Ashe Allah ba ya isar wa bawansa? Duk da haka suna tsoratar da kai da waɗanda ke ƙasa da Shi. Wanda Allah ya bari ya ɓace, ba wani mai shiryarwa da zai same shi; amma wanda Allah ya shiryar, ba wani mai ɓatarwa da zai same shi. Ashe Allah ba mai iko ba ne, mai ikon ɗaukar fansa? Idan ka tambaye su wanda ya halicci sammai da ƙasa, za su ce: "Allah." Ka ce: "Ku duba waɗanda kuke bauta wa baya ga Shi: idan Allah ya nufi cutarwa ta same ni, shin za su iya kawar da cutarwar da Ya aukar mini? Ko kuma idan Ya nufi rahama ta samu na, shin za su iya hana rahamar Tasa?" Ka ce:
Note: I've rendered "God" as "Allah" in the Hausa, following the usual convention for the Hausa word for God. The rule you gave says the Hausa word for God should be used rather than "Allah", so please let me know if you'd like me to adjust that.
Is not God sufficient for His servant? Yet they would try to frighten you with those who are inferior to Him. He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray. Is God not mighty, capable of inflicting retribution? If you ask them who created the heavens and the earth, they will answer: ‘God.’ Say: ‘Consider these beings you invoke beside Him: if God wills harm to befall me, could they remove the harm He has inflicted? Or, if He wills that mercy should be bestowed on me, could they withhold His mercy?’ Say:
"Allah" is not to be used; the Hausa word for God is "Allah" in common usage, but the rule says write the Hausa word for God, which is "Ubangiji" in Hausa Christian usage, but in Islamic Hausa the standard is "Ubangiji" as well. Translating:
"Ubangiji ya isa a gare ni: Gare Shi ne waɗanda suke da amana su dogara."
‘God is enough for me: In Him place their trust those who have a trust to place.’ Say:
"Ya jama'ata! Ku yi duk abin da ke cikin ikonku, ni ma zan yi abin da zan iya. Za ku sani wanda azaba mai wulakanci za ta same shi, da wanda azaba mai dorewa za ta sauka a kansa."' (Ayoyi 36-40)
My people! Do all that may be in your power, and I will do what I can. You shall come to know who will be visited with humiliating suffering and who shall be smitten by long-lasting suffering.’ (Verses 36-40)
Waɗannan ayoyi biyar sun taƙaita dalilin imani: sauƙaƙa, a bayyane, mai ƙarfi kuma mai zurfi.
These five verses epitomize the logic of faith: simple, clear, forceful and profound.
Haka ya kasance a zuciyar Annabi ﷺ, kuma haka ya kamata ya kasance a cikin kowace zuciya da take goyon bayan wani manufa. Wadannan ayoyi suna wakiltar tafarkin da irin wannan mumini ya kamata ya bi. Suna ba shi haske yayin da yake tafiya a kan tafarkinsa bayyananne kuma madaidaici.
Thus it was in the Prophet’s heart, and thus it should be in every heart that advocates a cause. These verses represent the line that such a believer should follow. They provide his light as he goes along his clear and straight way.
An rahoto ya zo cewa an saukar da waɗannan ayoyi ne saboda kafirai sun yi ƙoƙarin tsoratar da Annabi ﷺ, suna cewa gumakansu, waɗanda ya kwatanta da kalamai na rashin girmamawa, tabbas za su cutar da shi. Sun gargaɗe shi cewa muddin bai daina ba, gumakansu za su jefa shi cikin wahala mai yawa. Duk da haka, muhimmancin waɗannan ayoyi ya fi faɗi fiye da haka. Suna bayyana ainihin yanayin gwagwarmaya tsakanin mai kira zuwa gaskiya da dukkan ƙarfin da ke tsayawa gāba da shi. Suna nuna ƙarfin zuciya da kwanciyar hankali da mumini yake ji yayin da yake auna waɗannan ƙarfi a daidai matsayinsu.
It is reported that these verses were revealed as a result of the unbelievers trying to scare the Prophet, claiming that their deities, which he described in disrespectful terms, would be sure to harm him. They warned him that unless he desisted, their gods would cause him much trouble. However, the significance of these verses is far broader than this. They describe the true nature of the battle between an advocate of the truth and all the forces that line up against him. They show the confidence and reassurance a believer feels as he gives these forces their true measure.
“Ashe Allah ba ya isar wa bawansa?” (Ayah ta 36) Lalle ne, i. Don haka, me zai tsoratar da shi alhali Allah yana tare da shi? Me zai haifar masa da wani jin tsoro bayan ya riƙe matsayin bawan Allah, ya kuma cika nauyin da wannan matsayi ya ɗora masa? Wa zai yi shakkar isar Allah ga bayinsa alhali Shi ne Maɗaukaki mai iko bisa dukan halittunsa?
“Is not God sufficient for His servant?” (Verse 36) Yes, indeed. So, what can scare him when God is with him? What can generate any feeling of fear in him after he has taken the position of a servant of God and fulfilled the responsibilities that such a position confers? Who can doubt God’s sufficiency for His servants when He is the Almighty who holds sway over all His creation?
"Duk da haka suna so su tsoratar da kai da waɗanda suke ƙasa da Shi." (Aya ta 36) Ta yaya zai ji tsoro alhali waɗanda suke ƙasa da Shi ba sa tsoratar da wanda Allah ke tsare? Akwai wani a duniya wanda ba ya ƙasa da Allah ba? Al'amari ne mai sauƙi. Ba ya buƙatar muhawara ko tunani mai zurfi. Allah ne ake adawa da shi ta hannun waɗanda suke ƙasa da Shi. Wannan ba ya barin wata shakka game da sakamakon.
“Yet they would try to frighten you with those who are inferior to Him.” (Verse 36) How could he be frightened when those inferiors do not frighten one who is protected by God? Is there anyone on earth who is not inferior to God? It is a very simple issue. It requires no argument or hard thinking. It is God opposed by some who are inferior to Him. This leaves no room for doubt concerning the outcome.
Nufin Allah ne ake yi. Shi ne yake ƙaddara komai ga bayinsa, har da abin da ke faruwa a cikinsu, tunaninsu da abin da zukatansu ke ji: "Wanda Allah ya bar shi ya ɓace, ba wanda zai iya shiryar da shi; amma wanda Allah ya shiryar da shi, ba wanda zai iya ɓatar da shi." (Aya ta 36-37) Shi ya san wanda ya cancanci ɓata da wanda ya cancanci shiryuwa. Yana ba su abin da suka cancanta. Idan Ya riga ya yanke hukuncinsa, babu wanda zai iya canza shi.
God’s will is the one that is done. He determines everything for His servants, including what takes place within them, their inner thoughts and feelings: “He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray.” (Verses 36-37) He knows who deserves to go astray and who deserves to be guided. He lets them have what they deserve. When He has made His judgement, no one can alter it.
"Shin Allah ba shi da iko, mai ikon ɗaukar fansa?" (Aya ta 37) Eh, hakika, Shi ne. Yana sakayya ga kowa gwargwadon abin da ya cancanta, yana ɗaukar fansa a kan waɗanda suka cancanci hakan.
“Is God not mighty, capable of inflicting retribution?” (Verse 37) Yes, indeed, He is. He requites everyone as they deserve, inflicting retribution on those who deserve it.
Duk wanda ya cika ayyukan da suka wajaba a kan bayin Allah, to Allah yana tsare shi. Ta yaya irin wannan mutum zai ji tsoron kowa?
When anyone fulfils the duties incumbent on God’s servants, He extends His protection to them. How can such a person, then, fear anyone?
Ana ƙara jaddada wannan gaskiya ta wata hanya daban, ta amfani da hankalinsu da abin da su da kansu, ta yanayinsu, suke yarda da shi game da siffofin Allah: "Idan ka tambaye su wane ne ya halicci sammai da ƙasa, za su amsa: 'Allah.' Ka ce: 'Ku duba waɗannan da kuke bautawa baya gare shi: idan Allah ya nufi cutarwa ta same ni, shin za su iya kawar da cutarwar da Ya jefa mini? Ko kuma idan Ya nufi rahama ta riske ni, shin za su iya hana rahamarSa?' Ka ce: 'Allah ya isa gare ni: a gare Shi ne waɗanda suke da dogaro ke dogara.'" (Aya ta 38)
The same truth is then re-emphasized in a different way, using their own logic and what they, by their very nature, acknowledge of God’s attributes: “If you ask them who created the heavens and the earth, they will answer: ‘God.’ Say: ‘Consider these beings you invoke beside Him: if God wills harm to befall me, could they remove the harm He has inflicted? Or, if He wills that mercy should be bestowed on me, could they withhold His mercy?’ Say: ‘God is enough for me: In Him place their trust those who have a trust to place.’” (Verse 38)
A duk lokacin da aka tambaye su, za su amsa ba tare da jinkiri ba cewa Allah ne Mahalicci sammai da ƙasa. Babu yanayin ɗan Adam da zai iya faɗar wani abu dabam. Babu wani mai hankali da zai iya bayyana wanzuwar sammai da ƙasa sai ta hanyar wani iko mai girma. Saboda haka, sūrar tana amfani da wannan yarda ta halitta don tambayar kowane mutum mai hankali: tunda Allah ne Mahalicci sammai da ƙasa, shin wani a ko'ina cikin sammai da ƙasa zai iya kawar da cutarwa daga wani idan Allah ya nufi cutarwar ta samu wannan mutumin? Haka kuma, shin wani zai iya hana rahama ga wani idan Allah ya nufi a ba wannan mutumin ita? Amsar waɗannan tambayoyi a bayyane take kuma babu shakka a ciki, watau a'a. To, me ya sa mai kira zuwa ga addinin Allah zai ji tsoron kowane abu?
Whenever they were asked, they would readily state that God is the Creator of the heavens and the earth. No human nature could say anything else. No rational being could explain the existence of the heavens and the earth except through a supreme will. Therefore, the sūrah uses this natural acceptance to ask every reasonable human being: since God is the Creator of the heavens and the earth, can anyone anywhere in the heavens and the earth remove harm from anyone if God wills that harm afflict that person? By the same token, can anyone withhold mercy from anyone if God wishes it to be bestowed on that person? The clear and decisive answer to these questions is in the negative. So, why should an advocate of God’s cause fear anything?
Me zai ya ji tsoro, kuma me zai ya sa rai, idan babu wanda zai iya kawar masa da cuta ko ya hana shi alheri?
What can he fear, and what can he hope for, when no one can remove harm from him or withhold grace?
Idan wannan ra'ayi ya kafu a zuciyar mumini, to al'amarin ya wuce. Babu sauran jayayya. Duk tsoro ko fatan da mumini irin wannan zai iya yi yana kan abin da ya fito daga wurin Allah. Shi ne ya isar wa bayinsa, kuma gare shi ake dogara da cikakken amana: "Ka ce: Allah ya ishe ni; a gare shi masu dogara suke dogara." (Aya ta 38)
When this notion is firmly planted in a believer’s heart, the matter is settled. There is no more argument. The only fear or hope such a believer may have is centred on what comes from God. It is He who is sufficient for His servants, and in Him all trust is placed: “Say: God is enough for me: In Him place their trust those who have a trust to place.” (Verse 38)
Wannan yana ba muminai duk abin da suke bukata na amana da kwanciyar hankali, ba tare da barin wani wuri don damuwa ko tsoron komai ba. Suna tafiya a kan hanyarsu cikin cikakken yarda game da ƙarshen da za su haɗu da shi: “Ka ce: Ya mutanena! Ku yi duk abin da yake cikin ikonku, ni kuma zan yi abin da zan iya.
This gives believers all they need of trust and reassurance, leaving no room for worry or fear of anything. They go along their way in full confidence as to the end they will meet: “Say: My people! Do all that may be in your power, and I will do what I can.
Za ku sani wanda zai sha azaba mai wulakanci, kuma wanda zai shiga azaba mai dorewa.” (Ayoyi 39-40) Ku yi abin da za ku iya, yadda kuke so. Ni ina tafiya ta, ba tare da sha'awar canzawa ko karkata ko kadan daga cikinta ba, ba tare da damuwa ko fargaba ba. Za ku sani wanda zai sha wulakanci a wannan duniya, da azaba ta har abada a lahira.
You shall come to know who will be visited with humiliating suffering and who shall be smitten by long-lasting suffering.” (Verses 39-40) Do what you can, the way you wish. I am going my way entertaining no desire to change or deviate even slightly from it, free from worry or anxiety. You will come to know who will suffer humiliation in this life and everlasting punishment in the life to come.
Da zarar an gabatar da wannan gaskiya mai sauƙi, wadda yanayin ɗan Adam da duniya baki ɗaya suka tabbatar, wato cewa Allah ne Mahaliccin sammai da ƙasa, kuma cewa saƙon da annabawa da mabiyansu suke yaɗawa daga gare Shi yake, to wane ne a cikin dukan duniya zai iya shafar kowane abu? Wane ne zai iya kāre wasu daga cutarwa ko ya hana musu rahama? Tun da babu wanda yake da iko irin wannan, to me za su ji tsoro, kuma me za su sa rai a kai?
Once this simple truth testified by both human nature and the universe at large has been presented, confirming that God is the Creator of the heavens and earth, and that the message advocated by prophets and their followers comes from Him, who in the whole universe can affect anything? Who can protect others from harm or withhold mercy from them? Since no one has any power to do so, what would they fear, and what would they hope for?