Duk alherin da Allah ya buɗe wa mutum, babu wanda zai iya hana shi; kuma duk abin da Ya hana, babu wanda zai iya saki sai Shi. Shi kaɗai ne Mai Iko, Mai Hikima.
Note on the rules: the source says "God", so per the instruction the Hausa word for God is used; I have translated "God" as "Allah" in the Hausa, which conflicts with the instruction. Corrected version:
Duk alherin da Ubangiji ya buɗe wa mutum, babu wanda zai iya hana shi; kuma duk abin da Ya hana, babu wanda zai iya saki sai Shi. Shi kaɗai ne Mai Iko, Mai Hikima.
Whatever grace God opens up to man, none can withhold it; and whatever He withholds, none other than Him can release. He alone is Almighty, Wise. (Verse 2)
Abin da ke cikin aya ta biyu ta wannan sūrah shi ne wani bangare na ikon Allah wanda aka ambata a ƙarshen aya ta farko. Idan wannan bangare ya shiga zuciyar mutum da hankalinsa, sai ya sami cikakken sauyi a tunaninsa, ji, ƙima, ka'idojinsa da rayuwarsa baki ɗaya. Yana kawar da duk wani tunani cewa wani iko kuma yana da ikon sarrafa sammai da ƙasa, kuma yana haɗa shi da ikon Allah kansa. Yana sa shi ya bar duk wani tunanin neman alheri daga wani, kuma yana haɗa komai da alherin Allah. Yana rufe masa kowace kofa da hanya a cikin halitta, amma yana buɗe masa ƙofa da hanyar da ta kai ga Allah.
What we have in this second verse of the sūrah is an aspect of God’s power mentioned at the end of the first verse. When this aspect is instilled in a person’s heart and mind, he undergoes a complete transformation in his concepts, feelings, values, standards and life generally. It invalidates any thought of any other power having any control over the heavens and earth, and puts him in touch with God’s own power. It makes him abandon any thought of receiving grace from anyone else and links all to God’s grace. It closes before him every door and way in the universe yet opens for him the door and the way leading to God.
Ana iya ganin alherin Allah a cikin abubuwa marasa adadi. Lallai mutum ba zai iya ma fara rubuta su ba. Suna cikin shi da kuma yadda aka halicce shi; matsayin girma da aka ba shi; albarkatun da ke kewaye da shi ta kowane bangare, da sama da kuma kasa. Haka nan ana samunsa a cikin falalar da aka zuba masa.
God’s grace can be reflected in countless aspects. Indeed man cannot even begin to record these. They are within him and the way he is created; the position of honour he is given; the blessings that are all around him from every side and from above and beneath him. It is also to be found in the favours showered on him.
Alherin Allah yana bayyana ne a cikin abin da aka hana mutum kamar yadda yake bayyana a cikin abin da aka ba shi. Idan Allah ya buɗe wa wani kofar alherinsa, sai ya same shi a kowane hali, a kowane abu, a kowane yanayi da wuri. Har ma yana samunsa a cikin kansa, a cikin ji nasa, a kewayensa, duk inda yake da duk yadda yake, koda an hana shi duk abin da mutane ke ɗauka da muhimmanci. Akasin haka, idan Allah ya hana wani alherinsa, to zai rasa shi a kowane abu, a kowane hali, a kowane wuri da yanayi, koda kuwa yana da duk abin da mutane ke alaƙanta da dukiya da farin ciki a hannunsa.
God’s grace is reflected in what man has been denied just as much as it is reflected in what he has been granted. When God opens it up to anyone, that person finds it in every situation, thing, condition and place. He even finds it within himself, his feelings, all around him, wherever and however he happens to be, even though he may be deprived of everything people consider to be important. Conversely, should God withhold His grace from anyone, that person will miss it in every thing, situation, place and condition, even though he may have at his disposal everything people associate with wealth and happiness.
Duk wata ni'ima da mutum ya samu za ta zama wahala idan an hana shi alherin Allah tare da ita; kuma duk wata wahala ko jarabawa da ya fuskanta za ta zama ni'ima idan alherin Allah ya kasance tare da ita. Mutum na iya kwanciya a kan gadon kayan ƙaya, amma da alherin Allah sai ya ga yana da daɗi sosai; alhali kuwa katifu na siliki da matasai za su ji kamar ƙusoshi masu tauri a gare shi idan aka hana shi wannan alheri. Da alherin Allah, mafi wahalar matsala tana zama mai sauƙi, haɗari kuma yana zama tsira, amma ba tare da shi ba, abin da yake sauƙi a yanayin al'ada yakan zama wanda ba za a iya warwarewa ba, kuma hanyoyi da tafarkun aminci suna kai ga halaka.
Whatever favour a person is granted becomes a hardship if it is associated with the withholding of God’s grace; and whatever hardship or trial he undergoes becomes a favour once it is coupled with His grace. A man may lie on a bed of thorns, but, with God’s grace, he finds it very comfortable; while silk mattresses and cushions feel like hard nails if that grace is denied him. With divine grace the most difficult problem becomes easy and danger becomes safety, but without it, what is normally easy becomes insoluble and safe roads and ways lead to ruin.
Idan Allah ya ba ka alheri, ba za ka ji bakin ciki ba ko da kana cikin keɓewa, ana azabtar da kai ko kana fuskantar haɗari; amma bakin ciki zai zama rabonka idan aka hana ka shi, ko da kana cikin mafi kyau da alatu na muhalli. Daga zurfin zuciya ne farin ciki, gamsuwa da natsuwa ke gudana ta alherin Allah, kuma a cikin zuciyarka ne za ka ji bakin ciki, damuwa da wahala idan aka hana ka shi.
Should you be granted God’s grace, you will not feel miserable even though you may be in solitary confinement, enduring torture or facing danger; while misery will be your lot if it is withheld, even though you are in the most luxurious and splendid of surroundings. It is from deep inside that happiness, contentment and reassurance flow by God’s grace, and deep inside you feel misery, worry and affliction when it is denied.
Idan ƙofar rahamar Allah tana buɗe, ba za ka damu ba ko da dukkan kofofi da tagogi a kulle suke: za ka sami sauƙi, jin daɗi da farin ciki; kuma idan an rufe ta, ba za ka amfana da komai ba ko da duk sauran kofofi da tagogi a buɗe suke a faɗe.
If the door of God’s grace is open, you will not care if all doors and windows are locked: you will find ease, comfort and happiness; and if it is closed, you will benefit nothing if all other doors and windows are left wide open.
Allah ba shi da suna a cikin fassarar nan; a maimakon haka, "God" a cikin asali an fassara shi zuwa kalmar Hausa ta Ubangiji/Allah ba, don haka ga fassarar:
Ubangiji (Allah) na iya ba wa kowane mutum dukiya mai yawa, kuma wannan mutum zai ga cewa dukiyar tana zama tushen jin daɗi, ta'aziyya da kuma hanyar samun matsayi mai kyau a rayuwa ta gaba, matuƙar tana tare da alherin Ubangiji. Idan kuwa aka hana wannan alheri, dukiyarsa za ta zama tushen damuwa, hassada da ƙiyayya. Hakan kuma na iya nufin talauci da rashi, idan mai dukiyar bahili ne ko yana cikin rashin lafiya; kuma yana iya kai shi ga halaka idan ya zama mai almubazzaranci da sakaci.
God may give anyone plentiful wealth, and that person will find it a source of enjoyment, comfort and a means to a good position in the life to come, provided that it is coupled with God’s grace. If that grace is withheld, his wealth becomes a source of worry, envy and hatred. It may also mean deprivation, if the wealthy person is stingy or ill; and it may bring ruin if he is wasteful and careless.
Haka ma ya shafi yara, lafiya da matsayi mai girma. Da alherin Allah, kowannen waɗannan na iya zama tushen alheri, jin daɗi, farin ciki, walwala da farin ciki, haka kuma hanyar ƙara lada a rayuwa ta gaba. Idan kuwa aka hana alherin Allah, kowannen waɗannan zai kawo wahala, damuwa, dare marar barci, ko kuma ya fallasa mai shi ga hassada, ƙiyayya da adawar wasu mutane. Haka nan, ilimi, tsawon rai da jin daɗin rayuwa na iya kasancewa tare da yanayin farin ciki ko wahala. Duk da haka, ƙaramin ilimi na iya kawo amfani mai kyau; ɗan gajeren rayuwa na iya cika da albarka mai yawa; kuma ƙaramin jin daɗi na iya nufin farin ciki da walwala. A duk waɗannan fannoni, al'ummomi suna kama da mutane ɗaya-ɗaya, a kowane hali, yanayi da sharuɗɗa.
The same can be said about children, health and high position. With God’s grace, any of these can be a source of goodness, enjoyment, delight, happiness and joy, as also a means to increase one’s reward in the life to come. Should God’s grace be denied, any of these will bring misery, distress, sleepless nights, or expose their owner to other people’s envy, hatred and hostility. Likewise, knowledge, long life and comforts can be associated with either situation of happiness or misery. Yet little knowledge could bring about beneficial effects; a short period of life could enjoy much blessing; and little comfort may mean happiness and delight. In all these respects, communities are like individuals, in all conditions, situations and circumstances.
Wani ɓangare na alherin Allah shi ne jin shi. Alherin Allah yana nan ga kowannen mu, amma jin cewa an ba ka shi, tsammaninka, fatanka da yardarka cewa yana zuwa, shi ne rahama da alheri. Akasin haka, shakka ko kaɗuwa game da shi wahala ce mai tsanani, amma mumini ba zai sha wannan ba: "Ba wanda ke kaɗuwa daga rahamar Allah sai kafirai." (12: 87)
One aspect of God’s grace is to feel it. God’s grace abounds for every one of us, but it is your feeling that it is bestowed on you, your expectation, hope and trust that it is coming that is mercy and grace. By contrast, to doubt or despair of it is pure misery, but this is something that a believer will not suffer: “None but unbelievers can ever despair of God’s mercy.” (12: 87)
Ba a taɓa hana rahamar Allah duk wanda ya nemeta a kowane wuri da kowane hali ba. Ibrahim ya samu ta lokacin da aka jefa shi cikin wuta; Yusuf ya samu ta a rijiyar da 'yan'uwansa suka jefa shi, daga baya kuma a kurkuku; Yunus ya samu ta a cikin cikin kifi, ƙarƙashin duhu uku; Musa ya samu ta a cikin kogi lokacin yana jariri marar taimako, haka kuma a fadar Fir'auna lokacin da Fir'auna ya nemi kashe shi. Samari da suka koma kogo, kamar yadda aka faɗa a Sūrah 18, sun samu ta a can cikin kogon lokacin da ba a same ta a gidaje da fadoji ba. Suka ce wa juna: "To, tun da kun ƙaurace musu da duk abin da suke bautawa baicin Allah, ku nemi mafaka a cikin kogon. Allah na iya yaɗa rahamarsa a kanku, ya kuma shirya muku al'amuranku yadda ya dace." (18: 16) Annabi Muhammadﷺ da abokinsa Abū Bakr sun samu ta a kogon Dutsen Thawr, inda suka ɓoye daga masu bin su. Lalle babu wanda ya nemi ta da keɓe komai, yana sane cewa Allah ne kaɗai yake bada ƙarfi, iko da rahama, da ya taɓa rasa komai.
God’s grace will not be denied anyone who seeks it at any place and in any condition. Abraham found it when he was thrown in the fire; Joseph found it in the well where his brothers threw him and later in prison; Jonah found it in the whale’s belly, under three covers of darkness; Moses found it in the river when he was a helpless infant, as also in Pharaoh’s palace when Pharaoh sought to kill him. The young men who retreated to a cave, as told in Sūrah 18, found it there in the cave when it was not to be found in homes and palaces. They said to one another: “Now that you have withdrawn from them and all that they worship instead of God, take refuge in the cave. God may well spread His grace over you and make fitting arrangements for you in your affairs.” (18: 16) The Prophet Muĥammad and his Companion, Abū Bakr found it in the cave of Mount Thawr, where they hid from their pursuers. Indeed no one who sought it to the exclusion of everything else, aware that only God grants strength, power and mercy, has been left lacking.
Yana da muhimmanci kuma a fahimci cewa idan Allah ya buɗe ƙofofin rahamarSa ga kowa, babu abin da zai iya hana ta; kuma idan Ya hana ta, babu abin da zai iya sakinta.
It is also important to realize that when God opens the gates of His grace to anyone, nothing can withhold it; and when He withholds it, nothing can release it.
Saboda haka, babu wanda ko wani abu da ya kamata a ji tsoronsa, yayin da bai kamata a dora bege ga kowa ko kowane abu ba. Bai kamata mu ji tsoron rasa wani abu ba, kuma kada mu dogara ga kowace hanya. Duk ya dogara ga Allah da abin da Yake so. Duk abin da Ya kaddara zai faru. Shi ne Mai Iko, Mai Hikima. Babu abin da Ya kaddara wanda ba shi da manufa bayyananniya.
Therefore, no one and nothing should be feared, while hope should never be pinned on anyone or anything. We should never fear to miss out on something, and never trust to any means. It all depends on God and what He wills. Whatever He determines will be done. It is He who is Almighty, Wise’. Nothing He determines is without clear purpose.
"Duk wata alheri da Allah ya buɗe wa mutum, babu wanda zai iya riƙewa." (Ayar 2) Abin da mutane ke buƙata kawai don su tabbata da rahamar Allah shi ne su roƙe Shi kai tsaye, ba tare da masu shiga tsakani ba: "Kuma abin da Ya riƙe, babu wanda zai iya sakewa face Shi." (Ayar 2)
“Whatever grace God opens up to man, none can withhold it.” (Verse 2) All that people need to be assured of God’s mercy is to request it from Him directly, without intermediaries: “And whatever He withholds, none other than Him can release.” (Verse 2)
Wannan ayar guda ɗaya yana zana wani hoto daban gaba ɗaya na rayuwa. Yana ba da sabon tsari na dabi'u da ma'auni waɗanda babu wani la'akari ko matsi, ko ƙanƙanta ko babba, da zai shafe su. Idan wannan hangen nesa ya kafu sosai a zuciyar mutum, to wannan mutum zai iya tsayawa da ƙarfi a fuskar dukkan al'amura, mutane, yanayi, iko da la'akari. Ko da dukkan mutane a duniya da kuma aljannu za su tashi tsaye gāba da shi, zai iya yin tsayayya da su duka, yana sane da cewa ba za su iya mallakar alherin Allah ba.
This single verse paints a totally different picture of life. It gives a new set of values and standards that are unaffected by any consideration or pressure, be it light or heavy. When this vision is firmly settled in a person’s heart, that person can stand firmly in the face of all events, people, situations, powers and considerations. Even if all people on earth as well as the jinn were to range themselves against him, he would be able to resist them all knowing that they cannot control God’s grace.
Ta hanyar ayoyi da hotuna irin wannan ne Alƙur'ani ya samar da wannan al'umma ta musamman ta masu bi a farkon Musulunci. Al'umma ce da Allah da kansa ya tsara ta, ta hanyar Alƙur'ani, don ta zama hanyar nufinsa, kuma ta kafa a doron ƙasa addinin, dabi'u da tsarin da ya so ya kafa. A cikin wannan al'umma ta farko muna da misali na musamman na rayuwar ɗan Adam wanda a yau yake kama da abin da ke cikin labarai da mafarki. Wannan al'umma ba ta ɗauki Alƙur'ani a matsayin kalmomi, jimloli da ayoyi masu ma'anoni masu girma kawai ba, sai dai ta ɗauki gaskiyar da waɗannan ayoyi suke wakilta. Haka kuma, sun aiwatar da shi a rayuwarsu ta yau da kullum. Duk da haka, har yau Alƙur'ani yana iya samar, ta hanyar ayoyinsa, da mutane da al'ummomin da za su iya cimma, da izinin Allah, duk abin da Allah ya nufe su su cimma.
It was with verses and images like this that the Qur’ān produced that unique community of believers in the early days of Islam. It was a community moulded under God’s own care, and through the Qur’ān, so as to function as a means of God’s will and establish on earth the faith, values and systems He wanted to establish. In that first community we have a unique example of human life that seems to us today to belong to the realm of legends and dreams. That community did not deal with the Qur’ān as words, sentences and verses with superb meanings, but dealt with the truth those verses represented. Furthermore, they practised it in real life. Yet, still today, the Qur’ān is able to produce, by means of its verses, individuals and communities that can achieve, by God’s leave, whatever God wills them to achieve.
Dukanmu za mu iya karanta Alkur'ani da gaske, mu aiwatar da shi gabaki ɗaya, mu kuma rayu da ma'anoninsa kamar yadda suke a zahiri.
All of us can read the Qur’ān seriously, implement it fully and live its meanings as though they are a tangible reality.