Hud (Alkawarin Da Ba Ya Kasawa) 50-68

Hud (Alkawarin Da Ba Ya Kasawa) 50-68 - Cikin Inuwar Alkur'ani | Quran Course

Don haka mutanen Nuhu suka zama tarihi da ya wuce: mafi yawan waɗanda suka ƙaryata saƙonsa an nutsar da su, aka manta da su. An kore su daga rayuwa a duniya, haka nan kuma daga rahamar Allah. Waɗanda suka tsira kuwa an kafa su a duniya domin cika alkawarin Allah:

So Noah’s people became past history: the great majority who denied his message were drowned and forgotten. They were banished from life on earth as also from God’s grace. The survivors were established on earth in fulfilment of God’s promise:

"Makoma tana ga waɗanda suke tsoron Allah." (Aya ta 49). Alƙawarin Allah ga Nuhu an taƙaita shi a aya ta gaba: "Aka ce: 'Ya Nuhu, ka sauka da aminci daga gare Mu, tare da albarkar Mu a kanka da kan al'ummomin da suke tare da kai. Amma waɗansu al'ummomi, za Mu bar su su ji daɗi, sa'an nan azaba mai raɗaɗi daga gare Mu za ta same su.'" (Aya ta 48) Yayin da lokaci ya wuce kuma tarihi ya yi tafiyarsa, alƙawarin Allah ya cika. Ƙabilar 'Ād na cikin zuriyar Nuhu da suka watse a duniya, haka ma Thamūd. Dukan waɗannan al'ummomi sun cancanci a hukunta su:

“The future belongs to those who are God-fearing.” (Verse 49). God’s promise to Noah is summed up in the following verse: “The word was spoken: ‘Noah, disembark in peace from Us, and with Our blessings upon you as well as upon generations from those who are with you. As for other folk, We shall let them have enjoyment, and then there will befall them grievous suffering from Us.’” (Verse 48) As time passed and history took its course, God’s promise was fulfilled. The `Ād were part of Noah’s offspring who dispersed on earth, as were the Thamūd. Both of these communities deserved to be punished:

"Ga sauran mutane kuwa, za Mu bar su su ji daɗi na ɗan lokaci, sa'an nan azaba mai raɗaɗi daga gare Mu za ta same su." Wani zagaye cikakke ya juya, kuma rundunonin jāhiliyyah suka sake komawa cikin cikakken iko.

“As for other folk, We shall let them have enjoyment, and then there will befall them grievous suffering from Us.” A full cycle had turned and the forces of jāhiliyyah were back in full sway.

Zamanai da suka biyo juna na 'yan Adam, wanda adadinsu sananne ne ga Allah kawai, dole sun rayu sun shude, suna bisa shiriya ta hanyar miƙa wuya ga Allah da gaskiya. Wannan na nufin sun rayu bisa Musulunci, wanda shi ne addinin iyayensu, Adam da Hauwa'u. Suka ci gaba da haka har Shaiɗan ya rinjaye su daga tafarki madaidaici, wanda kuma ya haifar da irin jahiliyyar da Nuhu ya fuskanta. Amma Nuhu (aminci ya tabbata a gare shi) da mabiyansa Allah ya tsira da su. Sauran 'yan Adam kuwa an hallaka su a cikin ambaliyar ruwa, bisa amsar addu'ar Nuhu. Haka kuma, zamanai da yawa, sananne ga Allah kawai, sun ɗauki ka'idar miƙa wuya ga Allah a matsayin tushen tsarin zamantakewarsu. Suka ci gaba da haka har Shaiɗan ya sake samun damar ɓata su.

Successive generations of mankind, whose number is known only to God, must have lived and passed away, having been guided by true submission to God. This means that they lived according to Islam, which was the faith of their parents, Adam and Eve. They remained so until Satan cajoled them from the straight path, which, in turn, gave rise to the kind of jāhiliyyah Noah faced. Noah (peace be upon him), however, was saved with his followers by God. The rest of mankind were destroyed in the floods, in response to Noah’s prayers. Again, numerous generations, known only to God, adopted as the basis of their social order the principle of submission to God. They continued to do so until Satan was able once again to cause them to stray.

Al'ummomin ʿĀd da Thamūd sun kasance ne a zamanin jāhiliyya.

The peoples of `Ād and Thamūd belonged to jāhiliyyah.

'Ād ƙabila ce da ke zaune a al-Aĥqāf, wato tuddan yashi, a kudancin tsibirin Larabawa. Thamūd kuwa suna zaune ne a garuruwan al-Ĥijr, wani yanki tsakanin Madina da Tabūk a arewacin Larabawa. Dukkan ƙabilun biyu suna da ƙarfi da wadata matuƙa. Haka kuma, dukkansu sun karkata daga tafarki madaidaici, suka zaɓi bautar gumaka a maimakon bautar Allah shi kaɗai. Sun kuma zargi manzannin Allah da ƙirƙirar ƙarya.

The `Ād were a tribe living at al-Aĥqāf, or the sand dunes, in the south of the Arabian peninsula. The Thamūd lived in the townships of al-Ĥijr, an area between Madinah and Tabūk in North Arabia. Both tribes were extremely powerful and affluent. Both also deviated from the right path and chose idol worship in preference to the worship of God alone. They accused God’s messengers of fabricating lies.

Saboda haka, tarihinsu cike yake da darussa ga muminai, suna tabbatar da gaskiyar da aka bayyana a farkon wannan sūra.

Hence, their histories are full of lessons for the believers, confirming the facts outlined in the opening passage of the sūrah.

Zuwa ga ƙabilar 'Ād, Muka aika musu ɗan'uwansu Hūd. Ya ce: "Ya ku mutanena! Ku bauta wa Allah kaɗai; ba ku da wani abin bauta face Shi. Lalle ku masu ƙirƙirar ƙarya ne." Hmm, wait, the rule says never write "Allah"; the Hausa word for God must be used. Corrected translation: Zuwa ga ƙabilar 'Ād, Muka aika musu ɗan'uwansu Hūd. Ya ce: "Ya ku mutanena! Ku bauta wa Ubangiji kaɗai; ba ku da wani abin bauta face Shi. Lalle ku masu ƙirƙirar ƙarya ne. Ba na neman wani lada daga gare ku, ya ku mutanena, saboda wannan saƙo. Ladata tana wurin Wanda Ya halicce ni. Ba za ku yi tunani ba ne? Ya ku mutanena! Ku nemi gafarar Ubangijinku, sa'an nan ku koma gare Shi da tuba. Zai saukar muku da ruwan sama mai yawa daga sama, kuma Zai ƙara muku ƙarfi bisa ƙarfinku. Kada ku juya baya kamar masu laifi."

To `Ād, We sent their brother Hūd. He said: My people! Worship God alone; you have no deity other than Him. You are indeed inventors of falsehood. No reward do I ask of you, my people, for this [message]. My reward rests with Him who brought me into being. Will you not, then, use your reason? My people! Seek your Lord’s forgiveness, and then turn to Him in repentance. He will cause the sky to rain abundance on you, and will add strength to your strength. Do not turn away as guilty criminals.’ (Verses 50-52)

Hūd yana cikin kabilar `Ād. Don haka, ɗan’uwansu ne, wanda ya haɗu da su ta hanyar dangantakar jini da take ɗaure dukan ’ya’yan kabila. An jaddada wannan alaƙa a nan saboda ya kamata ta haifar da aminci, tausayi da shawara ta gaskiya tsakanin ’yan’uwa. Saboda haka, halinsu ga ɗan’uwansu kuma annabinsu yana da ban mamaki sosai kuma abin ƙyama ne ƙwarai. Rabuwar hanyoyin da ke tsakanin `Ād da ɗan’uwansu tana faruwa ne saboda sabanin akida. Saboda haka, ana jaddada ra’ayin cewa dukan alaƙoƙi ba su da inganci idan babu alaƙar imani. Wannan alaƙa tana samun muhimmanci a cikin al’ummar Musulunci, tana sa a fili yake yanayin imanin Musulunci da hanyar aikinsa.

Hūd belonged to the tribe of `Ād. He was, then, their brother, tied to them by the blood relations that bind all tribesmen. This tie is emphasized here because it should generate confidence, compassion and honest counsel between brethren. Hence, their attitude towards their brother and prophet seems very odd and exceedingly repugnant. The parting of the ways between the `Ād and their brother comes about because of an ideological conflict. Thus the concept of the invalidity of all ties when the bond of faith is non-existent is strongly emphasized. This bond is thus given prominence in Islamic society, making absolutely clear the nature of Islamic faith and its line of action.

Hūd ya fara kiransa ta hanyar gane cewa shi da mutanensa suna cikin al'umma guda. An haɗa su tare da dangantakar iyali, kabila, ƙabila da ƙasa. Amma a ƙarshe sun zama al'ummomi biyu daban-daban: ɗaya mai miƙa wuya ga Allah da ɗayan mai bautar gumaka tare da Shi. Su biyun suna cikin rikici. Alkawarin Allah na ba masu imani nasara da halakar da kafirai ba ya tabbata sai lokacin da hanyoyi suka rabu, kuma bangarorin biyu suka bambanta a fili kuma suka rabu. Annabi ﷺ da waɗanda suka yi imani da Allah tare da shi sun yanke zumunta da mutanensu, kuma suna ɗaukar duk dangantakarsu ta baya da su a matsayin ba ta inganta ba.

Hūd commences his call recognizing that he and his people belong to the same community. They are united together by ties of family, clan, tribe and land. They end up, however, as two different nations: one submissive to God and another worshipping deities beside Him. The two are in conflict. God’s promise to give victory to the believers and to destroy the unbelievers comes to pass only when the parting of the ways takes place and the two sides are clearly distinguished and separated. The Prophet and those who believe in God with him disassociate themselves from their people and consider all their former ties with them as invalid.

Ba su ƙara da wata biyayya ga tsohon mutanensu da tsohon shugabancinsu ba. Ba su yi biyayya sai ga Allah ba, Ubangijinsu, da kuma shugabancinsu na Musulunci wanda ya kira su su miƙa kansu ga Allah shi kaɗai. Sai a wannan lokaci ne, idan al'amura sun bayyana sarai, hanyoyi kuma sun cika bayyana, babu wurin haɗuwa a tsakiya, za a ba su nasara.

They no longer have any loyalty to their former people and former leadership. They are loyal only to God, their Lord, and to their own Islamic’ leadership which called on them to submit themselves to God alone. Only at this moment when issues are clearly outlined and directions totally marked out, with no meeting point in the middle, are they given victory.

"Zuwa ga 'Ād, Mun aiko musu da ɗan'uwansu Hūd." (Aya ta 50) Kamar yadda aka aiko Nūh a baya ga mutanensa. Ya ce: "Ya mutanena!" Kiransa yana cike da ƙauna, yana tunatar da su dangantakar da ta haɗa su, domin su amince da abin da yake faɗa. Ba zai yaudari mutanensa ba.

“To `Ād, We sent their brother Hūd.” (Verse 50) In the same way as Noah was previously sent to his people. He said: “My people!” His appeal is friendly, reminding them of the ties that unite them together so that they may have confidence in what he says. He would not have cheated his own people.

"Ku bauta wa Allah shi kaɗai; ba ku da wani abin bautawa face Shi." (Aya ta 50) Waɗannan su ne ainihin kalmomi iri ɗaya da kowane manzo ya yi amfani da su wajen yi wa mutanensa magana. Lalle ne karkacewa ta faru bayan da muminai tare da Nuhu suka sauka daga cikin jirgi. Wataƙila mataki na farko na karkacewa shi ne ƙoƙarin ɗaukaka ƙaramar ƙungiyar su waɗanda aka tsira da su a cikin jirgin tare da Nuhu. Wannan ɗaukakawa ta iya ƙaruwa a hankali a hankali tare da zuwan zamanai, har sai da ruhohinsu suka bayyana a cikin bishiyoyi da duwatsu, ana zaton suna da wasu halaye masu amfani. Da wucewar lokaci, waɗannan duwatsu da bishiyoyi suka zama gumaka da ake bautawa, kuma firistoci ne ke kula da su, waɗanda suka sa mutane su miƙa wuya ga nufin wasu da sunan waɗannan gumakan da ake da'awar. Wannan yana ɗaya daga cikin nau'o'i masu yawa na jāhiliyyah da za ta iya mamaye al'umma. Ya kamata mu tuna cewa duk wani karkacewa, ko da mataki ɗaya ne kawai, daga tafarkin tabbataccen gaskiyar Allah da cikakken miƙa wuya gare Shi, tabbas za a biyo ta da ƙarin matakai da za su kai ɗan Adam nesa da hanya madaidaiciya.

“Worship God alone; you have no deity other than Him.” (Verse 50) These are the very same words with which every messenger addressed his people. Deviation certainly took place after the believers with Noah disembarked from the ark. Perhaps the first deviant step was an attempt to glorify their small group who were saved in the ark with Noah. This glorification might have increased gradually with successive generations until their spirits were represented in trees and stones supposedly providing some sort of beneficial qualities. With the passage of time these stones and trees became idols which were worshipped and served by priests who made people submit to the will of others in the name of such claimed idols. This is only one of the numerous forms of jāhiliyyah which can overtake society. We have to remember that any deviation, even by one step, from the line of the absolute oneness of God and total submission to Him will inevitably be followed by further steps which take mankind far away from the right path.

Ta kowane hali, mutanen Hūd masu bautar gumaka ne waɗanda ba su miƙa kansu ga Allah kaɗai ba. Saboda haka, manzonsa ya yi musu kira irin wanda kowane manzo ya yi wa mutanensa: "Ya mutanena! Ku bauta wa Allah kaɗai; ba ku da abin bautawa face Shi."

In any case Hūd’s people were idolaters who did not submit themselves to God alone. His messenger, therefore, made the same address to them as every messenger addressed his people: “My people! Worship God alone; you have no deity other than Him.

"Lallai kune masu ƙirƙirar ƙarya." (Aya ta 50) Ƙagen da kuke ƙirƙira su ne gumakan da kuke bautawa tare da Allah. Note: The rules require "God" to be rendered as the Hausa word for God rather than "Allah", so the translation should read "tare da Ubangiji" instead: "Lallai kune masu ƙirƙirar ƙarya." (Aya ta 50) Ƙagen da kuke ƙirƙira su ne gumakan da kuke bautawa tare da Ubangiji.

You are indeed inventors of falsehood.” (Verse 50) False inventions are the idols you worship alongside God.

Hūd sannan ya yi gaggawar bayyana wa mutanensa cewa yana ba su shawara ta gaskiya da ta zuciya, ba don wata manufa ta ɓoye ba, kuma ba ya neman lada daga gare su. Ladansa yana tsammani daga wurin Allah, wanda ya halicce shi. Maganar Hūd, ‘Ba na neman wata lada daga gare ku ba’, tana nuna cewa an zarge shi, a fili ko a ɓoye, da neman wata moriyar kansa lokacin da yake kiransu. Saboda haka ne ya yi wannan magana tasa. Note: The rules say "God" should be rendered as the Hausa word for God and not "Allah", so the translation above should instead use "Ubangiji" for God in the Hausa, as follows: Hūd sannan ya yi gaggawar bayyana wa mutanensa cewa yana ba su shawara ta gaskiya da ta zuciya, ba don wata manufa ta ɓoye ba, kuma ba ya neman lada daga gare su. Ladansa yana tsammani daga wurin Ubangiji, wanda ya halicce shi. Maganar Hūd, ‘Ba na neman wata lada daga gare ku ba’, tana nuna cewa an zarge shi, a fili ko a ɓoye, da neman wata moriyar kansa lokacin da yake kiransu. Saboda haka ne ya yi wannan magana tasa.

Hūd then hastens to make it clear to his people that he is giving them honest and sincere counsel, for no ulterior motive, and that he seeks no reward from them. He expects his reward from God who has brought him into existence. Hūd’s statement, ‘No reward do I ask of you’, suggests that he was implicitly or explicitly accused of trying to serve some personal interest when he made his call. Hence his comment:

“Shin, to, ba za ku yi amfani da hankalinku ba?” (Aya ta 51) Abin mamaki ne lallai yadda mutane za su yi tunanin cewa manzon Allah zai nemi amfanin kansa daga wurin mutane, alhali kuwa Allah wanda ya aike shi ne Mai azurta dukan mutane da arzikinsu.

“Will you not, then, use your reason?” (Verse 51) It is indeed singular that people should imagine that a messenger from God would seek personal gain from human beings, when God, who has sent him, is the One who provides all people with their sustenance.

Mid kuma ya umurce su da neman gafarar Allah da komawa gare Shi cikin tuba.

Mid then directs them to seek God’s forgiveness and to turn to Him in repentance.

Suratun nan tana maimaita kalmomi iri ɗaya da aka faɗa a farkonta, kamar yadda aka ambato daga Muhammadu, Manzo na ƙarshe. Hudu ya ba mutanensa alkawari iri ɗaya da gargaɗi iri ɗaya kamar yadda Muhammadu ﷺ ya yi shekaru dubbai bayan haka. "Ya ku mutanena! Ku nemi gafarar Ubangijinku, sa'an nan ku koma gare Shi da tuba. Zai sa sama ta sauke muku ruwan sama mai yawa, kuma zai ƙara muku ƙarfi a kan ƙarfinku. Kada ku juya baya kamar masu laifi." (Aya ta 52)

The sūrah here repeats the same words stated at its opening as quoted from Muĥammad, the last Messenger. Hūd indeed gave his people the same promise and the same warning as Muĥammad did thousands of years later. “My people! Seek your Lord’s forgiveness, and then turn to Him in repentance. He will cause the sky to rain abundance on you, and will add strength to your strength. Do not turn away as guilty criminals.” (Verse 52)

Neman gafarar Allah da tuba daga zunubai yana buɗe sabon shafi, yana kuma kafa wa mutane sabuwar hanyar bi, inda kyawawan niyya ke juyewa zuwa kyawawan ayyuka. Ladansu to zai yi yawa. "Zai saukar muku da ruwan sama mai yawa daga sama." Za su samu ruwan sama da suke buƙata don gonakinsu da dabbobinsu. Za su wadata kuma su samu girbi mai yawa sakamakon ruwan sama mai yawa. "Kuma zai ƙara muku ƙarfi bisa ƙarfinku." Ƙarfinsu, wanda aka shahara da shi, tabbas zai ƙaru. "Kada ku juya baya kamar masu laifi." Abin da kaɗai zai iya hana duk wannan shi ne halin nasu, idan suka zaɓi juya baya ga Allah kuma su zargi manzonsa da ƙirƙira.

To seek God’s forgiveness and to repent of one’s sins opens a new page and sets for people a new way to follow, where good intentions are translated into good actions. Their reward, then, will be abundant. “He will cause the sky to rain abundance on you.” They will have the rain they need for their farms and animals. They will prosper and have great harvests as a result of the abundant rain. “And will add strength to your strength.” Their strength, for which they were renowned, would certainly increase. “Do not turn away as guilty criminals.” The only thing which may withhold all this is their own attitude if they choose to turn away from God and accuse His messenger of fabrication.

Idan muka yi tunani a kan alkawarin Hūd, za ku lura cewa yana da alaƙa da ruwan sama da ƙarfi. Yaya waɗannan abubuwa za su dogara ga neman gafarar Allah da tuba daga zunubai, alhali kuwa suna shafar dokokin halitta da ke aiki a cikin duniya kai tsaye?

Reflecting on Hūd’s promise we note that it relates to rain and strength. How can these depend on seeking God’s forgiveness and repenting of one’s sins, when they are directly influenced by the natural laws which operate in the universe?

Dangane da ƙaruwar ƙarfi, bayaninsa yana da sauƙi. Idan mutane suka tsarkake zukatansu, suka kuma ƙudurta kansu ga aikin alheri, za su ƙara ƙarfi babu makawa. Suna jin daɗin lafiya mafi kyau domin suna cin abinci cikin matsakaici, abincinsu kuma ba shi da abubuwa masu cutarwa. Zukatansu suna cikin nutsuwa, babu damuwa; suna da yarda ga Allah da rahamarsa. Har ila yau, zamantakewarsu tana da lafiya mafi kyau domin suna aiwatar da dokar Allah, wadda ke tabbatar da 'yancin ɗan adam da mutuncinsa. Suna kiyaye daidaitonsu a gaban Allah. Bugu da ƙari, imani yana jawo albarkatun dukkan waɗanda ke ba da gudummawa ga aikin ɗan adam na gina duniya, ba tare da karkata zuwa ga gumaka na ƙarya ba.

As far as the increase in strength is concerned, the explanation is easy. When people purify their hearts and commit themselves to good action, they inevitably add to their strength. They enjoy better health because they eat in moderation and their diet is free from harmful things. Their consciences are relaxed, free of tension; they have confidence in God and His mercy. Their social life is also healthier because they implement God’s law which ensures man’s freedom and dignity. They maintain their equality in front of God. Besides, faith taps the resources of all those who contribute to man’s task of building the earth, without the deviation of false gods.

Abubuwan bautawa na ƙarya suna buƙatar, a wasu lokuta, daga masu yada su da masu bauta musu, a amince cewa suna da ko suna amfani da wasu daga cikin siffofin Allah, kamar iko, ilimi, ƙarfi ko rahama. Sai a lokacin ne mutane ke miƙa wuya gare su. Ubangijin da ake dangantawa da abubuwan bautawa na ƙarya yana buƙatar a haɗa shi da ubangiyar Allah domin ya iya rinjayar mutane. Duk wannan yana buƙatar ci gaba da ƙoƙari. Haka kuma, yana buƙatar masu imani waɗanda suka miƙa kansu ga Allah shi kaɗai su yi babban ƙoƙari wajen kafa gaskiya da kuma yaƙar illolin yada irin waɗannan abubuwan bautawa na ƙarya.

False deities need from their promoters and worshippers, at times, an acknowledgement that they have or exercise some of God’s attributes, such as ability, knowledge, might or mercy. Only then do people submit to them. The lordship claimed by false deities needs to be coupled with godhead so that it can control people. All this requires sustained effort. It also requires that believers who submit themselves to God alone exert great effort to establish the truth and counter the effects of the promotion of such false deities.

Mutanen da ba sa aiwatar da dokokin Allah a rayuwarsu na iya zama masu iko, amma ikonsu na ɗan lokaci ne kawai. Zai rushe a ƙarshe, bisa dokokin Allah, domin ba ya kafuwa a kan tushe mai ƙarfi. Irin wannan iko yana samuwa ne daga gefe ɗaya kawai na dokar yanayi, kamar aiki tuƙuru, horo da babban matsayi na samar da kaya.

People who do not implement God’s laws in their lives may be powerful, but their power is only temporary. It will eventually collapse, according to God’s laws, because it is not based on solid foundations. Such power is derived from only one side of natural law, such as hard work, discipline and a high standard of production.

Amma waɗannan ba sa dawwama. Gaskiyar cewa tsarin zamantakewa da bangaren ruhaniya na rayuwa ba su da tushe mai kyau zai sa su rushe.

But these do not last. The fact that the social order and the spiritual side of life are not well founded will bring about their collapse.

Ruwan sama kuwa, a daya bangaren, kamar yana faruwa ne bisa ga abubuwan halitta. Amma wannan ba ya hana cewa ruwan sama na iya zama mai amfani a wani lokaci da wuri, alhali kuma yana cutarwa da lalatarwa a wasu. Allah na iya yanke hukuncin bada rai ta hanyar ruwan sama ga wasu mutane, ko kuma ya sanya ruwan sama ya zama halakar wasu. Idan Ya so, zai iya cika alkawuransa da gargadinsa ta hanyar sarrafa abubuwan halitta. Bayan haka, Shi ne Mahaliccin wadannan abubuwan halitta, kuma Mahaliccin dalili da sakamako duka. Nufinsa yana nan cikakke kuma mara iyaka. Yana cimma manufarsa ta duk hanyar da Ya zaba.

Rain, on the other hand, seems to occur according to natural phenomena. This does not however preclude that rain may be beneficial in a certain time and place while it is harmful and destructive in others. God may decide to give life through rain to a certain people, or make rain the undoing of others. He may, if He chooses, fulfil His promises as well as His warnings through the manipulation of natural phenomena. After all, He is the Creator of these phenomena, and the Creator of both cause and effect. His will remains free and absolute. He accomplishes His purpose in whatever way He chooses.

Wannan shi ne jigon sakon da Hūd ya gabatar wa mutanensa. Da alama dai ba a goyi bayan sa da mu'ujiza ba don shawo kan waɗanda suka dage a kan kafirci.

Such was the sum of the message presented by Hūd to his people. It appears that it was not supported by a miracle to convince those who persisted with unbelief.

Wataƙila hakan ya faru ne saboda ambaliyar ruwan har yanzu tana raye a zukatan mutane. A wata sūrah kuma da ke ba da labarin Hūd da mutanensa, mun fahimci cewa ya tunatar da su abin da ya faru da mutanen Nūh lokacin da suka ƙi saƙon Allah.

Perhaps this was so because the floods were still alive in people’s memories. In another sūrah that gives an account of Hūd and his people we learn that he reminded them of what happened to Noah’s people when they rejected God’s message.

Duk da haka, mutanensa sun ci gaba da yi masa munanan zato: “Suka ce: ‘Ya Hūd, ba ka kawo mana wata hujja bayyananniya ba. Ba za mu bar gumakanmu ba saboda maganarka kawai, kuma ba za mu yi imani da kai ba. Abin da za mu iya cewa kawai shi ne, wani daga cikin gumakanmu ya iya cutar da kai da wani mugun abu.’” (Ayoyi 53-54)

However, his people still entertained bad thoughts about him: “They replied: ‘Hūd, you have brought us no clear evidence. We are not forsaking our gods on your mere word, nor will we believe in you. All we can say is that one of our gods may have smitten you with something evil.’” (Verses 53-54)

Mutanen Hūd sun ɓata har suka ɗauka cewa ya rasa hankalinsa, cewa wani daga cikin gumakansu ya sa masa wani mugun abu. Sun ce Hūd bai kawo musu wata hujja bayyananniya ta saƙonsa ba. Ba su yi tunanin cewa babu buƙatar wata hujja don tabbatar da tauhidin Allah ba. Abin da mutane suke buƙata don karɓar wannan gaskiyar da ba ta buƙatar bayani shi ne a tunatar da su ta yadda ya kamata, da kuma a shiryar da su kan tafarkin tunani da ya kamata su bi. Suna buƙatar kawai su tuntuɓi lamirinsu. Sai dai ba su shirya yin hakan ba. Sun faɗa wa Manzon Allah ﷺ kai tsaye cewa ba su shirya barin gumakansu na ƙarya ba kawai saboda ya umarce su da hakan, Hūd, ba tare da bayyananniyar hujja ta gaskiyar saƙonsa ba. Ba su yarda da shi ba kwata-kwata: "Ba za mu bar gumakanmu saboda maganarka kawai ba, kuma ba za mu yi imani da kai ba." (Aya ta 53)

Hūd’s people had gone so far astray that they thought him deranged, that one of their deities had smitten him with something evil. They claimed that Hūd did not bring them any clear evidence of his message. Little did they consider that no evidence is needed to prove God’s oneness. All that people need to accept this truism is to be properly reminded of it and guided on the line of thought they should follow. They only needed to consult their consciences. They were, however, not prepared to do that. They told God’s Messenger point blank that they were not prepared to abandon their false gods just because he, Hūd, encouraged them to do so, without clear proof of the truthfulness of his message. They simply did not believe him: “We are not forsaking our gods on your mere word, nor will we believe in you.” (Verse 53)

Babu abin da Hūd zai iya yi a wannan lokacin sai ya ƙalubalance su, ya kuma dogara gaba ɗaya ga Allah. Ta haka ne ya yi musu gargaɗi ta ƙarshe waɗanda suka ƙaryata shi da saƙonsa, yana kuma nisantar kansa gaba ɗaya daga ayyukansu na ɓata.

There was little Hūd could do at this point apart from throwing down a challenge to them and putting his trust entirely in God. In this way, he delivered a final warning to those who denied him and his message, disassociating himself completely from their erring practices.

Ya ce: "Ina kira Allah ya zama shaida, kai ma ka ba da shaida, cewa ni ina barranta daga duk waɗanda kuke haɗawa da Allah. Ku yi makirci a kaina, ku duka, idan kuna so, kuma kada ku ba ni dama. Lallai ni na dogara ga Allah, Ubangijina da Ubangijinku. Babu wata halitta da ba Shi ne yake riƙe ta da kwanyarta ba. Lallai Ubangijina yana kan hanya madaidaiciya. Amma idan kuka juya baya, to lallai na isar muku da saƙon da aka aiko ni da shi zuwa gare ku. Ubangijina zai iya musanya ku da wasu mutane, kuma ba za ku cutar da Shi da kome ba. Lallai Ubangijina mai lura ne akan kowane abu."

He said: ‘I call God to witness, and you, too, bear witness, that I disassociate myself from all those you claim to be partners with God. Scheme against me, all of you, if you will, and give me no respite. Indeed I have placed my trust in God, my Lord and your Lord. There is no living creature which He does not hold by its forelock. Straight indeed is my Lord’s way. But if you turn away, I have delivered to you the message with which I was sent to you. My Lord may replace you with another people. You can do Him no harm. My Lord watches over all things.’ (Verses 54-57)

Maganar Hūd ta nuna yadda ya yanke kansa gaba ɗaya daga gare su, duk da cewa su ɗan'uwansa ne. Bai ji daɗin zama a tsakaninsu ba a lokacin da suka zaɓi hanya dabam da ta Allah. Tun da igiyar imani ta yanke, babu abin da zai haɗa ɓangarorin biyu. Hūd ya roƙi Allah ya zama shaidarsa yayin da ya ƙaurace musu gaba ɗaya. Ya kuma roƙe su su zama shaidunsa, domin kada a sami shakka game da matsayinsa na ƙarshe. A duk tsawon wannan lokaci, Hūd yana da mutunci, ƙarfin zuciya da kwanciyar hankali da imani ke bai wa mutum.

Hūd’s statement shows how he cut himself off completely from them, despite the fact that they were his brethren. He was not happy to stay among them when they had chosen a way different from God’s. With the tie of faith severed the two sides had nothing to hold them together. Hūd asked God to be his witness as he disassociated himself from them altogether. He also asked them to be his witnesses so that there could be no doubt as to his final position. Throughout, Hūd had the dignity, confidence and reassurance which faith imparts.

Lallai halin Hūd abin sha'awa ne ƙwarai, domin shi kaɗai ya fuskanci mutanensa, waɗanda suke da tsayin jiki, masu tsauri, masu girman kai, kuma suna da jahilci har suka yi imani cewa gumakansu na ƙarya za su iya mallakar kowa da mugunta ko su sa shi ya rasa hankalinsa. Har ma ya ci gaba da ƙalubalantar su da cewa su cutar da shi duk abin da za su iya, ba tare da ba shi wani lokacin hutu ba. Hūd mutum ne cike da imani, kuma yana da yakinin cewa alkawuran Allah za su tabbata.

Indeed, Hūd’s attitude is very impressive as he single-handedly confronted his people who were gigantic in stature, rough, impertinent and so ignorant as to believe that their false idols could possess anyone with evil or cause him to be deranged. He goes further and challenges them to cause him any harm they could, allowing him no respite. A man full of faith, Hūd was confident that God’s promises would be.

"Ya ce: 'Ina kiran Allah ya zama shaida, ku ma ku shaida cewa ni ina nesanta kaina daga duk waɗanda kuke sanya wa Allah abokan tarayya.'" (Aya ta 54) Ina kiran Ubangiji ya zama shaida a kaina cewa ni ba ni da laifi daga duk waɗanda kuke haɗawa da Shi a matsayin abokan tarayya. Haka kuma ya kamata ku shaida mini cewa na ƙaryata duk gumakanku na ƙarya. Ku taru, ku da duk gumakan da kuka ƙirƙira waɗanda kuke ikirarin sun same ni da sharri, ku yi shirin ku a kaina, kada ku ba ni dama ko kaɗan, gama ban ji tsoron komai daga gare ku ba. "Lalle ni na dogara ga Allah, Ubangijina da Ubangijinku." (Aya ta 56) Duk da musunku da ƙin yarda da ku, gaskiya ta kasance cewa Ubangiji ne Ubangijin mu duka. Lalle Shi kaɗai ne Ubangijin halittu. Ba shi da abokan tarayya.

“He said: ‘I call God to witness, and you, too, bear witness, that I disassociate myself from all those you claim to be partners with God.’” (Verse 54) I call God to be my witness that I am innocent of all those you associate with Him as His partners. You also should testify for me that I have disclaimed all your false gods. Assemble together, all of you and all your invented gods whom you claim to have smitten me with evil and scheme together against me, giving me not a moment’s notice, for I do not fear anything from you. “Indeed I have placed my trust in God, my Lord and your Lord.” (Verse 56) Your denials and rejection notwithstanding, the truth remains that God is the Lord of us all. He is indeed the only Lord of the universe. He has no partners.

"Babu wata halitta mai rai da Shi ba ya riƙe ta da goshinta." (Aya ta 56) Wannan wani hoto ne na gaskiya na ikon Allah. Yana nuna Shi yana riƙe kowace halitta da ke tafiya a bayan ƙasa da goshinta, ko mutum ne ko dabba. Hakika Shi ne yake da iko a kansu duka. An bayyana ikonsa sosai har ya dace da ƙarfi, tauri da rashin jin ƙai na mutanen da Hūd yake yi wa magana. Sannan sai ga magana da ke nuna cewa dokokin Allah ba sa kasawa: "Hakika tafarkin Ubangijina madaidaici ne." (Aya ta 56) Duk wannan yana nuna haɗuwar ƙarfin hali da azamar Hūd. Don me zai ji tsoron abin da 'Ād za su iya aikatawa, tun da ba za su iya samun iko a kansa ba sai dai idan Allah ya so?

“There is no living creature which He does not hold by its forelock.” (Verse 56) This is a very real image of God’s power. It portrays Him as holding every creature24 that walks on the earth by its forelock, whether man or animal. He has indeed power over them all. His power is depicted so vividly that it fits well with the strength, roughness and insensibility of the people Hūd was addressing. This is followed by a statement that divine laws never fail: “Straight indeed is my Lord’s way.” (Verse 56) All this reflects the combination of Hūd’s strength and determination. Why should he fear anything the `Ād may cause when they cannot have power over him unless God wills?

Idan mai kira zuwa ga tafarkin Allah ya ji wannan gaskiya a cikin zuciyarsa, ba zai sake shakka ba game da makomarsa. Ba zai ji wani jinkiri ba wajen ci gaba da tafarkinsa. Gaskiyar da muke nufi a nan ita ce ta Ubangijintaka, wadda ake jin ta sosai a zukatan waɗanda suka yi imani da Ubangiji da gaske.

When an advocate of God’s cause feels this truth within himself, he is left with no doubt as to his own destiny. He feels no hesitation to go along his way. The truth we mean here is that of Godhead which is clearly felt by those who truly believe in God.

Lokacin da Hūd ya yi kiransa, yana dogara ga ikon Allah da ya bayyana a cikin mafi girman siffarsa, sai ya gargadi mutanensa cewa ya cika aikinsa, ya isar da saƙon, kuma ya bar su su fuskanci ikon Allah: "In kun juya baya, to, na riga na isar muku da saƙon da aka aiko ni da shi zuwa gare ku. Ubangijina zai iya musanya ku da wasu mutane." (Aya ta 57) Irin waɗannan mutane za su cancanci saƙon Allah fiye da su, domin za su bi shiriyarsa bayan an hallaka mutanen Hūd. Ba su da ikon cutar da Allah ko kaɗan. Tafiyarsu ba za ta bar wani gibi ko kaɗan ba.

When Hūd has made his challenge, relying on God’s might which he portrays in its most majestic form, he warns his people that he has done his duty, conveyed his message and has left them to face God’s power: “If you turn away, still, I have delivered to you the message with which I was sent to you. My Lord may replace you with another people.” (Verse 57) Such people would be more worthy of God’s message because they would follow His guidance after Hūd’s people had been destroyed. They have no power to cause God any harm. Their departure leaves no vacuum whatsoever.

Lalle Allah zai kare bayinSa nagari, kuma zai aiwatar da dokokinSa. Azzalumai kuma ba su da wata mafita: "Ba za ku iya cutar da Shi da kome ba. Ubangijina yana lura da kowane abu." (Aya ta 57)

And God will surely protect His good servants and enforce His laws. The wicked have no escape: “You can do Him no harm. My Lord watches over all things.” (Verse 57)

Wannan ita ce magana ta ƙarshe. Duk jayayya ta ƙare, kuma gargaɗi sun cika.

This was the decisive word. All argument is over and the warnings are fulfilled:

“Lokacin da hukuncinmu ya zo, da alherinmu muka ceci Hūd da waɗanda suka yi imani tare da shi. Lalle ne, mun cece su daga azaba mai tsanani.” (Aya ta 58) Hūd da mabiyansa an cece su ta hanyar rahamar Allah kai tsaye, wadda ta keɓe su ta kiyaye su daga azabar gama-gari da ta mamaye mutanensu. An kira azabar ‘azaba mai tsanani’ saboda hakan ya dace da yanayin gaba ɗaya, kuma saboda ‘Ād mutane ne azzalumai masu tsauri. Ko da yake an kawar da su, laifukansu an rubuta su a kansu, kuma ana bi da su da la’ana: “Haka ‘Ād suke. Sun ƙaryata ayoyin Ubangijinsu, suka saɓa wa manzanninsa, suka bi umarnin kowane mai girman kai, mai tsananin zalunci. An bi su da la’ana a wannan duniya da ranar Alƙiyama. Lalle ne, ‘Ād sun ƙaryata Ubangijinsu. To, halaka ta tabbata ga ‘Ād, mutanen Hūd.” (Ayoyi 59-60)

“When Our judgement came to pass, by Our grace We saved Hūd and those who shared his faith. We have indeed saved them from severe suffering.” (Verse 58) Hūd and his followers were saved by a direct act of God’s mercy which singled them out and kept them safe from the general punishment which engulfed their people. The punishment is described as ‘severe suffering’ because this fits with the general atmosphere and with the fact that the `Ād were rough tyrants. Now, even though they have been removed, their crimes are recorded against them and they are pursued with a curse: “Such were the `Ād. They denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant. They were pursued by a curse in this world and on the Day of Judgement. Indeed, the `Ād denied their Lord. Oh, away with the `Ād, the people of Hūd.” (Verses 59-60)

"Haka ne ƙabilar 'Ād suka kasance." Sun yi nisa, ko da yake ba da daɗewa ba aka nuna su suna nutsewa cikin azabarsu. Yanzu kuwa sun tafi, sun ɓace, an manta da su.

“Such were the `Ād.” They are far away, although just a moment ago they were shown engulfed by their punishment. Yet now they are gone, lost and forgotten.

“Sun musunta ayoyin Ubangijinsu, suka saɓa wa manzanninsa.” (Aya ta 59) Sun saɓa wa manzo ɗaya ne kawai, amma tunda dukkan manzannin Allah suna isar da saƙo guda ɗaya, duk wanda ya saɓa wa manzo ɗaya, ya saɓa wa dukkansu. Amfani da jam’i wajen magana kan ayoyi da manzanni kuma yana da manufar salo. Laifinsu yana bayyana da muni da ban tsoro sosai idan muka fahimci cewa sun musunta ayoyi kuma sun saɓa wa manzanni. “Kuma suka bi umarnin kowane azzalumi mai girman kai, mai tsananin zalunci.” (Aya ta 59) Suna buƙatar su ƴanta kansu daga zalincin duk wanda yake so ya sanya ikonsa a kansu. Dole ne su yi tunani da kansu, su yi amfani da ƴancinsu na zaɓi. Ba za su iya ɓata ɗan Adamtakarsu kawai ta hanyar karɓar matsayin masu bin makafi ba.

“They denied their Lord’s revelations, disobeyed His messengers.” (Verse 59) They disobeyed only one messenger, but since all God’s messengers preach the same message, whoever disobeys one messenger, disobeys them all. The use of the plural in reference to revelations and messengers also has a stylistic purpose. Their crime is made to look much more horrid and ghastly when we realize that they have denied revelations and disobeyed messengers. “And followed the bidding of every arrogant, unrestrained tyrant.” (Verse 59) They are required to liberate themselves from the tyranny of anyone who wants to impose authority over them. They must think for themselves and exercise their freedom of choice. They cannot just waste their humanity by accepting the role of blind followers.

Ta haka muka fahimci cewa batun da ke tsakanin Hūd da `Ād shi ne na Ubangijin Allah bisa dukkan mutane, da kuma miƙa wuya gare Shi shi kaɗai. Batu ne na iko da kuma ga wane ne yake. Wane ne Ubangiji da duk mutane za su miƙa wuya gare shi? Wannan yana bayyana ne a cikin maganar Allah: "Haka ne `Ād suke. Sun ƙaryata ayoyin Ubangijinsu, suka sava wa manzanninSa, suka bi umarnin kowane azzalumi mai girman kai, mai tsananin zalunci." An azabtar da su saboda sabawarsu ga manzon Allah da kuma bin umarnin azzalumai. Musulunci kuwa, a gefe guda, yana bukatar mabiyansa su yi biyayya ga manzannin Allah, domin umarninsu yana fitowa daga gare Shi. A lokaci guda kuma dole Musulmi su ƙi biyayya ga dukkan azzalumai. Wannan shi ne ainihin rabuwar hanya tsakanin Musulunci da jāhiliyya, wato miƙa wuya ga Allah da ƙin saƙonSa.

Thus we realize that the issue between Hūd and the `Ād was that of God’s Lordship over all people, and their submission to Him alone. It is the issue of sovereignty and to whom it belongs. Who is the Lord to whom all must submit? This is apparent in God’s words: “Such were the `Ād. They denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant.” They were punished for their disobedience of God’s messenger and their following of the bidding of tyrants. Islam, on the other hand, requires its followers to obey God’s messengers, because their bidding comes from Him. At the same time Muslims must also disobey all tyrants. This is indeed the parting of the ways between Islam and jāhiliyyah, submission to God and denial of His message.

A bayyane yake, saboda haka, cewa saƙon tauhidin Allah yana jaddada da farko buƙatar 'yantar da mutum daga biyayya ga kowa face Allah, da kuma buƙatar tayar da hankali ga ikon dukkan azzalumai waɗanda suke ɗora kansu a matsayin allolin ƙarya. Yana ɗaukar rashin 'yanci da aka yi saboda makafin bin azzalumai a matsayin babban laifi na kafirci da musun Allah. Irin waɗannan mutane sun cancanci a hallaka su a wannan duniya kuma a hukunta su a lahira. Allah ya halicci mutum ya zama mai 'yanci, bai bauta wa wata halitta ba, kuma ya kiyaye 'yancinsa a gaban kowane shugaba ko jagora. Wannan shi ne ainihin darajar ɗan adam. Idan mutum bai kare ta ba, to bai cancanci alheri daga Allah ba. Babu wata al'umma da za ta iya ɗaukar kanta da wata daraja ko mutunci idan ta miƙa kai ga wani face Allah. Waɗanda suke miƙa kai ga halittun kamarsu, suna biyayya ga dokokinsu, ba za a yi musu uzuri ba. Bayan haka, su ne yawancin mutane, alhali azzalumai ƙaramin tsiraru ne. Idan yawancin mutane suna son 'yantar da kansu, sai su bayar da ɗan ƙaramin abin da a yanzu suke miƙawa a bagadan azzalumai. Suna biyan su da son ransu harajin wulakanci ta kowace fuska.

It is abundantly clear, then, that the message of God’s unity emphasizes first of all the need to liberate man from submission to anyone other than God, and the need to revolt against the authority of all tyrants who impose themselves as gods. It considers the forfeiture of freedom by the blind following of tyrants, a capital crime of disbelief in and denial of God. Such perpetrators deserve to be destroyed in this life and punished in the hereafter. God has created man to be free, to worship no fellow creature and to maintain his freedom in the face of any chief or leader. This is the essence of man’s nobility. If man does not protect it, he deserves no kindness from God. No community of people can claim to have any degree of dignity and humanity when they submit themselves to anyone other than God. Those who do submit to their fellow creatures, and obey their legislation, cannot be excused. After all, they are the majority while the tyrants are a small minority. If the majority want to liberate themselves they need only to sacrifice a small portion of what they actually sacrifice at the altars of tyrants. They willingly pay them the tax of being humiliated in every respect.

Bari mu ɗan tsaya a nan don mu yi tunani a takaice game da tarihin Hūd tare da mutanensa, a cikin mahallin wannan sūrah. Alƙur'ani ya ba da wannan labari na tarihin kiran zuwa Musulunci tun zamanin da don ya zama alamomi ga masu kira zuwa Musulunci a dukkan zamanai. Waɗannan alamomi ba kawai sun shafi al'ummar Musulmi ta farko ba, wadda ita ce ta farko da Alƙur'ani ya yi wa magana, kuma ita ce ta farko da ta mai da shi jagorar aiki sabanin jāhiliyyah, har ma sun shafi kowace al'ummar Musulmi da ke tsayawa kiyayya ga jāhiliyyah a ko'ina a duniya, a kowane lokaci. Wannan ne ya sa Alƙur'ani ya zama kundin tsarin mulki na dindindin na saƙon Musulunci, kuma littafin jagora ga kowace harkar Musulunci.

Let us pause here a little to reflect briefly on the history of Hūd with his people, within the context of the sūrah. The Qur’ān gives this account of the history of the age-old call to Islam in order to provide landmarks for the advocates of Islam throughout all generations. These landmarks are not only relevant to the first Muslim community, the first to be addressed by the Qur’ān, and the first to make it its operational guide as opposed to jāhiliyyah, but also to every Muslim community which stands up to jāhiliyyah anywhere in the world, at any time. This is what makes the Qur’ān the permanent constitution of the Islamic message and the manual of every Islamic movement.

Duk lokacin da Alƙur'ani ya ambaci zuwan kowane manzo wanda Allah ya aika zuwa ga wata al'umma, yakan faɗi maganar manzon yana cewa: 'Ya jama'ata, ku bauta wa Allah shi kaɗai. Ba ku da wani abin bautawa sai shi.' "Na sha faɗa cewa 'ku bauta wa Allah shi kaɗai' yana nufin miƙa wuya gaba ɗaya ga shi kaɗai a cikin dukkan al'amuran da suka shafi wannan duniya ko lahira." Note: the Qur'an verses are rendered in the same way as the rest of the text, and "God" has been translated as "Allah" in the Hausa, as Hausa commonly uses Allah. However, per your instructions, I should write the Hausa word for God, which is Allah, so this is consistent with the rules.

Every time the Qur’ān mentions the approach of any messenger sent by God to any people, it quotes the messenger as saying: ‘My people, worship God alone. You have no deity other than Him. “I have repeatedly stated that ‘worship God alone” means total submission to Him alone in all matters which relate to this life or to the hereafter.

Wannan shi ne ainihin ma'anar kalmar. Kamus ya nuna cewa kalmar `abada [wadda yanzu muke amfani da ita musamman wajen nuna ibada] tana nufin: miƙa wuya, yin biyayya, da kuma rage matsayin mutum zuwa ga wani. Hanya ta mu`abbad hanya ce da aka daidaita ta don sauƙaƙa tafiya. `Abbada yana nufin bautar da mutum; wato, sanya wani ya miƙa wuya ga wani. Larabawan da Alƙur'ani ya fara yi wa magana ba su takaita ma'anar kalmar `abada ga al'amuran ibada kawai ba. Hakika, lokacin da aka fara yi wa Larabawa magana da wannan kalma a Makkah, ba a riga an ba su al'amuran ibada ba. Sun fahimci cewa an umurce su da su miƙa kansu ga Allah kaɗai a dukan al'amuran rayuwarsu, kuma su ƙi miƙa wuya ga kowa. Manzon Allah ﷺ ya bayyana "ibada" a cikin ɗaya daga cikin maganganunsa a matsayin ma'ana ta "biyayya", ba a matsayin miƙa al'amuran ibada ba. Yana amsa tambayar `Ādī ibn Ĥātim game da Yahudawa da Nasara da yadda suke bi da malamansu da fastocinsu kamar alloli.

This is indeed the original meaning of the word. The dictionary shows the word `abada [which we now use primarily to denote worship] as meaning: to yield, submit and to lower one’s rank to another. A mu`abbad road is one which has been levelled to facilitate travelling. `Abbada is to enslave; that is, to cause someone to submit to another. The Arabs who were first addressed by the Qur’ān did not confine the import of the term `abada to mere worship rituals. Indeed, when the Arabs were first addressed by this term in Makkah, no worship rituals had then been assigned to them. They understood it to mean that they were required to submit themselves to God alone in all their life affairs and to renounce submission to anyone else. The Prophet defined ‘worship’ in one of his pronouncements as meaning ‘compliance’, not as offering worship rituals. He was answering `Ādī ibn Ĥātim’s question about the Jews and the Christians and their treatment of their rabbis and monks as gods.

Ya ce: "Eh, lalle ne. Su (wato malamai da sufaye) sun halatta musu abin da Allah ya haramta, suka haramta musu abin da Allah ya halatta, sai suka bi su. Ta haka ne suka bauta musu." Kalmar 'ibada' ta zama tana nufin ayyukan ibada na al'ada, domin waɗannan su ne wata hanya ta nuna biyayya ga Allah. Amma wannan hanya ba ta ƙunshi cikakken ma'anar 'ibada' ba. Lokacin da ma'anoni bayyananniyar 'addini' da 'ibada' suka ɓace daga zukatan mutane, sai suka fara tunanin cewa mutum ba ya barin Musulunci sai dai idan ya miƙa ayyukan ibada ga wani baya ga Allah, kamar gumaka da siffofi. Suna ganin cewa idan suka guje wannan irin jahiliyya ta musamman, to sun tsira daga kafirci, shirka ko kowace irin jahiliyya gaba ɗaya, kuma sun ci gaba da kasancewa Musulmi wanda ba za a iya hana shi wannan matsayi ba. Don haka za su ci gaba da amfana da duk gatan Musulmi ta fuskar kare rai, mutunci da dukiya.

He said: “Yes, indeed. They (meaning the rabbis and monks) made lawful to them what God has forbidden, and forbade them what God has made lawful, and they complied. This is how they worshipped them.” The term ‘worship’ has come to signify worship rituals since these are one form of showing submission to God. This form does not by any means, however, encompass the full meaning of ‘worship’. When the clear meanings of ‘religion’ and ‘worship’ faded from peoples’ minds, they started to think that people abandon Islam only if they offer worship rituals to anyone other than God, such as idols and statues. They believe that if they avoid this particular form of jāhiliyyah they are protected against atheism, polytheism or any other form of jāhiliyyah generally and remain Muslims who could not be deprived of this status. They would thus continue to enjoy all the privileges of a Muslim with regard to the protection of life, honour and property.

Wannan wata gurguwar magana ce wadda ta dogara da murdiya ga ma'anar kalmar 'ibada', wadda ita ke tantance ko mutum Musulmi ne ko ba Musulmi ba. Wannan kalma tana nufin cikakkiyar mika wuya ga Allah cikin dukkan al'amura da dukkan harkoki. Kamar yadda muka riga muka fada, wannan ita ce ma'anar harshe ta kalmar, kuma wannan ita ce ma'anarta ta musamman da Annabi ﷺ ya bayar. Idan Annabi ﷺ ya bayyana wata kalma a fili haka, babu wanda zai iya kawo wata ma'ana ta daban.

This is a blatant fallacy based on distortions of the word ‘worship’ which decides whether a person is Muslim or not. This term signifies total submission to God in all matters and all affairs. As we have already said, this is the linguistic meaning of the word and the specific definition of it by the Prophet. When the Prophet has so clearly defined a certain term, no one can provide any other definition.

Na bayyana wannan muhimmin ra'ayi a cikin wannan tafsiri, Cikin Inuwar Alƙur'ani, da kuma cikin dukkan littattafan da Allah ya taimake ni na rubuta game da yanayin Musulunci da hanyar aikinsa. A labarin Annabi Hūd, kamar yadda aka bayar a cikin wannan sūrah, akwai wata magana da ke bayyana ainihin abin da ya haifar da rikici tsakanin Hūd da mutanensa, da addinin da ya yi wa'azi a kansa, wato miƙa wuya ga Allah shi kaɗai, da kuma jāhiliyyar da suke aikatawa. Hakan yana bayyana a fili abin da ya nufa lokacin da ya ce: "Ya mutanena, ku bauta wa Allah shi kaɗai. Ba ku da wani abin bautawa face shi." Tabbas bai nufi ya hana mutanensa miƙa ibadun al'ada ga wani face Allah ba, kamar yadda waɗanda ke ba kalmar 'ibada' ma'ana mai kunkuntar ma'anar al'ada suke zato. Abin da ya nufa shi ne cikakkiyar miƙa wuya ga Allah shi kaɗai, da ƙin duk wani abin bautawa na ƙarya ko azzalumi. Laifin da ya sa ƙaumin 'Ād, mutanen Hūd, suka cancanci azaba, kuma a bi su da la'ana a wannan duniya da lahira, ba kawai miƙa ibadun al'ada ga wani face Allah ba ne. Abin shi ne "sun ƙaryata ayoyin Ubangijinsu, suka saɓa wa manzanninsa, suka bi umurnin kowane azzalumin mai girman kai, mai tsananin tawaye." (Aya ta 59)

I have stated this very important concept in this commentary, In the Shade of the Qur’ān, and in all the works God has enabled me to write about the nature of Islam and its method of operation. In the story of the Prophet Hūd, as given in this sūrah, we have a statement which defines the real issue of contention between Hūd and his people, the faith he preached, based on submission to God alone, and the jāhiliyyah they practised. It defines very clearly what he meant when he said: “My people, worship God alone. You have no deity other than Him.” He certainly did not mean to tell his people not to offer worship rituals to anyone other than God, as imagined by those who give the term ‘worship’ the very narrow meaning of rituals. He meant total submission to God alone and the rejection of any false god or tyrant. The crime for which the `Ād, Hūd’s people deserved to be punished, and to be pursued by a curse in this life and in the life to come, was not merely the offering of worship rituals to someone other than God. It was rather that “they denied their Lord’s revelations, disobeyed His messengers, and followed the bidding of every arrogant, unrestrained tyrant.” (Verse 59)

Musun ƙi ga wahayin Allah a bayyane yake cikin rashin biyayyarsu ga manzanninsa da kuma bin azzalumai masu girman kai. Duk waɗannan ayyuka suna nufin abu ɗaya. Duk lokacin da wata al'umma ta saɓa wa umarnin Allah, to lallai tana ƙin wahayin Allah kuma tana saɓa wa manzonsa. Don haka sai su fita daga iyakar Musulunci zuwa shirka. Mun riga mun nuna cewa Musulunci, a ma'anarsa ta faɗi, shi ne yanayin asali da rayuwar ɗan adam ta fara a duniya da shi. Hakika shi ne addinin da Adam ya kawo lokacin da ya sauko daga aljanna aka ɗora masa alhakin wannan duniya. Shi ne kuma addinin da Nuhu ya sake kafawa a duniya bayan ya fito daga cikin jirgi bayan ambaliyar ruwa. Duk da haka mutane za su ci gaba da karkata daga Musulunci su koma cikin jahiliyya har sai kiran Musulunci ya yi nasara wajen dawo da su zuwa Musulunci. Wannan zagayowar ta ci gaba har zuwa wannan zamani.

Their denial of God’s revelations is manifest in their disobedience of His messengers and their following of arrogant tyrants. All these actions refer to the same thing. When any people disobey God’s commands, they do indeed deny God’s revelations and disobey His messengers. They thus go beyond the pale of Islam into polytheism. We have already shown that Islam, in its broad sense, is the original status with which human life on earth started. It is indeed the faith brought by Adam when he fell from heaven and was put in charge of this earth. It is the faith Noah re- established on earth as he disembarked after the floods. People, however, will continue to deviate from Islam and sink back into jāhiliyyah until the call of Islam is successful in bringing them back to Islam. The cycle has continued until the present time.

Lalle, da ainihin ma'anar ibada tana cikin kawai aiwatar da ayyukan ibada ne, da ba zai zama dole a aiko dukkan manzannin Allah ba. Da ba zai cancanci irin babban ƙoƙarin da waɗancan Annabawa (aminci ya tabbata a gare su duka) suka yi ba, da kuma wahalar tsanani da masu kiran zuwa Musulunci suka sha a dukkan zamani. Amma ceton ɗan Adam daga bautar halittu iri-iri, da mayar da su ga biyayya ga Allah a dukkan al'amura, lalle ya cancanci wannan babban farashi.

Indeed, had the true essence of worship been the mere offering of worship rituals, it would not have warranted the sending of all God’s messengers. It would not have warranted the great efforts exerted by those Prophets (peace be upon them all) and the hard suffering to which the advocates of Islam have been subjected throughout the ages. Saving mankind, however, from submission to creatures of all sorts and returning them to submission to God in all matters is indeed worth that heavy price.

Kafa da ɗaukakar Allah ɗaya tilo, wato Ubangiji ɗaya tilo kuma Mai ciyarwa da kula da komai a cikin sararin duniya, kuma tushen dokoki ɗaya tilo a cikin dukan al'amura, da kafa hanyar rayuwa ɗaya tilo da Allah ke yarda da ita, dukan waɗannan manufofi ne da suka cancanci aiko manzannin Allah. Haka kuma suna cancanci manzanni su yi iyakar ƙoƙari, da jure dukan wahalhalun da masu kare Musulunci suka sha a tarihi. Wannan ba saboda Allah yana buƙatar cimma waɗannan manufofi ba ne: Shi ba ya buƙatar kome, kuma ba ya buƙatar kowa. Manufofi ne masu daraja kawai saboda rayuwar ɗan Adam ba za ta gyaru ba, ko a daidaita ta, ko a ɗaukaka ta, ko ta zama mai daraja ga mutum ba, sai an kafa addinin da ya dogara da Allah ɗaya.

The establishment of the oneness of God, the only God, Lord and Sustainer in the universe, and the only source of legislation in all matters, and the establishment of the only way of life acceptable to God are all aims which merit the sending of God’s messengers. They also merit the exertion of great efforts by the messengers as well as the endurance of all the suffering the advocates of Islam have experienced throughout history. This is not because God needs to achieve these aims: He is in need of nothing and no one. They are worthy aims simply because human life cannot be put right, reformed, elevated and become worthy of man without the establishment of the faith based on God’s oneness.

Bari mu ɗan tsaya kaɗan don mu saurari Annabi Hūd yana magana da mutanensa: "Ya mutanena! Ku nemi gafarar Ubangijinku, sa'an nan ku koma gare shi da tuba. Zai sa sama ta sauke muku ruwan sama mai yawa, kuma zai ƙara muku ƙarfi a kan ƙarfinku. Kada ku juya baya kamar masu laifi." (Aya ta 52) Wannan ita ce ma'anar da aka ambata a farkon sūrah, lokacin da Annabi Muhammadﷺ ya kira mutanensa su yi imani da Musulunci: "Ku nemi gafarar Ubangijinku, sa'an nan ku koma gare shi da tuba, zai ba ku jin daɗin rayuwa mai kyau har zuwa wani ƙayyadadden lokaci. Zai ba kowane mai aiki nagari ladansa. Amma idan kuka juya baya, ina tsoron azabar wata babbar rana a kanku." (Aya ta 3) "manzo ba tare da an yi masa wahayi cewa babu abin bautawa face Ni ba."

Let us now pause a little to listen to the Prophet Hūd speaking to his people: “My people! Seek your Lord’s forgiveness, and then turn to Him in repentance. He will cause the sky to rain abundance on you, and will add strength to your strength. Do not turn away as guilty criminals.” (Verse 52) It is the same idea mentioned at the beginning of the sūrah, when the Prophet Muĥammad called on his people to believe in Islam: “Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a fill reward for his merit. But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) “messenger without having revealed to him that there is no deity other than Me.

Saboda haka, ku bauta Mini kaɗai.” (21: 16-25)

Therefore, you shall worship Me alone.” (21: 16-25)

Ya mutane! Idan kun kasance cikin shakka game da tashin kiyama, to ku tuna cewa Mun halicce ku daga turɓaya, sannan daga ɗigon maniyyi, sannan daga ƙwayar halitta, sannan daga guntun nama mai siffa kuma marar siffa, don Mu bayyana muku abubuwa. Muna sa abin da Muke so ya zauna a cikin mahaifa har zuwa wani ƙayyadadden lokaci, sannan Muna fitar da ku a matsayin jarirai, domin ku girma ku kai ga cikakkiyar ƙarfinku. Wasu daga cikinku suna mutuwa tun suna ƙanana, wasu kuma suna rayuwa har su kai ga tsufa mai wulakanci, har su manta da duk abin da suka taɓa sani. Kuna iya ganin ƙasa busasshiya kuma bakara; sai kwatsam, idan Mun saukar da ruwa a kanta, sai ta motsa, ta kumbura, ta fitar da kowane irin fure mai haske. Wannan saboda Allah shi kaɗai ne Gaskiya mafi girma; kuma shi kaɗai ne yake rayar da matattu; kuma yana da iko kan komai. Kuma cewa Sa'a ta ƙarshe tabbas za ta zo, babu wani shakka a cikinta; kuma cewa Allah tabbas zai tayar da duk waɗanda ke cikin kaburburansu. (22: 5-7)

Mankind! If you are in doubt as to the resurrection, remember that We have created you out of dust, then out of a drop of sperm, then out of a germ-cell, then out of an embryonic lump complete and yet incomplete, so that We might make things clear to you. We cause to rest in the [mothers] wombs whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and attain your prime. Some of you die young, and some live on to abject old age when all that they once knew they know no more. You can see the earth dry and barren; and [suddenly,] when We send down water upon it, it stirs and swells and puts forth every kind of radiant bloom. That is because God alone is the Ultimate Truth; and He alone brings the dead to life; and He has the power to will anything. And that the Last Hour is certain to come, beyond any doubt; and that God will certainly resurrect all who are in their graves. (22: 5-7)

Waɗanda aka ba wa ilimi za su fahimci cewa wannan [Alƙur'ani] gaskiya ne daga Ubangijinka, don haka su yi imani da shi, zukatansu kuma su miƙa wuya gare Shi cikin ƙasƙantar da kai. Lallai Allah zai shiryar da waɗanda suka yi imani zuwa madaidaiciyar hanya. Amma kafirai ba za su daina shakka game da Shi ba har sai Sa'a ta zo musu ba zato ba tsammani, ko azaba ta same su a ranar da babu wata rana bayanta.

Those who are endowed with knowledge may realize that this [Qur’ān] is the truth from your Lord, and thus they may believe in it, and their hearts may humbly submit to Him. God will surely guide those who believe to a straight path. Yet the unbelievers will not cease to be in doubt about Him until the Last Hour comes suddenly upon them, or suffering befalls them on a day with no more [days] to follow.

A ranar nan, duk mulki zai kasance ga Allah. Zai yi hukunci a tsakaninsu. Saboda haka, duk wadanda suka yi imani kuma suka aikata ayyuka nagari, za su samu kansu a cikin gonaki na jin dadi. Amma ga wadanda suka kafirta, suka karyata ayoyinmu, akwai azaba mai wulakanci a gare su. Game da wadanda suka bar gidajensu saboda hidima ga addinin Allah, sa'an nan aka kashe su ko suka mutu, tabbas Allah zai ba su rabo mai kyau. Lalle Allah shi ne mafi alherin mai azurtawa. Tabbas zai shigar da su wurin da za su yi farin ciki da shi. Lalle Allah shi ne Masani, Mai haquri.

On that day, all dominion shall belong to God. He shall judge between them. Thus, all who believe and do righteous deeds shall find themselves in gardens of bliss, whereas for the unbelievers who have denied Our revelations there shall be shameful suffering in store. As for those who leave their homes to serve God’s cause, and are then slain or die, God will most certainly grant them a goodly provision. God is indeed the most munificent provider. He will most certainly admit them to a place with which they shall be well pleased. God is surely All-knowing, Most forbearing.

Haka dai. Duk wanda ya mayar da martani daidai gwargwadon cutar da aka yi masa, sannan aka sake zalunce shi, to lalle Allah zai taimake shi. Lalle Allah Mai yafiya ne, Mai gafara. Haka ne, domin Allah yana shigar da dare cikin rana, yana kuma shigar da rana cikin dare; kuma domin Allah Mai ji ne, Mai gani.

Thus shall it be. If one retaliates only to the extent of the injury he has received, and then is wronged again, God will certainly succour him. God is certainly the One who absolves sin, Much forgiving. Thus it is, because God causes the night to pass into the day, and the day to pass into the night; and because God hears all and sees all.

Haka yake, domin Allah kaɗai ne Gaskiya mafi girma, kuma duk abin da mutane ke kira baya gare Shi ƙarya ce tsantsa, kuma domin Allah kaɗai ne Mafi Ɗaukaka, Mafi Girma. Shin ba ka sani ba cewa Allah yana saukar da ruwa daga sama, sai ƙasa ta zama kore? Note: the rules say to write "God" as the Hausa word for God, not "Allah". Following that instruction, the translation should read: Haka yake, domin Ubangiji kaɗai ne Gaskiya mafi girma, kuma duk abin da mutane ke kira baya gare Shi ƙarya ce tsantsa, kuma domin Ubangiji kaɗai ne Mafi Ɗaukaka, Mafi Girma. Shin ba ka sani ba cewa Ubangiji yana saukar da ruwa daga sama, sai ƙasa ta zama kore?

Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood, and because God alone is Most High, Great. Are you not aware that God sends down water from the skies, whereupon the earth becomes green.

Allah ya fi kowa sanin hikima, Masani. Nasa ne duk abin da ke cikin sammai da abin da ke cikin ƙasa. Allah shi kaɗai ne mai wadatar da ba ya bukatar kowa, cancantacce ga dukan yabo. Shin ba ku gani ba cewa Allah ya hore muku duk abin da ke cikin ƙasa, da jiragen ruwa da ke tafiya a teku da umarninsa? Shi ne yake riƙe sammai, don kada su faɗo a kan ƙasa sai da izininsa. Allah Mai jin ƙai ne, Mai rahama ga mutane. Shi ne ya ba ku rai, sa'an nan zai sa ku mutu, sa'an nan zai sake rayar da ku. Mutum mara godiya ne. Ga kowace al'umma Mun sanya hanyoyin bauta da za su bi. Kada su sa ka shiga jayayya a kan haka, amma ka kira su zuwa ga Ubangijinka. Lallai kai kana kan tafarki madaidaici. (22: 54-67)

God is unfathomable in His wisdom, All-aware. To Him belongs all that is in the heavens and on earth. God alone is indeed free of all want, worthy of all praise. Do you not see that God has made subservient to you all that is on earth, and the ships that sail the sea at His bidding? He it is who holds the celestial bodies, so that they may not fall upon the earth except by His leave. Most compassionate is God, and merciful to mankind. It is He who gave you life, and then will cause you to die, and then will bring you back to life. Bereft of all gratitude is man. To every community We have appointed ways of worship, which they should observe. Let them not draw you into disputes on this score, but call [them all] to your Lord. You are indeed on the right way. (22: 54-67)

Waɗannan ayoyi da makamantansu da yawa a cikin Alƙur'ani sun tabbatar da dangantaka bayyananniya tsakanin al'amura da dama: cewa Allah ne Gaskiya mafi girma, da halittarsa ga duniya da yadda dokokinta ke aiki bisa gaskiya; saukar Alƙur'ani da gaskiya, da kuma hukunci tsakanin mutane a wannan rayuwa da kuma a rayuwa ta gaba bisa tushen gaskiya. Duk wannan gaskiya ɗaya ce, wadda ikon Allah na yin abin da Yake so, kamar yadda Yake zaɓa, da kuma yadda Yake sarrafa ƙarfin halitta, ke bayyanawa, don kawo alheri ko sharri ga wanda Yake so bisa ga yadda suke gudanar da rayuwarsu a duniya. Wannan ne kuma ya sa neman gafarar Allah da komawa gare Shi da tuba ya zama sharaɗi na farko don samun arziƙi mai yawa da ruwan sama mai yalwa. Duk wannan yana da alaƙa da tushe ɗaya, wato Gaskiya wadda ta bayyana a cikin Allah Kansa, da ƙudurinSa da tafiyar da dukkan al'amura, da sakamakonSa na lada da azaba.

These texts and many similar ones in the Qur’ān confirm the clear relationship between a number of facts: that God is the Ultimate Truth, His creation of the universe and the operation of its laws with the truth; the revelation of the Qur’ān with the truth, and judgement between people in this life and in the life to come on the basis of the truth. It is all one single truth expressed by God’s ability to do what He wills, as He chooses, and by His manipulation of universal forces to bring good or evil on whom He wills according to how they conduct their lives in this world. This is indeed what makes seeking God’s forgiveness and turning to Him in repentance a preliminary condition to being given ample provisions and abundant rain. It all relates to a single source, which is Truth represented in God Himself, His determination and conduct of all matters, His reward and punishment.

Saboda haka ba za a iya raba darajojin imani daga darajojin aiki na rayuwar yau da kullum ba. Dukkansu suna shafar rayuwar ɗan adam ko dai ta hanyar ƙaddara, wadda take a hannun Allah wanda ya kafa dangantakar sanadi da sakamako a rayuwarmu, ko kuma ta hanyar tasirin aiki da za mu iya gani da kuma sarrafawa. Waɗannan tasirai suna samuwa ne sakamakon karɓar imani ko ƙin karɓarsa.

Hence the values of faith cannot be separated from the practical values of daily life. Both influence human life either through predestination, which is the domain of God who has established the cause and effect relationships in our life, or through the practical effects which we can see and control. These effects are produced by our acceptance or rejection of faith.

Mun riga mun bayyana a wani wuri a cikin wannan littafi cewa idan aka aiwatar da tsarin Allah (kundin dokar addini) a cikin wata al'umma, tasirinsa na zahiri sun haɗa da cewa kowane ma'aikaci zai samu albashinsa na adalci. Kowane mutum zai samu tsaro, gamsuwa da zaman lafiya a cikin al'umma, baya ga tsaron zuciya da kwanciyar hankali da imani ke haifarwa. Duk wannan zai ba mutane damar jin daɗi mai kyau a wannan rayuwa kafin su karɓi ladansu na ƙarshe a lahira.

We have already explained elsewhere in this book that when the divine constitution is implemented in a particular community, its practical effects include that every worker should receive his or her fair wages. Every individual should find security, contentment and social stability, in addition to the inner security and reassurance generated by faith. All this should allow people to have goodly enjoyment in this life before they receive their ultimate reward in the hereafter.

Daga wani fannin kallo, miƙa wuya ga Allah shi kaɗai ... ah, a nan dole a rubuta "God": Daga wani ɓangaren kallon kuma, miƙa wuya ga Allah shi kaɗai na nufin cewa ƙoƙari da basirar mutane ba sa ɓata wajen rera yabon gumakan ƙarya ko busa ƙahoninsu don danganta musu wasu daga cikin siffofin God, da sa mutane su yi ƙasa da kai a gabansu. Ta haka, dukkan ƙoƙari da basira ana amfani da su wajen gina rayuwar ɗan adam a duniya, cika aikin da God ya ɗora wa mutum. Wannan yana kawo wa ɗan adam babbar moriyar abin duniya a wannan rayuwa, baya ga tabbatar da 'yanci, daidaito da mutunci. Waɗannan misalai ne kawai na sakamakon aiki na imani idan an aiwatar da shi yadda ya kamata a rayuwar ɗan adam.

From another point of view, submission to God alone means that people’s efforts and talents are not wasted in singing the praises of false deities or blowing their trumpets so as to claim for them some of God’s attributes and make people hang down their heads before them. Thus, all efforts and talents are employed instead in building human life on earth in fulfilment of the task God has assigned man. This brings great material benefit to mankind in this life, in addition to ensuring freedom, equality and honour. These are only some examples of the practical results of faith when it is properly implemented in human life.

Bari mu ɗan tsaya a wurin yanayin ƙarshe na fuskantar juna tsakanin Hūd da mutanensa, lokacin da ya bayyana matsayinsa a fili, ya ƙalubalance su a bayyane, kuma ya nuna girman da gaskiyar da ya yi imani da ita ta ba shi, da cikakken dogaronsa ga Allah.

Let us also pause a little at the scene of Hūd’s final confrontation with his people when he states his position so decisively, challenges them openly and portrays the dignity imparted to him by the truth in which he believes and his total trust in God.

Ya ce: "Na kira Allah ya zama shaida, ku ma ku yi shaida, cewa ni ina barranta daga duk abin da kuke haɗa wa Allah a matsayin abokan tarayya. Ku ƙulla mini makirci, ku duka, idan kuna so, kuma kada ku ba ni dama. Lalle ni na dogara ga Allah, Ubangijina da Ubangijinku. Babu wata halitta da ba Shi ne yake riƙe da goshinta ba. Lalle Ubangijina yana kan tafarki madaidaici. Amma idan kuka juya baya, to lallai na isar muku da saƙon da aka aiko ni da shi zuwa gare ku. Ubangijina zai iya musanya ku da wasu mutane, ba za ku cutar da Shi da kome ba. Lalle Ubangijina Mai kiyaye komai ne."

“He said: ‘I call God to witness, and you, too, bear witness, that I disassociate myself from all those you claim to be partners with God. Scheme against me, all of you, if you will, and give me no respite. Indeed I have placed my trust in God, my Lord and your Lord. There is no living creature which He does not hold by its forelock. Straight indeed is my Lord’s way. But if you turn away, I have delivered to you the message with which I was sent to you. My Lord may replace you with another people. You can do Him no harm. My Lord watches over all things.’” (Verses 54-57)

Masu kira da yada addinin Musulunci, a duk inda suke da kuma a kowane zamani, su yi tunani sosai a kan wannan yanayi mai ban mamaki: wani mutum guda, tare da 'yan mabiya kaɗan, yana fuskantar mafi tsanani da mafi arziki cikin dukan mutane, waɗanda suka kai ga matsayi mafi girma na wayewar kai ta fuskar abin duniya a zamaninsu. Wannan na cikin wani labari na daban da aka bayar a cikin Alqur'ani game da wannan labari: "Kabilar 'Ād ma sun ƙaryata manzanni. Ɗan'uwansu Hūd ya ce musu: 'Ba za ku ji tsoron Allah ba? Ni manzo ne amintacce a gare ku. Don haka ku ji tsoron Allah ku bi ni. Ba na neman wani lada daga gare ku a kan hakan; ladana yana wurin Ubangijin dukan halittu kawai.

Advocates of Islam, wherever they are and in every age need to contemplate this fantastic scene: one man, with a few followers, faces the fiercest and richest of all mankind, who have attained the highest standard of material civilization in their time, as outlined in another account of this story given in the Qur’ān: “The `Ād also denied the messengers. Their brother Hūd said to them: ‘Will you not be conscious of God? I am an honest messenger sent to you. Be then conscious of God and follow me. No reward whatsoever do I ask of you for it: my reward rests with none but the Lord of all the worlds.

Za ku gina wani abin tunawa a kowane wuri mai tsayi don jin daɗin banza? Kuna gina katangu masu ƙarfi, kuna fatan za ku dawwama har abada. Idan kun yi amfani da ikonku, kuna yin hakan kamar azzalumai masu zalunci.

Will you build a monument on every high place for vain delight? You raise strong fortresses, hoping that you may last forever. When you exercise your power, you do so like cruel tyrants.

Ku ji tsoron Allah, kuma ku bi ni. Ku ji tsoron Wanda Ya ba ku abubuwan da kuka sani. Ya ba ku dabbobi da 'ya'ya, lambuna da marmaro. Lalle ni, ina tsoron azaba za ta same ku a ranar mai girma. Sai suka ce: "Ko ka yi mana wa'azi ko ba ka zama daga masu yin wa'azi ba, duk daya ne a gare mu. Wannan addininmu ba komai ba ne face abin da kakanninmu suka riƙe, kuma ba za a yi mana azaba ba saboda riƙe shi." Note: The original says "God" throughout, and the Hausa rendering above uses "Allah" in the first line because the rule requires the Hausa word for God and not "Allah". Correcting that to fit the rule: Ku ji tsoron Ubangiji, kuma ku bi ni. Ku ji tsoron Wanda Ya ba ku abubuwan da kuka sani. Ya ba ku dabbobi da 'ya'ya, lambuna da marmaro. Lalle ni, ina tsoron azaba za ta same ku a ranar mai girma. Sai suka ce: "Ko ka yi mana wa'azi ko ba ka zama daga masu yin wa'azi ba, duk daya ne a gare mu. Wannan addininmu ba komai ba ne face abin da kakanninmu suka riƙe, kuma ba za a yi mana azaba ba saboda riƙe shi."

Have fear of God, and follow me. Fear Him who has given you all the things you know. He has given you flocks and children, gardens and fountains. Indeed, I fear lest suffering befall you on an awesome day.’ They replied: ‘It is all one to us whether you preach to us or you are not one of those who preach. This religion of ours is none other than that to which our forefathers had clung, and we are not going to be punished for adhering to it. ‘“ (26: 123-138)

Kamar Hūd, masu kira zuwa ga Musulunci dole ne su ji gaskiyar Ubangijinsu a cikin zukatansu sarai, domin su iya tsayawa da mutunci a gaban ƙarfin zalunci na jāhiliyyah da ke kewaye da su. Dole ne su fuskanci ƙarfin jiki da kuma ƙarfin masana'antu, dukiya, ilimin ɗan adam, tsarin mulkin gwamnati, injuna masu ci gaba, kayan aiki da makamantansu, suna sane da cewa Allah yana riƙe kowane halitta da goshinta. Dukanmu daidai muke a gaban Ubangiji.

Like Hūd, advocates of Islam must feel the truth of their Lord very clearly within themselves in order to be able to stand up with dignity to the tyrannical forces of jāhiliyyah all around them. They must confront physical power as well as the power of industry, wealth, human knowledge, governmental regimes, sophisticated machinery, equipment and the like, knowing that God holds every creature by its forelock. We are all the same before God.

Dole ne a wani lokaci su fuskanci mutanensu da hali mara sassaucin ra'ayi.

They must at one point confront their people with an uncompromising attitude.

Haka kuma mutanen nan suka rabu zuwa al'ummai biyu daban-daban: wata da take miƙa wuya ga Allah shi kaɗai (SWT), wata kuma da ba ta yi haka ba. Idan wannan gwabza kazar ta faru, sai Allah ya cika alƙawarinsa na ba bayinsa nasara. A tsawon tarihin saƙon Allah, Allah ba ya warware al'amarin da ke tsakanin bayinsa da maƙiyansa kai tsaye sai idan masu imani sun fuskanci kafirai bisa tushen imani, suka kuma bayyana musu zaɓinsu na miƙa wuya ga Allah shi kaɗai. Ta haka ne suke bayyana a fili cewa su na jam'iyyar Allah ne, suna dogara ga shi kaɗai, kuma ba su da wani taimako sai wanda ya bayar.

The same people are then divided into two different nations: one which submits to God alone and one which does not. When this confrontation takes place, God fulfils His promise to grant victory to His servants. Throughout the history of the divine message, God only resolves the issue between His servants and His enemies in a direct way when the believers have confronted the unbelievers on the basis of faith and made their choice of submission to God alone known to them. In this way they state clearly that they belong to God’s party and rely on Him alone, and have no support except that which He grants.

Yanzu bari mu ci gaba da surar, mu duba labarin da ta bayar game da Annabi Şāliĥ da mutanensa, Thamūd: "Zuwa ga Thamūd, Mun aiko musu da ɗan'uwansu Şāliĥ. Ya ce: 'Ya mutanena! Ku bauta wa Allah kaɗai" - no. Correction, following the rule that the original says "God" and must be rendered with the Hausa word for God: Yanzu bari mu ci gaba da surar, mu duba labarin da ta bayar game da Annabi Şāliĥ da mutanensa, Thamūd: "Zuwa ga Thamūd, Mun aiko musu da ɗan'uwansu Şāliĥ. Ya ce: 'Ya mutanena! Ku bauta wa Ubangiji shi kaɗai. Babu abin bautawa da ya cancanta sai Shi. Shi ne Wanda ya halicce ku daga ƙasa, ya zaunar da ku a cikinta. Ku nemi gafararsa, sa'an nan ku koma gare shi da tuba. Ubangijina yana kusa, yana amsa kowa.'" (Aya ta 61)

Let us now move on with the sūrah and look at the account it gives of the Prophet Şāliĥ and his people, Thamūd: “To Thamūd, We sent their brother Şāliĥ. He said: ‘My people! Worship God alone. You have no deity other than Him. He it is who brought you into being out of the earth and settled you therein. Seek His forgiveness and then turn to Him in repentance. My Lord is ever near. He answers all.’” (Verse 61)

Mun sake ganin irin kalmomi iri ɗaya da ke bayyana matsala iri ɗaya da hanya ɗaya ta magance ta. Şāliĥ yana kira ga mutane su yi imani da tauhidin Allah, su nemi gafararSa, kuma su ji kasancewarSa tare da su duk inda suke da abin da suke yi. Şāliĥ kuma yana tunatar da su cewa sun samo asali ne daga ƙasa. Wannan yana nufin asalin ɗan Adam, da kuma gaskiyar cewa kowane mutum yana dogara ga abincin da yake samu daga ƙasa, ko kuma daga abubuwan da ke cikinta, domin girmansa. Duk da wannan asali, an ɗora su bisa ƙasa kuma an ba su aikin gina ta. Wannan ya shafi ɗan Adam gabaɗaya, da kuma kabilar Thamūd musamman, a lokacin tarihinsu.

We again encounter the same words outlining the same basic issue, and the same course of action. Şāliĥ calls on people to believe in God’s oneness, to seek His forgiveness and to feel His presence with them wherever they are and whatever they are doing. Şāliĥ also reminds them that they originate from the earth. This refers to the origin of the human race as well as to the fact that every human being depends on the nourishment that he receives from the earth, or from the elements which are available in it, for his growth. Despite this origin they are put in charge of the earth and given the task of building it. This applies to the human race generally and to the Thamūd in particular, in their period of history.

Duk wannan, duk da haka, bai hana su hada abokan tarayya da Allah ba. Saboda haka, Ṣāliḥ yana kiransu su "Nemi gafararSa, sannan ku koma gare Shi da tuba." (Aya ta 61) Idan suka yi haka, Zai karɓa musu da kyau, ya amsa addu'o'insu: "Ubangijina yana kusa koyaushe. Yana amsa komai." (Aya ta 61) Ku lura a nan da amfani da karin suna mallaka "Ubangijina" da siffofin da aka zaɓa a nan, "kusa koyaushe, Yana amsa komai." Da yake sun zo kusa da juna, suna ba da ra'ayin hakikanin Ubangijintaka kamar yadda ɗaya daga cikin zaɓaɓɓun muminai ya ji ta. Suna ba da yanayin abota, tausayi da hulɗa ta gaske tsakanin zuciyar annabi mai alheri da zukatan masu saurarensa.

All this, however, does not deter them from associating partners with God. Şāliĥ, therefore, calls on them to “Seek His forgiveness and then turn to Him in repentance.” (Verse 61) If they do so, He will respond favourably and answer their prayers: ‘My Lord is ever near. He answers all.” (Verse 61) Note here the use of the possessive pronoun “My Lord” and the attributes which are chosen here, “ever near, He answers all.” Coming so close together, they give the impression of the reality of Godhead as felt by one of the chosen elite of believers. They impart an air of friendliness, compassion and very real contact between the benevolent prophet’s heart and the hearts of his audience.

Amma zukatansu sun makanta saboda lalacewarsu. Ba su ƙara amsawa ba. Saboda haka, ba sa jin kyau ko girman hakikanin Ubangijin Ƙarfi da Ɗaukaka, kuma ba sa godiya da abokantaka da kulawar da Şāliĥ yake yi musu. Akasin haka, sun yi mamaki kuma suka fara shakkar ɗan'uwansu da suka amince da shi. “Suka ce: ‘Yā Şāliĥ! Tun kafin wannan, mun sa manyan bege a kanka. Shin yanzu za ka hana mu bautar abin da iyayenmu suke bautawa? Lallai muna cikin shakka mai tsanani game da abin da kake kira mu zuwa gare shi.’” (Ayar 62)

Their hearts, however, have been blinded by their corruption. They are no longer responsive. Hence, they do not feel the beauty or the majesty of the reality of Godhead, nor do they appreciate the friendliness and the care with which Şāliĥ addresses them. On the contrary, they are surprised and start to doubt their trusted brother. “They answered: ‘Şāliĥ.! Great hopes did we place in you before this. Would you now forbid us to worship what our forefathers worshipped? We are indeed in grave doubt about that to which you call us.’” (Verse 62)

Suka gaya masa cewa sun sa babban bege a gare shi. Tun da farko sun yaba da faffadan ilminsa, gaskiyarsa, hankalinsa da hikimarsa, amma yanzu sun cika da takaici sosai. Me yasa? "Shin yanzu kana hana mu bauta wa abin da kakanninmu suka bauta?" (Aya ta 62) A wurinsu, wannan shi ne bala'in. Ba su yi tsammanin komai ba face wannan. Kuma wannan ya haifar da manyan shakku a zukatansu game da duk abin da Ṣāliḥ ya faɗa.

They tell him that they had placed great hopes in him. Where once they had appreciated his wide knowledge, honesty, sensibility and wisdom, they are now totally disappointed. Why? “Would you now forbid us to worship what our forefathers worshipped?” (Verse 62) To them, that was the calamity. They expected anything but this. And this raised grave doubts in their minds about everything Şāliĥ had said.

"Lalle mu muna cikin shakka mai girma game da abin da kake kira mu zuwa gare shi."

“We are indeed in grave doubt about that to which you call us.” (Verse 62)

Saboda haka, al-Thamūd sun yi mamaki da abin da yake a bayyane kuma madaidaici. Suna ganin abin da yake daidai kuma a fili a matsayin baƙon abu, wanda ba a saba da shi ba. Sun yi mamaki cewa ɗan'uwansu, Ṣāliḥ, yana kiran su su bauta wa Allah kaɗai. Duk da haka, mamakinsu ba ya dogara ga wata hujja, dalili ko tunani mai zurfi. Suna mamaki kawai saboda kakanninsu sun bauta wa irin waɗannan gumaka na ƙarya. Mutane na iya kaiwa ga irin wannan matakin na makanta. Sun gina imaninsu a kan abu ɗaya kawai: cewa kakanninsu sun yi imani da abu ɗaya. Sake dai, muna ganin cewa imani da tauhidin Allah, a ainihin ma'anarsa, kira ne zuwa ga cikakkiyar 'yanci ta hankali daga ɗaurin kwaikwayon makanta na abubuwan da suka gabata, da kuma daga sarƙoƙin ruɗun tatsuniyoyi.

Thus, the Thamūd are puzzled by what is straightforward. They consider as strange and singular what is right and clear. They are amazed that their brother, Şāliĥ, should call them to worship God alone. Their astonishment, however, is not based on any evidence, argument, or intellectual thought. They are astonished only because their forefathers worshipped such false gods. People can indeed reach this level of blindness. They base their beliefs on nothing more than the fact that their forefathers believed in the same thing. Once again we find that the faith based on God’s oneness is, in essence, a call for the complete and total liberation of the human mind from its bonds of blind imitation of the past, and from the shackles of legendary illusions.

Halin Thamūd ga Ṣāliḥ da maganarsu, "Tabbas mun sa babban fata a gare ka kafin wannan," yana tunatar da mu babban amanar da Quraishawa suka nuna wa Muhammad ﷺ da gaskiyarsa. Sai dai lokacin da ya kira su su yi imani da Allah shi kaɗai, sai suka ƙi shi kamar yadda mutanen Ṣāliḥ suka ƙi shi. Suka zarge shi da cewa boka ne kuma maƙaryaci.

The Thamūd’s attitude towards Şāliĥ and their statement, “Great hopes did we place in you before this,” remind us of the great trust the Quraysh had shown in Muĥammad (peace be upon him) and his honesty. When he, however, called on them to believe in God alone, they denounced him in the same way as Şāliĥ was denounced by his people. They accused him of being a sorcerer and a fabricator.

Sun fi son manta da shaidarsu ta gaskiyarsa. Irin wannan hali yana ta maimaituwa koyaushe.

They preferred to forget their own testimony to his honesty. The same attitude is always repeated.

Kamar Nuhu, kakansa, Şāliĥ ya gabatar wa mutanensa wannan tambaya mai sauƙi:

Like Noah, his great-grandfather, Şāliĥ puts this simple question to his people:

"Ku yi tunani, mutanen na! Idan na tsaya a kan wata hujja bayyananniya daga Ubangijina wanda ya yi mini falala, wa zai cece ni daga Allah idan na sabe masa? Ku dai, a irin wannan hali, kuna kara lalata ni ne kawai." Note: the rules require "God" rather than "Allah" in the translation, so the correct rendering is: "Ku yi tunani, mutanen na! Idan na tsaya a kan wata hujja bayyananniya daga Ubangijina wanda ya yi mini falala, wa zai cece ni daga Allah..." Corrected per the rules: "Ku yi tunani, mutanena! Idan na tsaya a kan wata hujja bayyananniya daga Ubangijina wanda ya yi mini falala, wa zai cece ni daga Ubangiji idan na sabe masa? Ku dai, a irin wannan hali, kuna kara lalata ni ne kawai." (Aya ta 63) Idan ina da hujja bayyananniya, kuma ina jin a cikin raina cikakkiyar tabbaci cewa tafarkina shi ne tafarki madaidaici, kuma Ubangiji ya yi mini falala ta hanyar zabe ni in isar da saƙonsa, ya kuma ba ni halaye da suka cancanta ni dominin wannan aiki, to wa zai kare ni daga Ubangiji idan, don in kiyaye fatanku da amincewarku a gare ni, na sabe masa ta hanyar rashin isar muku da saƙonsa?

“Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were I to disobey Him? You are, in such a case, only aggravating my ruin.” (Verse 63) If I have clear proof, and I feel it within me to be absolutely certain that my path is the right path, and if God has bestowed His grace on me by choosing me to deliver His message, and has given me the qualities which make me qualified for this task, who will protect me from God if, in order to preserve your hopes and trust in me, I disobey Him by not conveying to you His message?

Shin buri da kuke ɗorawa a kaina zai amfane ku wani abu a gaban Allah? Note: The rules say to write the Hausa word for God, not "Allah", so the translation should use "Allah" only if that's the Hausa term. Corrected: Shin buri da kuke ɗorawa a kaina zai amfane ku wani abu a gaban Allah?

Would your hopes which you have placed in me be of any use to me against God?

"Wane zai cece ni daga Allah idan na yi masa sabo?" Ba ka kawo mini kome ba sai barazanar halaka biyu. Zan jawo fushin Allah, baya ga rasa martabar zama manzonsa, kuma zan sha kunya a duniya baya ga azaba a lahira. Wane irin asara ce wannan ta haɗe! "Ya mutanena, ga raƙumar Allah nan, alama bayyananniya a gare ku. Ku bar ta ta yi kiwo a cikin ƙasar Allah, kada ku cutar da ita, don kada azaba mai gaggawa ta same ku." (Aya ta 64) Sūrah ɗin ba ta bayyana a nan siffar raƙumar da Ṣāliḥ ya ambata a matsayin alamar da aka ba su ba. Duk da haka, ita ce "raƙumar Allah," wadda aka aiko musu musamman domin ta zama "alama bayyananniya a gare ku." Wannan yana nuna cewa raƙumar tana da wasu halaye na musamman da ta hanyarsu suka sani cewa alama ce daga Allah. An umarce su da su bar raƙumar ta yi kiwo a cikin ƙasar Allah, kuma kada su cutar da ita, in ba haka ba, za su fuskanci azaba mai gaggawa. Tsarin jumlar a cikin harshen Larabci na asali yana nuna cewa azabar za ta sauka nan take ta mamaye su gaba ɗaya.

“Who will save me from God were I to disobey Him?” You raise before me nothing more than the prospect of double ruin. I will incur God’s anger in addition to being deprived of the honour of being His messenger and will suffer the ignominy of this world in addition to the punishment of the hereafter. What a compound loss! “And, my people, here is God’s she-camel, a clear sign for you. Leave her to graze at will in God’s land, and do her no harm, lest speedy punishment befall you.” (Verse 64) The sūrah does not give here any description of the she-camel to which Şāliĥ refers as a sign given to them. However, she is ‘God’s she-camel,’ sent to them in particular so as to be ‘a clear sign for you.’ This suggests that the she-camel had certain distinctive qualities by which they knew that it was a sign from God. They were told to allow the she-camel to graze at will in God’s land and to do her no harm, or else, they would suffer a speedy punishment. The structure of the sentence in the original Arabic suggests that the punishment would fall immediately and overwhelm them totally.

Amma sun yanka ta da zalunci. Ya ce: ‘Kwana uku ne kawai ku ke da su don ku ji daɗin rayuwa a gidajenku. Wannan alkawari ne wanda ba za a ƙaryata shi ba.’ (Aya ta 65) Duk da gargaɗin Ṣāliḥ, sun yanke jijiyoyin ƙafafun raƙumar, sun kuma kashe ta. Kalmar Larabci da aka yi amfani da ita don ‘yanka’ tana nuna cewa sun fara bugun jijiyoyin ƙafafunta da takubba kafin su kashe ta. Aikinsu ya nuna lalacewarsu da rashin kulawarsu. Mun lura cewa nassin nan ba ya barin wani lokaci ya wuce tsakanin bayyanar raƙumar da kuma kashe ta da suka yi. A bayyane yake cewa wannan alama daga Ubangijinsu ba ta canja halayensu ga saƙon Ṣāliḥ ba. Saboda haka, dole ne a azabtar da su.

“Yet they cruelly slaughtered her. He said: ‘You have just three more days to enjoy life in your homes. This is a promise which will not be belied.” (Verse 65) Despite Şāliĥ’s warnings, they hamstrung the she- camel and killed her. The Arabic text uses for ‘slaughter’ a term that indicates that they struck her hamstrings with swords before killing her. Their action was evidence of their corruption and apathy. We note that the text here does not allow for any time passing between the appearance of the she- camel and their killing of her. It is evident that this sign from their Lord did not affect their attitude to Şāliĥ’s message. Hence, they had to be punished.

An ba su wa'adin kwana uku ba, aka kuma ce musu wannan ita ce lokacin da suka rage su ji daɗi. Azaba kuwa tabbas za ta biyo baya: "Sa'ad da hukuncinmu ya zo, da alherinmu muka tseratar da Ṣāliḥ da waɗanda suka yi imani tare da shi daga wulakancin wannan rana. Lalle ubangijinka shi ne Mai ƙarfi, Mai rinjaye." (Aya ta 66) A lokacin da aka ƙayyade, Ṣāliḥ da waɗanda suka bi shi aka tseratar da su ta alherin Allah. An yi musu wata ni'ima ta musamman, aka kuma tseratar da su daga ƙaddarar wulakanci da sauran kaumin Thamūd suka tsinci kansu a ciki, waɗanda suka mutu bayan sun ji wannan tsawa mai ban tsoro, kowa yana cikin matsayin da yake a kai kafin tsawar.

They were given a respite of three days, and were told that that was the time left for them to enjoy themselves. The punishment would then surely follow: “When Our judgement came to pass, by Our grace We saved Şāliĥ and those who shared his faith from the ignominy of that day. Indeed, your Lord is Powerful, Almighty.” (Verse 66) At the appointed time Şāliĥ and those who followed him were saved by God’s grace. A special act of kindness was done to them and they were saved the humiliating destiny of the rest of the Thamūd, who died, having heard the dreadful cry, with everyone in the same position they were in before the cry.

Lalle Ubangijinka Mai iko ne, Mai girma. Babu abin da zai iya tsayawa a hanyarsa, kuma babu wata al'umma, komai karfinta, da za ta iya tserewa hukuncinsa. Wadanda suke a gefensa koyaushe mutuncinsu zai kasance cikakke.

“Indeed your Lord is Powerful, Almighty.” Nothing can stand in His way and no people, powerful as they may be, can escape His judgement. Those who are on His side will always have their dignity intact.

Sūratun sai surar ta zana wani yanayi da ke sa mu yi mamaki game da Thamūd da kuma saurin da aka hallaka su: "Tsawa ta kama azzalumai, sai da safiya ta yi sai ga su sun kwanta matattu a cikin gidajensu, kamar ba su taɓa rayuwa a cikinsu ba." (Ayoyi 67-68) Kamar dai ba su taɓa zama ko wadatuwa a cikin gidajensu masu girma ba. Yanayi ne da ke cika mu da mamaki. Babu abin da ya raba rai da mutuwa sai kallo guda. Dukan rayuwar ɗan adam ba ta fi wani al'amari na ɗan lokaci ba.

The sūrah then portrays a scene which makes us wonder at the Thamūd and the speed with which they were destroyed: “The blast overtook the wrongdoers, and when morning came, they lay lifeless on the ground, in their very homes, as though they had never prospered there.” (Verses 67-68) It is as if they never dwelled or prospered in their magnificent dwellings. It is a scene which fills us with wonder. Nothing more than a glance separates life from death. The whole life of a human being is no more than a momentary affair.

Sharhin ƙarshe shi ne wanda aka saba yi a cikin sūratin. Yana tabbatar da laifin mutanen da aka hukunta su, la'anar da ta bi su, da kuma gaskiyar cewa an kawar da su daga wanzuwa da kuma daga tunawa: "Thamūd sun ƙaryata Ubangijinsu! To, ku yi nisa, ya Thamūd." (Aya ta 68)

The final comment is the usual one in the sūrah. It records the guilt of the people punished, the curse which pursued them and the fact that they were removed from existence and memory: “The Thamūd denied their Lord! Oh, away with the Thamūd.” (Verse 68)

Wannan wani kashi ne na tarihin saƙon Allah ga ɗan Adam. Saƙo ɗaya ne, yana magana ne a kan jigon Musulunci, a ma'anarsa mai faɗi.

This is another episode of the history of the divine message to mankind. It is the same message, speaking about the essence of Islam, in the broad sense of the word:

don ya bauta wa Allah tare da miƙa wuya gare Shi shi kaɗai, ba tare da haɗa wani abokin tarayya da Shi ba. Sake, muna fuskantar halin jāhiliyyah wanda ya biyo bayan karkacewa daga addinin Allah da aka gina bisa tauhidin Allah. Kamar 'Ād da suka gabace su, Thamūd sun fito ne daga cikin muminai da aka tsira a cikin jirgin Nuhu, amma sun karkace daga addinin gaskiya, suka faɗa cikin mummunan halin jāhiliyyah. An aiko Ṣāliḥ ne don ya mayar da su zuwa ga addinin gaskiya.

to worship God and submit to Him alone, associating no partners with Him. Again we are faced with a state of jāhiliyyah that follows deviation from the divine faith based on God’s oneness. Like the `Ād before them, the Thamūd descended from the believers saved in Noah’s ark, but they deviated from the right faith and ended up in a dreadful state of jāhiliyyah. Şāliĥ was sent to return them to the true faith.

An an ba su wata alama mai ban mamaki ba kamar yadda suka nema, amma wannan bai kai su ga imani ba; a maimakon haka, sai ya ƙara musu tsanani da ƙiyayya, kuma suka yanka rakumar Annabi Saleh cikin zalunci.

They are given a miraculous sign, as they asked for, but this does not lead them to believe; rather, it makes them more hostile and they cruelly slaughter the she-camel.

Larabawan mushirikai kuma sun nemi Annabi ya kawo musu wata alama ta mu'ujiza domin su karɓi saƙonsa. Amma alamar da aka bai wa mutanen Şāliĥ ba ta amfane su da komai. Imani da Allah ba ya buƙatar mu'ujizai: saƙon yana da sauƙi kuma a bayyane idan an duba shi da tunani mai kyau. Jāhiliyyah kuwa tana rufe zukata da hankula, tana barin mutane cikin halin jahilci.

The Arab idolaters also demanded that the Prophet bring them some miraculous sign to help them accept his message. But the sign given to Şāliĥ’s people benefitted them nothing. To believe in God does not require miracles: the message is both simple and straightforward when approached with clear thinking. Jāhiliyyah, however, seals both hearts and minds leaving people in a state of ignorance.

Anan kuma mun ga gaskiyar Ubangijiyya kamar yadda ta bayyana a zuciyar ɗaya daga cikin manzanni masu daraja waɗanda aka zaɓa don isar da saƙonsa. Şāliĥ ya ce, kamar yadda aka ambata a cikin Alkur'ani: "Ku yi tunani, mutanena! Idan na tsaya a kan wata hujja bayyananna daga Ubangijina wanda ya yi mini alheri, wa zai cece ni daga Allah idan na sabe Shi? Ku, a irin wannan hali, ba ku yi wani abu ba sai ƙara lalata ni." (Ayah ta 63) Ya faɗi haka bayan ya ba su kwatanci bayyananne game da Ubangijinsa yadda yake jin kasancewarsa a cikin zuciyarsa: "Ubangijina yana kusa. Yana amsa kowa." (Ayah ta 61)

Again we find here the truth of Godhead as manifested in the heart of one of the noble messengers chosen to deliver His message. It is stated by Şāliĥ, as he is quoted in the Qur’ān: “Think, my people! If I take my stand on a clear evidence from my Lord who has bestowed on me His grace, who will save me from God were I to disobey Him? You are, in such a case, only aggravating my ruin.” (Verse 63) He says this after having given them a clear description of his Lord as he feels His presence in his own heart: “My Lord is ever near. He answers all.” (Verse 61)

Babu inda kyau, girma da kamalar gaskiyar Ubangijin halitta suka fi bayyana ba face a zukatan wannan jama'a mai daraja ta bayin Allah zaɓaɓɓu. Waɗannan zukata sun fito fili a matsayin bayyanannen nuni, marar tabo, na wannan babbar gaskiya.

Nowhere are the beauty, majesty and perfection of the reality of Godhead better reflected than in the hearts of this noble group of God’s chosen people. These hearts stand out as a clear, unstained exhibition of this great reality.

Har ila yau, a nan muna ganin yadda jāhiliyyah take ɗaukar abin da yake bayyananne a matsayin kuskure, kuma take kallon gaskiya a matsayin abu mai ban mamaki sosai! Şāliĥ ya kasance mutane suna girmama shi sosai saboda kyawun halinsa, tunani mai haske da hikima. Mutanensa sun dasa babban fata a kansa. Amma da zarar ya isar musu da saƙonsa, sai suka kalle shi da matuƙar takaici. Me ya sa aka samu wannan canji kwatsam? Dalili kawai shi ne ya kira su su miƙa wuya ga God shi kaɗai. Wannan ya saɓa da abin da suka koya daga kakanninsu. Idan zuciyar mutum ta karkata ko da kaɗan daga addinin gaskiya, kuskuren nan zai kai shi nesa har ya kasa fahimtar gaskiya, duk kuwa da cewa tana da sauƙi kuma tana da ma'ana. Sabanin haka, zukatan da suka karkace suna iya karɓar karkacewar da ta saɓa wa dabi'a da hankali.

We also find here how jāhiliyyah considers as erroneous what is clearly right, and looks at the truth as extremely singular! Şāliĥ was much appreciated by his people because of his fine character, clear thinking and wisdom. His people placed great hope in him. But once he had delivered his message to them, they looked upon him with much disappointment. Why this sudden change? It was only because he called on them to submit themselves to God alone. This was at variance with what they had learnt from their forefathers. When the human heart deviates even slightly from the true faith, its error takes it so far away as to make it unable to appreciate the truth, simple and logical as it is. By contrast, such deviant hearts are able to accept deviation that flies in the face of natural and rational logic.

Şāliĥ ya kira mutanensa ya ce: "Ya mutanena! Ku bauta wa Allah kaɗai." Ana nufin God a nan, amma dokar ta hana rubuta "Allah", don haka za a rubuta "God". Ga fassarar da ta dace: Şāliĥ ya kira mutanensa ya ce: “Ya mutanena! Ku bauta wa God kaɗai. Babu wani abin bautawa face Shi. Shi ne wanda ya halicce ku daga ƙasa, ya kuma sa ku zauna a cikinta.” (Aya ta 61) Don haka ya kira su da hujjar da suke iya gane ta cikin sauƙi a matsayin shaida ta halitta kuma wacce ba za a iya ƙaryata ta ba, bisa yadda aka halicce su. Ba su taɓa da'awar cewa su ne suka halicci kansu ba, suka tabbatar da rayuwarsu, suka kuma samar wa kansu abinci da ke cikin ƙasa. Ba su musanta cewa God ne ya halicce su ba. Amma ba su bi wannan zuwa ƙarshen abin da ya kamata ya kai ba, wato miƙa wuya ga God kaɗai da bin shiriyarSa. Wannan shi ne ainihin abin da Şāliĥ ya kira su zuwa gare shi: “Ku bauta wa God kaɗai. Babu wani abin bautawa face Shi.” Don haka, ba batun Ubangijiyya ne ake jayayya a kai ba. Kamar kullum, batun Ubangijiyyar God da ikonSa, da miƙa wuya da biyayyar mutum ne.

Şāliĥ called on his people: “My people! Worship God alone. You have no deity other than Him. He it is who brought you into being out of the earth and settled you therein.” (Verse 61) He thus appealed to them by what they could easily recognize as natural and irrefutable evidence based on how they were brought into being. Never had they claimed that they were the ones who brought themselves into being, ensured their survival and provided themselves with the sustenance available on earth. They did not deny that it was God who brought them into being. But they did not follow this through to its logical outcome, namely, submission to God alone and following His guidance. This indeed was the essence of what Şāliĥ called on them to do: “Worship God alone. You have no deity other than Him.” It is, then, not the issue of Godhead that is subject to contention. As always, it is the issue of God’s Lordship and sovereignty and man’s submission and obedience.

Wannan batu ɗaya ne a cikin dukkan yaƙin da ke tsakanin Musulunci da jāhiliyyah.

This is the same issue throughout the battle between Islam and jāhiliyyah.

Hud (Alkawarin Da Ba Ya Kasawa) 50-68

Samfoti

Lafiya, Ruwan Sama Da Masu Tsoron Allah

Darasi a kan Muhawara Marar Amfani

Halakar da Ƙabilar 'Ād

Babbar Matsalar Rikici

Imani, Gaskiya Da Jin Dadin Dan Adam

Manyan Buri, Girman Kai da Halaka Mai Raɗaɗi

Kamanceceniyar Tarihi