Mutane da yawa suna mamaki ko babbar ambaliyar ta mamaye duniya baki ɗaya ko kuma wurin da Nuhu da mutanensa suke zaune kawai. Menene iyakokin wannan wuri a tsohuwar duniya ko a sabuwar duniya? Ba mu da amsa tabbatacciya ga kowane ɗayan waɗannan tambayoyi. Amma muhimmancin labarin ba ya shafuwa ta kowace hanya saboda rashin sanin mu game da wannan batu. Idan aka ɗauki rubutun Alƙur'ani a zahirinsa, yana nuna cewa mutanen Nuhu sun kasance dukan ɗan adam a lokacin. Ƙasarsu ita ce kaɗai wurin da ake zaune a duniya. Na biyu, dole ne ambaliyar ta ratsa dukan wannan yanki, ta nutsar da dukan halittu masu rai, sai waɗanda aka ceto a cikin jirgi.
People often wonder whether the great flood engulfed the whole earth or just the area where Noah and his people lived. What were the boundaries of that area in the ancient world or in the new one? We simply have no definite answer for any of these questions. But then the significance of the story is in no way affected by our lack of knowledge on this point. Taken at face value, the Qur’ānic text suggests that the people of Noah constituted all mankind at that particular time. Their land was the only inhabited area of the earth. Secondly, the floods must have swept through this whole area, drowning all living creatures, except those saved in the ark.
Wannan ya isa mana mu fahimci wannan babban al'amari wanda babu shakka ya faru, tun da babu wata majiya mafi girma daga Alƙur'ani wadda ta faɗi game da shi. Littattafan tarihinmu kuwa, a gefe guda, ba su rubuta komai game da wancan zamani na da ba. Rubuta tarihi fasaha ce ta zamani, wadda ta rubuta kashi kaɗan ne kawai daga cikin abubuwan da ɗan adam ya gani. Bugu da ƙari, duk abin da tarihi ya rubuta yana iya fuskantar kuskure, ƙarya da murɗiya. Saboda haka, ba mu buƙatar neman tabbacin tarihi ga duk abin da muka tabbata ya faru, domin Allah ne Ya faɗa mana game da shi, Wanda Ya saukar da Alƙur'ani.
This is sufficient for us to understand that great event which undoubtedly happened, since no lesser source than the Qur’ān tells us about it. Our history books, on the other hand, record nothing about that ancient period. The writing of history is a relatively modern art that has recorded only a fraction of the events witnessed by mankind. Besides, whatever is recorded by history is subject to error, falsification and distortion. Hence, we need not seek history’s confirmation for anything which we are certain has happened, since we are told about it by God who revealed the Qur’ān.
Labarun al'ummomi daban-daban sukan ambaci wata ambaliya mai nisa a tarihinsu, wadda ta faru sakamakon ɓatattun hanyoyin kakanninsu. Labaran da ke cikin Tsohon Alkawari ma sun ambaci ambaliyar da ta mamaye mutanen Nuhu. Amma, ba za a tattauna ɗaya daga cikin waɗannan tare da bayanin Alƙur'ani game da ambaliyar ba, domin hakan zai haɗa bayanin gaskiya da daidai na Alƙur'ani da tatsuniyoyi marasa sanin asali da ƙarancin ingancin tabbaci. Duk da haka, kasancewar irin waɗannan tatsuniyoyi a cikin al'ummomi daban-daban, da kuma ba da labarinsu, na nuna cewa ambaliyar ta rufe ƙasashen waɗannan al'ummomi, ko kuma cewa tunaninta ya yi tafiya tare da zuriyar waɗanda suka tsira.
The legends of different communities often speak of a flood far back in their history, one caused by the erring ways of their ancestors. The stories related in the Old Testament also mention the flood that overwhelmed Noah’s people. None of this, however, should be discussed in conjunction with the Qur’ānic account of the flood, because that would mix the true and accurate account of the Qur’ān with myths of unknown origin and poor authenticity. However, the fact that such myths exist and are told in different communities suggests that the floods covered the lands of these communities, or that its memory travelled with the offspring of those who were saved.
Ya kamata mu kuma tuna tunawa cewa ba Attaura ta Tsohon Alkawari, wadda ta haɗa da Littattafan Yahudawa, ko Linjila ta Sabon Alkawari tare da Littattafan Kiristoci, ba su ne nassin da Allah ya saukar ba. Dukkan kwafin Attaura da Allah ya saukar wa Musa Babiloniyawa sun ƙone su lokacin da suka bautar da Yahudawa. Ezra, wanda watakila shi ne wanda aka ambata a Suratu ta 9 da sunan Uzayr, ya sake rubuta ta ƙarnuka da yawa daga baya, kimanin shekara ɗari biyar kafin haihuwar Isa Almasihu. Ya rubuta abin da ya rage na ainihin Attaura, amma sauran marubuci ne ɗan Adam ya rubuta. Linjila kuwa, ta ƙunshi abin da almajiran Almasihu da ɗalibansu za su iya tunawa kimanin ƙarni ɗaya bayan rayuwar Almasihu a duniya ta ƙare. Daga baya aka ƙara musu labarai da tatsuniyoyi masu yawa. Saboda haka, ba za mu dogara da waɗannan Littattafai wajen kafa tabbaci a kan kowane al'amari ba.
We should also remember that neither the Old Testament, which includes Jewish Scriptures, nor the New Testament with its Christian Scriptures is the text revealed by God. All copies of the Torah that God revealed to Moses were burnt by the Babylonians when they enslaved the Jews. It was rewritten several centuries later by Ezra — who is probably the one mentioned in Sūrah 9 as Uzayr — about five centuries before the birth of Jesus Christ. He recorded what remained of the original Torah, but the rest is of human authorship. The Gospels, on the other hand, include only what Christ’s disciples and their students could remember one century after Christ’s life on earth had ended. Numerous stories and legends were subsequently added to them. Hence, we cannot rely on these Scriptures to establish certainty on any matter.
Wannan abu ba shi ne babban batu ba. Abin da ya kamata mu yi shi ne mu yi ƙoƙarin fahimtar darasin wannan babban al'amari. Hakika, labarin yana koya mana darussa da dama, waɗanda yanzu za mu tattauna a takaice.
This is anyway a side issue. What we need to do is try to understand the moral of this great event. Indeed, the story drives home several lessons which we will now briefly discuss.
Kamar yadda muka gani, mutanen Nūh sun nutsu cikin jāhiliyyah. Da yake sun taurara a cikin muguwar hanyarsu, sun ƙi saƙon Nūh da taurin kai, wanda ya ginu a kan tauhidin Allah da kuma buƙatar dukan mutane su miƙa wuya ga Shi kaɗai. Mutanen Nūh zuriyar Ādam ne, kuma mun sani daga tarihin Ādam da aka bayar a cikin Sūrah 7 da 2, Al-A'rāf da Al-Baqarah, cewa faɗuwarsa ta zama gabatarwa ga shi da zuriyarsa su ɗauki aikin gina duniya. Wannan ita ce manufar halittarsa. Allah ya ba shi halaye da iyawar da ake buƙata don aiwatar da wannan aiki, bayan ya gaya masa yadda zai tuba ya nemi gafara saboda kuskurensa. Ādam ya karɓi wasu umarni daga Ubangijinsa, Allah kuma ya gafarta masa zunubinsa. Sannan ya yi alkawari ga Allah, tare da matarsa da zuriyarsa, cewa koyaushe za su bi shiryarwar Allah, kuma ba za su taɓa saurarar Shaiɗan ba, maƙiyinsu na har abada.
As we have seen, Noah’s people were immersed in jāhiliyyah. Hardened in their evil ways, they stubbornly rejected his message based on God’s oneness and the need for all people to submit themselves to Him only. Noah’s people were Adam’s progeny, and we know from Adam’s history related in Sūrahs 7 and 2, The Heights and The Cow, that his fall was the prelude for him and his offspring to be charged with the task of building the earth. This was the purpose behind his creation. God gave him the qualities and abilities necessary to perform this task after He had told him how to repent and seek forgiveness for his error. Adam received certain commandments from his Lord and God forgave him his sin. He then pledged to God, along with his wife and offspring, that they would always follow God’s guidance and never listen to Satan, their eternal enemy.
Adamu, to, ya sauko duniya da imani madaidaiciya: yana miƙa kansa ga Allah, yana bin shiriyarsa. Lallai ya koyar da 'ya'yansa ma'anar Musulunci, watau miƙa kai ga Allah. Saboda haka, wannan miƙa kai, ko Musulunci a ma'anarsa ta gaba ɗaya, shi ne imani na farko da mutum ya sani a duniya. Babu wani imani kuma tare da shi. Don haka, idan mutanen Nuhu, wata al'umma ta gaba, sun nutse cikin irin jahiliyyar nan da aka bayyana a cikin wannan sura, za mu iya cewa tabbas, jahiliyya irin ta, tare da duk abin da ta ƙunsa na shirka, tatsuniyoyi, gumaka, ra'ayoyi na ƙarya da al'adu, ta fi sabo fiye da tsantsar imanin Musulunci da rayuwar ɗan adam a duniya ta fara da shi. Karkatar da mutum daga imanin tauhidi wanda ya dogara da miƙa kai ga Allah, watau Musulunci, a ma'anarsa mai faɗi, ta faru ne sakamakon makircin Shaiɗan. A matsayinsa na maƙiyin Allah da na ɗan adam, Shaiɗan kullum yana amfani da raunin mutane duk lokacin da suka yi sakaci wajen kiyaye umarnin Allah suka karkata daga shiriyarsa. Allah ya halicci mutum ya ba shi wani ɓangare na zaɓi, wanda ta hakan ake jarabtarsa. Da wannan ɓangaren zaɓi yana iya zaɓar riƙo da shiriyar Allah, yana kare kansa daga maƙiyinsa. Ko kuma yana iya karkata daga shiriyar Allah ya bi wata hanya daban. Idan ya karkata, koda kaɗan ne, Shaiɗan yakan rinjaye shi a ƙarshe, har ya tura shi cikin yanayin jahiliyyar da zuriyar Adamu suka shiga. Duk da haka, Adamu annabi ne wanda ya koyar da imanin miƙa kai ga Allah.
Adam, then, descended to earth with the right faith: submitting himself to God, following His guidance. He did, no doubt, teach his children the meaning of Islam, i.e. submission to God. Hence, this submission, or Islam in the general sense of the word, was the first faith ever known to man on earth. There was no other faith alongside it. Hence, if Noah’s people, a later generation, were so immersed in the type of ignorance, or jāhiliyyah, described in this sūrah we can state, in all certainty, that such jāhiliyyah, with all that it entailed of paganism, legends, idols, false concepts and traditions, is something more recent than the pure faith of Islam with which human life on earth started. Man’s deviation from the monotheistic faith based on submission to God, i.e. Islam, in its broader sense, took place as a result of Satan’s machinations. As the enemy of both God and man, Satan always exploits people’s weaknesses whenever they become lax in their observance of God’s commandments and deviate from His guidance. God has created man and granted him a measure of free choice, by which he is tested. With this measure he can choose to hold fast to God’s guidance, fortifying himself against his enemy. Or he can deviate from God’s guidance and follow any other way. When he deviates, even slightly, Satan overpowers him, eventually, pushing him to that state of ignorance experienced by Adam’s offspring. Yet Adam was a prophet who taught the faith based on submission to God.
Gaskiyar cewa addinin farko da aka sani a duniya shi ne Musulunci, wato miƙa wuya ga Allah shi kaɗai, ya sa wajibi a ƙi amincewa da ra'ayoyin da masana Nazarin Addinai Kwatanta da sauran masu bin ka'idar juyin halitta suka gabatar a matsayin hasashe kawai. Waɗannan masana suna da'awar cewa tauhidi sabon ci gaba ne a addinin ɗan Adam, wanda kafin shi aka sami matakai da nau'o'in shirka da na biyu-biyu, da bautar ƙarfin halitta, ruhohi, taurari, da sauransu.
The fact that the first faith ever known on earth was Islam, or submission to God alone, makes it imperative for us to reject as conjecture the theses advanced by the masters of Comparative Religion and other evolutionists. These claim that monotheism is a recent development in human religion, preceded by several stages and forms of polytheism and dualism, worship of natural forces, spirits, planets, etc.
Duk binciken da ake yi a wannan fanni yana bin wata hanya ta musamman da tarihi, ilimin halin dan Adam da abubuwan siyasa suka riga suka tsara. Wannan hanya tana lalata tushen addinai na Allah, da ma ainihin ra'ayin wahayi da sakonnin Allah, don a tabbatar da cewa dukkan addinai kayan mutane ne. Da zarar an tabbatar da haka, sai a iya cewa addinai sun bunkasa yayin da tunanin dan Adam ya ci gaba.
Whatever research is made in this connection follows a particular methodology predetermined by historical, psychological and political factors. This methodology destroys the basis of divine religions, and the very concept of revelation and divine messages, in order to establish that all religions are a human product. Once this is established it can easily be claimed that religions developed as human thought advanced.
Wasu daga cikin waɗanda ke rubutu don kare Musulunci suna yin kuskure, ba tare da sani ba suna amincewa da ra'ayoyin masana tarihin addinai waɗanda ke gudanar da binciken su bisa tsararrun hanyoyi da aka riga aka tsara. Yayin da suke kare Musulunci da ƙwazo sosai, ba tare da sani ba suna lalata tushen imanin Musulunci kamar yadda Alƙur'ani ya bayyana da cikakkiyar bayyananniyar magana. Alƙur'ani ya bayyana cewa Adam (alaihis salam) ya sauka a duniya da imanin Musulunci. Haka kuma ya bayyana cewa Nuhu (alaihis salam) ya fuskanci wata tsara ta baya wacce ta sanya jahilci a wurin Musulunci. Ya yi kira ga abu mai kama da wannan imani, wanda ya ginu a kan cikakkiyar tauhidin Allah; watau imanin Musulunci a ma'anarsa ta fāɗi. Irin wannan zagayowar ta sake faruwa bayan Nuhu, inda ɗan Adam ya watsar da Musulunci ya rungumi koyarwar jāhiliyyah daban-daban. Dukkan annabawa an aiko su da saƙo guda na tauhidin Allah, suna kira ga mutane su miƙa kansu ga Allah shi kaɗai. Babu lokacin da addinin Allah ya sami wani ci gaba ta fuskar tushen imani.
Some of those who write in defence of Islam err, unwittingly endorsing the theories of specialists in the history of religion who conduct their research along such predetermined lines. While defending Islam so enthusiastically they unwittingly destroy the basis of the Islamic faith as stated in the Qur’ān with absolute clarity. The Qur’ān states that Adam (peace be upon him) descended on earth with the faith of Islam. It also states that Noah (peace be upon him) faced a later generation that had installed ignorance in place of Islam. He advocated basically the same faith based on the absolute oneness of God; i.e. the Islamic faith in its broader sense. The same cycle repeated itself after Noah with mankind abandoning Islam to adopt different jāhiliyyah doctrines. All prophets were sent with the same message of God’s oneness, calling on mankind to submit themselves to God alone. At no point was there any development in the divine faith in as much as it relates to the basics of faith.
Evolusi, faɗaɗawa da ci gaba sun shafi dokokin da suka rakiyar addinin nan ɗaya kawai. Nazari mai haske game da ci gaban akidun jāhiliyyah ba ya kai ga ƙarshen cewa mutane sun ci gaba zuwa tauhidi. Maimakon haka, yana nuna cewa addinin tauhidi, wanda annabawa da manzanni jere suka yi wa'azi, ya bar alamomi masu yawa a cikin tsararraki masu biye, har ma bayan sun karkata daga gaskiyar imani, don su sa akidunsu su kusanci asalin tauhidin. Imani da tauhidin Allah ya samo asali tun kafin dukkan addinan arna nesa. Wannan imani ya cika tun daga farko, domin ba sakamakon tunanin ɗan adam ko ƙaruwar ilimin ɗan adam ba ne. Allah ne ya ba mutum shi, don haka gaskiya ce kuma cikakke tun daga asali.
Evolution, expansion and advancement addressed only the laws that accompanied the same faith. An enlightened study of the development of jāhiliyyah doctrines does not lead to the conclusion that people progressed to monotheism. It rather shows that the monotheistic faith, preached by successive prophets and messengers, left more traces in succeeding generations, even after they had deviated from true faith, to make their doctrines nearer to the monotheistic origins. Belief in God’s oneness dates back much further than all pagan religions. This faith was complete right from the start, because it was not the result of human thinking or increased human knowledge. It was given to man by God, and as such it was true and complete from the outset.
Wannan an tabbatar da shi sarai a cikin Alƙur'ani. Ba ya halatta ga kowane malamin Musulunci ya kauce daga abin da Alƙur'ani ya bayyana a sarari, ko ya bi malaman Nazarin Addinai Kwatankwacci yayin da suke tafe cikin duhu neman wata ka'ida mai daidaito.
This is clearly established in the Qur’ān. It is not for any Muslim scholar either to depart from what is stated so clearly in the Qur’ān or to follow professors of Comparative Religion as they grope for a coherent theory.
Suna keɓe babi ga asalin imani a cikin littafinsa, Allah, ko Allah (God), `Abbās Maĥmood al-`Aqqād, ya rubuta cewa:
Devoting a chapter to the origins of faith in his book, Allah, or God, `Abbās Maĥmood al-`Aqqād, writes:
Imani na ɗan Adam sun bunkasa tare da ci gaban ilimin kimiyya da sauran ƙwarewa na ɗan Adam. Don haka, imani na farko sun dace da matsayin rayuwar ɗan Adam na farko, kamar yadda ilimin kimiyya da ƙwarewar ɗan Adam suka dace da ita. Wannan yana nufin cewa irin wannan ilimin farko a fannin kimiyya bai fi imani da ibada na farko ci gaba ba. Babu ɗaya daga cikin fannonin da ke nuna fahimtar gaskiya mai kyau.
Human beliefs developed in parallel to human development in scientific knowledge and other skills. Thus, early beliefs fit with the standards of early human life, as did human scientific knowledge and skills. This means that such early knowledge in the scientific field was no more advanced than early beliefs and worship. Neither field reflects a clearer grasp of the truth.
Bugu da kari, ƙoƙarin mutane na samar da ingantaccen tunani game da addini dole ne ya kasance mafi wahala kuma mafi dadewa fiye da waɗanda suka shafi kimiyya da masana'antu. Gaskiya mafi girma a cikin duniya dole ne ta fi wuyar cimmawa fiye da gaskiyar sassa daban-daban da kimiyya take magana a kansu a wasu lokuta, da masana'antu a wasu.
Moreover, human efforts to formulate a true concept of religion must have been harder and longer lasting than those related to science and industry. The greatest truth in the universe must be harder to achieve than the truth of different areas addressed at times by science and at others by industry.
Mutane sun kasance cikin jahilci game da yadda rana take aiki, duk da cewa ita ce abu mafi bayyana da idanunmu ke gani, kuma jikinmu yake ji. Na tsawon lokaci, imanin da aka saba yi shi ne cewa rana ce ke kewaya duniya. Sun yi bayanin motsinta da sauran al'amuranta kusan kamar yadda suke nema su bayyana asirai da fassara mafarki. Jahilcin mutane game da yanayin rana, wanda zai iya zama gaskiya har yau, bai taba sa wani ya musanta wanzuwarta ba.
People remained ignorant of how the sun functions, although it is the clearest thing our eyes see and our bodies feel. For a long time, the common belief was that it was the sun that orbited the earth. They explained its movement and other aspects in much the same way as they sought to explain mysteries and interpret dreams. People’s ignorance of the nature of the sun, which may be true even today, never prompted anyone to deny its existence.
Wannan yana nufin cewa abin da muka ambata game da asalin addini a farkon zamanin jāhiliyyah ba ya nuna cewa addinin gaskiya ƙarya ne, ko kuma cewa yana nufin neman abin da ba zai yiwu ba. Abin da yake nunawa kawai shi ne cewa babbar gaskiya tana da girma sosai, ba za a iya fahimtarta gaba ɗaya a zamani ɗaya ba. Mutane suna tattara ta a matakai, zamani bayan zamani, kamar yadda suke yi da ƙananan gaskiyoyi waɗanda hankulansu suka fi sani. Sai dai babbar gaskiya tana buƙatar su yi ƙarin wahala da ƙoƙari a wannan tafiya.
This means that our reference to the origins of religion in the early periods of jāhiliyyah does not indicate that religiosity was false, or that it meant a search for the impossible. All that it shows is that the greatest truth is too momentous to be comprehended in full in one generation. People must gather it in stages, one generation after another, in the same way as they do with smaller truths of which their senses are more cognizant. However, the greatest truth requires them to put more toil and effort into the process.
Nazarin addinai kwatance sun bayyana tatsuniyoyi da camfe-camfe masu yawa waɗanda ɗan adam na farko ya yi imani da su. Alamun waɗannan har yanzu ana samun su a tsakanin al'ummomi masu sauƙin rayuwa ko kuma al'ummomin wayewar zamanin da. Ba a taɓa ɗauka cewa irin waɗannan bincike za su iya gano wani abu daban ba, ko kuma cewa imanin farko ba zai zama wani abu sai irin waɗannan tatsuniyoyi ba. Haka ne ma, wannan ita ce matsayar da masana suka tsammata. Ba su yi tsammanin za su tono wani abu da zai zama tushen wata sabuwar fahimta gaba ɗaya game da asalin imani ba. Masanin da ya yi zaton binciken da yake yi a kan addinan farko zai kai shi ga ƙarshen cewa ɗan adam na farko ya san gaskiya ta duniya baki ɗaya, cikakkiya kuma tsarkakakkiya, yana bin wani kwatankwacin ruɗi ne kawai.20
Studies in Comparative Religion have unravelled a multitude of myths and superstitions in which early humanity believed. Traces of these continue to be found among primitive communities or nations of ancient civilization. It was never presumed that such studies could make any different discoveries, or that early beliefs could be anything other than such myths. Indeed, this is the logical conclusion which scholars expected. They did not expect to unearth anything that could be the basis of a completely new outlook on the essence of belief. A scholar who imagines that his research in primitive faiths could lead him to conclude that the early humans recognized the fundamental universal truth, complete and pure, is only pursuing a mirage.20
I can translate that, but the passage itself hasn't come through yet. Please paste the text you'd like translated into Hausa, and I'll render it following the rules above.
In another chapter, on the ‘Stages of Belief in God’, al-`Aqqād writes:
Masana na Nazarin Addinai Kwatankwacin sun gano matakai uku na manyan imani a cikin al'ummomin farko: shirka (bautar gumaka da yawa), henotheism (bautar Ubangiji guda ɗaya daga cikin gumaka da yawa), da tauhidi (imani da Ubangiji guda ɗaya).
Scholars of Comparative Religion identify three main stages of belief in primitive communities: polytheism, henotheism and monotheism.
A zamanin shirka, kabilu na farko sun bautawa daruruwa ko ma ɗaruruwan gumaka. A wannan zamani, sau da yawa iyali mai girma tana da nata gumaka waɗanda membobin iyalin ke bautawa. Ko kuma suna iya samun tsafi ko alama wadda ke wakiltar gumakan wajen karɓar addu'o'i da hadayu.
In the polytheistic era, early tribes worshipped scores or even hundreds of deities. In this era, it was often the case that a large family would have its own deity which members of the family worshipped. Alternatively, they may have a charm or a symbol which deputized for the deity in accepting prayers and offerings.
A mataki na biyu, an ci gaba da bautar gumaka ɗaruruwansu.
In the second stage, deities continued to be worshipped in their hundreds.
Amma daya daga cikinsu ya fara samun gagarumin matsayi, ko dai saboda shi ne ubangijin babbar kabila wacce ke samun biyayyar sauran kabilu, ko kuma saboda yana da iko mafi girma, kamar ubangijin ruwan sama a yankin da ke dogaro da ruwan sama wajen noma, ko kuma ubangijin iska a yankin da guguwa ke yawan afkawa.
However, one of them begins to acquire greater prominence, either because it is the deity of the largest tribe commanding the allegiance of other tribes, or because it commanded higher authority, such as the god of rain in a land that depends on rain for irrigation, or the deity commanding wind in an area often hit by hurricanes.
Mataki na uku ya ga tashin al'ummai. Kowace al'umma tana taruwa wuri guda don ibada iri ɗaya, duk da cewa ma'abuta lardi daban-daban suna bautar waliyyai daban-daban.
A wannan mataki yana iya faruwa cewa wata al'umma ta ɗora ibadarta ta addini a kan wata, kamar yadda take ɗora mata ikonta na siyasa. Hakanan yana iya yiwuwa ta amince cewa gunkin al'ummar da aka ci da yaƙi ya miƙa wuya ga ikon mafi girma na gunkin al'ummar mai nasara, amma duk da haka, mabiyan al'ummar da aka ci da yaƙi suka ci gaba da bautar gunkinsu.
The third stage witnesses the rise of nations. Each nation congregates around the same worship although different deities dominate different provinces. It could happen in this stage that one nation imposes its own religious worship on another, in the same way as it imposes its political authority. It may also accept that the deity of the defeated nation should submit to the higher authority of the deity of the victor nation, yet the former continued to be worshipped by its defeated adherents.
Al'umma ba ta kai wannan matakin tauhidi mara cikakkiyar fahimta ba sai bayan ta shiga matakai daban-daban na fadada ilimin dan Adam, wanda ke sa tsoffin labarai da camfe-camfe ba za su sake karbuwa ba. Saboda haka, ana siffanta Allah da siffofi da suka fi kusanci da kamala da tsarki fiye da yadda aka danganta ga tsoffin gumaka da ake bautawa a zamanin shirka. Ibada ta zama hade da tunani da kuma nazari, da nufin Allah da hikimarsa mafi girma. Sau da yawa ana tunanin babban gunki a matsayin Ubangiji daya tilo na gaskiya, yayin da sauran gumakan ake rage su zuwa matsayi irin na mala'iku ko gumakan da suka fusata babban gunkin.21
A nation attains this stage of deficient monotheism only after going through different stages of expanding human knowledge that makes old legends and superstitions no longer acceptable. Thus, God is described in terms that are closer to perfection and holiness than were given to old deities worshipped during the polytheistic stage. Worship becomes associated with contemplation and reflection, and with God’s will and superior wisdom. The main deity is often thought of as the only true Lord, while other deities are reduced to a rank similar to that of angels or gods that incurred the displeasure of the superior deity.21
Ya bayyana daga ra'ayoyin al-`Aqqād da abin da yake dangantawa ga sauran malamai a fannin Nazarin Addinai na Kwatance cewa asalin imani na addini yana wurin mutane. Don haka yana nuna ci gaban su na hankali, kimiyya, siyasa da wayewa. Ci gaba ya bi layinsa mai daidaituwa, farawa da shirka da yawan gumaka, sannan ya koma ga dualism (akidar ubangiji biyu), kuma ya ƙare da tauhidi.
Hakika wannan yana bayyana a jumlar farko da marubucin ya rubuta a Gabatarwarsa: "Wannan littafi yana tattauna tasowar imani da Allah"... (ko: "Wannan littafi yana tattauna tasowar imani da Allah"), tun daga lokacin da mutum ya bauta wa wani abin bauta har zuwa lokacin da ya gane Allah Ɗaya kuma ya tsarkake imaninsa game da tabbatar da Allah Ɗaya.
Babu shakka, Allah ya bayyana a Littafinsa mai girma, Alkur'ani, a sarari kuma a ƙarshe, abin da ya saba da abin da al-`Aqqād ya rubuta, wanda malaman Nazarin Addinai na Kwatance suka yi tasiri a kansa. Abin da Allah ya bayyana a sarari shi ne cewa Adam, mutum na farko a duniya, ya san gaskiyar tauhidin Allah sosai. Ya san cewa tsarkakakke ne, babu wani alamar shirka ko dualism a cikinsa, kuma ya san ma'anar miƙa wuya ga Allah shi kaɗai da kuma bayyanarsa a aikace ta hanyar bin shari'ar Allah kaɗai. Ya kuma isar da wannan imani ga 'ya'yansa, wanda ya haifar da kasancewar tsararraki da dama a farkon tarihin ɗan Adam waɗanda ba su san wani imani ba face tauhidin Allah, kuma ba su san wani addini ba face miƙa wuya ga Allah, wato Musulunci.
Yayin da lokaci ya wuce, tsararrakin zuriyar Adam suka gaji juna, sai karkata ta shiga, wataƙila zuwa dualism, wataƙila zuwa shirka. Duk da haka mutane suka fara miƙa wuya ga abubuwan bautar ƙarya da yawa. Sai Annabi Nuhu ya dawo da addinin Allah na tauhidi. Ambaliyar ruwa ta nutsar da duk waɗanda suka dage da imaninsu na ɓatacce. Waɗanda suka yi imani da tauhidin Allah ne kawai aka tsira. Su ne waɗanda suka ƙi duk wani nau'in shirka da kuma haɗa abokan tarayya da Allah. Za a iya cewa ba tare da wata shakka ba cewa tsararraki da dama bayan Nuhu sun ci gaba da rayuwa bisa addinin Allah, wato Musulunci, wanda ya dogara da tauhidi tsantsa. Amma daga baya, yayin da lokaci ke wucewa, sai karkata ta shiga, mutane kuwa suka fara nisantar addinin gaskiya. Haka lamarin ya kasance ga kowane ɗaya daga cikin manzannin Allah: "Ba mu aika wani manzo kafin ka ba face mun yi masa wahayi cewa, babu abin bauta face Ni. Saboda haka ku bauta Mini kaɗai." (21: 25)
It is clear from al-`Aqqād’s views and what he attributes to other authorities in Comparative Religion that the origin of religious belief lies with human beings. Thus, it reflects their rational, scientific, political and civilizational development. Progress followed its consistent line, starting with polytheism, then moving to dualism and finishing with monotheism. Indeed this is clear in the first sentence the author writes in his Introduction: “This book discusses the rise of the belief in God, from the time man worshipped a deity until he recognized the One God and purified his belief in God’s oneness.” Without a doubt, God states in His glorious book, the Qur’ān, most clearly and decisively, something that is at variance with what al-`Aqqād has written, influenced as he is by scholars of Comparative Religion. What God clearly states is that Adam, the first man on earth, was fully aware of the truth of God’s oneness. He knew it to be pure, unmixed with any trace of polytheism or dualism, and he knew the meaning of submission to God alone and its practical manifestation in following only God’s legislation. He also communicated this faith to his children, leading to the existence of several generations in the earliest period of human history who knew no belief other than God’s oneness and no faith other than submission to God, or Islam. As time went by, and generations of Adam’s progeny succeeded one another, deviation crept in, perhaps towards dualism and perhaps towards polytheism. Nonetheless people began to submit to a multitude of false deities. Then the Prophet Noah brought back the divine faith of monotheism. The flood drowned all those who persisted with their erroneous beliefs. Only those who believed in God’s oneness were saved. They were the ones who rejected all forms of polytheism and the association of partners with God. We may say without fear of contradiction that several generations after Noah continued to live under the divine faith, Islam, based on pure monotheism. But then again, with the passage of time, deviation crept in and people started to move away from the true faith. This was the case with every one of God’s messengers: “Before your time We never sent a messenger without having revealed to him that there is no deity other than Me. Therefore, you shall worship Me alone.” (21: 25)
Wannan ya saɓa wa abin da masana a fannin Nazarin Addinai Kwatankwacci da al-`Aqqād suka cimma. Hanyoyin biyu sun sha bamban gaba ɗaya ta fuskar hanya da kuma matsaya. Ya kamata mu tuna cewa ra'ayoyin masana da marubuta hasashe ne da ka iya saɓa wa juna, wanda hakan ke nufin babu wanda ya tabbatar da hukunci na ƙarshe, koda bisa ma'aunin mutane.
This is certainly at variance with what specialists in Comparative Religion and al- `Aqqād conclude. The two approaches are diametrically opposed in methodology and conclusion. We should remember that the views of academics and writers are theories that may contradict one another, which means that none provides a final and confirmed judgement, even by human standards.
Ba shakka ba, idan Allah ya bayyana wani abu a fili, sai a bi maganar Allah, ko da wasu sun saba mata. Wannan ya fi shafar waɗanda suke rubutu don kare Musulunci, suna nufin bayyana rashin fahimta game da Musulunci da asalin imani. Domin babu wani hidima ga Musulunci a cikin raina gaskiyar cewa ya zo mana ne a matsayin wahayi da Allah ya saukar. Babu wani mutum da ya ƙirƙire shi. Tun ranar farko ya yi wa'azin gaskiyar tauhidin Allah, kuma bai taɓa karɓar wata ra'ayi ko tunani da ya saɓa wa gaskiyar tauhidin Allah ba. Haka kuma, a cikin dukkan saƙonnin Allah, bai yi wa'azin wani ra'ayi banda na tauhidin Allah ba.
Needless to say, when God unequivocally states something that is contradicted by others, the statement to follow is God’s. This applies particularly to those who write in defence of Islam, aiming to clarify misconceptions about Islam and the origin of faith. For there is no service to Islam by undermining the fact that it came to us in the form of revelations bestowed by God. No human being has invented it. It preached the basic truth of God’s oneness from the very first day, and never entertained any idea or concept that is at variance with the truth of God’s oneness. Nor did it preach any concept other than that of God’s oneness in any of the divine messages.
Waɗannan ɗan gajeren bayanai sun nuna irin babban haɗarin da muke jefa kanmu a cikinsa idan muka aro ginshiƙan asali na tunaninmu daga tushen da ba na Musulunci ba. Haka kuma sun nuna yadda tunanin Yammacin Duniya yake shafar mutanen da suke bin hanyoyinsa, koda kuwa suna ƙoƙarin kare Musulunci da karyata zarge-zargen da waɗanda ke adawa da shi suke yi masa.
These brief remarks demonstrate the grave danger we expose ourselves to if we borrow our basic concepts from un-Islamic sources. They also show how deeply Western thought influences people who follow its methodologies, even when they try to defend Islam and refute accusations levelled at it by those who are hostile.
"Lalle wannan Alkur'ani yana nuna hanyar da ta fi daidaito."
“Surely this Qur’ān shows the way to that which is most upright.” (17: 9)