Ta hasken asuba mai haske, da dare idan ya yi shiru da duhu, Ubangijinka bai yashe ka ba, kuma bai ki ka ba. Lallai lahira za ta fi maka rayuwar duniya ta yanzu. Kuma tabbas nan gaba Ubangijinka zai ba ka dukkan alheri, sai ka yi farin ciki.
By the bright morning hours, and the night when it grows still and dark, your Lord has neither forsaken you, nor does He hate you. Surely the life to come will be better for you than this present life. And, certainly, in time your Lord will be bounteous to you and you will be well pleased. (Verses 1-5)
Allah ya rantse da waɗannan lokuta biyu masu natsuwa da ƙarfafa zuciya, kuma ya kafa dangantaka tsakanin abubuwan halitta da ji na ɗan adam. Ta haka ake ƙarfafa amsawa juna tsakanin zukatan mutane da duniya, wadda take da kyau, mai rai kuma mai tausayi ga dukkan halittu masu rai. Saboda haka, zukata suna rayuwa cikin salama da duniya, cikin annashuwa da farin ciki.
God vows by these two calm and inspiring periods of time and establishes a relationship between natural phenomena and human feelings. Thus, mutual response is encouraged between human hearts and the universe, which is beautiful, alive and sympathetic to all living beings. Hence, hearts live in peace with the world, relaxed and happy.
Wannan salon magana ya dace musamman a cikin wannan sūrah, domin an jaddada jin zumunci da haɗin kai a nan. Kamar dai ana gaya wa Annabi ﷺ nan take cewa Ubangijinsa ya riga ya albarkace shi da abokantakar duniyar da ke kewaye da shi, kuma ba a barshi shi kaɗai ba, ba kuma a watsar da shi ba ko kaɗan.
This mode of expression is particularly appropriate in this sūrah as the feeling of fellowship is stressed here. It is as if the Prophet is being told straightaway that his Lord had already blessed him with the fellowship of the world around him and that he was by no means forsaken or left alone.
Sa'an nan sai ga tabbataccen furuci mai ƙarfi: "Ubangijinka bai barke ka ba, kuma bai ƙi ka ba." (Aya ta 3) Bai bar ka ba, kuma bai nuna maka tsanani ba kamar yadda waɗanda suke son cutar da zuciyarka da ranka suke ikirari. Domin shi Ubangijinka ne, kai kuma naka ne. Shi ne mai tanadar ka, mai kiyaye ka. Falalar Allah a kanka ba ta ƙare ba, kuma ba a dakatar da ita ba. Kai, ya Muhammadu ﷺ, za ka samu falala mai yawa da mafi kyau a Lahira fiye da abin da kake samu a wannan rayuwa. "Lalle ne Lahira ta fi maka alheri daga duniya." (Aya ta 4)
Then follows a clear and emphatic assertion: “Your Lord has neither forsaken you, nor does He hate you.” (Verse 3) He has not left you, nor has He been harsh to you as is alleged by those who want to afflict your heart and soul. For He is your Lord and you belong to Him. He is your sustainer and protector. God’s favours on you have neither run out nor have they been stopped. You, Muĥammad, are to get much more and better favours in the hereafter than you are getting in this life. “Surely the life to come will be better for you than this present life.” (Verse 4)
Allah? No — the rules say to write the Hausa word for God, never "Allah". Here is the translation:
Ubangiji zai kiyaye maka, ya Muhammadu, abin da zai gamsar da kai cikin manufarka, ya sauƙaƙa maka hanya mai wahala, kuma ya kawo nasarar saƙonka, yana tabbatar da gaskiyar da kake kira zuwa gare ta. Waɗannan tunani sun kasance suna damun zuciyar Annabi ﷺ yayin da yake fuskantar ƙin karɓar mutanensa, zalunci da mugunta da suka nuna masa. "Nan gaba, Ubangijinka zai ba ka da yalwa, kuma za ka yi farin ciki." (Aya ta 5)
God is saving for you, Muĥammad, what will satisfy you in your mission and ease your hard path and bring about the victory of your message, vindicating the truth you advocate. These thoughts were in fact preoccupying the Prophet’s mind as he encountered his people’s adamant rejection, ill-treatment, and malice. “In time, your Lord will be bounteous to you and you will be well pleased.” (Verse 5)
Sūrah ɗin sai ya tuna wa Annabi ﷺ yadda Ubangijinsa ya nuna masa tagomashi tun farkon aikin annabcinsa, domin ya yi tunani a kan yadda Allah Ya yi masa alheri. Wannan kuwa don ya tuna da kyawawan abubuwan tunawa na jinƙan Allah: “Shin ba Ya same ka maraya ba, sai Ya ba ka mafaka? Kuma Ya same ka a ɓace, sai Ya shiryar da kai?”
The sūrah then goes on to remind the Prophet of his Lord’s attitude towards him from the very beginning of his mission so that he can reflect on how favourably God treats him. This to make him recall the happy memories of divine kindness: “Has He not found you an orphan and given you a shelter? And found you in error, and guided you?
"Kuma Ya same ka matalauci, Ya wadatar da kai?" (Ayoyi 6-8) Ka yi tunani a kan rayuwarka ta yanzu da ta baya. Shin Ya taba barin ka ko ya ki ka, koda kafin Ya dora maka aikin annabci?
And found you poor and enriched you?” (Verses 6-8) Reflect on your present life and on your past. Has He ever forsaken you or hated you even before He charged you with prophethood?
An kai haifuwa maraya amma Allah ya kiyaye ka. Ya sa mutane da yawa su zama masu alheri gare ka, musamman kawunka Abū Ţālib, duk da cewa ya bi addini daban da naka. Kai matalauci ne, amma Ya cika zuciyarka da gamsuwa, ya kuma wadata ka ta hanyar ribar kasuwancinka da dukiyar matarka, domin kada ka sha wahalar talauci ko ka yi marmarin dukiyar da take yalwace a kewayenka.
You were born an orphan but God protected you. He made so many people kind to you, especially your uncle Abū Ţālib, though he followed a religion different from yours. You were poor and He made your heart rich with contentment, and made you rich through your business gains and wife’s wealth, so that you would not suffer from poverty or yearn for the riches that abound all around you.
Kai ma an haife ka ne a cikin al'umma mai jahilci, cike da akidu da ra'ayoyi rikitattu, inda hanyoyin bata da al'adu suka yawaita. Ba ka son waɗannan akidu, ra'ayoyi da al'adu, amma ba ka iya samun hanya bayyananniya kuma madaidaiciya ta fita daga cikinsu ba. Ba ka iya samun hanyarka ba a duniyar jāhiliyyah, haka nan ba a wajen mabiya Musa da Isa ba, waɗanda suka gurɓata akidunsu, suka karkatar da asalin siffarsu, suka ɓace. Amma Allah ya shiryar da kai ta hanyar wahayinsa da tsarin rayuwa da ya shimfiɗa, ya kafa haɗin kai mai ƙarfi tsakaninsa da kai.
You were also brought up in an ignorant society, full of confused beliefs and concepts, where erring ways and practices abounded. You did not like those beliefs, concepts and practices but you could not find a clear and suitable way out. You could find your way neither in the world of jāhiliyyah, nor with the followers of Moses and Jesus who adulterated their beliefs, distorted their original form and went astray. But God has guided you through His revelations and the way of life He has laid down, establishing a firm bond between Him and you.
Wannan shiriya a cikin daji na kafirci da rudani ita ce mafi girman ni'ima daga cikin dukkan ni'imomi. Farin ciki da kwanciyar hankali da take kawowa ba su da kamarsu. Annabi ﷺ ya sha matukar damuwa da wahala saboda dakatar da wahayi, da kuma halin kiyayya da kafirai suka nuna a lokacin dakatarwar. Saboda haka ne wannan tunatarwa ta zo domin kwantar da zuciyarsa da tabbatar masa da alkawarin Ubangijinsa cewa ba zai taba barinsa shi kadai ba ﷺ.
This guidance in the wilderness of disbelief and confusion is the greatest favour of them all. The happiness and reassurance it brings about cannot be matched. The Prophet had been greatly perturbed and afflicted because of the cessation of revelation, and the malicious attitude of the unbelievers during the period of its cessation. Hence comes this reminder to put his heart at ease and to reassure him of his Lord’s promise that he will never be abandoned.
Allah ya yi amfani da damar ambaton marayancin Annabi ﷺ na farko, da batansa, da talaucinsa, domin ya umarce shi, da dukkan Musulmai, su kare kowane marayu, su yi wa kowane mabarata sadaka, kuma su yi magana game da manyan ni'imomin da Allah ya yi musu. Na farkonsu kuma mafi muhimmanci shi ne an shiryar da su zuwa Musulunci.
God takes the opportunity of mentioning the Prophet’s earlier orphanhood, error and poverty in order to instruct him, and all Muslims, to protect every orphan, be charitable to every beggar, and to speak of the great favours God has bestowed on them. The first and most important of these is having been guided to Islam.
"Saboda haka, kada ka zalunci maraya, kuma kada ka kore mabaraci. Amma ka yi magana game da ni'imomin Ubangijinka." (Ayoyi 9-11)
“Therefore do not wrong the orphan, nor chide away the beggar, but speak of your Lord’s favours.” (Verses 9-11)
Kamar yadda muka sha ambatawa, waɗannan umarnin sun dace da buƙatun zamanin, a cikin al'ummar masu son dukiya da abin duniya, inda raunana, waɗanda ba su iya kare haƙƙoƙinsu ba, ba a kula da su ba. Musulunci ya zo ne don gyara wannan al'umma da dokokin Allah waɗanda ke kafa adalci, insaf da kyautatawa. Idan aka yi magana game da ni'imomin Allah, musamman ni'imomin shiriya da imani, hakan na nuna godiya ga Wanda ya ba mu duk abin da muke da shi. Wannan shi ne aikatau na godiya daga wanda ya karɓa.
As we have frequently mentioned, these instructions reflect the needs of the day, in that greedy and materialistic society in which the weak, who could not defend their own rights, were not catered for. Islam came to reform that society with God’s laws which establish equity, justice and goodwill. Speaking of God’s bounties, especially those of guidance and faith, expresses gratitude to Him who has given us all that we have. It is the recipient’s practical manifestation of thanks.