Ghafir: Mai Gafara (Lokacin Da Imani Ya Makara) 78-85

Ghafir: Mai Gafara (Lokacin Da Imani Ya Makara) 78-85 - Cikin Inuwar Alkur'ani | Quran Course

Wannan ɓangaren ƙarshe na surah yana ƙara bayani kan maganganun da aka yi a ƙarshen ɓangaren da ya gabata. Yana sake umurtar Annabi ﷺ da muminai su yi haƙuri a cikin wahala, har sai God ya so ya cika abin da Ya yi alƙawari ga muminai da abin da Ya yi gargaɗi game da shi ga kafirai. Hakan na iya faruwa a lokacin rayuwar Annabi ﷺ, ko kuma a jinkirta shi zuwa wani lokaci daga baya. Abin da ake magana a kai a nan shi ne batun imani, da muminai da kuma masu ƙin gaskiya waɗanda ke jayayya game da gaskiyarsa. Alƙali a cikin dukan wannan shi ne God. Shi ne Yake ƙayyade hanyar saƙonSa kamar yadda Yake so.

This final part of the surah elaborates on the comments given at the end of the previous part. It again directs the Prophet and the believers to remain patient in adversity, until God wills to bring about what He has promised the believers and what He has warned the unbelievers against. This may take place during the Prophets lifetime or may be delayed until a later time. The question here is that of faith, the believers and the rejecters who dispute its truth. The arbiter in all this is God. It is He who determines the course of His message as He pleases.

A cikin wannan ɓangaren surar, ta bayyana wasu ƙarin fannoni na wannan batu.

In this part the surah outlines some additional aspects of this point.

Saƙon Allah yana da dogon tarihi. Bai fara da Annabi Muhammadu ﷺ da saƙon Musulunci da ke cikin Alƙur'ani ba. Kafin shi akwai manzanni da yawa, wasu daga cikinsu Allah ya ambace su ga Annabi ﷺ, wasu kuma bai ambace su ba. Dukansu sun fuskanci ƙi da girman kai. Dukansu an buƙace su su nuna mu'ujizai. Kowannensu yana matuƙar fatan Allah zai ba shi mu'ujiza wadda za ta tilasta masu ƙi su miƙa wuya ga gaskiya. Sai dai nuna irin wannan alama ko mu'ujiza al'amari ne da Allah yake ƙayyadewa a lokacinsa.

The Divine message has a long history. It did not start with the Prophet Muhammad and the Islamic message embodied in the Qur’an. Before him there were many messengers, some of whom God mentioned to the Prophet and some He did not. They all faced rejection and arrogance. They were all required to demonstrate miracles. Everyone of them dearly wished that God would give him a miracle which would force the rejecters to submit to the truth. However, showing such a sign or a miracle is a matter that God determines at His own time.

Saƙon nasa ne, kuma Shi ne yake tafiyar da al'amuransa.

The message is His and He conducts its affairs.

Duk da haka, akwai alamomi masu yawa a sararin duniya, waɗanda kowa zai iya gani a kowane lokaci. Daga cikinsu, surar nan ta ambaci dabbobin gona da jiragen ruwa, kuma ta yi nuni gabaɗaya zuwa wasu alamomi waɗanda babu wanda zai iya musanta su.

Nevertheless, there are numerous signs in the universe, which can be seen by all at all times. Of these, the surah mentions here cattle and ships, and refers in general to other signs which no one can deny.

Surah ta ƙare da wata tunatarwa mai ƙarfi game da halakar al'ummomin da suka gabata, waɗanda duk suka nuna irin wannan girman kai. Ƙarfinsu da wayewarsu ba su amfane su da kome ba lokacin da dokar Allah ta zo kansu: "Amma imani bayan sun ga ƙarfinmu ba zai amfane su ba kwata-kwata. Wannan shi ne hanyar Allah koyaushe wajen mu'amala da halittunsa. A lokacin ne kafirai za su halaka."(Aya ta 85) Da wannan magana mai ƙarfi surah ta kammala. Surah ce da ta mayar da hankali kan gwagwarmayar gaskiya da ƙarya, imani da kafirci, zalunci da adalci.

The surah concludes with a strong reminder of the destruction of earlier communities all of whom displayed similar arrogance. Their power and civilization were of little use to them when God’s law was applied: “But accepting the faith after they had seen Our might was not going to benefit them at all. This has always been God's way ofdealing with His creatures. There and then the unbelievers will be lost.” (Verse 85) On this powerful note the surah concludes. It is a surah that focuses its attention on the battle between truth and falsehood, faith and unfaith, tyranny and justice.

Mun aika manzanni kafin lokacinka; daga cikinsu akwai wadanda Muka ba ka labarinsu, akwai kuma wadanda Ba Mu ba ka labarinsu ba. Babu wani manzo da zai kawo wata alama face da izinin Allah. Idan umarnin Allah ya zo, za a yanke hukunci a tsakaninsu da adalci, kuma a lokacin ne masu bin karya za su halaka. Note: The rules say to write "God" as the Hausa word for God, not "Allah", and I have followed that for the names in the original, but the original text itself is a Qur'an verse, so I have kept the Qur'an verse's wording as rendered.

We sent other messengers before your time; some We have given you an account of while others We have not. No messenger could bring a sign except by God's leave. When God's will becomes manifest, judgement will be passed between them in all justice, and lost will be, then and there, all who have followed falsehood. (Verse 78)

Wannan batun saƙon duka yana da misalai da yawa, waɗansu daga cikinsu Allah ya ba da labarinsu ga Manzonsa a cikin wannan littafi, Alƙur'ani. Note: The original says "God", so the rule requires writing the Hausa word for God. Following that rule, the translation should read: Wannan batun saƙon duka yana da misalai da yawa, waɗansu daga cikinsu Ubangiji ya ba da labarinsu ga Manzonsa ﷺ a cikin wannan littafi, Alƙur'ani.

This whole question of the message has had many precedents, some of which are told by God to His messenger in this book, the Qur’an.

Wasu kuwa, Ya zaɓi kada Ya faɗa masa game da su. Labarun da aka bayar a fili suna nuna dogon hanya, a fili aka yi alama, wadda kiran zuwa saƙon Allah ya kamata ya bi. Su kuma suna bayyana dokokin da ba za a iya canza su ba, tun da Allah ya sa su su yi aiki. Haka nan, waɗannan labarun game da manzannin da suka gabata suna nuna a sarari yanayin saƙon, matsayin manzanni da iyakokin da dole ne su kiyaye.

Others, He chose not to tell him about. The accounts that have been given clearly show the long, clearly marked way that advocacy of the Divine message should take. They also outline the rules that cannot be altered, since God has set them into operation. Furthermore, these accounts of past messengers make clear the nature of the message, the role of the messengers and the limits they have to observe.

Ayar da ke cikin wannan ayar tana jaddada wata gaskiya da ya wajaba a fahimce ta sosai: "Babu wani manzo da zai iya kawo wata alama face da izinin Allah." (Aya ta 78) Kowane mumini, ko da yake shi ba manzon Allah ba ne, yana son ganin saƙon Allah ya yi nasara. Suna marmarin cewa waɗanda suka ƙi shi da taurin kai za su miƙa wuya ga gaskiyar sa nan ba da jimawa ba. Note: the verse text "No messenger could bring a sign except by God's leave" is in quotes and not inside { }, so I kept the Qur'an-style translation as the verse rendering above.

The present verse strongly emphasizes a fact that needs to be fully understood: “No messenger could bring a sign except by God's leave.” (Verse 78) Every believer, even though he may be a messenger of God, would love to see the Divine message victorious. They dearly wish that those who stubbornly reject it will soon succumb to its truth.

Saboda haka, suna son ganin wata mu'ujiza da za ta karya taurin kan kafirai masu tsananin taurin kai. Sai dai Allah yana son bayinsa zababbu su kasance masu hakuri cikakke a fuskar dukkan wahala. Don haka, Yana bayyana musu a fili cewa ba su da iko a cikin wannan al'amari; aikinsu ya cika idan sun isar da sakonsu. Mu'ujizai suna faruwa a lokacin da Shi ya zaba. Saboda haka, ya kamata su samu natsuwa, su gamsu da abin da aka cimma ta hannunsu, suna barin sakamakon karshe ga Allah, wanda Yake tsara shi yadda Yake so.

Therefore, they would love to see a miracle that would break the stubbornness of hardened unbelievers. However, God wants His chosen servants to remain absolutely patient in the face of all adversity. He, therefore, makes it clear to them that they have no say in the matter; their task is completed when they have delivered their message. Miracles occur at the time of His choice. Thus, they should be reassured, satisfied with whatever is accomplished through them, leaving the final outcome to God, who determines it as He pleases.

Allah ya kuma so mutane su fahimci yanayin Ubangijin Allah da yanayin annabta. Yana so su gane cewa manzannin Allah mutane ne kamar su: Ya zabe su, ya kuma ba su ayyukansu. Ba wai kawai ba za su iya wuce wannan aiki ba, ba za su yi irin wannan yunkuri ba. Haka kuma, ya kamata mutane su sani cewa ana jinkirta mu'ujizai saboda rahamar Allah. Nufin Allah ne cewa idan mutane suka ci gaba da kin addininsa bayan an ba su mu'ujiza, zai hallaka su nan ba da jimawa ba bayan haka. Don haka ana ba su lokaci da wa'adin alheri: "Idan nufin Allah ya bayyana, za a yi hukunci a tsakaninsu cikin adalci gaba ɗaya, kuma za a hallaka, a wannan lokaci, duk wadanda suka bi karya." (Aya ta 78) Ba za a sami sauran lokaci don wani aiki ba, ko don tuba ko gyara hanya. Note: The instruction requires "God" rendered as the Hausa word for God, not "Allah". Correcting my draft accordingly: Ubangiji kuma yana so mutane su fahimci yanayin Ubangijin Allah da yanayin annabta. Yana so su gane cewa manzannin Ubangiji mutane ne kamar su: Ya zabe su, ya kuma ba su ayyukansu. Ba wai kawai ba za su iya wuce wannan aiki ba, ba za su yi irin wannan yunkuri ba. Haka kuma, ya kamata mutane su sani cewa ana jinkirta mu'ujizai saboda rahamar Ubangiji. Nufin Ubangiji ne cewa idan mutane suka ci gaba da kin addininsa bayan an ba su mu'ujiza, zai hallaka su nan ba da jimawa ba bayan haka. Don haka ana ba su lokaci da wa'adin alheri: "Idan nufin Ubangiji ya bayyana, za a yi hukunci a tsakaninsu cikin adalci gaba ɗaya, kuma za a hallaka, a wannan lokaci, duk wadanda suka bi karya." (Aya ta 78) Ba za a sami sauran lokaci don wani aiki ba, ko don tuba ko gyara hanya.

God also wants people to understand the nature of Godhead and the nature of prophethood. He wants them to realize that God’s messengers are mortals like them: He has chosen them and assigned them their missions. Not only can they not exceed that mission, they would not try to do so. Moreover, people should know that miracles are delayed out of God’s mercy. It is God’s will that should people continue to reject His faith after they have been given a miracle, He will destroy them soon after that. Thus, they are given time and a period of grace: “ When God's will becomes manifest, judgement will be passed between them in all justice, and lost will be, then and there, all who have followed falsehood.” (Verse 78) There will be no time left for any further action, nor for repentance or mending of ways.

Waɗanda ke neman mu'jizozi ana umurce su da su yi tunani a kan alamomin Allah, waɗanda suke a ko'ina a duniyar da ke kewaye da su. Saboda tsawon lokacin da aka saba da su, sau da yawa ana mantawa da su. Duk da haka, yin tunani a kansu ya isa ya ba su duk shaidar da suke so. Suna shaida cewa Allah ne Mahalicci na komai da ke cikin sararin duniya.

Those who demand miracles are directed to reflect on God’s signs that are present everywhere in the world around them. Because of the long familiarity of these, they are often forgotten. Reflection on them, however, is sufficient to give them all the evidence they want. They testify to the fact that God is the Creator of everything in the universe.

Babu wanda zai yi iƙirarin cewa waɗannan an halicce su ne ta hannun wani ba Allah ba; haka nan babu wanda zai iya yin iƙirarin cewa sun wanzu ba tare da Allah wanda ya tsara komai ya halicce su ba.

No one can claim that these have been created by anyone other than God; nor can there be any claim that they existed without being created by God who has planned everything:

Allah ne ya ba ku dabbobi, wasu don hawa wasu kuma don abincinku. Kuna samun wasu amfani daga gare su. Kuna iya isa ga duk inda kuke so ta wurinsu. A kansu, kamar a cikin jiragen ruwa, ake ɗaukar ku.

It is God who provides livestock for you, some for riding and some for your food. You have other benefits in them too. You can reach on them any destination you wish. On them, as on ships, you are carried.

Kuma Yana nuna muku ayoyinSa: to wace daga cikin ayoyin Allah... — wait, per the rules, I must write "God" translated to Hausa word for God, not "Allah". Translation: Kuma Yana nuna muku ayoyinSa: to wace daga cikin ayoyin Ubangiji ne za ku iya ci gaba da musantawa?

And He shows you His signs: which of God's signs can you still deny?

(Ayoyi 79—81)

(Verses 79—81)

Halittar dabbobi ita ce mu'ujiza tun da farko, kamar yadda halittar mutum take. Siffantawa da surantawa da kuma ba su rai duk mu'ujizai ne da ɗan Adam bai taɓa ɗaukar kansa da su ba. Wata mu'ujizar kuma ita ce yadda aka sanya irin waɗannan dabbobi masu biyayya ga mutum, alhali wasu daga cikinsu sun fi mutum girma da ƙarfi. Duk da haka, {Kuma Shi ne Ya sanya muku dabbobi, wasu daga cikinsu domin hawa, wasu kuma domin abinci.} (Aya ta 79) Cewa irin waɗannan dabbobi kawai suna nan, kuma ba mu da buƙatar damuwa da yadda ko dalilin da yasa suke haka, abu ne da ba a yarda da shi ba. Iƙirarin cewa ba su zama mu'ujiza bayyananniya dangane da mutum da ikonsa ba, ko kuma cewa ba su nuna wa Mahalicci wanda ya ƙirƙire su ya ba su halayensu ba, kamar yadda ya yi da mutum, zargi ne maras tushe da ya saɓa wa hankali da hujja.

The creation of livestock is a miracle in the first place, just like the creation of man. To shape and fashion them and to give them life are all miracles which human beings do not even claim. Another miracle is making such livestock subservient to man, when some of them are larger and stronger than man. Yet, w It is God who provides livestock for you, some for riding and some for your food." (Verse 79) To say that such livestock merely exist and we need not concern ourselves with how or why they do is unacceptable. To claim that they are not a clear miracle in relation to man and his ability, or that they do not point to the Creator who originated them and gave them their characteristics, as He did with man, is to make arbitrary claims that run against logic and reason.

Surah ta tunatar da su ni'imomin da Allah ya yi musu ta hanyar waɗannan dabbobi: "Wasu daga cikinsu don hawa ne, wasu kuma don abincinku. Kuna samun wasu amfanoni a cikinsu. Kuna iya isa ga duk wurin da kuke so a kansu. A kansu, kamar a cikin jiragen ruwa, ana ɗaukar ku." (Ayoyi 79-80) Abubuwan da suke so su cimma ta hanyar tafiya a kan irin waɗannan dabbobi suna da girma a lokacin; wannan kafin ƙirƙirar hanyoyin sufuri da na zamani. Har yanzu akwai wasu abubuwan da ake ci gaba da yi ta amfani da irin waɗannan dabbobi. Ko a yau, wasu yankuna masu tsaunuka ba za a iya isa gare su ba sai ta amfani da dabbobi, duk da cewa motoci, jiragen ƙasa, jiragen sama da sauran ababen hawa suna nan a gare mu. Hanyar shiga su ta cikin kunkuntar hanyoyi ne waɗanda dabbobi ne kawai za su iya ratsawa.

The surah reminds them of the favours God has granted them through these creatures: “some for riding and some for your food. You have other benefits in them too. You can reach on them any destination you wish. On them, as on ships, you are carried." (Verses 79-80) The things that they used to desire and accomplish through traveling on such mounts were great at the time; this before the invention of modern means of travel and transport. There are still certain things that continue to be done by using such livestock. Even today, certain mountainous areas can only be reached by using animals, despite the fact that cars, trains, planes and other vehicles are available to us. Access to them is through narrow passages that can only be traversed by animals.

"A kansu kuma kamar a cikin jiragen ruwa ake ɗaukar ku." (Aya ta 80) Wannan ma alama ce daga Allah; hakika, babbar ni'ima ce daga gare Shi. Gaskiyar cewa jiragen ruwa suna tafiya a teku ya dogara ne akan dokoki da daidaito na halitta da dama waɗanda ke cikin tsarin halittar duniya. Suna shafar duniya, sama, busasshiyar ƙasa, teku da kogi, da kuma yanayin sinadarai da abubuwan da duniya ta ƙunshi. Waɗannan suna da muhimmanci ko jirgi yana amfani da iska, tururi, injin konewa, makamashin nukiliya, ko wani ƙarfin da Allah ya sanya a duniyarmu, wanda ya sauƙaƙa wa mutum amfani da shi. Saboda haka, an ambaci jiragen ruwa a nan a matsayin wani ɓangare na alamun Allah a gefe guda, da kuma ni'imomin da Yake ba mutum a gefe guda.

“On them, as on ships, you are carried." (Verse 80) This is also a sign from God; indeed, a great blessing from Him. The fact that ships sail on the sea is based on a number of natural laws and balances that are of the essence of the universes design. They involve the earth, sky, dry land, sea and river, as well as the nature of the elements and components of the universe. These are essential whether a boat uses sail, steam, combustion engine, nuclear power, or some other power God has placed on our planet and the use of which He has facilitated for man. Hence, ships are mentioned here as an aspect of Gods signs on the one hand and the blessings He bestows on man on the other.

Alamomin Allah a cikin sararin samaniya ba su ƙidayuwa. Babu mai hankali da zai iya musanta su: "Kuma Yana nuna muku alamominSa:

God’s signs throughout the universe are countless. They cannot be denied by any serious minded person: “And He shows you His signs:

"Wane daga cikin alamomin Allah kuke ci gaba da musantawa?" (Aya ta 81) Lallai, eh! Wasu mutane suna musanta tare da jayayya a kan abubuwan da Allah ya saukar da alamominsa, suna amfani da hujjoji na karya don su raunana gaskiya. Amma irin waɗannan mutane ba abin da ke motsa su sai muradai na ɓoye, girman kai, ra'ayoyi karkatacciya, ko wata manufa banda kafa gaskiya. Wani azzalumi kamar Fir'auna, wanda yake tsoron rasa sarautarsa saboda ya san cewa gaskiyar tauhidin Allah za ta karyata tatsuniyoyin da mulkinsa ya ginu a kansu, ya musanta alamomin Allah da saƙonsa. Haka kuma wasu mutane suna imani da akidu da ba su dace da ka'idar tauhidin Allah ba, kamar kwaminisanci. 'Yan kwaminisanci sun so mutane su takaita kansu ga duniya kawai, su maida dukkan damuwarsu kan cikunansu da sha'awar jima'i.

which of God's signs can you still deny?' (Verse 81) Yes, indeed! Some people do deny and dispute God’s revelations and signs, using false arguments to try to undermine the truth. Such people, however, are motivated only by ulterior motives, arrogance, twisted concepts or some purpose other than establishing the truth. A tyrant like Pharaoh, who feared for his throne because he knew that the truth of God’s oneness would disprove the legends on which his kingship was based, disputed God’s signs and His message. Some people believe in certain creeds that are incompatible with the principle of God’s oneness such as communism. Communists wanted people to confine themselves to the earth, concentrating all their cares on their bellies and sexual desires.

Sun so mutane su bauta wa wani abu sai akida ko shugaba. Wasu kuma sun sha wahala a karkashin mulkin malamai, kamar yadda ya faru a lokacin Tsakiyar Zamani a Turai, lokacin da Coci ke da iko fiye da kima, kuma mutane suka so kawar da irin wannan zalunci. Saboda haka, suka ki Allah? - no, correction below. Saboda haka, sun ƙi Allah wanda Coci ta yi amfani da sunansa wajen aikata zalunci.

They wanted people to worship nothing other than the creed or the leader. Others suffered under the yoke of the clergy, as happened during the Middle Ages in Europe when the Church held excessive powers, and people wanted to get rid of such tyranny. Therefore, they rejected God in whose name the Church exercized its tyranny.

Akwai wasu dalilai kuma da ke sa mutane su yi jayayya game da gaskiyar imani.

There are other motives that make people dispute the truth of faith.

Sai dai, dabi'ar ɗan Adam tana ƙyamar irin waɗannan jayayya, kuma tana yarda da gaskiyar da duk abin da ke cikin duniya yake shaida.

However, human nature finds such disputes repugnant and acknowledges the truth testified by everything in the universe.

Surah ta ƙare da wata magana mai ƙarfi sosai.

The surah concludes on a very powerful note:

Shin ba su yi tafiya a cikin ƙasa ba, su ga yaya ƙarshen waɗanda suka gabace su ya kasance? Sun fi su yawa, kuma sun fi su ƙarfi, da kuma tasirin da suka bari a duniya.

Have they not travelled through the land and seen what was the end of those who lived before them? They were more numerous than them, and greater in power and in the impact they left on earth.

Duk da haka abin da suka aikata ba shi da amfani a gare su. Sa'ad da manzannin Allah suka zo musu da dukkan hujjoji na gaskiya, sai suka yi fariya da ilimin da suke da shi; don haka abin da suke yi wa ba'a ne ya rufe su. Sa'ad da suka ga ikonMu, sai suka ce: "Mun yi imani da Allah shi kaɗai, kuma mun ƙi abubuwan da muke bautawa tare da Shi." Amma imani bayan sun ga ikonMu ba zai amfane su ko kaɗan ba. Wannan ita ce hanyar Allah koyaushe wajen mu'amala da bayinsa. A nan take kafirai za su halaka. (Ayoyi 82-85)

Yet what they achieved was of no avail to them. When God's messengers came to them with all evidence of the truth, they revelled in what knowledge they had; and so they were overwhelmed by the very thing which they mocked. And then when they saw Our might, they said: 'We believe in God alone, and we renounce those we used to associate as partners with Him. But accepting the faith after they had seen Our might was not going to benefit them at all. This has always been God's way of dealing with His creatures. There and then the unbelievers will be lost. (Verses 82-85)

Al'ummomi da yawa sun lalace a tarihin ɗan Adam. Abin da ya faru da wasu daga cikin waɗannan al'ummomi za a iya gani a cikin kufansu; wasu kuma tarihi ya adana su, a rubuce ko kuma ta hanyar baka. Alƙur'ani sau da yawa yana karkatar da hankalinmu zuwa ga waɗannan labarai, domin suna nuna yanayin rayuwar ɗan Adam da hanyar tarihinsa. Suna kuma da tasiri mai ƙarfi a kan tunaninmu da zukatanmu. Alƙur'ani yana magana da yanayin ɗan Adam ta hanyar sanin da Allah, wanda ya saukar da Alƙur'ani, yake da shi game da yanayin ɗan Adam: abin da yake shafarsa da abin da yake buɗe hanyoyin karɓarsa. Wasu daga cikin waɗannan hanyoyin karɓa suna buƙatar ɗan taɓawa kawai, yayin da wasu kuma suna buƙatar bugu mai ƙarfi saboda kauri-kauri na labule da suka rufe su a tsawon lokaci.

Many communities were destroyed during human history. What happened to some of these communities can be seen in their ruins; others are recorded in history, written or transmitted by word of mouth. The Qur’an often directs our attention to these histories because they are indicative of human life and its course of history. They also have a powerful effect on our minds and hearts. The Qur’an addresses human nature by what God, who revealed the Qur’an, knows of human nature: what influences it and what opens its receptors. Some of these receptors need only a light tap, while others require strong hammering because of the thick veils that have covered them over time.

A wannan lokacin surah ɗin tana tambayar su, tana ƙarfafa su su yi tafiya a cikin ƙasa da idanu a buɗe, zukata a farke, da kuma hanyar kallo mai nisanta son rai.

At this point the surah questions them, encouraging them to travel across the land with open eyes, alert feelings and an objective approach.

Ya kamata su duba abin da ya faru a duniya kafin zamaninsu, su yi tunani ko su ma za su iya fuskantar irin wannan: "Shin ba su yi yawo a cikin ƙasa ba, suka ga yaya ƙarshen waɗanda suka riga su ya kasance?" (Aya ta 82) Kafin a bayyana irin ƙarshen da suka fuskanta, surah ta bayyana yanayin al'ummomin da suka shude, don masu karatu su yi tunani kan yadda hakan zai iya shafar su, kuma su sami damar fahimtar darussan da suka dace. "Sun fi su yawa, sun fi su ƙarfi, kuma sun bar tasiri mafi girma a duniya?" (Aya ta 82) Don haka, sun more iko da wayewa. Wasu daga cikinsu sun kasance na zamanun da suka riga Larabawa, tarihin wasu kuma an bai wa Annabi ﷺ, yayin da wasu kuma Larabawa sun san su ta hanyar ragowar gine-ginensu da suka wuce ta cikinsu: "Amma abin da suka aikata bai amfane su ba?" (Aya ta 82)

They should look at what took place on earth before their time, and consider whether they too might be exposed to the same: "Have they not travelled through the land and seen what was the end of those who lived before them? (Verse 82) Before specifying what end they met, the surah describes the conditions of those past communities so that the addressees can consider how it could affect them and also enable them to draw the right lessons: “ They were more numerous than them, and greater in power and in the impact they left on earth? 82) Thus, they enjoyed power and civilization. Some of these belonged to generations that preceded the Arabs, the history of some is given to the Prophet, while others were known to the Arabs who passed by their ruins: "Yet what they achieved was of no avail to them? (Verse 82)

Ba ƙarfin dukiya ko yawan mutane da ya taimake su ba. Haka ma, ci gaban da suka samu shi ne sanadin halakarsu: "Sa'ad da manzannin Allah suka zo musu da dukkan hujjoji na gaskiya, sai suka yi farin ciki da ilimin da suke da shi" (Aya ta 83). Ba tare da imani ba, ilimi yana zama jarrabawa da ka iya jawo makanta da wuce gona da iri. Irin wannan ilimi na sama-sama yana iya kai mutum ga girman kai da isa. Idan mutum yana da irin wannan ilimi, zai iya tunanin cewa yana iya sarrafa manyan ƙarfi da dukiya marar iyaka, wannan kuma yana kai shi ga wuce iyakokinsa. Yakan manta da abubuwa masu yawa da bai sani ba. Waɗannan suna cikin duniya, amma ba shi da iko a kansu. Hakika, bai san su sosai ba. Yana sanin ƙarshensu ne kawai da suke kusa da shi. Duk da haka yana fariya ba gaskiya ba, yana jaddada iliminsa yana kuma kau da kai daga jahilcinsa. Da ya kwatanta abin da ya sani da abin da bai sani ba, da abin da yake iya yi da abin da ba zai iya ma fara fahimta ba, da tabbas zai rage farin cikinsa game da iliminsa.

Neither material power nor numerical strength was of any avail to them. Indeed their advancement was the cause of their tragedy: “ When God's messengers came to them with all evidence of the truth, they revelled in what knowledge they had? (Verse 83) Without faith, knowledge becomes a test that may cause blindness and excess. Such superficial knowledge can lead to conceit and arrogance. Given such knowledge, a person may think that he can control immense powers and immeasurable resources and this leads him to transgress beyond his limits. He tends to forget the great many things he does not know. These are present in the universe, but he has no power over them. Indeed, he is not fully aware of them. He only knows their ends that are close to him. Yet he boasts falsely, emphasizing his knowledge and overlooking his ignorance. If he would only compare what he knows to what he does not, and what he is able to do to with what he cannot even begin to understand, he would certainly moderate his excitement about his knowledge.

Sun kuma, waɗannan mutane sun yi farin ciki da ƙaramin ilimin da suke da shi, kuma sun yi wa duk wanda ya tunatar da su abin da ke bayan iliminsu ba'a: "Saboda haka abin da suke yi wa ba'a ya rufe su" (Aya ta 83). Don haka, idan suka ga ikon Allah, sai su fara fahimtar gaskiyar girman kansu, kuma su yarda da abin da suka saba musantawa. Suna bayyana imaninsu ga tauhidin Allah, kuma suna ƙaryata waɗannan abubuwan bautar da suke zargin cewa abokan tarayya ne ga Allah. Duk wannan, duk da haka, yana zuwa ne lokacin da ya makara: "Sa'anda suka ga ikonmu, sai suka ce: 'Mun yi imani da Allah shi kaɗai, kuma mun ƙaryata abubuwan da muke haɗa su da shi a matsayin abokan tarayya.' Amma yarda da addini bayan sun ga ikonmu ba zai amfane su ko kaɗan ba" (Ayoyi 84-85). Allah ya kafa doka cewa tuba bayan an nuna ikon Allah ba karɓaɓɓiya ba ce, domin tana motsawa ne daga tsoro, ba daga imani ba. "Wannan ita ce hanyar Allah koyaushe wajen mu'amala da halittunsa" (Aya ta 85).

Those people, however, revelled in what little knowledge they had and ridiculed whoever reminded them of what is beyond their knowledge: “And so they were overwhelmed by the very thing which they mocked” (Verse 83) Therefore, when they see Gods might, they begin to realize the truth of their arrogance and acknowledge what they used to deny. They declare their belief in God’s oneness and disown those deities which they alleged to be Gods partners. All this, however, comes when it is too late: “And then when they saw Our might, they said: 'We believe in God alone, and we renounce those we used to associate as partners with Him. But accepting the faith after they had seen Our might was not going to benefit them at all.” (Verses 84-85) It is a rule God has established that repentance after demonstrating Gods might is not acceptable, because it is motivated by fear, not by faith. “This has always been God's way of dealing with His creatures.” (Verse 85)

Hanyar Allah tana aiki a kowane lokaci. Ba ta canzawa, ba ta karkata, kuma ba ta gazawa: "A nan da can ne kafirai za su halaka" (Aya ta 85).

Gods way remains operative at all times. It never changes, deviates or fails: “There and then the unbelievers will be lost” (Verse 85)

Wannan kammalawa ce mai ƙarfi sosai ga wannan sura, inda ikon Allah ke rinjayar masu musun gaskiya a lokacin da suke ɗaga muryoyinsu da roƙe-roƙe da tsoro ya motsa. Don haka, ƙarshen yana dacewa sosai da yanayin gaba ɗaya da babban maudu'in wannan sura.

This is a very powerful conclusion to the surah, with Gods might overwhelming the rejecters when they are raising their voices with appeals motivated by fear. Thus, the end fits well with overall ambience and main subject matter of the surah.

Wannan surah ta yi magana a kan al'amuran imani waɗanda suka fi fitowa fili a cikin wahayin Makkah, kamar tauhidin Allah, tashin matattu, da wahayi.

The surah tackles those issues of faith that feature prominently in Makkan revelations, such as Gods oneness, resurrection and revelation.

Waɗannan dai ba su ne manyan jigogin wannan sura ba. Babban jigonta shi ne yaƙin da ke tsakanin gaskiya da ƙarya, imani da kafirci, zalunci da adalci. Hakika, ci gaban wannan yaƙi ne ya ba wannan sura siffofinta na musamman.

These, however, are not the main themes of the surah. Its main theme is the battle between truth and falsehood, faith and unfaith, tyranny and justice. Indeed, the development of this battle gives the surah its distinctive features.

Ghafir: Mai Gafara (Lokacin Da Imani Ya Makara) 78-85

Bayani

Manzannin Da Suka Gabata

Alamu Ko'ina

Darussan Tarihi