Alif. Lām. Rā. Wannan littafi ne da Muka saukar maka daga sama.” (Ayar 1)
“Alif. Lām. Rā. This is a book which We have bestowed on you from on high.” (Verse 1)
Wannan littafi, wanda ya ƙunshi kalmomi da aka yi su daga haruffa irin waɗannan, tabbas ba kai ne ka rubuta shi ba. An saukar da shi a gare ka ne domin wata manufa bayyananniya, "domin ka fitar da mutane baki ɗaya, da izinin Ubangijinsu, daga duhu zuwa haske." (Aya ta 1) Aikinka shi ne ka fitar da mutane daga zurfin duhun da suka nutse a cikinsa, duhun camfi, da tsarin rayuwa da al'adu masu karo da juna; duhun imani da ababen bautar da ake zargin allolinsu ne, da kuma ra'ayoyi, dabi'u da ma'auni na ƙarya.
This book which consists of words made up of letters like these is one which you certainly have not authored. It has been revealed to you for a definite purpose, “so that you might bring forth all mankind, by their Lord’s leave, from darkness into the light.” (Verse 1) Your role is to take mankind out of the depths of darkness into which they have sunk, the darkness of superstition, conflicting systems and traditions; the darkness of believing in alleged deities, and false concepts, values and standards.
Kana kawo su, watau dukan ɗan Adam, zuwa ga haske na gaskiya wanda ke kawar da dukan duhu. Wannan haske ba ya kawar da duhu daga zukata da tunanin mutane kawai ba, har ma yana shafar rayuwarsu baki ɗaya, yana kafa musu sabbin dabi'u da al'adu.
You are to bring them, i.e. all of mankind, into the real light which removes all darkness. Not only does this light dispel all darkness from people’s consciences and minds, it also affects their lives generally, setting for them new values and traditions.
Imani wanda ya ginu bisa tauhidin Allah... (note: rule says write "God" as Hausa word for God, never "Allah")
Imani da ta dogara ga tauhidin Ubangiji haske ce da ke haskakawa a cikin zuciyar ɗan adam, domin ya sa dukan ɗan adam ya haskaka shi ma. Mutum an halicce shi ne daga yumɓu mai sanyi wanda Ubangiji ya busa masa daga ruhinsa. Idan ya watsar da hasken wannan numfashin ruhi, sai ya koma yumɓu mai duhu, ya zama tarin nama da jini kamar dabba. Haƙiƙa nama da jini kaɗai ne aka yi su da yumɓun ƙasa. Ta wannan numfashi daga ruhin Ubangiji ne haske ke yaɗuwa a kansa. Sa'an nan imani yana sa ya bayyana cikin cikakken darajarsa. Da shi ne tarin nama da jini ke yin fure.
Faith based on God’s oneness is a light that shines within the human heart, to make the whole human being shine as well. Man is created out of cold clay in which God has blown of His spirit. Should he abandon the light of this breath of spirit, he turns back into dark clay, and becomes a mass of flesh and blood like an animal. It is indeed the flesh and blood alone that are made of the earth’s clay. It is with this breath from God’s spirit that light spreads over it. Then faith makes it appear in its full glory. With it the mass of flesh and blood blooms.
Imani haske ne da yake haskaka zuciya don ta iya ganin hanyar da ke kai zuwa ga Allah, a bayyane ba tare da wani rikici ba wanda camfi ko sha'awoyi suka haifar, kuma ba tare da wani mafarki na ruɗi ko kwadayi ba. Idan zuciyar ɗan adam ta ga hanyar a fili a gabanta haka, sai ta bi ta da tafiya mai ƙarfi, ba tare da jinkiri ba.
Faith is a light that illuminates the soul so that it can see the way leading to God, clear without any confusion caused by superstition or desires, and without any misleading fancy or greed. When the human soul sees the way so clearly ahead of it, it proceeds with steady steps, and without hesitation.
Hasken imani yana haskaka dukkan rayuwa, yana sa dukkan ɗan Adam su zama bayin Allah daidai-daidai, waɗanda igiyar imani ta haɗa su tare. Ba sa miƙa kai ga kowa sai ga Allah, wanda ke nufin ba a taɓa raba su zuwa bayi da azzalumai ba. Tare da duniyar da ke kewaye da su, suna kafa dangantaka bisa sanin babbar dokar da ke sa dukkan duniya da dukkan ƙarfinta su yi aiki. Wannan yana kawo musu zaman lafiya da duniya da kuma da dukkan halittun da ke rayuwa a cikinta.
The light of faith illuminates the whole of life, making all mankind equal servants of God, united together by their bond of faith. They submit themselves to none other than God, which means that they are never divided into slaves and tyrants. With the universe around them they establish a bond based on knowledge of the great law that sets the whole universe and all its forces into operation. This brings them peace with the universe and with all creatures that live in it.
Imani haske ne na adalci, 'yanci da ilimi. Haske ne na dangantaka da Allah bisa tausayi. Dangantaka ce da ke ba mu tabbaci game da adalcin Allah, alherinsa da hikimarsa a cikin yanayi na sauki da na wahala. Irin wannan tabbaci yana bukatar mu rungumi halin hakuri a lokacin wahala, da godiya a lokacin da al'amura suka fi dadi.
Faith is the light of justice, freedom and knowledge. It is the light of a bond with God based on compassion. It is a bond that gives us reassurance of God’s justice, grace and wisdom in situations of ease and hardship. Such reassurance requires that we adopt an attitude of patience in adversity and gratitude in happier circumstances.
Yana kuma ƙara haskaka fahimta da cewa abubuwan ƙaranci ko wahala suna faruwa ne saboda wata manufa ta musamman.
It also adds the light of understanding that adverse situations occur for a definite purpose.
Imani ga Allah kaɗai a matsayin Ubangiji Mai Iko Duka ba kawai imani ne na mutum da ke cika zuciyarsa da haske ya kuma watsa haske a kan ruhinsa ba. Cikakkiyar hanyar rayuwa ce da ta dogara da ra'ayin miƙa wuya gaba ɗaya ga Allah kaɗai, tare da watsi da duk wani iƙirari na ubangijintaka daga wasu halittu, da ƙin duk wani yunƙuri da ke ba irin waɗannan halittu wani nau'i na iko.
Wannan hanyar rayuwa ta dace da yanayin ɗan Adam gaba ɗaya, har ta biya dukkan buƙatunsa ta cika shi da farin ciki, haske da kwanciyar hankali. Haka kuma tana da ƙarfi sosai, har take kare mutane daga irin tashin hankali da al'ummomin da ke miƙa wuya ga ikon da wasu suka yi iƙirarin mallaka suke fuskanta, waɗanda ke bin tsarin da waɗannan mutanen suka ƙirƙira a fannin siyasa, mulki, tattalin arziki, tsarin zamantakewa, ɗabi'a da halayyar jama'a, da kuma al'adu da al'ada.
Bugu da ƙari, wannan hanyar rayuwa tana kiyayewa da bunƙasa ƙwarewar ɗan Adam. Tana hana mutane ɗaukaka da rera waƙoƙin yabo ga azzalumai.
Believing in God alone as the Supreme Lord is not merely a personal faith that fills one’s conscience and spreads light over one’s soul. It is a complete code of living based on the concept of total submission to God alone, discarding all claims of lordship by other creatures, and rejecting any attempt that gives such creatures any form of sovereignty. This code of living fits completely with human nature so as to satisfy all its needs and fill it with happiness, light and reassurance. It is also so stable that it protects people against the sort of upheaval experienced by societies that submit to the sovereignty claimed by others and who follow systems devised by them in politics, government, economics, social structure, morals and social behaviour, as well as in customs and traditions. Furthermore, this code of living preserves and promotes human potential. It prevents people from glorifying and singing the praises of despots.
Lalle wannan jumla, "domin ka fitar da dukan mutane, da iznin Ubangijinsu, daga duhu zuwa haske," ta ƙunshi gaskiya mai zurfi da ta shafi tunanin ɗan adam, haka kuma rayuwar yau da kullum. Harshen ɗan adam ba zai iya fiye da nuna waɗannan sararin sama ba.
Indeed this short phrase, “so that you may bring forth all mankind, by their Lord’s leave, from darkness into the light,” covers profound truths relevant to the human mind, as also practical day to day living. It is impossible for human language to do more than point to these horizons.
"Domin ka fitar da dukan mutane, da izinin Ubangijinsu, daga duhu zuwa haske." Manzon Allah ﷺ ba zai iya yin fiye da isar da saƙon Allah ba, kuma aikinsa kawai shi ne yin bayanin sa. Amma fitar da mutane daga duhu zuwa haske ana yi ne da izinin Allah, bisa ga dokokin da Ya nufa ya kafa.
“So that you might bring forth all mankind, by their Lord’s leave, from darkness into the light.” God’s Messenger cannot do more than deliver the divine message, and his role is merely to explain it. As for the bringing of mankind out of darkness into light, this is done by God’s leave, and according to the laws He has willed to set in operation.
Annabi ﷺ kawai Manzonsa ne.
The Prophet is only His Messenger.
"Domin ka fitar da dukan mutane, da izinin Ubangijinsu, daga duhu zuwa haske, zuwa hanyar Mai iko duka, Wanda ake yabo da godiya."(Ayah 1) Jumlar "hanyar Mai iko duka" tana nufin tafarkinSa da dokarSa wadda ke tafiyar da dukan halitta, da kuma shari'ar da ke tafiyar da rayuwa. Ta fuskar harshe, an yi amfani da ita a nan a matsayin madadin "haske". Ma'ana, haske yana shiryarwa zuwa "hanyar Mai iko duka", ko kuma haske shi ne hanyarSa. Ma'ana ta biyu, duk da haka, ta fi karfi kuma ta fi wadata. Hasken da ke haskaka ran mutum shi ne hasken da ke haskaka dukan halitta.
“So that you might bring forth all mankind, by their Lord’s leave, from darkness into the light, to the path of the Almighty, the One to whom all praise is due.” (Verse 1) The phrase, ‘the path of the Almighty,’ means His way and law which governs the whole universe, and the code which governs life. Linguistically speaking, it is used here as a substitute for ‘light’. This means that the ‘light’ guides to ‘the path of the Almighty’, or that the light is His path. The second meaning is however stronger and richer. The light that illuminates the human soul is the light that illuminates the whole universe.
Hanya ce hanya, da shari'a, da tsarin rayuwa. Ran da ke rayuwa cikin wannan haske ba zai taba bata ba, ko ya yi tunani ba daidai ba, ko ya zabi halin kuskure. Yana bin tafarki madaidaici, "tafarkin Mabuwayi, Wanda dukkan godiya ta tabbata gare Shi." Shi ne Wanda yake da cikakken iko a cikin halittu, kuma Wanda dukkan halittu suke yabonsa.
It is the way, the law and the code of living. A soul which lives in this light will never be in error, or entertain misconceptions, or opt for wrong behaviour. It follows the straight path, “the path of the Almighty, the One to whom all praise is due.” He is the One who has absolute power in the universe, and who is praised by all creatures.
Ana nuna ikonsa a nan a matsayin barazana ga kafirai, yayin da gaskiyar cewa Shi ne cancantar yabo ake ambatawa a matsayin tunatarwa ga wadanda ke nuna godiya gare Shi.
His might is highlighted here as a threat to the unbelievers, while the fact that He is worthy of praise is mentioned as a reminder to those who express gratitude to Him.
Sannan ku bi wasu daga cikin siffofin Allah. Musamman an ambaci cewa Shi ne wanda duk abin da ke cikin sammai da abin da ke bayan ƙasa nasa ne, wanda ba ya buƙatar kowa, kuma wanda ke mulkin duniya da duk halittun da ke cikinta: "Allah, wanda duk abin da ke cikin sammai da abin da ke cikin ƙasa nasa ne." (Aya ta 2) Duk wanda ya fito daga duhu zuwa haske, ya bi shiriya, to ya yi abin alheri. Surar ba ta ambaci komai game da irin wannan mutum a nan ba. Maimakon haka, sai ta ci gaba da gargaɗin kafirai game da azaba mai tsanani. Wannan azaba za a yi musu ne saboda ƙin su ga babbar ni'ima da Allah ya ba ɗan adam, watau aiko musu da Manzo wanda aikinsa shi ne ya fitar da su daga duhu zuwa haske. Wannan alheri ne daga alherin Allah wanda ba za mu iya yi masa godiya sosai ba. Duk da haka, wasu mutane suna ƙin sa gaba ɗaya.
Then follow some of God’s attributes. He is notably mentioned as the One to whom everything in the heavens and on earth belong, who is in need of no one, and who controls the universe and all creatures therein: “God, to whom all that is in the heavens and all that is on earth belongs.” (Verse 2) Whoever, then, comes out of darkness into light and follows guidance does well. The sūrah does not mention anything about such a person here. Instead, it goes on to warn the unbelievers against woeful suffering. This is inflicted on them as a result of their rejection of the greatest blessing God has bestowed on humanity, that is, sending them a Messenger whose task is to bring them out of darkness into light. That is an act of God’s grace for which we cannot show enough gratitude. Yet some people reject it outright.
To haka, "bone ga kafirai; domin azaba mai tsanani za ta kasance a gare su." (Aya ta 2)
Hence, “woe to the unbelievers; for theirs will be a severe suffering.” (Verse 2)
Surah ta ci gaba da ambaton wata siffa da ke bayyana dalilin ƙin karɓar albarkar da Allah ke baiwa mutane ta hannun Manzonsa mai daraja: "Waɗannan su ne waɗanda suke son rayuwar duniya fiye da lahira, kuma suke kangara wa wasu daga hanyar Allah, suna neman su sa ta zama karkatacciya. Lallai sun ɓace nesa ba kusa ba." (Aya ta 3)
Ba da fifiko ga rayuwar duniya yana sanya mutum cikin rikici da bukatun imani, kuma yana kan hanyar karo da "hanyar Allah". Sabanin haka ne idan an ba da fifiko ga rayuwar lahira. Domin a lokacin wannan rayuwa tana bin tafarki madaidaici. Mutane suna jin daɗinta cikin daidaito, koyaushe suna marmarin neman yardar Allah.
The sūrah then mentions a quality that tells us the reason for their rejection of the blessing God bestows on mankind through His noble Messenger: “These are the ones who love the life of this world preferring it to the life to come, and who turn others away from God’s path and try to make it appear crooked. They have gone far astray.” (Verse 3) Giving preference to the life of this world puts a person in a position of conflict with the requirements of faith, and on a collision course with the ‘path of God’. The situation is reversed when preference is given to the life to come. For then, this life is set on the right course. People enjoy it with moderation, always keen to earn God’s pleasure.
Saboda haka babu wani sabani tsakanin fifikonsu na rayuwa ta gaba da jin daɗinsu ga wannan rayuwa da abubuwan jin daɗin da take bayarwa.
Hence there is no conflict between their preference for the life to come and their enjoyment of this life and the pleasures it offers.
Waɗanda suka karkatar da tunaninsu da zukatansu zuwa tabbatar da kyakkyawan ƙarshe a lahira ba sa rasa jin daɗin wannan duniya, kamar yadda wasu mutane masu ɓatattun ra'ayoyi ke zato. A Musulunci, rayuwa mai daɗi a wannan duniya ita ce gabatarwa zuwa rayuwa mai daɗi a nan gaba ta lahira. Cika aikin mutum a matsayinsa na wakilin Allah a bayan ƙasa na buƙatar gina rayuwa mai daɗi.
Those who turn their minds and hearts towards ensuring a happy outcome in the hereafter do not lose the pleasures of this world, as some people with faulty concepts imagine. In Islam, a happy life in this world is a prelude to a happy future life. The fulfilment of man’s task as God’s vicegerent on earth requires building a happy life.
A cikin Musulunci, babu wani abu da ake ƙi ko a ƙaurace wa daga rayuwar duniya saboda jiran lahira. Abin da Musulunci ke buƙata shi ne rayuwa ta wadata da gaskiya, adalci da kyawawan halaye daga mutanen da ke neman yardar Allah da rayuwa mai daɗi a lahira. Wannan shi ne hangen Musulunci.
In Islam, there is no denunciation or renunciation of any aspect of this life as people wait for the hereafter. What Islam requires is that life should prosper with truth, justice and sound behaviour by people who seek God’s pleasure and a happy life in the hereafter. This is the Islamic outlook.
Waɗanda suka zaɓi rayuwar duniyar nan a kan lahira ba za su iya mallakar arzikin duniya su kaɗai ba, suna cuta, yaudara da zalunci ga mutane don biyan bukatunsu, a cikin al'ummar da hasken imani ke haskakawa kuma mutane suna bin shiriyar Allah. Saboda haka suna juya kansu da wasu daga hanyar Allah, suna ƙoƙarin sa ta yi kama da karkatacciya, babu gaskiya da adalci a cikinta. Sai bayan sun yi haka, kuma sun yi nasarar jagorantar kansu daga tafarkin Allah madaidaici da adalci, sai su koma ga hanyoyinsu na zalunci, suna yaudarar mutane da lallashinsu su shiga cikin ɓarnarsu. Ta hanyar nan ne kawai za su iya samun abin da suke so na girman kai, suna kwace wa kansu mafi yawan arzikin da Allah ya sanya a duniya, suna kuma nuna girman kai ga wasu. Sai mutane su miƙa wuya ga ikonsu ba tare da wata turjiya ba.
Those who choose the life of this world in preference to the hereafter cannot monopolize the resources of this world, exploiting, cheating and oppressing people to serve their own interests in a society where the light of faith shines and people follow God’s guidance. Hence they turn themselves and others away from God’s path and try to make it appear crooked, devoid of truth and justice. It is only when they have done this, and managed to lead themselves away from the straight path of God and justice that they resort to their oppressive ways, cheating people and persuading them to share in their corruption. It is only in this way that they can get what they want of self- aggrandisement, taking for themselves most of the resources God has placed on earth, and behaving arrogantly towards others. People then submit to their authority without resistance.
Tsarin rayuwa da imani ya yi kira zuwa gare shi yana kare rayuwar ɗan adam daga son kai da kwaɗayin waɗanda suka shagala da rayuwar duniya fiye da rayuwar lahira. Ƙarƙashin wannan tsarin rayuwa, babu wani mutum ko wata ƙungiya da za ta iya mallake arzikin duniya da albarkatunta su kaɗai.
The way of life advocated by faith protects human life against the selfishness and greed of those who are preoccupied with the life of this world in preference to the life to come. Under this way of life no one person or group can monopolize the earth’s wealth and resources.