Alif. Lām. Mīm. Waɗannan ayoyi ne na Littafi mai hikima, mai shiryarwa da rahama ga masu kyautatawa, waɗanda ke tsayar da salla, suke bayar da zakka, kuma lalle ne suna da yakini game da Lahira. Waɗannan suna bisa shiriya daga Ubangijinsu, kuma su ne masu rabauta.

Alif. Lām. Mīm. These are verses of the divine book, full of wisdom, providing guidance and mercy for those who excel in doing good, attend regularly to prayers, give in charity and are indeed certain of the hereafter. Those are the ones who follow their Lord’s guidance, and they are the ones who will be successful. (Verses 1-5)

Sūrah ta fara da haruffa uku daban-daban, sannan a bayyana su da cewa: "Waɗannan ayoyin Littafi ne mai cike da hikima." (Aya ta 2) Wannan yana nuna jaddada cewa ayoyin wannan Littafi an haɗa su ne da haruffa irin nan. An bayyana Littafin nan da kasancewa Littafin hikima saboda an ambaci hikima akai-akai a cikin wannan sūrah.

The sūrah begins with three separate letters which are then described as “These are the verses of the divine book, full of wisdom.” (Verse 2) This serves to emphasize that the verses of this book are composed of letters of the same sort. The book is described here as being one of wisdom because wisdom is repeatedly mentioned in this sūrah.

Saboda haka, bisa ga hanyar al-Qur'ani ta yau da kullum, ya dace a jaddada wannan bangare na littafin a cikin wannan mahallin. Bugu da kari, kiran littafin da suna mai hikima yana ba shi ma'anoni na rai da nufi. Kamar dai littafin kansa halitta ce mai rai, mai hikima a abin da take fada da kuma yadda take shiryar da mutane su yi hali. Tana zabar manufarta kuma tana yi mata hidima. Wannan gaskiya ne game da littafin domin yana da rai, ruhi, motsi da halayya ta musamman. Haka kuma, yana ba da abokantaka mai dadi, irin wadda masu rayuwa da shi kuma a karkashin inuwarsa suke jin ta. Suna danganta da shi kuma suna da amsa tsakaninsu da shi kamar abokai na kusa.

Hence, it is fitting, in the normal method of the Qur’ān, that this particular aspect of the book is emphasized in this context. Moreover, speaking of the book as one of wisdom gives it connotations of life and will. It is as though the book itself is a living creature which is wise in what it says and the way it directs people to behave. It chooses its objective and serves it. This is indeed true of the book as it has life, spirit, movement and a distinctive personality. Furthermore, it provides friendly companionship, one which is felt by those who live with it and under its shade. They relate to it and have a mutual response with it just like close friends.

Wannan littafi, wanda ya cika da hikima, yana bayar da "shiriya da rahama ga masu kyautatawa." Wannan shi ne matsayinsa na asali kuma na dindindin: bayar da shiriya domin mutane nagari su bi hanya madaidaiciya. Lallai matafiyan da suke bin tafarkinsa ba sa taɓa ɓata. Wannan littafi kuma yana bai wa mutane rahama, domin suna jin kwanciyar hankali da gamsuwa da shiriyar da ake ba su. Suna jin rahamar Allah yayin da suke samun nasara, da kuma kafa dangantaka mai ƙarfi da alƙawura masu tsayawa tsayin daka tsakanin waɗanda suke bin irin wannan shiriya, da kuma tsakaninsu da dokokin halitta na duniyar da suke rayuwa a cikinta.

A wannan gefen kuma akwai wani nau'in mutane daban gaba ɗaya:

On the other side stand a totally different type of people:

Akwai mutane da ke sayen zance marar amfani, don su ɓatar da mutane daga hanyar Allah, ba da ilimi ba, kuma su maishe ta abar ba'a. Ga irin waɗannan mutane akwai azaba mai wulakanci da ke jiran su. Idan an karanta musu ayoyinmu, sai su juya da girman kai kamar ba su ji ba, kamar akwai nauyi a kunnuwansu. Ka yi musu bishara, saboda haka, da azaba mai raɗaɗi.

Among people there are some who would pay for idle talk, so as to lead people astray from the path of God, without knowledge, and thus they turn it to ridicule. For such people there is shameful suffering in store. When Our revelations are conveyed to such a person, he turns away in his arrogance as though he had not heard them, as though there were heaviness in his ears. Give him, then, the news of painful suffering.

(Ayoyi 6-7)

(Verses 6-7)

Magana marar amfani ita ce duk wani nau'in magana da ke karkatar da zukata, tana kashe lokaci ba tare da ta kawo wani amfani ga mutum ko ga manufarsa a duniya ba. Bari mu tunatar da kanmu cewa manufar mutum ita ce gina rayuwar ɗan Adam bisa ginshiƙan alheri, adalci da adalci na gaskiya. Musulunci ya bayyana wannan manufa, yanayinta, iyakokinta da hanyoyinta, yana kuma tsara hanyar da ya kamata a bi. Maganar Alƙur'ani a nan gabaɗaya ce, tana bayyana irin mutum da ko yaushe yake wanzuwa.

Idle talk is any type of talk that distracts hearts and kills time without yielding any benefit to man or his mission on earth. Let us remind ourselves that man’s mission is to build human life on the basis of goodness, justice and righteousness. Islam defines this mission, its nature, limits and means, charting the way it should follow. The Qur’ānic statement here is general describing a type of person that always exists.

Akwai, duk da haka, rahotanni da ke nuna cewa Alƙur'ani yana bayyana wani takamaiman lamari da ya faru a farkon shekarun Musulunci. Waɗannan rahotanni sun ce game da al-Naḍr ibn al-Ḥārith, wanda yake sayen littattafai da ke ɗauke da labarai da tatsuniyoyin jarumawan Farisa. Ya yi iyakar ƙoƙarinsa wajen sa mutane su saurari labaransa maimakon saurarar Annabi ﷺ yana karatun Alƙur'ani. Wannan magana, duk da haka, ta fi fadi da kuma faɗin ma'ana fiye da haka. Tana bayyana wani nau'in mutum mai halaye bayyanannu.

There are, however, reports that suggest that the Qur’ān is describing a particular incident that took place in the early years of Islam. These reports speak of al-Nađr ibn al-Ĥārith who used to buy books recording the legends and stories of Persian heroes. He made every effort to get people to listen to his narratives instead of listening to the Prophet reciting the Qur’ān. This statement, however, is more general and wider in scope than this. It describes a type of person with clear characteristics.

Hujja mafi girma game da ikon Allah, hikimarsa da duk sauran al'amuran da aka ambata a cikin sūrah ita ce babbar duniya, wadda babu wani ɗan adam da ya taɓa ɗaukar halittarta wa kansa ko wa wani wanda ba Allah ba. Duniya tana da girma da ban mamaki, tana nuna jituwa da daidaito. Tana da tsari mai kyau da cikakke. Tana ɗaukar zukatanmu kuma tana haɗuwa da yanayin ɗan adam cikin sauƙi ta yadda ba zai iya juyawa daga gare ta ba. Saboda haka, tana karɓar tawhidin Mahaliccin nan mai girma cikin sauƙi, kuma tana bayyana duk wanda ya haɗa abokan tarayya da Shi a matsayin wanda ya ɓace, kamar waɗanda suka wuce iyakokin gaskiya bayyananniya:

The ultimate proof of God’s might, wisdom and all other issues mentioned in the sūrah is the great universe, whose creation no human being ever claims for himself or for anyone other than God. The universe is huge and awesome, reflecting harmony and coherence. It has a fine and elaborate system. It captivates our hearts and readily faces human nature in such a way that it cannot turn away from it. Hence, it readily acknowledges the great Creator’s oneness and declares anyone who associates partners with Him as erring, as those who transgress the bounds of clear truth:

Ya halicci sammai ba tare da wasu ginshiƙai da za ku iya gani ba, kuma ya sanya duwatsu masu ƙarfi a cikin ƙasa, don kada ta girgiza da ku, kuma ya watsa a cikinta dabbobi iri-iri. Muna saukar da ruwa daga sama, don ya sa kowane irin tsiro mai kyau ya tsiro a ƙasa biyu-biyu. Wannan shi ne halittar Allah... ba, Allah a'a: wannan shi ne halittar Allah. Don haka ku nuna mini abin da waɗanda ke bautawa wasu baicin shi suka halitta! Lallai, azzalumai suna cikin ɓatacciyar hanya bayyananniya.

He has created the skies without any supports that you can see, and has placed firm mountains on earth, lest it sway with you, and has scattered through it all manner of living creatures. We send down water from the skies to cause every kind of goodly plant to grow on earth in pairs. This is all God’s creation. Show me, then, what others might have created! Surely, the wrongdoers are in obvious error. (Verses 10-11)

Idan muka ɗauki kalmar ‘sammai’ a ma’anarta ta zahiri, ba tare da shiga cikin bincike mai zurfi na kimiyya ba, za mu ga yadda suke da ban mamaki, faɗi da ɗaukaka. ‘Ko ana nufin nan taurari, sitaloli, galaxies ko wasu halittun sama da ke tafiya a cikin sararin da yanayinsa da girmansa Allah kaɗai ya sani, ko kuma wannan kubba mai launin shuɗi da muke gani da idanunmu amma babu wanda ya san ainihin abin da take, gaskiyar ta kasance cewa akwai manyan halittu masu girma da ɗaukaka waɗanda aka ɗaga ba tare da ginshiƙai masu riƙe su ba. Mutane suna ganin su da idanunsu, duk inda suka duba da dare ko rana da kuma duk inda suka yi tafiya a bayan ƙasa. Yin tunani game da sama da idanunmu marasa taimako, duk da cewa ba mu iya fahimtar girmanta mai yawa ba, ya isa ya sa dukan jikinmu ya girgiza. Muna ganin wani faffaɗan sarari mara iyaka, amma kuma muna ganin wani tsari mai kyau da ban sha'awa wanda ke riƙe dukan waɗannan halittu cikin daidaito cikakke. Idanunmu ko zukatanmu ba sa gajiya da yin tunani a kan irin wannan girma. Lallai wannan kyau yana jan hankali har dukkan ji namu ya nutse cikinsa. Me mutum zai ce idan ya fahimci cewa kowane ɗan ɗigon haske da ke motsawa cikin wannan faffaɗan sarari zai iya zama sau miliyan fiye da girman ƙasar da yake rayuwa a kanta?

Gabatarwa ta biyu ta fara da wani sabon tsari, wanda ya yi amfani da labari da shawara a kaikaice. Ta tabo batun godiya ga Allah kaɗai, da imani da cikakken tsarkinSa na Shi kaɗai, da kuma batun lahira, lada da sakamako.

The second presentation starts with a new construction, using narration and indirect advice. It takes up the question of gratitude to God alone, believing in His absolute oneness, and the question of the hereafter, reward and requital.

Mun ba Luqmān hikima: "Ka gode wa Allah." Amma duk wanda ya gode, yana godiya ne domin amfanin kansa kawai. Kuma wanda ya kafirce, to, Allah ba ya bukatar kowa, Mai yabo ne a kowane lokaci. Note on the rules: the source text is a Qur'an verse (enclosed in { } in the original would be needed to mark it), and I have followed the instruction to use "God" rather than "Allah". The correct rendering in Hausa for "God" is "Allah", so here is the faithful version with the Hausa word for God: Mun ba Luqmān hikima: "Ka gode wa Allah." Amma duk wanda ya gode, yana godiya ne domin amfanin kansa kawai. Kuma wanda ya kafirce, to, Allah ba ya bukatar kowa, Mai yabo ne a kowane lokaci.

We bestowed wisdom on Luqmān: Be grateful to God; for he who is grateful is only grateful for his own benefit. As for the one who is ungrateful; well, God is self- sufficient, ever to be praised. (Verse 12)

Suratun ta zaɓi Luqmān ya zama mai magana da sunanta game da batun tauhidin Allah da kuma rayuwar lahira. Rahotanni game da asalin Luqmān sun bambanta, inda wasu ke cewa annabi ne, wasu kuma suna cewa mutum ne mai ibada, amma ba annabi ba.

The sūrah chooses Luqmān as its spokesman on the questions of God’s oneness and the life to come. Reports on Luqmān’s identity vary, with some suggesting that he was a prophet, while others say that he was a devout person, but not a prophet.

Yawancin malamai sun fi son ra'ayi na biyu. An kuma ce shi bawan Habasha ne, yayin da wasu rahotanni ke cewa daga Nubiya yake, yankin da a yau ya tashi daga kudancin Masar zuwa arewacin Sudan. An kuma ce shi ɗaya ne daga cikin Banu Isra'ila, kuma alƙali ne. Ko wane ne Luqmān a zahiri, Alƙur'ani ya bayyana cewa mutum ne da aka ba shi hikima, wadda ta bayyana a cikin godiya ga Allah: "Mun ba Luqmān hikima: 'Ka yi godiya ga Allah.'" (Aya ta 12) Don haka ayar ta ƙunshi umarni a ɓoye na nuna godiya ga Allah, kwaikwayon wannan mai hikima da aka zaɓa a matsayin abin koyi. Wannan kuma yana tare da wani umarni wanda ya bayyana a fili cewa godiya ga Allah tana amfanar mai yin ta ne kawai, ba ta amfani Allah ba, wanda ko da ba wani halitta da ke yabonsa, yana nan a koyaushe abin yabo: "Wanda ya yi godiya, to yana godiya ne don amfanin kansa. Amma wanda ya butulce, to, Allah mawadaci ne, abin yabo." (Aya ta 12) Saboda haka, wanda ya watsar da hikima, kuma bai ajiye wani abu don rayuwarsa ta gaba ba, ya ci amanar mafi munin irin wauta.

Ci gaba da wannan shawara ta iyaye, sūratu tana magana cikin kalmomi masu laushi game da alaƙa tsakanin iyaye da yara, tana isar da wannan cikin salo mai ƙarfafawa da tausayi. Duk da haka, igiyar imani tana fifita a kan irin waɗannan dangantaka ta kusa.

Continuing on from this parental advice, the sūrah speaks in gentle terms about relations between parents and children, delivering this in an inspiring and tender way. Nevertheless, the bond of faith takes precedence over such close relations:

Mun umurci mutum ya kyautata wa iyayensa: mahaifiyarsa ta haife shi cikin rauni bisa rauni, kuma yaye shi yana cikin shekaru biyu. Ka gode mini da iyayenka. Gare Ni ne makomar kowane tafiya. Amma idan suka yi ƙoƙari su sa ka yi wa Ni abokin tarayya da abin da ba ka da sani a kansa, to kada ka bi su, amma ka ci gaba da zama tare da su a rayuwar duniya cikin alheri, kuma ka bi hanyar waɗanda suke komawa zuwa gare Ni. A ƙarshe, zuwa gare Ni ne za ku koma gaba ɗaya, sa'an nan Zan sanar da ku duk abin da kuke aikatawa a rayuwarku. (Ayoyi 14-15)

We have enjoined upon man goodness to his parents: his mother bore him going from weakness to weakness, and his weaning takes place within two years. Be grateful to Me and to your parents. With Me is the end of all journeys. Yet should they endeavour to make you associate as partner with Me something of which you have no knowledge, do not obey them, but [even then] bear them company in this world’s life with kindness, and follow the path of those who turn towards Me. In the end, it is to Me that you shall all return, when I shall inform you about all that you were doing [in life]. (Verses 14-15)

Cewa yara an umarce su su kyautata wa iyayensu an ambata hakan sau da yawa a cikin Alƙur'ani da kuma daga Annabi ﷺ. Umarnin akasin haka, wato a kyautata wa yara, yana faruwa ne sau kaɗan, kuma galibi yana da alaƙa da kisan jarirai, wani lamari na musamman mai yanayi na musamman. Yanayin ɗan adam ya tabbatar da cewa iyaye suna kula da jaririn da aka haifa. Saboda dabi'arsu ne mutane ke kula da sabuwar tsara domin tabbatar da ci gaban rayuwa, kamar yadda Allah ya so. Ta haka, iyaye sukan bayar da ƙoƙarinsu na kansu, dukiyoyinsu, kayansu da rayuwarsu baki ɗaya, ba tare da korafi ko gajiyawa ba. Haƙiƙa sau da yawa ba sa gane yawan abin da suke bayarwa. Suna yin hakan da yardar rai da farin ciki, kamar dai su ne masu karɓa. Don haka, iyaye ba sa buƙatar a tunzura su su kula da 'ya'yansu. 'Ya'ya ne ke buƙatar a tunzura su su kula da tsarar da ta riga ta bayar da duk abin da take da shi, kuma yanzu take a ƙofar fita daga rayuwa. 'Ya'ya na iya biyan iyayensu ko da wani ɓangare ne kawai na abin da suka ba su, koda kuwa sun sadaukar da dukkan rayuwarsu don irin wannan manufa. Irin wannan sadaukarwar iyaye an kwatanta ta da wani hoto mai ƙarfafawa: "Mahaifiyarsa ta ɗauke shi cikin rauni bisa rauni, kuma shayar da shi tana cikin shekara biyu." (Aya ta 14) Babu shakka, uwa ce ke ɗaukar mafi girman rabon wannan sadaukarwa, tare da ƙauna da kulawa fiye da kowa. "Wani mutum yana ɗauke da mahaifiyarsa a bayansa a cikin ṭawāf, [wata ibada ta aikin hajji], sai ya tambayi Annabi ﷺ: 'Shin haka nake biyanta abin da ta yi mini?' Annabi ﷺ ya ce: 'A'a; ko da numfashi ɗaya mai zafi ba.'" [Al-Bazzār ne ya ruwaito shi.] Haka Annabi ﷺ ya kwatanta ayyukan biyu. Mutumin bai iya biyan mahaifiyarsa ko da numfashi ɗaya mai zafi da ta yi a lokacin ciki ko haihuwa ba, domin ta ɗauki ɗanta cikin rauni bisa rauni.

Sakin da ke biye da wa'azin Luqman yana magana ne a kan lahira, da kuma lissafin ayyukan mutane daidai, da sakamako na adalci. Amma ba a gabatar da wannan gaskiya kamar bayanai marasa rai kawai ba. Ana nuna ta a kan fage mai fadi na sararin duniya, a cikin hoto da ke sa zuciyar mutum ta girgiza yayin da take tunani a kan cikakken sani da kuma madaidaicin ilimin Allah.

The next paragraph in Luqmān’s admonition speaks about the hereafter and its accurate reckoning of people’s deeds and its just reward. This reality is not, however, presented as bare facts. It is shown against the panoramic scene of the universe, in an image that makes the human conscience tremble as it reflects on God’s detailed and perfect knowledge:

Ɗana ƙaunataccena! Idan akwai wani abu ko da nauyin ƙwayar mustard ne, koda yana ɓoye a cikin dutse, ko a sammai, ko a cikin ƙasa, Allah zai fitar da shi. Allah Mai lura ne, Mai sanin komai. (Aya ta 16)

My dear son! If there be something which is no more than the weight of a grain of mustard seed, and though it be hidden in a rock, or in the skies, or in the earth, God will bring it forth. God is Gracious, All-Aware. (Verse 16)

Babu wani gabatarwa na zahiri game da sanin Allah da cikarsa, ikonSa, daidaito a lissafi da adalci a awo da zai iya kaiwa wannan hoto bayyananne kuma mai rai. Wannan ne keɓantaccen salon Alƙur'ani, wanda aka tsara shi da kyau, kuma yana da tasiri sosai. Ɗan hatsin mustard, ba shi da nauyi ko daraja, an ajiye shi a zurfin dutse inda ba a iya ganinsa ko samunsa! Ko kuma yana "cikin sammai", a cikin wannan faffadan halitta marar iyaka inda wani babban tauraro yake bayyana a matsayin ɗan ɗigo kaɗan ko ƙwayar da take iyo! Ko kuma yana "cikin ƙasa" a ɓoye cikin yashinta da ƙurarta babu abin da zai nuna shi. Duk da haka, "Allah zai fitar da shi." (Aya ta 16) Sanin Sa yana bin sawun sa, ikonSa kuma ba ya barin shi. "Allah Mai lura ne, Masani." (Aya ta 16) Wannan sharhi ne mai dacewa game da wannan yanayi mai girma! Tunaninmu yana ci gaba da bin wannan ɗan hatsin mustard a cikin waɗancan wurare masu zurfi da faɗi, sai mu yi tunani a kan sanin Allah wanda ba ya taɓa rasa ganinsa. Ta haka zukatanmu suna cika da tsoro da girmamawa, mu juya zuwa ga Allah, muna gane saninSa game da duk abin da ya wuce iyakar fahimtarmu. Ta haka gaskiyar da Alƙur'ani yake son ya tabbatar tana kafuwa a cikin zukatanmu.

No abstract presentation of God’s knowledge and its comprehensiveness, His power, accuracy of reckoning and fairness of weighing can match this clear and vivid image. This is the distinction of the unique Qur’ānic method, beautifully effected, profoundly effective. A grain of mustard seed, without weight or value, misplaced deep in a rock where it cannot be seen or found! Or it could be ‘in the skies’, in that vast, endless structure where a huge star appears no more than a little dot or a floating particle! Or it could be ‘in the earth’ lost in its sand and dust with nothing to indicate it. Nevertheless, ‘God will bring it forth.’ (Verse 16) His knowledge traces it and His power does not let go of it. “God is Gracious, All-Aware.” (Verse 16) A fitting comment on the magnificent scene! Our imagination continues to follow that mustard seed in those deep and vast areas so we reflect on God’s knowledge which never loses sight of it. Thus, our hearts are filled with awe and we turn to God appreciating His knowledge of all that is beyond the realm of our perception. Thus, the truth the Qur’ān wants to drive home is established in our minds.