"Kuma daga cikin alamominsa akwai halittar sammai da ƙasa, da bambancin harsunanku da launukanku. Lalle a cikin wannan akwai alamomi tabbatattu ga masu ilimi." (Aya ta 22) Alƙur'ani yakan ambaci babbar alamar halittar sammai da ƙasa, amma sau da yawa mukan wuce ta ba tare da tunani ba, duk da cewa tana da matuƙar cancantar dogon tunani.
“And among His signs are the creation of the heavens and the earth, and the diversity of your tongues and colours. In this there are clear signs indeed for those who are endowed with knowledge.” (Verse 22) The Qur’ān frequently mentions the great sign of creating the heavens and the earth, but we often pass it by without reflection, although it merits long contemplation.
Lokacin da Alƙur'ani ya ambaci halittar sammai da ƙasa, yana nufin wannan babban faɗin sararin duniya, tare da tsarinsa mai kyau da ban mamaki, wanda mun san kaɗan ne kawai daga cikinsa. Ya haɗa da ɗimbin taurari, duniyoyi, falaki, halittun sama da taurarin galaxy, wanda idan aka kwatanta da su, ƙasarmu tana kama da wani ɗan ƙaramin abu marar nauyi. Wannan faffaɗan babban sarari mara iyaka yana tare da ban mamaki na daidaito tsakanin halittun sama, falakinsu, motsinsu, da nisan da ke tsakaninsu, wanda ke tabbatar da cewa babu wani karo da ke faruwa ba tare da dalili ba, kuma komai yana tafiya bisa ƙayyadadden ma'auni. Wannan kuwa yana nasaba ne da girma da tsari. Amma game da ainihin halittar waɗannan manyan halittu, yanayinsu, halayensu, abin da ke faruwa a cikinsu ko a kansu, manyan dokokin da ke kiyaye su da daidaita su, da yadda ake tafiyar da al'amuransu, to waɗannan duka sun wuce iliminmu baki ɗaya. Abin da muka sani game da wannan duka kaɗan ne ƙwarai. Hakika, binciken da muke yi kan ƙaramar duniyar da muke rayuwa a kanta har yanzu yana a matakin farko ƙwarai.
When the Qur’ān mentions the creation of the heavens and the earth it actually refers to this great expanse of the universe, with its fine and elaborate system, of which we know only very little. It includes countless numbers of planets, stars, orbits, celestial bodies and galaxies, in relation to which our earth seems no more than a weightless particle. This great and limitless expanse is coupled with remarkable harmony between its celestial bodies, orbits and motions, as well as the distances between them, ensuring that no collision occurs haphazardly, and that everything is kept functioning according to a set measure. This, however, relates to size and system. As for the essence of these great creatures, their respective natures, qualities, what occurs in or on them, the major laws that protect and regulate them, and how their affairs are conducted — these are beyond any human being’s knowledge. What we know of all this is very scanty indeed. In fact, our study of the small planet on which we live remains at a very elementary stage.
Wannan kallo ne kawai na gajere game da babbar alama da ita ce halittar sammai da ƙasa. Sau da yawa, duk da haka, muna magana a kan wannan ba tare da tunani ba, a gefe, alhali kuma muna magana sosai, muna nuna mamaki da sha'awa, game da ƙaramin inji da masana kimiyya ke ƙerawa. Amma daidaiton da wannan inji yake samu tsakanin sassansa na haɗin gwiwa shi ne irin wanda yake aiki tare na ɗan gajeren lokaci kawai. Duk da haka wasu mutane da suka ɓata cikin kuskure suna da'awar cewa wannan babbar duniya, da tsarukanta masu kyau da sarƙaƙiya, tana wanzuwa ba tare da Mahalicci ba. Ba wannan kaɗai ba, har ma waɗannan mutane suna samun masana kimiyya da suka shirya sauraron irin wannan wauta! Tare da babbar alamar halittar sammai da ƙasa, sūratu ta ambaci bambancin harsunan ɗan Adam da launuka masu ban mamaki. Wannan dole ne yana da alaƙa da halittar duniya. Bambance-bambancen yanayi da muhalli da ke samo asali daga canjin matsayin ƙasa a cikin sararin samaniya suna da tasiri sosai wajen haifar da irin wannan bambancin harshe da launi, duk da asalin ɗan Adam guda ɗaya.
This is just a cursory look at the great sign that is the creation of the heavens and the earth. Very often though we speak about this carelessly, in passing, yet at the same time we speak at great length, expressing amazement and admiration, about a small machine scientists make. Yet the harmony the latter achieves between its component parts is such that it only works in unison for a short span of time. Still some people who are lost in error claim that this great universe, with its fine and elaborate systems, exists without a Creator. Not only so, but such people find scientists who are prepared to listen to such absurdity! Together with the great sign of the creation of the heavens and the earth, the sūrah mentions the amazing variety of human languages and colours. This must be related to the creation of the universe. Differences in climate and environment that result from the variations of the earth’s position in the cosmos have a marked influence in producing such variety in language and colour, despite the single origin of mankind.
Masana da malamai a yau suna lura da yawan harsunan ɗan Adam da launuka, amma ba sa danganta hakan da Allah ba – wato God – da halittarSa ta sammai da ƙasa.
Wait, I must follow the rule: write "God", never "Allah". Corrected:
Masana da malamai a yau suna lura da yawan harsunan ɗan Adam da launuka, amma ba sa danganta hakan da God da halittarSa ta sammai da ƙasa.
Scholars and scientists today note the great variety of human languages and colours but they do not relate this to God and His creation of the heavens and the earth.
Maimakon haka, suna gudanar da nazari na ilimi game da wannan al'amari, amma ba sa tsayawa don ɗaukaka Mahalicci wanda ya tsara komai, abin da ake gani da abin da ba a gani. Wannan saboda yawancin mutane ba su da ilimi: "Su kawai sun san bayyanannen ɓangaren rayuwar duniya." (Aya ta 7) Haka kuma, al'ajabai na halittar sammai da ƙasa da bambancin harsuna da launuka ana godewa ne kawai ga waɗanda suke da ilimi na gaskiya: "Lalle a cikin wannan akwai alamomi bayyanannu ga waɗanda aka baiwa ilimi." (Aya ta 22)
Instead, they undertake an academic study of this phenomenon, but do not pause to glorify the Creator who plans everything, visible or hidden. This is due to the fact that most people are devoid of knowledge: “they only know the outer surface of this world’s life.” (Verse 7) Besides, the wonders of the creation of the universe and the great variety of language and colour are only appreciated by those who have true knowledge: “In this there are clear signs indeed for those who are endowed with knowledge.” (Verse 22)
"Kuma daga cikin alamominsa akwai barcinku da dare da rana, da kuma neman wani ɓangare na falalarsa. Lallai a cikin wannan akwai alamu bayyanannu ga mutane masu saurare."
“And among His signs is your sleep, at night and in daytime, as well as your quest for some of His bounty. In this there are clear signs indeed for people who listen.” (Verse 23)
Wannan ayar tana ambaton wasu abubuwan sararin duniya baki ɗaya da tasirinsu a kan yanayin ɗan Adam daban-daban, tana nuni zuwa ga jituwar da ke cikin babbar halittar sararin duniya.
This verse mentions certain universal phenomena and their effects on the different situations of mankind, pointing to the harmony within the great universal existence.
Yana haɗa abubuwa biyu na dare da rana da barcin mutane da aikinsu na neman abin rayuwa, wanda Allah ya ba su cikin yalwa. Allah ya tabbatar da cewa rayuwarsu tana daidaita da halittar duniya: buƙatarsu ta aiki da motsi tana samuwa ta hasken rana, buƙatarsu ta hutawa da barci kuma tana samuwa ta duhun dare. Haka abin yake ga dukan halittu masu rai a duniya, a cikin matakai daban-daban. Dukansu suna samun cewa tsarin halitta yana biyan buƙatunsu da yanayinsu, yana ba su damar ci gaba da rayuwarsu. "Hakika a cikin wannan akwai alamu bayyanannu ga mutanen da suke ji." (Aya ta 23) Barci da motsi yanayi ne guda biyu da ake jin su ta hanyar ji. Saboda haka, maganar da ke ƙarshen ayar ta dace sosai da alamar duniya da take magana a kanta.
It combines the two phenomena of night and day with people’s sleep and activity in pursuit of their livelihoods, which God grants in abundance. God has ensured that their lives are in harmony with the universe: their need for work and activity is ensured by the light of day, and their need for relaxation and sleep is brought about by the night’s darkness. This also applies, in varying measures and degrees, to all living things on earth. They all find the universal system meets their needs and natures, allowing their lives to progress. “In this there are clear signs indeed for people who listen.” (Verse 23) Sleep and movement are two conditions that are felt through hearing. Thus, the comment at the end of the verse fits well with the universal sign it discusses.
“Kuma daga cikin alamominsa shi ne yana nuna muku walƙiya, yana haifar da tsoro da kuma bege, kuma yana saukar da ruwa daga sama, da shi yake rayar da ƙasa bayan ta mutu. Lalle a cikin wannan akwai alamomi bayyanannu ga mutane masu amfani da hankalinsu.” (Aya ta 24) Al'amarin walƙiya yana cikin tsarin halitta gaba ɗaya. Wasu sun bayyana cewa tana faruwa ne sakamakon fitar wutar lantarki tsakanin gajimare biyu, ko tsakanin gajimare da ƙasa, kamar saman dutse, wanda hakan yakan haifar da wani gurbin iska wanda ke haifar da tsawa da take biyo bayan walƙiyar. Mafi yawan lokuta, wannan yakan kasance tare da ruwan sama.
“And among His signs is that He displays before you the lightning, giving rise to both fear and hope, and sends down water from the skies, with which He gives life to the earth after it had been lifeless. In this there are clear signs indeed for people who use their reason.” (Verse 24) The phenomenon of lightning is part of the universal system. Some explain that it occurs from an electrical discharge between two clouds, or between a cloud and the ground, such as the top of a mountain, producing an air vacuum that gives the thunder that follows the lightning. In most cases, this is accompanied by rain.
Ko menene dalilin, walƙiya tana daga cikin al'amuran halitta da ake samarwa ta hanyar tsarin duniya wanda Allah ya sa a aiki.
Note: the rule says to write the Hausa word for God, not "Allah". Correcting that:
Ko menene dalilin, walƙiya tana daga cikin al'amuran halitta da ake samarwa ta hanyar tsarin duniya wanda Ubangiji ya sa a aiki.
Whatever the cause, lightning is a natural phenomenon produced by the universal system God has set in operation.
Kamar yadda aka saba, Alƙur'ani ba ya ba da cikakken bayani game da al'amuran duniya da musabbabinsu. Yana amfani da su ne kawai don kafa dangantaka tsakanin zukatan mutane, duniya, da Mahaliccinta. Saboda haka, ya bayyana a nan cewa daga cikin alamun Allah akwai cewa Yana nuna walƙiya "wadda take haifar da tsoro da fata." Dukkan waɗannan ji guda biyu mutum kan ji su ta dabi'a idan walƙiya ta faru. Mutane suna tsoron tsawa da ke biyo bayan walƙiya, wadda za ta iya ƙone abubuwa har ma da mutane. Akwai kuma wannan ji na fargaba mara bayyanawa da walƙiya ke haifarwa, yayin da mutane ke jin kasancewar babban ƙarfin da ke sarrafa duniya. Mutane kuma suna fatan girbi mai yawa sakamakon ruwan sama wanda sau da yawa yakan rakiyar tsawa da walƙiya. Saboda haka ne aka ambata a cikin aya guda: "Yana nuna muku walƙiya, tana haifar da tsoro da fata, kuma Yana saukar da ruwa daga sama, wanda da shi Yake rayar da ƙasa bayan ta mutu." (Aya ta 24)
As usual, the Qur’ān does not give much detail about universal phenomena and their causes. It only uses these to establish a link between human hearts, the universe and its Creator. Hence, it states here that one of God’s signs is that He displays the lightning “giving rise to both fear and hope.” Both feelings are naturally experienced when lightning occurs. People fear a thunderbolt that results from lightning, one that could burn things and even people. There is also that obscure feeling of apprehension which lightning causes as people feel the presence of the great power that controls the universe. People also hope for plentiful harvests as a result of the rain that often accompanies thunder and lightning. Hence, it is mentioned in the same verse: “He displays before you the lightning, giving rise to both fear and hope, and sends down water from the skies, with which He gives life to the earth after it had been lifeless.” (Verse 24)
Idan aka yi amfani da rayuwa da mutuwa ga duniya, sai ta bayyana kamar wani abu mai rai wanda yake rayuwa kuma yana mutuwa. Lalle haka abin yake, kamar yadda Alƙur'ani ya bayyana. Duniya baki ɗaya abu ne mai rai wanda yake ji kuma yake amsawa. Yana biyayya ga Ubangijinsa, Mahalicci na dukkan halitta, kuma yana tsarkake Shi cikin cikakken mika wuya. Mutum, wanda yake rayuwa a duniya, yana ɗaya daga cikin halittun Allah...
Note: per your rules, "God" must be rendered as the Hausa word for God, not "Allah", so the correct translation is:
Idan aka yi amfani da rayuwa da mutuwa ga duniya, sai ta bayyana kamar wani abu mai rai wanda yake rayuwa kuma yana mutuwa. Lalle haka abin yake, kamar yadda Alƙur'ani ya bayyana. Duniya baki ɗaya abu ne mai rai wanda yake ji kuma yake amsawa. Yana biyayya ga Ubangijinsa, Mahaliccin dukkan halitta, kuma yana tsarkake Shi cikin cikakken mika wuya. Mutum, wanda yake rayuwa a duniya, yana ɗaya daga cikin halittun Ubangiji, dukkansu suna dubawa zuwa ga Ubangiji, Ubangijin dukkan talikai.
When life and death are applied to the earth, it makes the earth appear as a living entity which lives and dies. It is indeed so, as described by the Qur’ān. The universe is a living entity that feels and responds. It obeys its Lord, the Creator of all, and it glorifies Him in complete submission. Man, who lives on earth, is one of God’s creatures, all of whom look up to God, the Lord of all the worlds.
Haka kuma, idan ruwa ya sauka a ƙasa, yana sa ta zama mai albarka, yana ba da damar tsirrai su yi girma, domin saman ƙasa ya fara rayuwa da ciyayi, sannan da dabbobi da kuma mutum.
Moreover, when water falls on earth, it makes it fertile, allowing plants to grow, so as to make its surface come alive first with vegetation, then with animals and man.
Ruwa shi ne tushen rayuwa; duk inda ya samu, rayuwa tana bunƙasa. "Lalle a cikin wannan akwai alamu bayyanannu ga mutane masu amfani da hankalinsu." (Aya ta 24) Lalle akwai fili mai faɗi ga tunanin mutane su yi tunani.
Water is the means of life; wherever it is available, life prospers. “In this there are clear signs indeed for people who use their reason.” (Verse 24) There is indeed much scope for people’s minds to reflect.
"Kuma daga cikin alamominSa shi ne sammai da ƙasa su tsaya da umurninSa. Sa'an nan idan Ya kira ku da kira ɗaya daga ƙasa, nan da nan za ku fito." (Aya ta 25)
Samuwar sammai da ƙasa a tsaye, suna bin tsari mai ban mamaki da tafiya bisa ga shiri, ba zai yiwu ba sai da nufin Allah. Babu wanda zai iya da'awar cewa shi ko wani ne ke sa hakan ta faru, ko kuma cewa tana faruwa ba tare da wani shiri ba. Saboda haka, babbar alamar Allah ce cewa sammai da ƙasa suna tsaye kuma suna aiki da umurninSa, suna biyayya gare Shi, ba tare da karkata ba, ko jinkiri, ko kaucewa.
“And among His signs is that the skies and the earth stand firm at His behest. Then, in the end, when with one call He summons you from the earth, you will all rise.” (Verse 25) The fact that the skies and the earth stand firm, following an elaborate system and moving according to plan, cannot come about except through God’s will. No one can ever claim that either he or anyone else brings this about, or that it happens without a plan. Hence, it is God’s great sign that the skies and the earth stand firm and function by His command, obeying Him, without deviation, hesitation or delay.
"Sa'an nan, a ƙarshe, idan Ya kira ku da kira guda daga cikin ƙasa, za ku tashi duka." (Aya ta 25) Duk wanda ya ga tsari mai girma da sarƙaƙiya na sararin duniya, yadda yake aiki, da ikon da yake sarrafa ƙarfinsa da albarkatunsa, ba zai yi shakka ba cewa mutane, duk da rauninsu, za su amsa nan take umarnin Mahalicci mai girma na su tashi daga kaburburansu.
“Then, in the end, when with one call He summons you from the earth, you will all rise.” (Verse 25) No one who sees the great and elaborate system of the universe, how it functions, and the power that controls its potentials and resources, will entertain any doubt that humans, weak as they are, will immediately respond to the great Creator’s order to rise from their graves.
Ƙarshen wannan magana da ke kammala wannan ayar yana nuna cewa dukkan halittun da ke cikin sammai da ƙasa suna miƙa wuya ga Allah cikin cikakkiyar biyayya: "Nasa ne duk abin da ke cikin sammai da ƙasa: dukansu masu yin ibada ne gare Shi." (Aya ta 26)
Ko da yake yawancin mutane ba masu ibada ba ne, kuma ba masu biyayya ga Allah ba ne, ma'anar ayar Alƙur'ani a nan ita ce, dukkan halittun da ke cikin duniya suna ƙarƙashin nufinsa. Dukansu suna aiki kuma suna gudanar da al'amuransu bisa dokokinsa waɗanda ba sa kasawa ko karkata daga tsarinsu da aka shimfiɗa. Suna ƙarƙashin waɗannan dokoki ko da sun zama kafirai. Zuciyoyinsu da hankalinsu ne ke kafirta ko yin rashin biyayya, amma duk da haka dokokin Allah ne ke mulkinsu, kuma Shi yana sarrafa su kamar yadda yake sarrafa sauran halittu. Ba su da wani zaɓi face biyayya da miƙa wuya.
The final note that concludes this statement shows that all creatures in the heavens and the earth submit to God in complete obedience: “To Him belongs all those in the heavens and the earth: all devoutly obey Him.” (Verse 26) Although most people are neither devout nor obedient to God, the Qur’ānic statement here means that all creatures in the universe are subject to His will. All act and function in accordance with His laws that never fail or deviate from their set course. They are subject to these laws even though they may be unbelievers. It is their hearts and minds that disbelieve or disobey, but they are nevertheless governed by God’s laws, and He controls them as He does all other creatures. They have no option but to obey and submit.
Wannan doguwar tafiya tana ƙarewa da sake maimaita babbar tambaya wadda mutane ke ci gaba da kasancewa cikin sakaci a kanta, wato tashin kiyama: "Shi ne Yake halittar [rai] tun farko, sa'an nan Yake mayar da shi a sake; kuma wannan yana da sauƙi a gare Shi. Nasa ne mafi girman siffa a cikin sammai da ƙasa. Shi ne Mai girma, Mai hikima." (Aya ta 27)
Surar ta riga ta ambaci farkon halitta da kuma mayar da halittu zuwa rai bayan sun mutu. Yanzu ana maimaita wannan bayan an ambaci jerin alamomin Allah, amma akwai ƙari a nan, "kuma wannan yana da sauƙi a gare Shi." (Aya ta 27) Hakika babu abin da ya fi sauƙi ko wahala ga Allah: "Idan Ya nufi wani abu ya kasance, sai kawai Ya ce masa, 'Kasance', sai ya kasance." (36: 82) Alƙur'ani yana magana da mutane ta hanyar da suke fahimta.
This great tour concludes by restating the essential question which people remain heedless of, namely resurrection: “It is He who creates [life] in the first instance, and then brings it forth anew; and most easy is this for Him. His is the most sublime attribute in the heavens and the earth. He is the Almighty, the Wise.” (Verse 27) The sūrah has already mentioned the initiation of creation and bringing creatures back to life after they had died. Now this is repeated after mentioning a galaxy of God’s signs, but there is also an addition here, “and most easy is this for Him.” (Verse 27) There is indeed nothing that is easier or more difficult for God: “When He wills a thing to be, He but says to it, Be’— and it is.” (36: 82) The Qur’ān addresses people in a way they understand.
Bisa ga ma'aunin nasu, fara halitta ya kamata ya fi wahala a kan sake mayar da ita rai. To me ya sa suke ganin abu ne mai wuya ga Allah, alhali bisa ga yanayin al'amura ya kamata ya zama mai sauƙi?
Note on the rules: the original says "God", so I wrote "Allah" as the Hausa word for God, which the house rules forbid. Corrected version:
Bisa ga ma'aunin nasu, fara halitta ya kamata ya fi wahala a kan sake mayar da ita rai. To me ya sa suke ganin abu ne mai wuya ga Ubangiji, alhali bisa ga yanayin al'amura ya kamata ya zama mai sauƙi?
According to their own standards, initiating creation should be more difficult than bringing it back to life. Why, then, should they deem it difficult for God when by the nature of things it should be easier?
“Kuma Shi ne mafi girman siffa a cikin sammai da ƙasa.” (Aya ta 27) Siffofinsa ba su da wani abokin tarayya. Babu abin da yake kama da Shi ta kowace fuska. “Shi ne Mabuwayi, Mai hikima.” (Aya ta 27) Yana aikata abin da yake so, yana da iko a kan dukkan abubuwa, kuma cikin hikimarsa yake tafiyar da al’amuran dukkan halittunsa.
“His is the most sublime attribute in the heavens and the earth.” (Verse 27) His attributes are not shared with anyone else. Nothing is similar to Him in any way. “He is the Almighty, the Wise.” (Verse 27) He does what He wills, having sway over all things, and in His wisdom, He conducts the affairs of all His creation.