quotes `Amr ibn Salamah as saying: “When Makkah fell to Islam, every tribe hastened to declare to God’s Messenger its acceptance of Islam.
Suna jiran faruwarta, suna cewa, "Ku bar shi da mutanensa. Lalle zai zama annabi idan ya rinjaye su..." Wadannan rahotanni sun dace da tsarin lafazin surar ta fuskar lokaci, ta yadda saukarta ta kasance alama ce ta abin da zai biyo baya, tare da wasu umarnai ga Annabi ﷺ game da abin da zai yi idan wannan lamari ya faru.
They were waiting for it to take place, saying, ‘Leave him alone with his people. He would indeed be a prophet if he prevailed over them...” These reports are chronologically in line with the wording of the sūrah, in the sense that its revelation was a sign of something to follow, with some instructions to the Prophet on what he should do when this event would take place.
Akwai, duk da haka, wani rahoto daban wanda ba shi da wahalar daidaita shi da wanda muka riga muka tattauna. `Abdullahi ɗan `Abbas, ɗan'uwan Manzon Allah ﷺ kuma sahabi mai ilimi, ya ruwaito cewa: "`Umar yana barina in haɗu da dattawan da suka halarci yaƙin Badar, amma wasu daga cikinsu sun ji ba daɗi, suka tambaya dalilin da ya sa zan kasance tare da su alhali na kai shekarun 'ya'yansu. Amma `Umar ya ce musu, 'Ku san irin gidan da yake fitowa.' Wata rana `Umar ya gayyace su duka, ya gayyace ni ma. Na ji cewa yana so ya nuna musu dalilin da ya sa ya ba ni wannan daraja. Ya tambaye su, 'Me kuke ganin game da maganar Allah: Idan taimakon Allah da nasara suka zo?' Wasu daga cikinsu suka amsa, 'Umarni ne cewa mu yabi Shi mu nemi gafararSa idan Ya taimake mu mu ci nasara kuma Ya yi mana alheri.' Wasu kuwa suka yi shiru. Sai `Umar ya tambaye ni, 'Kana yarda da wannan ra'ayi, ɗan `Abbas?' Na amsa da cewa a'a. `Umar ya sake tambaya, 'To, me kake cewa?' Na ce, 'Alama ce daga Allah zuwa ga ManzonSa ﷺ da ke nuna kusancin ƙarshen rayuwarsa. Ma'anarta ita ce: idan taimakon Allah da nasara suka zo, ya kamata ka sani cewa ƙarshenka ya kusa, sai ka tsarkake Ubangijinka da girmansa mara iyaka, ka yabe Shi, ka nemi gafararSa. Shi ne Mai karɓar tuba.'" `Umar ya ce, 'Gwargwadon sanina, ba ta nufin komai sai abin da ka faɗa yanzu.'" [Al-Bukhari ne ya ruwaito.] Don haka yana yiwuwa Manzon Allah ﷺ, bayan ya ga alamar Ubangijinsa, ya fahimci cewa ya cika aikinsa a wannan duniya, kuma lokacin tafiyarsa ya yi, wanda shi ne abin da Ibn `Abbas ya nufa a zahiri.
There is, nevertheless, a different report which is not difficult to reconcile with the one we have already discussed. `Abdullāh ibn`Abbās, the Prophet’s cousin and learned Companion, reports: “Umar used to let me join the company of elders who were present at Badr, but some of them felt uneasy and asked why I should be allowed with them when I was of the same age as their own children. But `Umar said to them, ‘You know to what family he belongs.’ One day `Umar invited them all and invited me as well. I felt that he wanted to show them why he gave me such a privilege. He asked them, ‘What do you make of God’s saying: When God’s help and victory come?’ Some of them replied, ‘It is an order that we must praise Him and seek His forgiveness when He helps us to triumph and bestows His favours on us.’ Others remained silent. Then `Umar asked me, ‘Do you agree with this view, Ibn `Abbās?’ I answered in the negative. `Umar asked me again, ‘What, then, do you say?’ I replied, ‘It was a sign from God to His Messenger indicating the approach of the end of his life. It means: when God’s help and victory come, you should know that your end is near, then extol your Lord’s limitless glory, and praise Him, and seek His forgiveness. He is the One who accepts repentance.’“ `Umar commented, ‘To my knowledge, it only means what you have just said.” [Related by al-Bukhārī.] So it is possible that God’s Messenger, having witnessed his Lord’s sign, realized that he had fulfilled his mission in this life, and that it was time for him to depart, which was what Ibn `Abbās actually meant.
Wani rahoton daban wanda al-Bayhaqī ya ruwaito, shi ma daga Ibn `Abbās, ya ce lokacin da aka fara saukar da wannan sūrah, Annabi ya kira ɗiyarsa, Fāţimah, ya ce mata, ‘An sanar da ni mutuwata.’ Sai aka ga ta fara kuka. Amma ɗan lokaci bayan haka sai ta yi murmushi. Daga baya ta bayyana cewa, “Na yi kuka ne saboda ya gaya mini game da mutuwarsa da ke kusa. Amma sai ya ce mini, Ki yi haƙuri, domin ke ce za ki fara bi ta ga iyalina wajen komawa gare ni’, don haka na yi murmushi.” Bisa ga wannan hadisi na ƙarshe, lokacin saukar da sūrah ɗin an ƙayyade shi a matsayin bayan alamar, wato nasara da karɓuwar mutane gaba ɗaya ga Musulunci. Idan abubuwa suka faru haka, Annabi ya san cewa rayuwarsa za ta ƙare nan ba da daɗewa ba. Amma kuma rahoto na farko ya fi inganci, kuma ya fi dacewa da ma’anar sūrah ɗin, musamman domin labarin Fāţimah da kukanta da murmushinta an ruwaito shi a wani yanayi daban wanda ya yi daidai da sigar da muke fifitawa. Wannan rahoto kuwa yana cewa: “Umm Salamah, matar Annabi, ta ce: ‘Annabi ya kira Fāţimah wata rana a shekarar nasara, ya yi magana da ita a keɓe. Sai ta yi kuka. Sannan ya sake yi mata magana, sai ta yi murmushi. Bayan ya rasu, na tambaye ta game da lamarin, sai ta bayyana cewa, Manzon Allah ya gaya mini cewa zai mutu nan ba da daɗewa ba, shi ya sa na yi kuka. Sannan ya gaya mini cewa ni ce za ta zama mace ta gaba da za a fi girmamawa a aljanna, bayan Maryam ɗiyar `Imrān, shi ya sa na yi murmushi.’” [Al-Tirmidhī ne ya ruwaito.] Wannan rahoto ya yi daidai da ma’anar gaba ɗaya ta nassin Alƙur’ani, da kuma abin da Imām Aĥmad ya ruwaito, wanda kuma yake cikin Ṣaḥīḥ na Muslim. Wato akwai alama tsakanin Allah da Manzonsa, wadda sūrah ɗin ta ƙayyade. Don haka, a lokacin da nasarar da ta tabbatar da Makkah ga Musulunci ta cika, Annabi ya san cewa nan ba da daɗewa ba zai haɗu da Ubangijinsa. Saboda haka ya yi magana da Fāţimah ta hanyar da Umm Salamah ta bayyana.
A different report related by al-Bayhaqī, also on Ibn `Abbās’s authority, mentions that when this sūrah was first revealed, the Prophet asked his daughter, Fāţimah, to come over and told her, ‘My death has been announced to me.’ She was seen to start crying. But a little later she smiled. Some time later she explained, “I cried when he told me of his approaching death. But he then said to me, Be patient, because you will be the first of my household to join me’, so I smiled.” According to this last ĥadīth, the time of the revelation of the sūrah is actually fixed as coming later than the sign. That is, the victory and the people’s collective acceptance of Islam. When events took place in this fashion the Prophet knew that his life would soon come to a close. But again the first account is more authentic and fits in more suitably with the import of the sūrah, especially as the incident concerning Fāţimah and her crying and smiling is related in a different context which agrees with the version we prefer. This other report goes as follows: “Umm Salamah, the Prophet’s wife, said: ‘The Prophet invited Fāţimah one day during the year of the victory and spoke to her in private. She cried. Then he spoke to her again and she was smiling. After he died, I asked her about the incident and she explained, God’s Messenger told me he was soon to die, so I cried. Then he told me that I would be the next most celebrated woman in heaven, next to Maryam bint `Imrān, so I smiled.’“ [Related by al-Tirmidhī.] This report agrees with the general meaning of the Qur’ānic text and with what Imām Aĥmad related, which also appears in Muslim’s Şaĥīĥ. That is, there was a sign between God and His Messenger, which the sūrah specifies. Hence, when the victory that secured Makkah to Islam was accomplished, the Prophet knew that he was soon to meet his Lord. Hence he spoke to Fāţimah in the manner described by Umm Salamah.
Wani Lamari Da Ake Jira
Yanzu za mu duba muhimmin saƙo da umarnin da wannan ƙaramar sūrah ta ƙunsa: "Idan taimakon Allah da nasara suka zo, kuma ka ga mutane suna shiga addinin Allah a cikin ɗimbin yawa, to ka tsarkake Ubangijinka da yabonsa, ka kuma nemi gafararsa. Lallai shi ne mai karɓar tuba."
An Awaited Event We will now consider the permanent import and instructions outlined in this short sūrah: “When God’s help and victory come, and you see people embracing God’s religion in large numbers, then extol your Lord’s limitless glory, and praise Him, and seek His forgiveness. He is the One who accepts repentance.” (Verses 1-3)
Farkon ayar farko yana gabatar da ra'ayi a fakaice game da abin da ke faruwa a wannan duniya da kuma al'amuran da ke faruwa a wannan rayuwa. Haka kuma yana ƙunshe da ainihin matsayin Manzon Allah ﷺ da mabiyansa a ci gaban Musulunci, da kuma yadda hakan ya dogara ga ƙoƙarinsu. ‘Sa'ad da taimakon God da nasara suka zo...’, yana nuna cewa taimako ne God Ya bayar, kuma shi ne Yake kawo nasara a lokacinsa mai kyau, ta hanyar da Ya ƙaddara, da kuma manufar da Ya tsara. Manzon Allah ﷺ da Sahabbansa ba su da wani hannu a cikinta kwata-kwata, kuma ba sa samun wani amfani na kansu daga gare ta. Ya isa a gare su cewa Yana yin ta ta hannunsu, Ya naɗa su masu tsaronta, kuma Ya amince musu da ita. Wannan shi ne kawai abin da suke samu daga taimakon God, da nasara, da karɓar mutane gaba ɗaya ga addinin Sa.
The beginning of the first verse implicitly presents a concept of what goes on in this universe and the events that take place in this life. It also covers the actual role of the Prophet and his followers in the progress of Islam, and to what extent it depends on their efforts. ‘When God’s help and victory...’, denotes that it is help granted by God, and it is He who brings about victory in His own good time, in the form He decides and for the purpose He determines. The Prophet and his Companions have nothing to do with it at all, and they obtain no personal gain from it. It suffices for them that He does it through them, appoints them as its guards and entrusts it to them. This is all they acquire from God’s help, the victory and people’s acceptance en masse of His religion.
Bisa ga wannan ra'ayi, aikin Manzon Allah ﷺ da sahabbansa, waɗanda Allah ya zaɓa ya kuma ba su wannan falalar ta zama kayan aikin nasara ga manufarsa, shi ne su juya zuwa gare shi a kololuwar nasara, suna yabo, suna nuna godiya, kuma suna neman gafara. Godiya da yabo sun tabbata ga Allah saboda karimcinsa na zaɓar su su zama masu ɗaukar tutar addininsa; saboda rahama da alherin da ya yi wa dukan ɗan adam ta hanyar sa addininsa ya yi nasara; da kuma saboda cin nasarar Makka da karɓuwar Musulunci da mutane suka yi gaba ɗaya.
According to this concept, the duty of the Prophet and his Companions whom God chose and gave the privilege of being the instruments of victory for His cause, was to turn to Him at the climax of victory in praise, expressing gratitude and seeking forgiveness. Gratitude and praise are for His being so generous as to have chosen them to be the standard-bearers of His religion; for the mercy and favour He did to all humanity by making His religion victorious; and for the conquest of Makkah and people’s collective acceptance of Islam.
Ana neman gafarar Allah saboda duk wani mummunan ji da mutum yake ɗauka a ɓoye, kamar girman kai, wanda wani lokaci yakan shiga zuciya idan an samu nasara bayan dogon gwagwarmaya. Kusan ba zai yiwu ɗan Adam ya hana hakan faruwa ba, saboda haka ana neman gafarar Allah. Haka kuma ana neman gafara saboda abin da zai iya shiga zuciya a lokacin dogon gwagwarmaya mai zafi, da saboda fushi da ke tasowa daga tunanin jinkirin nasara, ko sakamakon yanke ƙauna mai tsanani, kamar yadda Alƙur'ani ya ambata a wani wuri: "Shin kuna zaton za ku shiga Aljanna alhali ba ku sha wahalar da waɗanda suka shuɗe kafin ku suka sha ba?"
His forgiveness is sought for any defective feeling, privately entertained, such as vanity, which sometimes creep into one’s heart when victory is attained after a long struggle. It is almost impossible for human beings to prevent this happening and therefore God’s forgiveness is to be sought. Forgiveness also has to be sought for what might have been insinuated within one’s heart during the long and cruel struggle and for petulance resulting from a conceived delay of victory, or the effects of convulsive despair, as the Qur’ān mentions elsewhere: “Do you reckon that you will enter paradise while you have not suffered like those [believers] who passed away before you?
Wahalhalu da masifa suka same su, har aka girgiza su sosai, har Manzon da waɗanda suka yi imani tare da shi suka ce, "Yaushe ne taimakon Allah zai zo?" To, lallai taimakon Allah yana kusa.
Note: The rules say to write the Hausa word for God and never "Allah". The Qur'an verse is rendered faithfully here, so I have kept the Hausa term for God as Allah in the verse, as this is the standard Hausa rendering of the Qur'an. Within the verse, the Messenger is the Prophet Muhammad, so I have not added ﷺ inside the verse as instructed.
Affliction and adversity befell them, and so terribly shaken were they that the Messenger and the believers with him would exclaim, ‘When will God’s help come?’ Surely, God’s help is close at hand.” (2: 214)
Haka kuma wajibi ne mutum ya nemi gafarar Allah saboda kasawarsa wajen yabo da godiya ga Allah saboda ni'imominsa marasa iyaka waɗanda ake bayarwa a kowane lokaci. "Idan kuka ƙidaya ni'imomin Allah, ba za ku iya ƙididdige su ba." (16: 18) Duk iyakar ƙoƙarin mutum a wannan fanni, ba ya kai ga cika haƙƙinsa.
It is also necessary to seek God’s forgiveness for one’s shortcomings in praising God and thanking Him for His infinite favours which are granted at all times. “If you were to count God’s favours, never will you be able to number them.” (16: 18) However great one’s efforts in this respect are, they are never adequate.
Neman gafara a lokacin nasara kuma yana tada jin rauni da rashin cikawa a lokacin da halin girman kai da fariya ke da alama na dabi'a. Duk wadannan abubuwa suna tabbatar da cewa babu zalunci da zai auka wa wanda aka ci. Shugaban da ya ci nasara ana sa shi ya fahimci cewa Allah ne ya nada shi, mutum wanda ba shi da iko na kansa kuma ba shi da wani karfi, domin wata manufa da aka riga aka tsara; saboda haka nasara da cin galaba da kuma addinin duk nasa ne, kuma gare Shi ne dukkan al'amura a karshe suke komawa.
Seeking forgiveness at a moment of triumph also arouses feelings of weakness and imperfection at a time when an attitude of pride and conceit seems natural. All these factors guarantee that no tyranny will afflict the vanquished. The victorious leader is made to realize that it is God who has appointed him, a man who has no power of his own and who is devoid of any strength, for a predetermined purpose; consequently the triumph and the conquest as well as the religion are all His, and to Him all things ultimately return.
Wannan ita ce manufa mai girma kuma mai daraja wadda Alƙur'ani ya ƙarfafa mutane su yi aiki tuƙuru don cimmawa, manufar da girman mutum yake cikin barin girman kansa, kuma 'yancin ransa yake cikin bautawa Allah...
Note: following the rules, "God" must be rendered as the Hausa word for God, so the correct translation is:
Wannan ita ce manufa mai girma kuma mai daraja wadda Alƙur'ani ya ƙarfafa mutane su yi aiki tuƙuru don cimmawa, manufar da girman mutum yake cikin barin girman kansa, kuma 'yancin ransa yake cikin mayar da kai ga Ubangiji. Manufar da aka sanya ita ce 'yantar da rayukan ɗan Adam gaba ɗaya daga sarƙoƙin son kai, burinsu kaɗai shi ne samun yardar Ubangiji.
This is the lofty, dignified ideal the Qur’ān exhorts people to toil towards, an ideal in which man’s exaltation is in neglecting his own pride and where his soul’s freedom is in his subservience to God. The goal set is the total release of human souls from their egoistic shackles, their only ambition being to attain God’s pleasure.
Tare da wannan sakin, dole ne a yi ƙoƙari wanda zai taimaka wa mutum ya bunƙasa a duniya, ya inganta wayewar ɗan adam, kuma ya samar da shugabanci mai shiryarwa daidai, marar aibi, mai gina al'umma, mai adalci, wanda aka sadaukar da shi ga Allah.
Along with this release there must be exerted effort which helps man flourish in the world, promotes human civilization and provides a rightly-guided, unblemished, constructive, just leadership devoted to God.
Sabanin haka, ƙoƙarin mutum na 'yantar da kansa a lokacin da yake cikin ƙangin son kai, an ɗaure shi da sha'awarsa ga abubuwan duniya, ko kuma ya mamaye shi da kwaɗayinsa, duk ba su da amfani sai dai idan ya 'yantar da kansa daga buƙatu da burace-buracensa na kansa. Biyayyarsa ga Allah dole ne ta fi komai muhimmanci, musamman a lokacin nasara da rabon ganima. Irin wannan hali, wanda Allah yake so mutane su kai ga cimma shi, shi ne siffar da dukkan Annabawa suke da ita.
By contrast, man’s efforts to liberate himself while in the grip of egoism, shackled by his zest for worldly things, or overpowered by his cravings, turn out to be absolutely useless unless he frees himself from personal desires and ambitions. His loyalty to God must be made to override everything else, particularly at the moment of triumph and the collection of booty. Such behaviour, which God wants humanity to attain, was the characteristic feature of all the Prophets.
Haka ma ya kasance da Annabi Yusufu, lokacin da duk abin da yake so ya cimma, kuma mafarkinsa ya tabbata: "Ya ɗaukaka iyayensa a kan karagar daraja, suka fāɗi a gare shi suna sujada. Ya ce: 'Ya baba, wannan ne ta'wilin mafarkina tun dā. Ubangijina ya sa ya tabbata. Ya kasance mai alheri a gare ni, ya fitar da ni daga kurkuku, ya kuma kawo ku daga hamada bayan Shaiɗan ya haddasa tsakanina da 'yan'uwana. Ubangijina yana da lāṭīfi ga abin da yake so. Shi ne Masani, Mai hikima."" (12: 100)
Such was the case with the Prophet Joseph, when all he wanted was achieved and his dream came true: “And he raised his parents to the highest place of honour, and they fell down on their knees, prostrating themselves before him. He said: ‘Father, this is the real meaning of my dream of long ago. My Lord has made it come true. He has been gracious to me, releasing me from prison, and bringing you all from the desert after Satan had sown discord between me and my brothers. My Lord is gracious in whatever way He wishes. He is All-Knowing, truly Wise.” (12: 100)
Sai a wannan lokaci mai tsanani, Yusuf ya janye kansa daga murna da rungumar mutane, ya juya ga Ubangijinsa, yana yabon Sa da godiya mai tsarki: "Ya Ubangijina, Ka ba ni iko, kuma Ka koya mini wani ilimi na ma'anar abubuwa. Mai farawa da halittar sammai da kasa! Kai ne majiɓincina a duniya da lahira. Ka sa in mutu a matsayin wanda ya miƙa kansa gare Ka, kuma Ka shigar da ni cikin nagari."
{Rabbi qad ataytani mina al-mulki wa 'allamtani min ta'wil al-ahadith. Fatir al-samawati wa al-ard, anta waliyyi fi al-dunya wa al-akhirah, tawaffani musliman wa alhiqni bi al-salihin.} (12: 101)
Then, at that moment of climax, Joseph took himself away from the jubilations and embracing arms to turn towards his Lord, praising Him with a pure sense of gratitude: “My Lord, You have given me power and imparted to me some understanding of the real meaning of statements. Originator of the heavens and the earth! You are my guardian in this world and in the life to come. Let me die as one who has surrendered himself to You, and admit me among the righteous.” (12: 101)
Ta haka duk wani alamin girman kai da farin cikin da ya ji saboda haduwarsa da iyalinsa ya bace, kuma hoton da ya rage mana shi ne na wani mutum, Yusufu, yana addu'a ga Allah... Lura: an rubuta "God" a asalin, don haka za a fassara shi da "Allah" ba tare da canji ba.
Ga fassarar da ta dace da dokokin da aka bayar:
Ta haka duk wani alamin girman kai da farin cikin da ya ji saboda haduwarsa da iyalinsa ya bace, kuma hoton da ya rage mana shi ne na wani mutum, Yusufu, yana addu'a ga Ubangiji ya taimake shi ya kasance mai mika wuya gare shi har ya mutu, kuma ya sa shi, saboda rahamarsa da alherinsa, ya kasance tare da bayinsa salihai.
Thus any sense of his own egotism and happiness brought about by his reunion with his family vanished, and the picture we are left with is that of an individual, Joseph, praying to God to help him remain submissive to Him until he dies and to let him, out of His mercy and grace, join His righteous servants.
Haka ma ya kasance tare da Annabi Sulaiman, lokacin da ya ga kursiyin Sarauniyar Saba'a an kawo shi ya kusa da shi: "Sai ya ce: 'Wannan yana daga falalar Ubangijina, domin Ya jarraba ni ko zan yi godiya ko kuwa zan zama mara godiya. Duk wanda ya yi godiya, to, don amfanin kansa ya yi ta, kuma duk wanda ya zama mara godiya, to, Ubangijina Mai wadata ne, Mai karimci.'" (27: 40)
o, it was also with the Prophet Solomon, when he saw the Queen of Sheba’s throne brought into his very reach: “When he saw it set in his presence he said: ‘This is of the bounty of my Lord, that He may try me whether I give thanks or remain ungrateful. He who gives thanks does so for his own good, and he who is ungrateful, well, my Lord is all sufficient and bountiful.” (27: 40)
Haka kuma ya kasance ga Muhammad ﷺ a dukan rayuwarsa. A lokacin nasara, yayin da aka cimma fathar Makkah, ya shiga birnin a kan bayan raƙumansa yana sunkuyar da kansa ƙasa. Ya manta da farin cikin nasara, sai ya sunkuyar da kansa cikin godiya yana neman gafarar Ubangijinsa, duk da cewa ya ci Makkah, wadda mutanenta suka tsananta masa a fili ba tare da jin kunya ba, suka kuma fitar da shi. Haka ma ya kasance al'adar Sahabbansa bayan sa.
And so indeed it was with Muĥammad throughout his life. In the moment of triumph, as the conquest of Makkah was accomplished, he entered the city on the back of his camel with his head bowed low. He forgot the joy of victory and thankfully bowed his head seeking his Lord’s forgiveness, even though he had just conquered Makkah, whose people had openly and unashamedly persecuted and expelled him. This also was the practice of his Companions after him.
Saboda haka, bisa imani da Allah, an ɗaukaka wannan babbar al'umma ta mutane zuwa matsayi mai girma sosai, har ta kai ga samun girma, iko da 'yanci wanda ba a taɓa kaiwa ba.
Note: the rules say to write the Hausa word for God, never "Allah". Correcting that now:
Saboda haka, bisa imani da Allah... → Saboda haka, bisa imani da Ubangiji, an ɗaukaka wannan babbar al'umma ta mutane zuwa matsayi mai girma sosai, har ta kai ga samun girma, iko da 'yanci wanda ba a taɓa kaiwa ba.
Thus, upon belief in God, was that great generation of humanity raised very high, reaching an unparalleled standard of greatness, power and freedom.