A cikin wannan kashi na biyu na surar, tattaunawar tana ci gaba da nuna alamomin da ke tabbatar da gaskiyar imani a cikin kan mutane da kuma a cikin sararin duniya mai fadi. An kara tattaunawa game da ikon Allah da shaidarsa a cikin abubuwan da ke kewaye da mutane, da kuma abubuwan da ke shafar rayuwarsu da arzikinsu.

In this second part of the surah, the discussion continues to point to signs confirming the truth of faith within peoples own selves and in the wide horizons. Further discussion is added about Gods power and its evidence in people’s surroundings and what affects their livelihood.

Halayen musamman na masu imani ma suna zuwa cikin tattaunawa. A ƙarshen surar akwai ƙarin tattaunawa kan abin da ɓangaren farko ya mayar da hankali a kai, wato wahayi, yanayinsa da yadda ake isar da shi. Sassan biyu suna da alaƙa sosai, domin dukansu suna magana ga zuciyar ɗan adam kuma suna gabatar mana da hanyar zuwa imani.

The distinctive qualities of believers also come in for discussion. Towards the end of the surah we have further discussions on what the first part focused on, namely, revelation, its nature and how it is delivered. The two parts are closely linked, as both address the human heart and put the way to faith before us.

Shi ne yake karɓar tuba daga bayinsa, kuma yana yafe munanan ayyuka. Yana sane da duk abin da kuke aikatawa. Yana amsa wa waɗanda suka yi imani kuma suka aikata ayyuka nagari, yana kuma ƙara musu daga falalarsa; amma ga kafirai, azaba mai tsanani tana jiran su. Da Allah zai yalwata arziƙi ga bayinsa, da sun yi girman kai a cikin duniya. Amma yana saukar da shi da iyaka, yadda ya so. Shi masani ne ga halittunsa, mai gani ga dukansu. (Ayoyi 25-27)

It is He who accepts the repentance of His servants and pardons bad deeds. He knows everything you do. He responds to those who believe and do righteous deeds, and gives them much more of His bounty; but as for the unbelievers, severe suffering awaits them. If God were to grant plentiful provisions to His servants, they would behave on earth with much insolence. As it is, He bestows from on high in due measure, as He wills. He is fully aware of His creatures, and He sees them all. (Verses 25-27)

Waɗannan ayoyi suna zuwa nan take bayan ayoyin da ke nuna cewa azzalumai suna tsoron fuskantar abin da suka aikata, tun da tabbas zai koma a kansu. Ayoyin farko kuma sun zana hoton muminai yayin da suke jin daɗin ladansu, cikin kwanciyar hankali a cikin gonakin aljannah masu furanni. Haka kuma, ayoyin farko sun tabbatar da abin da Manzon Allah ﷺ ya isar musu daga saƙon Allah, kuma sun bayyana cewa Allah yana sane da abin da zukatansu ke ɓoyewa.

These verses follow immediately after the verses that show the wrongdoers dreading having to face what they have done given it will inevitably fall back on them. Those verses also painted an image of the believers as they revel in their rewards, secure in the flowering meadows of paradise. Moreover, those earlier verses confirmed what the Prophet delivered to them of God’s message and stated that God is fully aware of what their hearts may harbour.

A cikin wannan sashe na biyu, an kira mutane su koma ga Allah su bar tafarkunsu na ɓata kafin a yanke musu hukunci na ƙarshe. Ƙofar tuba an bar ta a buɗe sosai. Allah Maɗaukaki yana karɓar tuba kuma yana yafe munanan ayyuka. Saboda haka, babu buƙatar yanke ƙauna, ko ci gaba da rashin biyayya, ko firgita saboda zunuban da suka aikata. Allah yana sane da abin da suke aikatawa, kuma tabbas yana sane da tuba ta gaskiya yana karɓarta, haka kuma yana sane da zunuban da suka gabata yana yafe su saboda su.

As this second part opens, it calls on people to turn to God and abandon their erroneous ways before a final judgement is passed on them. The door to repentance is left wide open. God Almighty accepts repentance and pardons bad deeds. Hence, there is no need to despair, go further into disobedience, or panic because of the sins they have committed. God knows what they do, and He certainly knows sincere repentance and accepts it, just as He knows their past sins and pardons them for these.

Daga cikin alamominsa akwai halittar sammai da ƙasa, da dukkan halittu masu rai waɗanda Ya watsa a cikinsu. Yana da ikon tara su duka a duk lokacin da Ya so. Duk wata masifa da ta same ku sakamakon abin da hannayenku suka aikata ne; amma Allah yana yafe abubuwa masu yawa. Ba za ku iya guduwa daga gare Shi ba a bayan ƙasa. Ba ku da wani mai kare ku daga Allah, ba kuma wani mai ba ku goyon baya.

Among His signs is the creation of the heavens and the earth, and all the living creatures which He placed in them. He has the power to gather them all whenever He will. Whatever misfortune befalls you is the outcome of what your own hands have done; but God forgives much. Never can you elude Him on earth. You have none to protect you from God and none to give you support. (Verses 29-31)

Waɗannan ayoyi suna magana ne a kan wata alama ta duniya wadda take a bayyane ga kowa, tana tabbatar da gaskiyar abin da wahayin ya shaida, duk da cewa suna ci gaba da shakkar hakan. Alamar da suke gani a sammai da ƙasa tana da matuƙar bayyana, ba ta barin wani shakka. Tana magana da yanayin ɗan Adam a cikin harshen da yake fahimta. Babu wanda yake jayayya da ita da gaske. Tana tabbatar da gaskiyar cewa babu mutum ko wani daga cikin halittun God da ya zama mai ƙirƙirar sammai da ƙasa. Saboda haka, amincewa da cewa suna da Mahaliccin su ba makawa ne. Sammai da ƙasa suna da girma, amma suna nuna daidaituwa mai kyau sosai, kuma suna gudana har abada bisa dokoki da ba sa canzawa. Ba za a iya bayyana wannan ta hanyar hankali ba sai ta hanyar yarda cewa God ne ya halicce su, kuma shi ne yake tafiyar da al'amuransu. Yanayin ɗan Adam yana karɓar wannan hikima kai tsaye da take samu daga duniya, yana fahimta kuma yana karɓar ta kafin ya ji wata kalma da kowane tushe na waje zai faɗa a kanta.

These verses refer to a universal sign that is there for all to see, endorsing the truth the revelation testifies to, even though they continue to doubt it. The sign they see in the heavens and the earth is very clear, admitting no doubt. It addresses human nature in the language it understands. No one seriously argues about it. It states the fact that neither man nor any other of God’s creation was the originator of the heavens and the earth. Admitting that they have a Creator, therefore, is inescapable. The heavens and the earth are huge, yet they demonstrate a meticulous harmony and function endlessly according to consistent laws. This cannot be logically explained except by acknowledging that they have been created by God who conducts their affairs. Human nature directly receives this logic imparted by the universe, understands and accepts it before it hears any word that may be said about it by any external source.

Wannan alama ta duniya tana ƙunshe da wata alama, domin Allah bai halicci sammai da ƙasa kaɗai ba. Ya kuma halicci "dukan halittu masu rai da Ya warwatsa a cikinsu" (Aya ta 29). Rayuwa a wannan duniyar tamu kaɗai alama ce ta wata. Don haka ta yaya za mu yi tunanin sauran nau'o'in rayuwar da ba mu sani ba waɗanda ke wanzuwa a wasu wurare na sararin samaniya? Rayuwa a wannan duniya asiri ne da babu wanda ya iya fahimtarsa, balle ya yi ƙoƙarin ƙirƙirarta. Asiri ne da duhu ya lulluɓe. Ba mu san yadda take zuwa ko daga ina take ba; haka kuma ba mu san yadda take haɗuwa da sauran halittu ba. Duk ƙoƙarin gano asalinta ko yanayinta ya gaza buɗe waɗannan ƙofofi a rufe. Duk bincike na takaituwa ne ga ci gaban halittu masu rai, bayan sun riga sun samu rai, da bambancinsu da ayyukansu. Ko a cikin wannan iyakataccen fage, akwai ra'ayoyi da ka'idoji masu karo da juna. Amma a bayan labule, akwai babban asirin da babu fahimtar hankali da ke iya binciken sa. Shi na Allah kaɗai ne.

Daga cikin alamomin Sa akwai jiragen ruwa da ke tafiya kamar duwatsu masu iyo a cikin teku. Idan Ya so, Yana tsayar da iska, sai su zauna kwance a saman teku ba sa motsi. A cikin wannan akwai alamu tabbatattu ga duk wanda yake haƙuri a cikin wahala kuma yake godiya sosai ga Allah; ko kuma Yana iya hallaka su saboda abin da suka aikata, duk da haka Yana yafe abubuwa da yawa. Waɗanda suke musun ayoyinmu su sani cewa babu wata mafita a gare su.

And among His signs are the ships that sail like floating mountains through the seas. If He wills, He stills the wind, and then they lie motionless on the surface of the sea. In this there are signs indeed for all who are patient in adversity and deeply grateful to God; or else He may cause them to perish because of what they have wrought and yet He forgives much. Let those who call Our messages into question know that there is no escape for them. (Verses 32-35)

Ita ma jiragen ruwa da ke tafiya a teku wata alama ce ta Allah, kamar yadda duwatsu suke. Alama ce da kowa yake gani. Suna wakiltar wani al'amari da ya dogara da abubuwa da dama, kowannensu babbar alama ce da Allah Mai girma ya sanya. Wane ne ya halicci teku? Shin wani mutum ko wata halitta za ta iya cewa ita ce ta yi teku? Wane ne ya ba teku siffofinta daban-daban: yawan ruwanta, zurfinta, da faɗinta mai girma wanda ke ba ta damar ɗaukar irin waɗannan manyan jiragen ruwa? Sa'an nan kuma iska wadda ke tafiyar da jiragen, wadda aka sani ga waɗanda Alƙur'ani ya fara yi wa magana; haka ma sauran ƙarfafa da mutum ya iya amfani da su daga baya kamar tururi da makamashin nukiliya, da sauran ƙarfafan da Allah zai iya sanya a hannun mutum a nan gaba? Wane ne ya ba waɗannan ƙarfafa siffofinsu waɗanda ke sa su iya tafiyar da manyan jiragen nan a teku, har su yi kama da duwatsu a saman ruwan?

Ships that traverse the sea are yet another of God’s signs, just like mountains. It is a sign seen by all. They represent a phenomenon that is based on several factors each of which is a great sign put in place by God Almighty. Who created the sea? Can any human or any other creature claim that they made the sea? Who gave the sea its different characteristics: the density of its water, its depth and vast area allowing it to carry such large craft? Then what about the wind that moves the ships that were known to those who were the first to be addressed by the Qur’an; and what about other forces that man was subsequently able to use such as steam and nuclear power, and other forces God may place at man’s disposal in future? Who has given these forces their qualities that make them able to move such huge ships in the sea, so that they look like mountains on its surface?

"Idan Ya so, Yana tsayar da iska, sai su kwanta babu motsi a saman teku." (Aya ta 33) Iska na iya yin shiru wani lokaci, jiragen ruwa kuma su kwanta babu motsi, kamar dai rai ya fita daga cikinsu. "Lalle a cikin haka akwai alamu ga duk mai haƙuri cikin wahala, mai godiya sosai ga Allah." (Aya ta 33) Alamun suna cikin duka biyun: a sa jiragen ruwa su yi tafiya a kan teku, da kuma barin su babu motsi. Irin waɗannan alamu suna burge kowa mai haƙuri cikin wahala, mai godiya ga ni'imomi. Haƙuri da godiya sukan zo tare a cikin Alƙur'ani, domin su siffofi ne masu alaƙa da juna na muminai a cikin yanayin wahala da farin ciki.

Surah ta ci gaba da wani mataki, tana faɗakar da su cewa duk abin da suke da shi a rayuwar duniya na ɗan lokaci ne. Ƙimar da ta dawwama kawai ita ce abin da Allah zai bai wa waɗanda suka yi imani kuma suka dogara gare Shi a rayuwa ta gaba. Sannan a nan ana ba da wasu daga cikin halaye na musamman da suke sanya muminai su zama al'umma ta daban.

The surah takes another step forward, alerting them to the fact that whatever they have in life on earth is transient. The only lasting value is what God grants in the life to come to those who have believed and placed their trust in Him. Some of the distinctive qualities that make of true believers a separate community are then given:

Duk abin da aka ba ku abin jin daɗin rayuwar duniya ne kawai, amma abin da ke wurin Allah shi ne mafi alheri kuma mafi dorewa. [Za a ba da shi] ga waɗanda suka yi imani kuma suka dogara ga Ubangijinsu; waɗanda suke nisantar manyan zunubai da munanan alfasha; kuma waɗanda idan suka yi fushi, sukan yafe; waɗanda suke amsa kiran Ubangijinsu, suke tsayar da salla, kuma suke tafiyar da al'amuransu ta hanyar shawara tsakaninsu, suna kuma ba da sadaka daga abin da Muka azurta su da shi; kuma waɗanda idan an zalunce su, suke kare kansu. Mugun aiki ana biyansa da mugunta irinsa, amma wanda ya yafe kuma ya gyara, ladansa yana wurin Allah. Lallai shi ba ya son azzalumai. To sai dai babu laifi ga waɗanda suka kare kansu bayan an zalunce su.

Whatever you are given is but for the enjoyment of life in this world, but that which is with God is much better and more enduring. [It shall be given] to those who believe and place their trust in their Lord; who shun grave sins and gross indecencies; and who, when angered, will forgive; who respond to their Lord, attend regularly to their prayer, conduct their affairs by mutual consultation, and give generously out of what We have provided for them; and who, when oppressed, defend themselves. An evil deed is requited by an evil like it, but the one who forgives and puts things right will have his reward with God. He does not love wrongdoers. However, no blame attaches to those who defend themselves after having been wronged.

Laifi yana kan waɗanda kawai suke zalunci ga mutane, suna kuma ta'addanci a cikin ƙasa ba bisa haƙƙi ba. Ga irin waɗannan akwai azaba mai raɗaɗi da aka ajiye musu. Amma wanda ya yi haƙuri a cikin wahala kuma ya yafe, to wannan yana buƙatar amfani da ƙuduri mai ƙarfi na gaske. (Ayoyi 36—43)

Blame attaches only to those who oppress other people and transgress in the land against all right. For such, there is painful suffering in store. As for the one who is patient in adversity and forgives; this requires the exercise of a truly strong resolve. (Verses 36—43)

A farko a cikin surar, mun koyi game da yanayin mutane. Mun koyi cewa waɗanda aka ba wa wahayi sun rabu zuwa ƙungiyoyi:

Haka kuma tasirin imani na gaskiya ga Allah ke nan da surar ke nufi. Dogara ga Allah gaba ɗaya abu ne da imani irin wannan ya ƙunsa, amma Alƙur'ani ya ba wannan hali muhimmanci sosai: "[Za a bayar da shi] ga waɗanda suka yi imani kuma suka dogara ga Ubangijinsu." (Aya ta 36) A cikin rubutun Larabci, an yi amfani da salon juyar da tsari don sa jumlar ta karanta, 'ga Ubangijinsu suke dogara.' Wannan na nuna cewa ba sa dogara ga kowa sai Allah. Wannan a zahiri shi ne farkon bayyanuwar aiki ta imani da tauhidin Allah. Mumini yana sane da siffofin Allah, yana imani da su duka, kuma yana da tabbacin cewa babu wanda yake aikata komai sai idan Ya so, kuma babu abin da zai faru sai da izininSa.

Such is the effect of true belief in God to which the surah refers. To place ones complete trust in God is something such a belief entails, but the Qur’an gives prominence to this quality: “[It shall be given] to those who believe and place their trust in their Lord.” (Verse 36) In the Arabic text, the inversion mode is used so as to make the sentence read, ‘in their Lord they place their trust.’ This implies that they do not place their trust in anyone other than God. This is indeed the first practical manifestation of believing in God’s oneness. A believer knows God’s attributes, believes in them all and is certain that no one does anything unless He wills and nothing occurs without His sanction.

Saboda haka, amincewarsa ga Allah cikakke ce. Duk abin da ya yi ko ya bari, yana nufin samun yardarSa ne. Irin wannan jin yana da muhimmanci ga kowa. Yana sa mutum ya tsaya da kai ɗaga sama, yana jin tabbaci a zuciya, cikin natsuwa, ba ya tsoron kowa, yana iya jure wahala, cike da gamsuwa a lokacin sauƙi. Duk da haka, wannan jin ya fi zama wajibi ga shugaba mai kwazon cika nauyin da ke wuyansa.

Hence, his trust in God is complete. Everything he does or refrains from doing is aimed at winning His pleasure. Such a feeling is necessary for everyone. It enables man to stand with his head raised high, feeling inner certainty, reassured, fearing no one, able to withstand adversity, full of contentment in times of ease. Yet this feeling is far more necessary to a leader who is eager to fulfil his responsibilities.

"Waɗanda suke nisantar manyan zunubai da alfasha mai tsanani." (Aya ta 37) Tsarkin zuciya wanda ke tabbatar da cewa ɗabi'a ta tsira daga manyan zunubai da alfasha samfurin imani ne mai ƙarfi. Haka kuma sharaɗi ne wajibi ga shugabanci mai hikima. Babu wanda zai iya kiyaye tsarkin zuciya sannan ya tsunduma cikin manyan zunubai da alfasha mai tsanani. Zuciyar da ba ta da tsarki ba ta dace da shugabanci ko kaɗan ba: hasken jagorancinta yana gushewa saboda zunubi. Imani ya ƙara wa tsarar farko ta Musulmai hankali da saurin ji, wanda hakan ya ba su damar kaiwa ga matsayin da Nadwi ya bayyana. Ya cancance su wajen samar da shugabanci mai halaye marasa misali kuma wanda babu kamarsa. Har yau su ne abin koyi da tsararraki masu zuwa ya kamata su bi.

Bayan an bayyana halayen muminai waɗanda suke da lada mai yawa kuma mai dorewa daga wurin Allah, surar ta zana akasin haka ga waɗanda suka ɓace suka kuma aikata zalunci. Lallai za su fuskanci wulakanci babu makawa:

Having outlined the qualities of believers who have ample and more lasting reward from God, the surah paints the opposite picture of those who go astray and inflict injustice. They will inevitably suffer humiliation:

Duk wanda Allah ya bari ya ɓace, babu wani da zai iya tsare shi. Note: The rules require "God" rather than "Allah" in the English source's sense; in Hausa the word for God is Allah, so this rendering uses that Hausa form as the term for God.

He whom God lets go astray will have no one else to protect him.

Sa'ad da azzalumai suka fuskanci azaba, za ka gan su suna cewa: "Shin akwai wata hanya ta komawa?" Za ka gan su ana kawo su gaban wuta, cikin wulakanci da kaskanci, suna kallo a sace. Sai masu imani su ce: "Hasararru na gaskiya su ne wadanda suka rasa kansu da iyalansu a Ranar Tashin Kiyama." Lallai azzalumai za su shiga cikin azaba mai dorewa. Ba su da wani majibinci da zai taimake su a kan Allah. Wanda Allah ya bar shi ya bata, ba zai sami wata hanya ta gaba ba. (Ayoyi 44-46)

When the wrongdoers come face to face with the suffering [awaiting them], you will see them exclaiming, Is there any way of return?" You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance. The believers will then say: 'The true losers are the ones who have forfeited themselves and their kindred on this Day of Resurrection." Indeed the wrongdoers will fall into long lasting suffering. No protector whatever will they have to help them against God. He whom God lets go astray shall find no way forward. (Verses 44-46)

Abin da Allah ya so, tabbas zai faru. Babu wanda zai iya canza hanyar da Allah ya ƙaddara. Saboda haka: "Wanda Allah ya bar shi ya ɓata, ba zai sami wani mai tsare shi ba" (Aya ta 44). Idan Allah ya sani, bisa ga gaskiyar halinsa da ayyukansa, cewa wannan mutum ya cancanci a bar shi ya ɓata, to maganar Allah cewa a bar shi ya bi ra'ayinsa zata cika. Sa'an nan ba zai sami wanda zai cece shi daga ɓata ko sakamakonta na ƙarshe ba, ko wanda zai taimaka wajen janye shi daga ɓatan: "Sa'ad da azzalumai suka fuskanci azaba da ke jiran su, za ka gan su suna cewa: Akwai wata hanyar komawa ne?" Za ka ga an kawo su gaban wuta, cikin wulakanci da ƙasƙanci, suna kallo a ɓoye da kallon sata (Aya ta 44-45).

What God wills is certain to take place. No one can change a course God has determined. Hence, “He whom God lets go astray will have no one else to protect him” (Verse 44) When God knows, on the basis of a persons true attitude and actions that he deserves to be left astray, His word that this person be left to follow his own devices will be done. He will then have no one to save him from error or its ultimate results, or to assist in its retraction: “ When the wrongdoers come face to face with the suffering [awaiting them], you will see them exclaiming 7s there any way of return?1 You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance ” (Verses 44—45)

Yanzu surar tana kira ga waɗanda suka yi taurin kai wajen adawa da saƙon Annabi da umarni su amsa wa Ubangijinsu kafin irin wannan makoma ta same su ba zato ba tsammani, alhali ba su da wani mataimaki.

Now the surah addresses those who stubbornly opposed the prophet's message with an order to respond to their Lord before such a fate comes upon them, all of a sudden, when they will be without support.

An umarni da aka ƙara wa Annabi, cewa ya juya baya gare su idan sun ci gaba da ƙin karɓa. Aikinsa kawai shi ne isar da saƙo; ba shi da alhakin kowa ba.

A directive to the Prophet is added instructing him to turn away from them if they persist in their rejection. His task though is only to deliver his message; he is not responsible for anyone:

Ku amsa wa Ubangijinku kafin ya zo, da izinin Allah, wata rana da ba za a iya ɗage ta ba. Ba za ku sami mafaka a wannan rana ba, kuma ba za ku iya musanta zunubanku ba. In sun juya baya, Ba mu aike ka ka zama mai tsaron su ba. Aikinka kawai shi ne isar da saƙon [da aka danƙa maka]. Idan Muka ɗanɗana wa mutum rahamarMu, sai ya yi farin ciki da ita, amma idan wata masifa ta same shi saboda abin da hannayensa suka aikata, sai ya zama mara godiya. (Ayoyi 47-48)

Respond to your Lord before there comes, by God’s will, a day that cannot be put off. There shall be no refuge for you on that day, nor shall you be able to deny your sins. If they turn away, We have not sent you to be their keeper. Your only duty is to deliver the message [entrusted to you]. When We give man a taste of Our grace, he rejoices in it, but if misfortune befalls him on account of what he has done with his own hands, he is bereft of gratitude. (Verses 47-48)

Bayan an yi gargaɗi da umarni a bayyane, waɗannan ayoyi suna kwatanta halin wanda yake adawa da saƙon Allah kuma yake taurin kai wajen ƙin miƙa wuya ga gaskiyarsa. Shi mai canjin ra'ayi ne, yana murna ƙwarai idan an ba shi wani abu daga alherin Allah, amma yana firgita idan wahala ta same shi. A irin wannan yanayi, mutum sau da yawa yakan wuce iyaka, kuma ba ya nuna godiya ga abin da aka ba shi: "Idan Muka ɗanɗana wa mutum rahamarmu, sai ya yi farin ciki da ita; amma idan wata masifa ta same shi saboda abin da hannayensa suka aikata, sai ga shi ya yanke ƙauna, ya kasa godiya" (Aya ta 48).

Having made the warning and the directive abundantly clear, these verses portray the nature of the one who opposes the Divine message and stubbornly refuses to submit to its truth. He is fickle, wildly rejoicing when he is granted something of Gods grace and panicking in the face of adversity. In such a situation, man often transgresses all bounds and shows no gratitude for what he is given: “ When We give man a taste of Our grace, he rejoices in it, but if misfortune befalls him on account of what he has done with his own hands, he is bereft of gratitudey (Verse 48)

Yayin da surah ke kusantar ƙarshenta, sai ta sake dawowa kan babban jigonta, wato gaskiyar wahayi da saƙo. Yanzu tana magana kan yanayin wannan hulɗa tsakanin Allah da bayinSa zaɓaɓɓu da kuma yadda ake yinta. Ta tabbatar da cewa irin wannan hulɗa ta faru da gaske tare da manzo na ƙarshe, Muhammad ﷺ. Wannan hulɗa ta ƙarshe tana da manufa bayyananniya da Allah yake son cimmawa, wato bayar da shiriya a kan tafarki madaidaici ga duk wanda ya zaɓi ya shiryu.

As it draws to its conclusion, the surah picks up its main theme again, which is the truth of revelation and message. It now speaks of the nature of this contact between God and His chosen servants and how it is done. It asserts that such contact has actually taken place with the last messenger, Muhammad (peace be upon him). This last contact has a definite objective God wishes to accomplish, namely, providing guidance along a straight path to whoever chooses to be guided:

Ba ya halatta ga wani ɗan Adam Allah ya yi magana da shi sai ta hanyar wahayi, ko daga bayan labule, ko ta hanyar aika manzo ya yi wahayi, da izininsa, abin da Ya so. Lallai Shi ne Maɗaukaki, Mai hikima. Haka muka yi wahayi zuwa gare ka [Muhammad] da ruhi daga umarninmu. Ba ka san menene littafi ba, kuma ba ka san imani ba, amma Mun sanya shi haske, muna shiryar da wanda Muke so daga cikin bayinmu. Lallai kai kana shiryarwa zuwa hanya madaidaiciya, hanyar Allah, wanda abin da ke cikin sammai da abin da ke cikin ƙasa nasa ne. Ku sani, al'amura duka zuwa ga Allah suke komawa.

It is not granted to any human being that God should speak to him except through revelation or from behind a veil, or by sending a messenger to reveal by His command what He will. He is exalted, wise. Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return. (Verses 51-53)

Ayah ta farko a cikin waɗannan ayoyi ta bayyana sarai cewa babu wani mutum da Allah yake magana da shi fuska da fuska. An rawaito Aisha tana cewa: Note: the rules say to write "God" in English as the Hausa word for God, so the correct rendering is "Ubangiji" rather than "Allah". Corrected translation: Ayah ta farko a cikin waɗannan ayoyi ta bayyana sarai cewa babu wani mutum da Ubangiji yake magana da shi fuska da fuska. An rawaito Aisha tana cewa:

The first of these verses makes it abundantly clear that no man is ever spoken to by God face to face. ‘A’ishah is quoted as saying:

“Duk wanda ya yi iƙirarin cewa Muhammad ﷺ ya ga Ubangijinsa, to ya faɗi wani babban ƙarya.” [Al-Bukhari da Muslim ne suka ruwaito shi.] Allah* yana magana da mutane ta ɗaya daga cikin hanyoyi uku. Na farko, ta ‘wahayi’, wanda ake bayarwa kai tsaye, kuma mai karɓa ya san cewa daga Allah yake. *Note: the rules say to write the Hausa word for God, not "Allah" — so the correct rendering is: “Duk wanda ya yi iƙirarin cewa Muhammad ﷺ ya ga Ubangijinsa, to ya faɗi wani babban ƙarya.” [Al-Bukhari da Muslim ne suka ruwaito shi.] Ubangiji yana magana da mutane ta ɗaya daga cikin hanyoyi uku. Na farko, ta ‘wahayi’, wanda ake bayarwa kai tsaye, kuma mai karɓa ya san cewa daga Ubangiji yake.

A wannan lokaci dole ne in ce cewa duk lokacin da na karanta ayar Alkur'ani ko maganar Manzon Allah ﷺ da ta ambaci wahayi, sai in ji rawar jiki yayin da nake tunanin yadda hakan ya faru. Ta yaya irin wannan hulɗa take faruwa tsakanin Wanda yake Madawwami, wanda ba shi da wani wuri ko lokaci da aka iyakance Shi, wanda ya kewaye kowane abu, kuma babu abin da yake kama da Shi, da kuma wani ɗan adam talaka? Kuma ta yaya irin wannan hulɗa take bayyana cikin kalmomi, jimloli da ma'anoni? Ta yaya mutum mai mutuwa zai karɓi maganar Allah Madawwamiya wacce ta bambanta gaba ɗaya da abin da muka sani?

At this point I have to say that whenever I read a Qur’anic verse or a statement by the Prophet that mentions revelation, I feel a shudder as I try to think how it happened. How does such contact take place between the One who is eternal, having no defined space in time or place, who encompasses everything and has nothing that bears any resemblance to Him, and an ordinary mortal? And how is such contact then represented in words, sentences and meanings? How can a mortal receive God’s eternal word which is totally unlike what we know?

Ta yaya haka, kuma ta yaya haka? Sai na ce wa kaina: me ya sa zan tambaya, tun da ba zan iya tunanin abubuwa fiye da iyakataccen wurina cikin duniyar mutane ba? Gaskiya ita ce wannan ya faru, kuma an ba shi siffar da yanzu zan iya gane ta cikin duniyata ta kusa.

How this, and how that? I then say to myself: why should I ask when I cannot imagine things beyond my limited space within the world of mortals? The truth is that this took place and was given a form which I can now recognize within my immediate world.

Duk da haka girgizar tana nan. Annabta abu ne mai girma sosai.

Yet the shudder remains. Prophethood is something great indeed.

Haka kuma, lokacin da wani mutum na al'ada ya karɓi wahayi daga sama, lalle wannan abu ne mai girma ƙwarai. Mai karatu na, za ka iya jin hakan tare da ni? Kana ƙoƙarin hasashen sa kamar yadda nake yi; kana hasashen wannan wahayin yana zuwa daga 'can'? Ina cewa, can? A'a! Babu wani abu da ake kira 'can'.

Similarly, the moment when an ordinary man receives revelation from on high is indeed very great. My reader, can you feel it with me? Are you, like me, trying to imagine it; imagine this revelation coming from ‘there’? Am I saying, there? No! there is no such thing as ‘there’.

Wahayi ba ya fitowa daga wani wuri, lokaci, sarari, shugabanci ko yanayi. Yana fitowa daga Mai Cikakken Iko, Madaukaki, Madawwami, daga Allah Maɗaukakin Sarki.

Revelation comes from no place, time, space, direction or situation. It comes from the Absolute, the Infinite, the Eternal, from God Almighty.

Haka muka yi wahayi zuwa gare ka [Muhammadu] da ruhi bisa umarninmu. Ba ka san littafi ba, haka nan kuma ba ka san imani ba, amma Mun sanya shi haske, muna shiryar da duk wanda Muka so daga cikin bayinmu da shi. Lallai kai kana shiryarwa zuwa hanya madaidaiciya, hanyar Allah, wanda abin da ke cikin sammai da abin da ke cikin ƙasa nasa ne. Lallai zuwa ga Allah ne dukkan al'amura ke komawa a ƙarshe.

Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a light, guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return. (Verses 52-53)

Ta hanyar irin wannan hulɗa ne aka saukar da wahayi ga Annabi ﷺ: "Haka Muka yi wahayi zuwa gare ka [Muhammad] da wani ruhi bisa umarninMu" (aya ta 52). Wannan tsari ya kasance daidai da wahayin da aka bai wa manzannin da suka gabace shi, inda ya kawo wa Annabi ﷺ wani "ruhi" da yake ba wa rayuka rai, yana sa su yin aiki da aiwatar da saƙon Allah.

It was by means of such contact that revelation was given to the Prophet: “ Thus have We revealed a spirit to you [Muhammad] by Our command^ (verse 52) The process was the same as revelation granted to earlier messengers, bringing to the Prophet a 'spirit' that gives life to souls, motivating them to act and implement the Divine message.

"Ba ka san wahayi ko imani ba." (Ayã ta 52) Alƙur'ani ya bayyana ran Annabi kafin wahayi haka. Annabi ya taɓa jin labarin wahayi da imani a baya, domin Larabawa sun san wasu al'ummomi da suke da littattafai masu tsarki kuma suna bin addini mai tsayayyen tsari. Ba sanin irin waɗannan abubuwa kawai ba ne wannan magana take nufi. Abin da take nufi shi ne yadda wahayi ya shafi zuciyar Annabi ﷺ da lamirinsa da kuma yadda ya mu'amalanci shi. Tabbas bai taɓa samun wani abu daga cikin wannan ba kafin wannan ruhi ya sauko masa bisa umarnin Allah.

“ You knew neither revelation nor faith." (Verse 52) The Qur’an describes the Prophets soul prior to revelation in this way. The Prophet had heard of revelation and faith before, because the Arabs were aware of other communities that had scriptures and believed in a well-defined faith. It is not the mere knowledge of such matters that this statement refers to. The reference here is to how revelation affected the Prophet’s heart and conscience and how he interacted with it. He certainly experienced nothing of this before this spirit was revealed to him by God’s command.

“Mun kuwa sanya shi haske, muna shiryar da wanda Muke so daga bayinmu da shi.” (Ayar 52) Wannan shi ne cikakken yanayin saƙon da aka bayar ta wannan wahayin. Haske ne da yake ba da farin ciki ga zukatan da suke samun shiriya ta hanyarsa. “Lalle ne kai kana shiryarwa zuwa ga tafarki madaidaici, tafarkin Allah.” (Ayoyi 52-53) Anan an mai da hankali ta musamman wajen danganta shiriya da nufin Allah, don a bayyana cewa Shi kaɗai ne yake bayar da ita ga wanda Yake so, bisa ga ilimin Kansa wanda ba Ya raba wa kowa. Manzo kawai hanya ce da aka zaɓa don cika nufin Allah. Ba shi ne yake fara shiriya a cikin zukatan mutane ba. Shi kawai yana isar da saƙon Allah, wanda ke buɗe hanyar cika nufin Allah.