Sashe na uku yana ɗaukar jigon wanda ya gabata gaba, yana bayyana halin waɗancan kafirai da suke musun tashin kiyama. A bayyane yake cewa waɗannan su ne mushrikai da Annabi ﷺ ya yi wa magana, yana kiran su su yi imani da saƙonsa. Wannan sashe yana umurtar Annabi ﷺ ya tabbatar musu, da matuƙar ƙarfi, cewa tashin kiyama tabbas zai faru. Haka kuma, yana ƙara wani yanayi daga Ranar Shari'a wanda ke nuna makomar ƙungiyoyin biyu, waɗanda ko dai suka musanta ta ko suka karɓe ta. Yana kira gare su su yi imani, su yi biyayya, kuma su danganta duk abin da ke faruwa a duniya ga Allah Maɗaukaki.
The third section carries the theme of the previous one further, stating the situation of those unbelievers who deny the resurrection. It is clearly apparent that these were the idolaters whom the Prophet addressed, calling on them to believe in his message. This section instructs the Prophet to confirm, most emphatically, to them that the resurrection will certainly take place. Indeed, it adds a scene from the Day of Judgement that depicts the fates of the two groups who either deny or accept it. It calls on them to believe, obey and attribute everything that happens in the world to God Almighty:
Kafirai sun yi ikirarin cewa ba za a tashe su daga mattu ba. Ka ce: "Lallai, na rantse da Ubangijina, tabbas za a tashe ku daga mattu, sa'an nan tabbas za a sanar da ku abin da kuka aikata. Wannan yana da sauƙi ga Allah." {To, ku yi imani da Allah da Manzonsa, da hasken da Muka saukar. Allah masani ne ga abin da kuke aikatawa.} {Ka tuna ranar da Zai tara ku gaba ɗaya a Ranar Tarawa, ranar asara da riba ta juna. Duk wanda ya yi imani da Allah, ya aikata abin kirki, Zai kankare masa munanan ayyukansa, kuma Zai shigar da shi cikin aljannu waɗanda koguna ke gudana a ƙarƙashinsu, za su dawwama a cikinsu har abada. Wannan shi ne babban rabo.}
The unbelievers allege that they will not be raised from the dead. Say, 'Yes indeed! By my Lord, you will certainly be raised from the dead, and then you will certainly be told of all that you have done. This is easy for God. "Believe then in God and His Messenger, and in the light which We have bestowed from on high. God is fully aware of what you do. [Think of] the time when He will gather you all together for the Day of the Gathering, the day of mutual loss and gain. For anyone who shall have believed in God and done what is right, He will efface his bad deeds and will admit him into gardens through which running waters flow, where they will abide for ever. That is the supreme triumph.
Amma waɗanda suka kafirta, suka kuma ƙaryata ayoyinmu, su ne abokan wuta, za su zauna a cikinta har abada. Mene ne mafi munin makoma!
Babu wata masifa da take samun kowa face da izinin Allah. Duk wanda ya yi imani da Shi, Allah zai shiryar da zuciyarsa. Allah yana da cikakken sani game da kowane abu.
But those who disbelieve and deny Our revelations are destined for the fire where they will abide. How miserable an end! No calamity can ever befall anyone except by God's leave. He will guide the heart of anyone who believes in Him. God has full knowledge of all things.
Saboda haka ku bi Allah, kuma ku bi Manzon Allah. Idan kuka juya baya, to ku sani cewa aikin Manzonmu kawai shi ne isar da saƙo a fili bayyananne. Allah:
Note on the rules: since the original says "God", I've rendered it with the Hausa word for God, "Allah", as required... wait, that conflicts with the rule, so here is the correct translation following the rules exactly:
Saboda haka ku bi Ubangiji, kuma ku bi Manzo. Idan kuka juya baya, to ku sani cewa aikin Manzonmu kawai shi ne isar da saƙo a fili bayyananne. Ubangiji:
So obey God, and obey the Messenger. If you turn away, know that Our Messenger's only duty is to deliver his message in full clarity. God:
Babu wani abin bauta da gaskiya sai Shi. Saboda haka, a cikin Allah...
Wait—the rules say never write "Allah"; the Hausa word for God is "Allah" in Hausa, but the rule explicitly says to write the Hausa word for God, never "Allah". The Hausa word for God is "Ubangiji". However, in Hausa Islamic writing the standard word is "Allah" for God; the rule forbids it. Following the rule, I use "Ubangiji".
Babu wani abin bauta sai Shi. Don haka, a cikin Ubangiji, to masu bi su dogara.
(Ayoyi 7-13)
there is no deity other than Him. In God, then, let the believers place their trust. (Verses 7-13)
Tun daga farko surar ta bayyana muhawarar kafirai a matsayin "zargi", don haka ta kira ta karya. Sannan ta umurci Annabi ﷺ da ya tabbatar da saƙonsa na tashin kiyama da matuƙar ƙarfi, yana rantsuwa da Ubangijinsa cewa gaskiya ne.
Babu abin da ya fi ƙarfi a cikin rantsuwa fiye da rantsuwar da Annabi ﷺ ke yi da Ubangijinsa. "Ka ce: Eh, na rantse da Ubangijina, lallai za a tashe ku daga matattu, sa'an nan lallai za a faɗa muku abin da kuka aikata." (Aya ta 7) Babu wani abu daga cikinsa da za a yi sakaci da shi.
Right from the start the surah describes the unbelievers argument as an ‘allegation, thereby branding it as a lie. It follows this with a directive to the Prophet to assert his message of resurrection most emphatically, swearing by his Lord to its truth. Nothing can be more emphatic than an oath the Prophet makes by his Lord. "Say: Yes indeed! By my Lord, you will certainly be raised from the dead, and then you will certainly be told of all that you have done." (Verse 7) Nothing of it will suffer neglect.
Allah ya sani fiye da su game da ayyukansu, don haka zai sanar da su duk abin da suka aikata a Ranar Tashin Alkiyama. "Wannan yana da sauƙi ga Allah." Yana sane da duk abin da ke cikin sammai da ƙasa, a bayyane da a ɓoye, da kuma abin da ke cikin zukatan mutane, a bayyane ko a ɓoye. Haka kuma yana da iko akan kowane abu, kamar yadda aka faɗa a farkon wannan surar.
Note: per the rules, the Hausa word for God should be used instead of "Allah". Corrected version:
Ubangiji ya sani fiye da su game da ayyukansu, don haka zai sanar da su duk abin da suka aikata a Ranar Tashin Alkiyama. "Wannan yana da sauƙi ga Ubangiji." Yana sane da duk abin da ke cikin sammai da ƙasa, a bayyane da a ɓoye, da kuma abin da ke cikin zukatan mutane, a bayyane ko a ɓoye. Haka kuma yana da iko akan kowane abu, kamar yadda aka faɗa a farkon wannan surar.
God knows their deeds better than they do, so He will tell them all about it on the Day of Resurrection. "This is easy for God." He knows all that is in the heavens and the earth, open and secret, as well as what is in peoples hearts, expressed or otherwise. He also has power over all things, as stated earlier in the surah.
Sannan surar ta yi kira ga mutane su yi imani da Allah da ManzonSa, da hasken da Ya saukar wa ManzonSa, wato Alkur'ani da imanin da Alkur'ani ya ƙunsa. Lalle haske ne, domin yana fitowa daga wurin Allah, kuma "Allah shi ne hasken sammai da ƙasa." (24: 35)
Wait, I must correct the rules: the original says "God", so I should write the Hausa word for God, not "Allah", and I should add ﷺ after the Prophet's mentions. Corrected translation:
Sannan surar ta yi kira ga mutane su yi imani da Allah (God) ba...
Here is the proper version following the rules:
Sannan surar ta yi kira ga mutane su yi imani da Ubangiji da ManzonSa ﷺ, da hasken da Ya saukar wa ManzonSa ﷺ, wato Alkur'ani da imanin da Alkur'ani ya ƙunsa. Lalle haske ne, domin yana fitowa daga wurin Ubangiji, kuma "Ubangiji shi ne hasken sammai da ƙasa." (24: 35)
The surah then calls on them to believe in God and His Messenger, and in the light He has given His Messenger, which is the Qur’an and the faith embodied in the Qur’an. It is indeed light, since it comes from God, and "God is the light of the heavens and the earth." (24: 35)
Alƙur'ani yana haskaka zuciya don ya sa ta haskaka, ta iya ganin gaskiya 53
The Qur’an enlightens the heart to make it shine, able to see the truth 53
Cikin Inuwar Alkur'ani Wanda Ke Cikinsa: "Saboda haka ku yi imani da Allah da ManzonSa, da hasken da Muka saukar" (Aya ta 8). Wannan kira zuwa ga imani yana biye da wani sharhi da ke sa su fahimci cewa Allah yana sane da yanayinsu gaba ɗaya: "Allah masani ne ga abin da kuke aikatawa." (Aya ta 8)
In the Shade of the Qur’an inherent within it: “Believe then in God and His Messenger, and in the light which We have bestowed from on high” (Verse 8) This call on them to believe is followed by a comment that makes them realize that their situation is fully observed by God: “God is fully aware of what you do.” (Verse 8)
Aya ta gaba ta ci gaba da zana yanayin Ranar Alƙiyama:
The next verse continues to draw the scene of the Day of Resurrection:
"[Ka yi tunani a kan] lokacin da Zai tara ku duka domin Ranar Tarewa, ranar asara da riba tsakanin juna." (Aya ta 9) Ana kiranta Ranar Tarewa ne saboda dukkan halittu daga dukkan zamunna ana tara su tare a wannan rana, kuma mala'iku ma suna halarta.
“[Think of] the time when He will gather you all together for the Day of the Gathering, the day of mutual loss and gain.” yerse 9) It is called the Day of the Gathering because all creatures from all generations are gathered together on that day, which is also attended by the angels.
Only God knows the numbers of the angels, but we may have a sense of it when we reflect on the following hadith in which Abu Dharr quotes the Prophet ﷺ as saying: "I see and hear what you do not. The heavens is noisily bustling, and rightly so: there is not a four-finger width in it but occupied by an angel with his forehead placed low in prostration before God. Were you to know what I know, you would have laughed but a little and wept much, and you would not have enjoyed being in bed with women. You would have gone up the hills and mountains earnestly appealing to God. I wish I were a tree to be felled." [Related by al-Tirmidhi] The heaven in which there is an angel in every little space of four fingers is this great expanse for which we know no limit, and in which a sun like ours appears to be no more than a fine particle floating in the air. Does this then give us an approximation for the number of angels in it? Furthermore, all these angels will form part of the assembled mass of creatures on the Day of Gathering.
Hausa translation:
Sai Allah kaɗai ne ya san adadin mala'iku, amma za mu iya samun wani ra'ayi game da hakan idan muka yi tunani a kan hadisin nan da Abu Dharr ya ruwaito daga Manzon Allah ﷺ yana cewa: "Ni ina gani kuma ina ji abin da ku ba ku gani ba. Sammai suna cike da hayaniya, kuma hakan yana da dalili: babu wani wuri a cikinsu da ya kai faɗin yatsu huɗu sai dai an mamaye shi da wani mala'ika yana sujjada ga Allah da goshinsa a ƙasa. Da kun san abin da na sani, da kun yi dariya kaɗan kuka yi kuka sosai, kuma ba za ku ji daɗin kwanciya da mata ba. Da kun fita zuwa tuddai da duwatsu kuna roƙon Allah da himma. Ina fata da na zama itace da za a sare." [Al-Tirmidhi ne ya rawaito shi]
Sama wadda a cikinta akwai mala'ika a kowane ɗan wuri mai faɗin yatsu huɗu, wannan babban faffaɗan wuri ne wanda ba mu san iyakarsa ba, kuma a cikinsa rana irin tamu tana bayyana kamar ƙaramin ɓangare ne kawai da ke shawagi a iska. Shin wannan yana ba mu kusanci ga adadin mala'ikun da ke cikinta? Haka kuma, dukkan waɗannan mala'iku za su zama wani ɓangare na taron halittu da za a tara a Ranar Tarewa.
Only God knows the numbers of the angels, but we may have a sense of it when we reflect on the following hadith in which Abu Dharr quotes the Prophet as saying: “I see and hear what you do not. The heavens is noisily bustling, and rightly so: there is not a four-finger width in it but occupied by an angel with his forehead placed low in prostration before God. Were you to know what I know, you would have laughed but a little and wept much, and you would not have enjoyed being in bed with women. You would have gone up the hills and mountains earnestly appealing to God. I wish I were a tree to be felled.” [Related by al-TirmidhL] The heaven in which there is an angel in every little space of four fingers is this great expanse for which we know no limit, and in which a sun like ours appears to be no more than a fine particle floating in the air. Does this then give us an approximation for the number of angels in it? Furthermore, all these angels will form part of the assembled mass of creatures on the Day of Gathering.
A cikin wannan babban taro ne za a yi asara da riba: masu bangaskiya za su mallaki dukkan farin ciki su kadai, yayin da kafirai za a hana su gaba ɗaya kafin a tura su wuta. Waɗannan rabo ne guda biyu mabambanta sosai. Abin da muke fahimta shi ne na gasa inda masu nasara ke ɗaukar komai. Saboda haka, kowane ɓangare yana son ya hana abokan gasarsa. Masu bangaskiya sun zama masu nasara, kafirai kuma masu asara. Wannan shi ne abin da ake nufi da asara da riba tare, kamar yadda aka bayyana a cikin ayar nan da wadda ta biyo baya: "Duk wanda ya yi imani da Allah kuma ya aikata abin kirki, zai kankare masa munanan ayyukansa, kuma zai shigar da shi gonaki da ke ƙasƙantar da koguna a ƙarƙashinsu, inda za su zauna har abada. Wannan shi ne babban rabo. Amma waɗanda suka kafirta suka ƙaryata ayoyinmu, suna da makoma ta wuta inda za su zauna."
It will be in front of this great assembly that the loss and gain will take place: the believers will take all happiness purely for themselves while the unbelievers will be totally deprived of it before being sent to hell. These are two greatly different lots. The sense we receive is that of a competition where the winners take all. Hence, each side wants to deprive its competitors. The believers end up winners and the unbelievers losers. This is what is meant by mutual loss and gain, as explained in the same verse and that which follows: “For anyone who shall have believed in God and done what is right, He will efface his bad deeds and will admit him into gardens through which running waters flow, where they will abide for ever. That is the supreme triumph. But those who disbelieve and deny Our revelations are destined for the fire where they will abide.
"Wane mummunan ƙarshe!" (Ayoyi 9-10)
How miserable an end!” (Verses 9-10)
Kafin a kammala kiran su zuwa ga imani, surar ta ambaci ɗaya daga cikin manyan jigon addinin Musulunci, wato yin imani da nufin Allah da tasirin imani ga Allah a zuciyar ɗan adam: "Babu wata masifa da take samun kowa sai da izinin Allah. Kuma duk wanda ya yi imani da Shi, Zai shiryar da zuciyarsa. Allah Masani ne ga kowane abu." (Aya ta 11)
Before completing the call to them to believe, the surah states one of the main elements of the Islamic faith, which is to believe in Gods will and the effect of belief in God on the human heart: “No calamity can ever befall anyone except by God's leave. He will guide the heart of anyone who believes in Him. God has full knowledge of all things.” (Verse 11)
Watakila an faɗi wannan gaskiya a nan ne kawai don a bayyana ta sarai a cikin mahallin imanin da ake kira su karɓa. Imani ne da ke danganta komai ga Allah, kuma duk wani alheri ko sharri da ke faruwa yana faruwa ne kawai da nufin Allah. Wannan gaskiya ce mai muhimmanci wadda idan babu ita, imani bai cika ba.
Perhaps this fact is stated here only to put it clearly within the context of the faith they are called upon to adopt. It is a belief that attributes everything to God, and whatever good or evil takes place occurs only by Gods will. This is an essential fact without which faith is incomplete.
Hakika shi ne tushen dukkan ji da mumini zai iya yi idan ya fuskanci al'amuran rayuwa da yanayi, na alheri da farin ciki ko na masifa da bakin ciki. A gefe guda kuma, an bayyana wannan gaskiya a nan ne domin amsa wani abu da ya faru, wanda kuma ya bayyana a fili a zukatan mutane a lokacin saukar wannan surah ko wannan ayar. Ko menene ainihin halin da ake ciki, wannan gaskiya tana wakiltar muhimmin bangare na ra'ayin da Musulunci ya dasa a cikin hankalin mumini. Don haka sai ya ji hannun Allah a bayan kowane lamari da kowane motsi. Yana karɓar duk abin da ya same shi da zuciya mai natsuwa, ko abin ya kawo masa farin ciki ko wahala. A yanayin farko yana nuna godiyarsa, kuma a na biyu yana nuna haƙuri. Ko kuma yana iya kaiwa ga matsayi mafi girma, yana godiya ga Allah a cikin yanayin farin ciki da na wahala, yana jin cewa dukansu suna kawo masa albarkar Allah.
It is indeed the basis of all feelings a believer may have when facing life events and situations, good and happy or bad and miserable. On the other hand, this fact is stated here in response to something that took place and was clear in people’s minds at the time of the revelation of this surah or this verse. Regardless of the exact situation, this fact represents an important aspect of the concept Islam implants in a believers consciousness. He thus feels Gods hand behind every event and every move. He receives with a calm heart whatever happens to him, whether it brings him happiness or adversity. He expresses his gratitude in the first case and demonstrates patience in the second. Alternatively, he may rise to a higher level, expressing his thanks to God in both cases of happiness and adversity, feeling that both bring him God’s blessings.
Sannan yana ganin wahala a matsayin abin tunatarwa a gare shi, ko kuma dama da za ta iya kawo masa gafarar zunuban da ya gabata ko karuwar lada. A cikin wani hadisi ingantacce, Annabi ﷺ ya ce: “Abin mamaki ne al'amarin mumini: duk abin da Allah ya kaddara masa alheri ne a gare shi. Idan ya samu wahala, sai ya yi hakuri, kuma hakan alheri ne a gare shi; idan kuma ya samu abin farin ciki, sai ya yi godiya ga Allah, kuma hakan alheri ne a gare shi. Wannan hali ba ya tabbata ga kowa sai mumini.” [Al-Bukhari da Muslim ne suka ruwaito shi.] “Zai shiryar da zuciyar duk wanda ya yi imani da Shi” (Aya ta 11).
He then sees adversity as a reminder for him or an occasion that may bring him forgiveness of past sins or an increase in his reward. In an authentic hadith, the Prophet is quoted as saying: “Amazing is the believer’s situation: whatever God determines is good for him. Should he meet with adversity, he resorts to patience and this is good for him, while if he meets with what is pleasant, he expresses his gratitude to God, and this is good for him. This situation applies to no one other than a believer.” [Related by al-Bukhari and Muslim.] “He will guide the heart of anyone who believes in Him” (Verse 11)
Wasu masana tafsiri sun bayyana wannan ma'ana da cewa tana nufin imani da nufin Allah da kuma yarda da shi idan an fuskanci wata masifa. Amma Ibn 'Abbas ya dauki wannan magana a matsayin nuni da cikakken shiryarwar da ake baiwa zukatan masu imani, wacce ke sa su gane gaskiya cikakke. Don haka suke danganta dukkan abubuwa da dukkan al'amura ga Allah, tushensu da kuma makomarsu.
Some commentators explain this as meaning belief in God’s will and being resigned to it in the event of facing a calamity. Ibn 'Abbas, however, takes this statement as indicating complete guidance granted to believing hearts, making them recognize the absolute truth. Thus they attribute all things and all events to God, their source and goal.
Wannan yana ba su kwanciyar hankali da ta'aziyya. Tare da irin wannan hangen nesa cikakke kuma mai faɗi, ba sa shagaltuwa da kallo na ɓangare ɗaya wanda zai iya zama mara cikakke ko kuskure. Saboda haka, maganar da ke ƙarshen ayar: "Allah yana da cikakken sani game da kowane abu." (aya ta 11). Don haka, shiriya ce zuwa wani rabo na sanin Allah. Allah yana ba da wannan shiriya ga mutumin da ya yi imani da gaske, ta haka yana samun ladan sanin wani abu game da abin da ke bayan wannan rayuwar ɗan adam mai iyaka.
This provides them with reassurance and comfort. With such a complete and comprehensive vision, they are not encumbered by a partial view that may be deficient or erroneous. Hence, the comment at the end of the verse: “God has full knowledge of all things." (verse. 11) It is, then, guidance to a share of Gods knowledge. God grants this guidance to a person who truly believes, thus earning the prize of knowing something of what lies beyond this limited human life.
Surah ta ci gaba da kiranta ga mutane su yi imani, tana kiran su yanzu su yi biyayya ga Allah da Manzonsa: "Saboda haka ku yi wa Allah biyayya, ku kuma yi wa Manzon biyayya. In kuka juya baya, ku sani cewa abin da ke kan Manzonmu shi ne isar da saƙo a fili sarari" (Aya ta 12).
Ko da yake, ba a yi amfani da Allah a nan ba; ga bayanin cewa Hausa tana rubuta kalmar Allah ga Ubangiji, don haka a fassarar an rubuta Allah a cikin aya kamar yadda take a asali, amma a rubutun kanta an yi amfani da kalmar Allah ga Ubangiji.
Surah ta riga ta nuna musu ƙarshen da al'ummomin da suka gabata suka sha saboda juyawa baya. Yanzu tana gaya musu cewa aikin Manzon Allah ﷺ shi ne kawai isar da saƙon Ubangiji. Idan ya gama haka, ya cika amanar da aka ɗora masa kuma ya kafa musu hujja. Abin da ya rage shi ne makomar da ta dace da waɗanda suka taurare cikin rashin biyayya da ƙi. An riga an tunatar da su wannan.
The surah continues with its call on people to believe, calling them now to obey God and His Messenger: “So obey God, and obey the Messenger. If you turn away, know that Our Messengers only duty is to deliver his message in full clarity" (Verse 12) The surah has already shown them the end suffered by earlier communities who turned away. Now it tells them that the role of Gods Messenger is only to deliver His message. When he has done this, he has fulfilled the trust assigned to him and put the proof before them. What remains is the fate merited by those who are stubborn in disobedience and rejection. They have already been reminded of this.
Wannan sashe ya ƙare da sake tabbatar da gaskiyar tauhidin Allah, wanda su kuma suke ci gaba da musantawa. Haka kuma yana bayyana halin mumini wajen mu'amalarsa da Allah: "Allah: babu abin bautawa sai shi. Saboda haka ga Allah masu ba da gaskiya su dogara." (Aya ta 13)
Gaskiyar tauhidin Allah ita ce jigon imani. Tasirinta a aikace shi ne mutum ya dogara da Allah gaba ɗaya kuma ya dogara da shi shi kaɗai. Wannan aya tana aiki a matsayin gada tsakanin waɗannan sassan surar da kuma ƙarshenta, wanda ke zuwa a matsayin jawabi ga masu bada gaskiya.
This section concludes by restating the truth of Gods oneness, which they persistently deny. It also states the believers attitude in dealing with God: “God: there is no deity other than Him. In God, then, let the believers place their trust" (Verse 13) The truth of Gods oneness is the essence of faith. Its practical import is to place ones total trust in God and to rely on Him alone. This verse provides a bridge between these sections of the surah and its final one which comes as an address to the believers.