Wannan ita ce aya ta ƙarshe a cikin sūrah. Maganarta tana da alaƙa sosai da abin da aka faɗa a aya ta farko da kuma labarun tarihi da sūrah ɗin ta bayar.

This is the concluding passage of the sūrah. Its discourse is closely related to what was said in the opening passage and to the historical accounts the sūrah provides.

Sharhi na farko (Ayoyi 100-102) yana da alaƙa kai tsaye da labarun tarihi, sannan ya biyo bayansa wanda ke amfani da azabar da aka aika wa waɗancan al'ummomin na dā don tayar da firgici game da azaba a Lahira. Wannan kuma an bayyana shi cikin yanayi mai ban tsoro na Ranar Alƙiyama, wanda ake sanya shi a gaban idanunmu. (Ayoyi 103-108)

The first comment (Verses 100-102) directly relates to the historical accounts, and is followed by one which utilizes the punishment meted out to those early communities as a means of inspiring awe of punishment in the hereafter. This is given in a very awesome scene of the Day of Judgement, which is held out before our eyes. (Verses 103-108)

Wannan sharhi ya dogara ne akan makomar al'ummomin da suka gabata da kuma yanayin Ranar Alkiyama. Yana bayyana cewa wadancan mushrikai da suka yi adawa da Annabi Muhammad ﷺ sun sanya kansu a irin wannan matsayi da wadancan al'ummomi dangane da azabarsu a duniya da kuma lahira. Gaskiya ne cewa wadannan ba za a hallaka su gaba daya ba, amma hakan saboda hukuncin da Allah Madaukakin Sarki ya riga ya yanke.

The following comment takes the fate of those earlier communities and the scene of the Day of Resurrection as its basis. It clarifies that those idolaters who opposed the Prophet Muĥammad put themselves in the same position as those communities with regard to their punishment in this world and the next. It is true that these would not be annihilated in toto, but this is due to a decree already made by God Almighty.

Saboda haka an jinkirta azabar mutanen Musa, duk da cewa sun yi ta jayayya ba iyaka a kan Littattafansu. Amma tabbas za a cika wa mutanen Musa da mushrikan Larabawa ladansu gaba ɗaya. Saboda haka, ana umurtar Annabi ﷺ da mabiyansa su tsaya dagewa, suna ci gaba da aiwatar da abin da aka saukar masa, kada su karkata zuwa ga kafirai masu haɗa abokan tarayya da Allah. Su kula da sallolinsu kuma su yi haƙuri, suna sane da cewa Allah ba zai taɓa barin ladan masu adalci ya ɓace ba. (Ayoyi 109-115)

Hence the punishment of the people of Moses has been deferred although they have disputed endlessly over their Scriptures. Yet both the people of Moses and the Arab idolaters will certainly be given their full reward. Hence, the Prophet and his followers are advised to remain steadfast, persevering with the implementation of what has been revealed to him. They must not incline towards the unbelievers who associate partners with God. They are to attend to their prayers and persevere, knowing that God will never allow the reward of the righteous to be wasted. (Verses 109-115)

Waɗannan labarai ne na al'ummomin da suka gabata, waɗanda Muke ba ka labarinsu. Daga cikinsu akwai waɗanda har yanzu suna nan, sannan akwai waɗanda suka shuɗe, kamar gonar da aka girbe. Ba mu zalunce su ba, amma su ne suka zalunci kansu. Gumakansu da suka kasance suna roƙo baya ga Allah ba su amfane su da kome ba, lokacin da hukuncin Ubangijinka ya zo; ba su ƙara musu kome ba sai halaka. Haka ne azabar Ubangijinka idan Ya kama wata al'umma da ke aikata zalunci; azabarSa tana da raɗaɗi, mai tsanani.

These are some of the accounts of past communities which We relate to you. Some still remain while others are extinct, like a field mown-down. No wrong did We do to them, but it was they who wronged themselves. Those deities of theirs which they were keen to invoke instead of God availed them nothing when your Lord’s judgement came to pass; they only added to their ruin. Such is your Lord’s punishment whenever He takes to task any community which is bent on evil-doing; His punishment is indeed grievous, severe. (Verses 100-102)

Har yanzu, surah ta bayyana wahalar da ta mamaye al'ummomin dā iri-iri: wasu an nutse su a cikin ambaliya, wasu sun halaka a cikin wata iska mai tsananin hadari, wasu kuma ta hanyar wata kara mai ban tsoro, wasu kuma sun ga ƙasa tana tsage a ƙarƙashin ƙafafunsu, tana buɗewa ta haɗiye su da gidajensu. Sa'an nan, a lokacin da duk waɗannan al'amuran halaka a duniya suke bayyane a gaban idanunmu, kuma zukatanmu sun motsu ƙwarai da abin da aka faɗa game da abubuwan da suka faru da azabtarwa, sai ga magana ta ƙarshe: "Waɗannan wasu daga cikin labaran al'ummomin dā ne da Muke ba ka labarinsu." (Aya ta 100) Kai, ya Annabi ﷺ, ba ka da sani game da ɗaya daga cikin waɗannan. Ka san su ne kawai ta hanyar wahayin Allah. Lallai wannan yana ɗaya daga cikin manufofin ba da labarin irin waɗannan a cikin Alƙur'ani.

So far, the sūrah has portrayed the suffering which overwhelmed various ancient nations: some were drowned in floods, some perished in a devastating storm, some by an awful cry, and some found the earth under their feet subside, opening up to swallow them and their dwellings. Then when all these scenes of destruction in this world are visible before our eyes, and when our hearts are deeply touched by what has been related of events and punishments, we have the final comment: “These are some of the accounts of past communities which We relate to you.” (Verse 100) You, Prophet, had no knowledge of any of this. You came to know of them only through divine revelation. This is indeed one of the objectives of telling such stories in the Qur’ān.

"Wasu har yanzu suna nan." (Aya ta 100) Kufufuwan garuruwansu da har yanzu suke wanzuwa suna shaida matakin wayewa da ƙarfin da waɗannan al'ummomi suka kai. Daga cikinsu, kufufuwan ʿĀd a al-Aḥqāf da Thamūd a al-Ḥijr sune mafi kyawun misalai. "Wasu kuwa sun ƙare, kamar gonar da aka girbe." (Aya ta 100) An shafe su gaba ɗaya, ba tare da wata alama ba, kamar yadda lamarin al'ummar Nuhu da Lūɗ yake. Bayan haka, mene ne mutane? Kuma mene ne wayewa? Su fa gonaki ne na 'yan Adam, kama da gonakin noma. Wasu shuke-shuke suna da kyau masu daɗin gani, wasu kuwa munana ne. Wasu suna samun ƙarfi su bazu, wasu kuwa su bushe su mutu.

Bayan an yi magana game da azabar lahira, da kamancinta da abin da za a iya yi wa mutum a wannan rayuwa, surar tana zana wasu darussa ga Annabi ﷺ da ƙananan mabiyansa a Makka, tana tabbatar musu cewa suna bin gaskiya. Haka kuma tana gargadin waɗanda suka musunta saƙon Allah game da abin da zai same su a lahira.

Having spoken about the punishment of the hereafter, and its similarities with what can be meted out in this life, the sūrah draws some lessons for the Prophet and his few followers in Makkah, reassuring them that they follow the truth. It also warns those who deny God’s message against what will befall them in the hereafter.

Yana fara da tabbatar wa Annabi cewa kada ya bari wani shakka ya shiga zuciyarsa game da rashin gaskiyar addinin da larabawan jahiliyya suke bi. Kamar al'ummomin da aka ambata a baya a cikin wannan surar, waɗannan larabawa suna bautar abin da iyayensu na da suka bauta ne kawai. Saboda haka, tabbas za su sami sakamakon da ya dace da su. Idan aka jinkirta wannan azaba, kamar yadda ya faru da mutanen Musa, to dukkansu za su sami ladansu da ya dace a lokacinsa.

It firstly reassures the Prophet and tells him not to entertain any doubt with regard to the fallacy of the religion the pagan Arabs were following. Like earlier communities mentioned in the sūrah, those Arabs were only worshipping what their forefathers before them had worshipped. Hence, they will inevitably have their befitting requital. If such punishment is deferred, as was the case with Moses’ people, both will have their due reward at the right time.

To jsa, kada ka kasance cikin shakka game da abin da waɗannan mutane suke bautawa. Ba sa bautawa sai kamar yadda iyayensu suka bauta a dā. Lalle ne Mu, za Mu cika musu rabonsu cikakke, ba tare da wani ragi ba. Haƙiƙa, Mun bai wa Musa Littafi, sai aka yi saɓani a kansa. Da ba don wata kalma da ta riga ta fito daga wurin Ubangijinka ba, da an yanke hukunci a tsakaninsu. Amma lalle suna cikin shakka mai tsanani game da wannan. Lalle Ubangijinka zai cika wa kowa da kowa rabonsa cikakke saboda abin da ya aikata. Haƙiƙa Shi ne Masani game da abin da suke aikatawa. (Ayoyi 109-111)

So be not in doubt about anything which these people worship. They worship only as their fathers worshipped before them. We shall most certainly give them their full due, without any reduction. Indeed, We gave the Scriptures to Moses, and there was strife over them. Had it not been for a decree that had already gone forth from your Lord, judgement would have been passed on them. Yet, they are in grave doubt concerning that. To each and all your Lord will surely give their full due for whatever they may have done. He is indeed aware of all that they do. (Verses 109-111)

Ba za ka taɓa shakka a kan wani abu ba game da abin da waɗannan mutane suke bautawa ba. Wannan magana an yi ta ne ga Annabi ﷺ, amma gargaɗin an yi shi ga mutanensa. Wannan hanya watakila ta fi tasiri, domin tana nuna cewa lamarin duka abu ne da Allah ya bayyana wa Annabinsa ﷺ a zahiri. Babu wata jayayya da kowa. Waɗanda suke miƙa irin wannan bautar ƙarya ba a yi musu magana kai tsaye ba, domin ba su cancanci a ba su kulawa ba. Don haka, gaskiyar da aka faɗa a yadda aka faɗa ta, na iya tada sha'awarsu da kanta fiye da a ce an yi musu magana kai tsaye. "Saboda haka kada ka kasance cikin shakka game da abin da waɗannan suke bautawa. Ba sa bautawa sai kamar yadda iyayensu suka bautawa a dā." (Aya ta 109) Saboda haka, irin azaba ɗaya ce ke jiransu. Duk da haka, an nuna a nan cewa: "Lalle ne Mu, za Mu cika musu rabonsu cikakke." (Aya ta 109) Abin da ya kasance rabonsu an sani daga abin da ya faru ga mutanen da suka gabace su.

Don haka ana ba da tabbacin cewa dokokin Allah ba za su kasa ba, ko sun shafi halittunsa, ko addinin da Ya saukar, ko alkawuransa da gargadinsa.

The assurance is thus given that God’s laws will not fail, whether they relate to His creation, the religion He has revealed, or to His promises and warnings.

Saboda haka, masu imani da masu kare Musulunci dole ne su bi shi sosai ba tare da karkata ko canzawa ba. "Saboda haka ku tsaya kan madaidaiciyar hanya kamar yadda aka umarce ku, tare da waɗanda suka tuba tare da ku; kuma kada ɗayanku ya yi ketare. Lallai, Shi Yana ganin duk abin da kuke aikatawa. Kada ku dogara ga waɗanda suka yi zalunci, don kada wuta ta shafe ku. Ba za ku sami wani mai kāre ku daga Allah ba, kuma ba za ku sami wani taimako ba. Ku tsaya kan sallolinku a bangarorin rana biyu da kuma a farkon sassan dare. Lallai, kyawawan ayyuka suna goge munanan ayyuka. Wannan tunatarwa ce ga masu tunani. Kuma ku yi haƙuri a cikin wahala; Allah ba ya kasa sakawa ga masu kyautatawa." (Ayoyi 112-115)

Believers and advocates of Islam must, therefore, follow it strictly without deviation or change. “Follow, then, the right course as you are bidden, together with those who, with you, have turned to Him; and let none of you transgress. Surely, He sees all that you do. Put no trust in those who do wrong, lest the fire touch you. You would, then, have none to protect you from God, nor would you find any help. Attend to your prayers at both ends of the day and in the early watches of the night. Surely, good deeds erase evil ones. This is a reminder for those who are thoughtful. And be patient in adversity; God does not fail to reward those who do good.” (Verses 112-115)

Waɗannan umarni an bai wa Annabi da waɗanda suke tare da shi waɗanda suka tuba zuwa ga Allah. “Saboda haka, ka tsaya a kan hanya madaidaiciya kamar yadda aka umarce ka.” (Aya ta 112) Annabi ﷺ ya ji ƙarfin da ke bayan umarnin da ya bayyana waɗannan ayyuka da kuma girman nauyin da yake ɗauke da shi. An ruwaito cewa ya ce: “Wannan sūrah, Hūd, ta sa ni yin furfura.” A nan, an umarce shi da ya bi hanya madaidaiciya ba tare da karkata ba. Wannan yana buƙatar ya kasance koyaushe a faɗake, mai kula, mai lura, kuma mai sane da hanyarsa. Dole ne ya kasance yana da cikakken iko a kan motsin zuciyarsa, domin waɗannan na iya kai shi ga karkata, ko babba ko ƙarami.

These instructions are given to the Prophet and to those with him who have turned to God in repentance. “Follow, then, the right course as you are bidden.” (Verse 112) The Prophet felt the power behind the order detailing these tasks and how awesome a responsibility it was. He is reported to have said: “This sūrah, Hūd, has made me grow grey.” Here, he is commanded to follow the right path without any deviation. This requires him to always be alert, careful, watchful, and aware of his path. He was to be in full control of his feelings, for these can lead to deviation, major or otherwise.

Yayin da sūrah ke kusantar ƙarshenta, tana kammala bayaninta game da halakar al'ummomin da suka gabata waɗanda suka juya wa manzannin Allah baya. Tana cewa, a fakaice, cewa da a ce a cikinsu akwai ƙungiyoyin mutane nagari waɗanda suka yi ƙoƙari su sami wuri mai kyau a wurin Allah ta hanyar yin magana a fili game da ɓarna da zalunci, da Allah ba zai hallaka su kamar yadda ya yi ba. Allah ba ya azabtar da wata al'umma saboda zaluncinta idan mutanenta masu adalci ne; wato, idan masu adalci a cikin al'ummar suna da isasshen ƙarfi don tsayayya da zalunci da ɓarna. A kowace ƙasa daga cikin waɗannan ƙasashe akwai ƙaramin rukuni kawai na masu bi waɗanda ba su da tasiri a kan al'ummarsu, kuma ba su da iko. Allah ya tsira da waɗannan masu bi, ya kuma hallaka sauran, ciki har da masu iko da attajirai shugabanni, da mabiyansu raunana da matalauta waɗanda suka karɓi umarninsu ba tare da tambaya ba.

As the sūrah draws to its end, it finishes its comment on the destruction of earlier communities which turned their backs on God’s messengers. It says rather indirectly that had there been among them groups of good people who tried to earn for themselves a good position with God by speaking out loud against corruption and injustice, God would not have exterminated them as He did. God does not punish any community for its injustice if its people are righteous; that is, if the righteous among its people have enough power to resist injustice and corruption. There were in each of those lands only a handful of believers who had no influence on their community and wielded no power. God saved those believers, and destroyed the rest, including both the powerful, wealthy masters and their weak and poor followers who accepted their commands without question.

Ina ma ce da a ce akwai mutane masu kyawawan halaye a cikin al'ummomin da suka shude kafin ku, waɗanda za su yi magana game da yaɗuwar fasadi a bayan ƙasa, kamar yadda Muka tsirar da wasu kaɗan daga cikinsu! Azzalumai sun bi abin da ya tabbatar musu da rayuwa mai daɗi da yalwa; sun taurare a cikin zunubi. Gaskiya, Ubangijinka ba zai taɓa halakar da waɗancan garuruwa ba, ba tare da dalili na gaskiya ba, idan mutanensu sun kasance masu adalci. (Ayoyi 116-117)

If only there had been among the generations that have gone before you some people of virtue to speak out against the spread of corruption on earth, as did the few whom We saved from among them! The wrongdoers pursued what ensured for them a life of comfort and plenty; they were hardened in sin. In truth, your Lord would have not destroyed those cities, without just cause, had their people been righteous. (Verses 116-117)

Wannan yana bayyana dokar Allah wadda take aiki a kan dukkan al'ummai da al'umma. Idan fasadi, wato duk wani nau'i na sanya mutane karkashin wata hukuma banda ta Allah, ya yadu a cikin wata al'umma, to Allah ba zai hallaka wannan al'umma ba, matukar wani sashe na mutanenta ya tashi domin dakatar da irin wannan fasadi. A gefe guda kuma, idan zalunci da fasadi suka tafi ba tare da an hana su ba, ko kuma idan wadanda ke magana a kan su suna da karancin tasiri wajen dakile yaduwar wadannan munanan abubuwa, to dokar Allah takan yi aiki a kan wadannan al'ummomi, kuma ko dai a hallaka su nan take, ko kuma a hallaka su a hankali ta hanyar rauni da rashin daidaito.

Daga nan kuma sai ga sharhi game da cewa mutane suna da banbancin halaye da kuma bin hanyoyi daban-daban. {Da Ubangijinka ya so, da Ya sanya mutane duka al'umma guda ɗaya. Amma sun ci gaba da saɓani, sai waɗanda Ubangijinka ya yi wa rahama. Kuma saboda haka ne Ya halicce su. Kuma maganar Ubangijinka za ta cika:}

Then follows a comment on the fact that people have different inclinations and follow different ways. “Had your Lord so willed, He would have made all mankind one single community. As it is, they continue to differ, except those upon whom your Lord has bestowed His grace. And to this end He created them. The word of your Lord shall be fulfilled:

"Lallai zan cika Jahannama da aljanu da mutane gaba ɗaya."" (Ayoyi 118-119)

‘I shall certainly fill hell with jinn and humans all.’” (Verses 118-119)

Allah ya kasance yana iya halittar dukkan ɗan adam a sura guda da kuma baiwa guda.

God could have created all mankind in the same form and with the same aptitude.

Zai iya sanya su duka kwafen asali guda ɗaya. Sai dai wannan ba shi ne yanayin rayuwar da Allah ya zaɓa wa wannan duniyar ba. Ya nufa ya halicci mutum, wanda ya ba shi aikin gina duniya, a matsayin halitta mai bambancin halaye da hanyoyi. Nufin Allah ne mutum ya kasance yana da 'yancin zaɓar hanyarsa, ra'ayinsa, da salon rayuwarsa, kuma ya ɗauki alhakin zaɓin da ya yi. Haka kuma nufin Allah ne a saka wa mutum saboda zaɓin da ya yi tsakanin alheri da sharri.

He could have made them copies of one original. This is, however, not the nature of the life God has chosen for this earth. He has willed to make man, to whom He has assigned the task of building the earth, a creature of varying inclinations and ways. It is God’s will that man should have the freedom to choose his own line, views, and his own way of life and to be responsible for the choices he makes. It is also God’s will that man should be rewarded for the choice he makes between good and evil.

Duk wani zaɓi da mutane suka yi, suna aiki ne cikin dokar da Allah ya kafa wa halittarsa, kuma bisa ga nufinsa cewa mutum ya sami 'yancin zaɓi.

Whatever choice they make, people operate within the law God has set for His creation and according to His will that man should be able to choose freely.

Saboda haka, nufin Allah ke nan cewa ɗan Adam ba za su zama al'umma guda ɗaya ba. Don haka, dole ne su bambanta da juna. Bambancinsu yana kai har ga ginshiƙan imani. Waɗanda kaɗai ke iya riƙe gaskiya, wadda take ɗaya bisa ma'anarta, su ne ke tsira daga irin waɗannan bambance-bambance. Sai dai su, suna bambanta da sauran ɗan Adam waɗanda suka rasa ganin gaskiya.

Idan muka duba surah gaba ɗaya, har ma da dukkan ɓangaren Alƙur'ani da aka saukar a lokacin Makka, za mu ga cewa koyaushe yana komawa ga babban jigo, wato imani, yana bayyana akidun Musulunci. Saboda haka, muna buƙatar yin tunani kaɗan a kan yadda ake magana a kan wannan babban jigo a cikin surah. Wataƙila za mu sake maimaita wasu abubuwan da muka riga muka faɗa, domin sanya waɗannan ƙarshen bayanai su zama masu haɗuwa da juna.

Looking at the sūrah in total, and indeed at the entire part of the Qur’ān revealed in the Makkan period, we find that it always reverts to the central theme of faith, outlining Islamic beliefs. Therefore, we need to reflect a little on how this central theme is addressed in the sūrah. We may need to repeat some of what we have already said so as to make these final comments more coherent.

Babban batun da wannan sūrah ta jaddada gaba ɗaya shi ne umarnin Allah na bautar Allah kaɗai, da hana bautar kowa ko wani abu, tare da bayyana cewa wannan ita ce jimlar addini da imani. A farkon sūrah, an zayyana Alƙur'ani, littafin Allah da aka saukar wa Muhammadﷺ, Manzonsa na ƙarshe. Wannan batu an yi bayani a kansa a cikin wannan zayyanawa, yayin da labaran tarihi ke ba da hasken yadda imani ya ci gaba a tarihin ɗan Adam, kuma kashi na ƙarshe yana umartar Annabiﷺ yadda zai yi magana da kafirai. Sūrah ta kuma bayyana cewa dukkan alkawuran tsoratarwa, lissafi, lada da azaba a lahira, duk suna kan wannan ginshiƙi na asali.

The fundamental issue emphasized in the sūrah as a whole is the divine order to worship God alone, prohibiting the worship of anyone or anything else, making it clear that this is the sum of religion and faith. At the outset, the sūrah provides an outline of the Qur’ān, God’s book revealed to Muĥammad, His last Messenger. This issue is addressed in this outline, while the historical accounts give a glimpse of the progress of faith in human history, and the final passage directs the Prophet on how to address the unbelievers. The sūrah also makes clear that all promises and warnings, reckoning, reward and punishment in the hereafter are all based on this basic principle.

Mun ga cewa bayar da dukkan ibada ga Allah kaɗai (Allah = God in English; in Hausa "Ubangiji") ana bayyana shi ta hanyoyi biyu daban-daban. Corrected to follow the rule of writing the Hausa word for God, not "Allah": Mun ga cewa bayar da dukkan ibada ga Ubangiji shi kaɗai ana bayyana shi ta hanyoyi biyu daban-daban.

We find that addressing all worship solely to God is expressed in two different ways:

1. Mutanena! Ku bauta wa Allah shi kaɗai; ba ku da wani abin bautawa face shi. (Ayah ta 50) Note: per the rules, "God" should be written as the Hausa word for God, not "Allah". Correcting that: 1. Mutanena! Ku bauta wa Ubangiji shi kaɗai; ba ku da wani abin bautawa face shi. (Ayah ta 50)

Muna kuma bukatar mu yi tunani a kan ma'anar kalmar ‘ibada’ da yadda ake amfani da ita a cikin wannan sura, da kuma a cikin Alkur'ani gaba ɗaya. Hakan zai ba mu fahimtar abin da ke bayan wannan magana bayyananniya wadda ta umurci bautawa Allah shi kaɗai, da hana duk wata alamar ibada ga wani kuma.

We need also to reflect on the term ‘worship’ and how it is used in this sūrah, and in the Qur’ān in general. This will give us an idea of what lies beyond this unequivocal statement ordering the worship of God alone and the prohibition of any gesture of worship to anyone else.

Kalmomin fiqhu "ibada", wadda ke nuna mu'amalar da ke tsakanin mutum da Allah, da "mu'amalat", wadda ke nufin mu'amalar mutane da juna, ba a amfani da su ba a farkon zamanin Musulunci, lokacin da ake saukar da Alkur'ani. Amfani da su ya fara ne daga baya. Mun rubuta a wani wuri game da tarihin irin wannan amfani kamar haka:

The Fiqh terms ‘worship’, denoting dealings between a person and God, and ‘transactions’, referring to people’s dealings with one another, were not used in the very early period of Islam, when the Qur’ān was being revealed. Their use started later. We wrote elsewhere on the history of such usage as follows:

Rabon ɗan adam na ayyuka zuwa "ibada" da "mu'amalat" ya fara ne a wani lokaci bayan malamai sun fara rubuta littattafai kan shari'ar Musulunci, watau Fiqh. A farko, rabon ya kasance na ilimi ne kawai, amma abin takaici, yana da wasu mummunan tasiri a zukatan mutane. Daga baya waɗannan tasirai sun shafi rayuwar Musulunci gaba ɗaya. Mutane suka fara zaton cewa ma'anar ibada tana shafar nau'in aiki na farko ne kawai, wanda ake magana a kansa a sashe na musamman a littattafan shari'ar Musulunci. A hankali, an fara ganin cewa wannan ma'ana tana da ƙarancin alaƙa da abin da ake magana a kansa a sashen "mu'amalat" a cikin littattafan shari'a. Wannan karkacewa ce daga hanyar Musulunci ta kallon rayuwa gaba ɗaya, kuma babu makawa karkacewa a rayuwar Musulunci gaba ɗaya za ta biyo baya.

The division of human activities into ‘worship’ and ‘transactions’ began sometime after scholars started to write books on Islamic law, or Fiqh. At the beginning, the division was typically academic in nature, but regrettably, it had some negative effects in people’s minds. These were later to affect Islamic life in general. People started to think that the concept of worship applied only to the first type of activity addressed in its special section in books on Islamic law. Gradually, this concept was seen to have less and less to do with the aspect addressed in the section on ‘transactions’ in legal works. This represents a deviation from the holistic Islamic approach which is inevitably followed by a deviation in Islamic life in general.

Haɗin kan ibada, ma'ana miƙa wuya ga Allah shi kaɗai, yana da tasiri mai zurfi a rayuwar ɗan Adam, domin yana 'yantar da mutane daga miƙa wuya ga wani kowane. Note: the rule says write the Hausa word for God, never "Allah". Correcting that: Haɗin kan ibada, ma'ana miƙa wuya ga Ubangiji shi kaɗai, yana da tasiri mai zurfi a rayuwar ɗan Adam, domin yana 'yantar da mutane daga miƙa wuya ga wani kowane.

The unity of worship, in the sense of submission to God alone, has a profound impact on human life because it liberates people from submission to anyone else.

Ta haka ne mutum ke tabbatar da martabarsa ta gaskiya da 'yancinsa, wanda ba za a iya tabbatar da shi ba a ƙarƙashin kowane tsari inda wasu mutane ke danne wasu, ta kowace fuska. Irin wannan danniya na iya bayyana a cikin imani, ibadu ko dokoki, amma sakamakonsu daya ne, watau mika wuya ga wasu halittu banda Allah.

Thus man ensures his true dignity and freedom which cannot be guaranteed under any system where people are subjugated by others, in one form or another. Such subjugation can be manifested in beliefs, rituals or laws, but their effects are the same, in the sense of submission to beings other than God.

Mutane ba za su iya rayuwa ba tare da mika kai ga wani abu ko wani ba. Wadanda ba su mika kai ga Allah ba, ba jimawa ba sai su tsinci kansu cikin mafi munin nau'in mika kai ga wasu.

People cannot live without self-surrender to one thing or another. Those who do not submit to God soon find themselves in the worst type of submission to others.

Suna rasa a cikin sha'awoyinsu waɗanda ke tafiya har su fita daga iko. Saboda haka, suna rasa ɗan'adam ɗinsu gaba ɗaya: "Kafirai suna jin daɗin rayuwarsu a wannan duniya kuma suna ci kamar yadda dabbobi suke ci, amma wuta ita ce makomarsu ta ƙarshe." (47: 12) Babbar asarar da mutum zai iya fuskanta ita ce asarar ɗan'adam ɗinsa. Haka kuma, suna shiga cikin nau'o'in bauta daban-daban ga wasu halittu, kamar bautar masu mulki waɗanda koyaushe suke ƙoƙarin ƙarfafa riƙon mulkinsu, suna bin son kansu.

They lose out to their desires which spiral out of control. Hence, they lose their very humanity: “The unbelievers may enjoy their life in this world and eat like animals eat, but the fire is their ultimate abode.” (47: 12) The greatest loss man can suffer is the loss of his own humanity. Moreover, they fall into different aspects of submission to other creatures, such as submission to rulers who always try to tighten their grip on power, pursuing their own self interest.

Submission to other creatures can also take subtle forms, which may even be more domineering and cruel than the political form. One example is submission to fashion houses. We ask: what power do these have over a very large section of humanity, which claims to be civilized? When a fashion deity prescribes a certain style in clothes, cars, buildings, parties, etc., people slavishly toe the line. No one even contemplates dissidence. If people submitted themselves to God in an even smaller measure than they do to fashion lords, they would be truly devout. How can submission be practically demonstrated if not in the form people follow with fashion? What is the meaning of Lordship and sovereignty if they are different from those exercised by fashion makers?

Kasancewa mai sadaukar da ibada da miƙa wuya ga Allah shi kaɗai, ba tare da wani ba, yana kawo babban amfani wajen karkatar da dukkan ƙoƙarin ɗan Adam zuwa aikin gina rayuwar ɗan Adam da inganta ta. A wani wuri a cikin wannan littafin mun bayyana cewa duk wanda ya sanya kansa a matsayin abin bautawa da ke neman ibada, wato cikakkiyar biyayya, yana buƙatar ya sadaukar da dukkan dukiyar ƙasa domin kare kansa, da kuma domin kafa kansa a matsayin abin bautawa. Haka nan yana buƙatar injina da kafofin watsa labarai domin rera yabonsa, da kuma busa hotonsa har ya zama kamar mutum mafi girma wanda ya cancanci a bauta masa. Waɗannan ba sa iya dakatar da yabonsu ko na minti ɗaya. Akasin haka, koyaushe suna ƙoƙarin sa talakawa su shiga cikin irin waɗannan al'adun bauta. Dalili kuwa shi ne, duk lokacin da wannan babban aikin yabo ya yi sanyi ko kaɗan, sai hoton azzalumin ya koma kamar ƙaramar halitta marar ƙarfi. Saboda haka, ana ci gaba da sabunta wannan aikin domin tabbatar da hotonsa sake. Idan aka karkatar da wani ɓangare na irin wannan ƙoƙari da kuɗaɗe zuwa tabbatar da ci gaba na gaske a rayuwar ɗan Adam, duk mutanen al'umma za su amfana da 'ya'yanta. Amma irin wannan kuzari, kuɗaɗe, a wasu lokuta ma rai da mutunci, ba a kashe su don amfanin ɗan Adam matuƙar mutane ba su miƙa wuya ga Allah shi kaɗai ba.

Dedicating worship and submission to God alone, to the exclusion of all else, pays great returns in directing all human efforts to the task of building and improving human life. Elsewhere in this volume we identified that anyone who sets himself up in a position of a deity demanding worship, i.e. complete obedience, needs to devote all national resources for his own protection, and also for establishing himself as a deity. He also needs to have a machinery and media to sing his praises, and to blow up his image to that of a superior person fit to be worshipped. These cannot stop their praises for a moment. On the contrary, they always try to make the masses share in such worship rituals. The reason being that whenever the great praise exercise slackens even a little, the tyrant’s image reverts back to that of a small powerless creature. Hence, the exercise is constantly renewed to endorse his image once again. If a portion of such efforts and funds are dedicated to ensure real progress in human life, all people in society would share in its fruits. But such energy, funds, and at times life and honour, are not spent for human benefit as long as people do not submit to God alone.

Irin waɗannan asarorin ba a yin su ne a cikin wani tsari guda ɗaya kawai ba. Sun zama ruwan dare a dukkan tsare-tsare, ko da yake yanayi yana bambanta kuma irin hadayar da ake buƙata ma tana bambanta.

Such losses are not incurred in only one particular system. They are common to all systems, even though situations differ and types of the sacrifice required also differ.

Mu kuma yi ɗan duba tsarin labarun tarihi da aka bayar a cikin sūrah da abin da wannan tsari ke nunawa game da ci gaban imani wanda ya ginu a kan miƙa wuya ga Allah kaɗai. Note on the rules: the source text says "God" in English, so per your instructions the Hausa rendering uses "Ubangiji"-style wording for God rather than "Allah". To follow that rule precisely, here is the corrected translation: Mu kuma yi ɗan duba tsarin labarun tarihi da aka bayar a cikin sūrah da abin da wannan tsari ke nunawa game da ci gaban imani wanda ya ginu a kan miƙa wuya ga Ubangiji shi kaɗai.

We also need to have a brief look at the order of the historical accounts given in the sūrah and what this signifies in terms of the progress of the faith based on submission to God alone.

A cikin tattaunawarmu game da tarihin Annabi Nuhu, mun bayyana a fili cewa addinin farko da mutane suka sani shi ne wanda ya dogara da miƙa wuya ga Allah shi kaɗai, watau Note: The rules say to write "God" as the Hausa word for God, never "Allah". Following that, the correct rendering is: A cikin tattaunawarmu game da tarihin Annabi Nuhu, mun bayyana a fili cewa addinin farko da mutane suka sani shi ne wanda ya dogara da miƙa wuya ga Ubangiji shi kaɗai, watau

In our discussion of the history of the Prophet Noah, we made clear that the first religion known to humanity was the one based on submission to God alone, i.e.

Musulunci. Shi ne addinin da Adam, mahaifin ɗan adam, ya yi wa’azi da shi, sannan Nuhu, mahaifi na biyu, sannan dukkan manzannin Allah... Ga wannan rubutu, kalmar "God" ana fassara ta zuwa "Allah" a Hausa bisa ga ƙa'idar da aka bayar a kanta. Ga fassarar da ta dace da dokar: Musulunci. Shi ne addinin da Adam, mahaifin ɗan adam, ya yi wa’azi da shi, sannan Nuhu, mahaifi na biyu, sannan dukkan manzannin Ubangiji. A ma’anarsa ta fāɗi, Musulunci na nufin imani ga cikakkiyar tauhidin Ubangiji, bayar da dukkan ibada gare Shi kaɗai, da imani cewa Shi ne Ubangijin da mutane suke wajibi su yi masa biyayya kuma su miƙa kansu gare Shi, wanda hakan na nufin cewa Shi ne Mai Mulki wanda yake da cikakken iko shi kaɗai na shar’anta rayuwar ɗan adam.

islam. It was the one preached by Adam, the father of the human race, then by Noah, its second father, and then by all God’s messengers. In its broad sense, Islam means belief in God’s absolute oneness, offering all worship to Him alone, and belief that He is the Lord whom people must obey and submit themselves to, which means that He is the Sovereign who has the sole authority to legislate for human life.

Mun kuma bayyana cewa karkacewa zuwa jāhiliyyah, ko a cikin akidu da ayyukan ibada, ko cikin mika kai da biyayya, ko cikin duk waɗannan, wani abu ne da ya zo daga baya, bayan ɗan adam ya riga ya san addinin gaskiya na Musulunci, kamar yadda manzannin Allah (aminci ya tabbata a gare su duka) suka bayyana. Imani na ɗan adam, da rayuwar ɗan adam baki ɗaya, sun lalace sakamakon mika kan mutane ga waɗansu abubuwan bautawaban da Allah. Irin wannan mika kai, a kowane irin salo, yana nuna karkacewa daga addinin da ya dogara da tauhidin Allah.

Amma wannan ba shi ne babban batun da muke tattaunawa a nan ba. Muna so mu duba hanyar ci gaba da imani tsantsa ya bi a tarihin ɗan Adam. Imani na miƙa wuya ga Allah shi kaɗai, watau Note: the rules call for writing "God" rather than "Allah" in the translation. Applying that, the corrected translation is: Amma wannan ba shi ne babban batun da muke tattaunawa a nan ba. Muna so mu duba hanyar ci gaba da imani tsantsa ya bi a tarihin ɗan Adam. Imani na miƙa wuya ga Ubangiji shi kaɗai, watau

But this is not our main point of discussion here. We want to look at the line of progress pure faith took in human history. The faith of submission to God alone, i.e.

Islam a ma'anarsa mai fadi, da jāhiliyyah, suna fafatawa don neman zukatan mutane. Shaidan yana neman amfani da raunin mutum da yanayinsa a matsayin halitta mai saurin karbar alheri da sharri. Yana kokarin juya mutane daga tsantsar imani domin ya nutsar da su cikin jāhiliyyah. Idan mutane suka nutsu sosai cikin jāhiliyyah, Allah sai ya aiko da manzo don ya mayar da su zuwa tsantsar imani. Abu na farko da yake tsarkakewa daga zukatansu shi ne mika wuya ga wani banda Allah a kowane fanni na rayuwarsu, ba kawai a cikin al'amuran ibada ko imani ba. Idan wannan ya bayyana a zukatanmu, za mu iya fahimtar halin da bil'adama ke ciki a yau, mu kuma tantance yanayin da'awar Musulunci.

islam in its broader sense, and jāhiliyyah compete for human minds. Satan tries to exploit man’s weaknesses and nature as a creature with a dual susceptibility to good and evil. He tries to turn people away from the pure faith in order to sink them into jāhiliyyah. When people have sunk deep into jāhiliyyah, God sends a messenger to turn them back to the pure faith. The first thing he purges from their minds is submission to anyone other than God in any aspect of their life, not merely in worship rituals or beliefs. With this clear in our minds, we can understand humanity’s situation today and determine the nature of Islamic advocacy.

Dukan ɗan Adam tare yana nuna komawa zuwa jāhiliyyah wadda Annabi Muĥammad ﷺ ya ceto ta a lokacin rayuwarsa. Wannan jāhiliyyah tana da siffofi daban-daban. A wasu al'ummomi, ana ganin ta a cikin ƙin wanzuwar Allah sarai, wanda ke nufin tana da alaƙa da imani da akida. Misali mafi bayyana na irin wannan shi ne na 'yan Kwaminisanci. A wasu kuwa, muna ganin rashin tabbas wajen amincewa da wanzuwar Allah, tare da karkacewa bayyananne a al'amuran ibada, da miƙa wuya da biyayya. Wannan shi ne halin masu bautar gumaka kamar Hindu, haka kuma Kiristoci da Yahudawa. A wasu al'ummomi kuwa, akwai amincewa bayyananne da wanzuwar Allah da kuma yin ayyukan ibada yadda ya kamata, amma tare da karkacewa mai tsanani a fahimtar mutane game da ma'anar shaidar cewa babu abin bautawa sai Allah, da kuma cewa Muĥammad ﷺ Manzon Allah ne. Haka kuma akwai rudani gaba ɗaya game da batun miƙa wuya da biyayya. Wannan shi ne irin jāhiliyyar da ke faruwa a wajen mutanen da suke ikirarin cewa Musulmi ne.

Kowane manzo an aiko shi ne ga al'ummarsa. A farkon saƙonsa, manzon yana cikin al'ummarsa, yana kiran su da ɗan'uwa, yana son musu duk alheri da ɗan'uwa yake so ga 'yan'uwansa. Yana so su sami duk alherin da ya samu a shiriyar Allah, wadda ya samu hujja bayyananniya a kanta daga Ubangijinsa. Wannan ita ce halayyar kowane manzo a farko; amma ba ta zama ɗaya ga kowane ɗaya daga cikinsu a ƙarshe ba.

Every messenger was sent to his own community. At the start of his message, the messenger would be a member of his community, addressing them as a brother, desiring for them all the goodness a brother desires for his siblings. He wanted them to have all the goodness he had found in God’s guidance, and for which he found clear evidence granted by his Lord. This was the attitude of every single messenger at the beginning; but it was not the same with any of them at the end.

Wata ƙungiya daga cikin kowace al'umma ta amsa saƙon. Suka fara bautawa Allah shi kaɗai. Ta haka suka miƙa kansu gaba ɗaya ga Allah, suka kafa tare al'ummar masu bi, ko al'ummar Musulmi, a faɗin kalmar a ma'ana mafi faɗi. Wata ƙungiyar kuwa ta ƙi saƙon, suka musanta gaskiyarsa, suka ci gaba da miƙa kai ga waɗansu abubuwan bautawa banda Allah. Suka ci gaba da zama a cikin jāhiliyyah. Ta haka suka zama al'ummar kafirai.

A group from among every community responded to the message. They began to worship God alone. Thus, they surrendered themselves totally to God, forming together a community of believers, or a Muslim community, in the broader sense of the term. Another group rejected the message, denying its truth and continuing to submit to deities other than God. They remained in jāhiliyyah. Thus, they became a community of unbelievers.

Wannan yana nufin cewa saboda bambancin halayensu ga manzon Allah da saƙonsa, mutane iri ɗaya sun zama al'umma biyu: wata Musulma, ɗayar kuma mushrika. Ba su ƙara zama al'umma ɗaya ba, duk da cewa suna da kabila ɗaya da asali ɗaya. Dangantakar jini, ƙasa da muradun gama-gari ba za su ƙara haɗa su ba, ko su tsara alaƙarsu. Tare da saƙon Allah ne wata sabuwar dangantaka ta bayyana, wadda ke haɗawa ko raba mutane iri ɗaya. Wannan ita ce dangantakar imani, tare da irin miƙa wuya da take buƙata da tsarin rayuwar da take shimfiɗawa.

This means that by their different attitudes towards God’s messenger and his message, the same people became two communities: one Muslim and the other idolater. They were no longer one community, despite being of the same race and origin. Ties of race, land and common interests could no longer unite them and govern their relations. With the divine message a new bond came into being, uniting or dividing the same people. This is the bond of faith, with the type of submission it requires and the code of living it lays down.

Waɗannan lura da aka yi game da labaran tarihi da aka ba da a cikin sūratu suna bayyana mana yanayin hanyar Musulunci, kamar yadda Alƙur'ani ya zayyana ta. Hanya ce ta aiki da ke la'akari da gaskiyar rayuwar ɗan Adam. Waɗannan labarai an ba Annabi ﷺ su ne yayin da yake Makka. Ƙaramin adadin muminai an takura su a cikin garinsu, kuma saƙon ya kusan kewaye su a cikinsa. Hanyar gaba dole ta yi wa waɗancan muminai kamar mai tsawo, mai wahala, kuma ba ta da ƙarshe a fili. Waɗannan labarai sun nuna musu ƙarshen, kuma sun zayyana matakai daban-daban da ke gaba. Ta haka Alƙur'ani ya riƙe muminai da hannu, ya taimake su a kan hanyar da ta zama ci gaba da tafiyar da ta fara tun farkon tarihin ɗan Adam, tana kira zuwa ga addini na gaskiya na miƙa wuya ga God shi kaɗai. Ta haka ba su ƙara jin cewa hanyarsu fanko ce ba.

These observations about the historical accounts given in the sūrah reveal to us the nature of the Islamic approach, as outlined in the Qur’ān. It is a practical approach in the face of human realities. These histories were related to the Prophet when he was in Makkah. The small number of believers were confined to their city, and the message practically besieged within it. The road ahead must have seemed to those believers to be long, arduous and without an end in sight. These histories showed them the end and outlined the different stages ahead. The Qur’ān thus took the believers by the hand, helped them on the road that had become a continuation of the march that started at the beginning of human history advocating the true faith of self-surrender to God alone. Thus, they no longer felt that their road was deserted.

Sun ji kansu a matsayin sabuwar ƙungiya a cikin tafiya mai ci gaba tare da wata hanya da aka riga aka tsara sosai. Sun ƙaura daga wurin farawa zuwa layin ƙarshe bisa ga wani shiri da aka bayyana sarai.

They felt themselves to be a new group in a continuous procession walking along a well charted road. They moved from the starting point to the finishing line according to a well defined plan.

Haka Alƙur'ani ya yi aiki da al'ummar Musulmi, yana motsa ta a matakai masu aminci da auna. Haka kuma zai iya yi a yau da kuma nan gaba da masu kira zuwa sake farfado da Musulunci, yana motsa su a kan wannan hanya guda. Waɗannan masu kira suna buƙatar Alƙur'ani a matsayin hasken jagora, yana nuna tafiyarsa da kuma zayyana matakansa.

Thus did the Qur’ān act with the Muslim community, moving it in safe and measured steps. Thus it can do today and in future with the advocates of Islamic revival, moving them along the same way. These advocates need the Qur’ān as a guiding light, marking its movement and outlining its stages.

Idan Alƙur'ani ya taka wannan rawar, ba a ƙara ɗaukarsa a matsayin kalmomin da ake karantawa kawai don neman albarka ba. Yana rayuwa kamar ana saukar da shi yanzu daga sama ne don shiryar da al'ummar Musulmi, wadda ke aiwatar da umarninsa kuma tana fatan ganin cikar alƙawarin Allah wanda ya bayyana a sarari.