Gabatarwa ta uku ga wannan babban al'amari na imani tana amfani da wata salo daban, tana nuna mana da farko hujja ta gama-gari yayin da take da alaƙa da rayuwar ɗan adam, muradunsa da arziƙinsa. Tana magana game da ni'imomin Allah, na bayyane da na ɓoye, waɗanda mutane suke morewa.
The third presentation of this central issue of faith employs a different style, showing us in the first place the universal proof as it relates to human life, interests and livelihood. It speaks of God’s blessings, visible and subtle, which people enjoy.
Duk da haka, suna ci gaba da jayayya game da Allah, wanda ya ba su duk waɗannan ni'imomi. Sannan suratul ta bi irin wannan tsari wajen gabatar da babban jigon imani kamar yadda aka riga aka tattauna a cikin gabatarwa biyu na farko.
Nevertheless, they continue to engage in arguments about God, who gives them all these blessings. The sūrah then follows the same pattern in presenting the central theme of faith as already discussed in the first two presentations:
Ba ka sani ba cewa Allah ya sanya muku dukkan abin da ke cikin sammai da abin da ke cikin ƙasa, ya kuma cika muku ni'imominsa, na bayyane da na ɓoye? Duk da haka akwai wasu mutane da suke jayayya game da Allah ba tare da wani ilimi ba, ba tare da shiriya ba, kuma ba tare da wani haske da ke bayar da wahayi ba. Idan aka ce musu, "Ku bi abin da Allah ya saukar," sai su ce, "A'a, mu kawai za mu bi abin da muka tarar iyayenmu suna bi." Ko kuwa da shaiɗan yana kiransu zuwa azabar wuta mai ci?
Note: the translation uses "Allah" for the word "God" in the original. Per the translation rules, "God" should be rendered with the Hausa word for God, not "Allah", so the correct version is below.
Ba ka sani ba cewa Ubangiji ya sanya muku dukkan abin da ke cikin sammai da abin da ke cikin ƙasa, ya kuma cika muku ni'imominsa, na bayyane da na ɓoye? Duk da haka akwai wasu mutane da suke jayayya game da Ubangiji ba tare da wani ilimi ba, ba tare da shiriya ba, kuma ba tare da wani haske da ke bayar da wahayi ba. Idan aka ce musu, "Ku bi abin da Ubangiji ya saukar," sai su ce, "A'a, mu kawai za mu bi abin da muka tarar iyayenmu suna bi." Ko kuwa da shaiɗan yana kiransu zuwa azabar wuta mai ci?
Are you not aware that God has made subservient to you all that is in the heavens and the earth, and has lavished upon you His blessings, outward and inward? Yet some people argue about God without having any knowledge, without guidance, and without any light giving revelations. When it is said to them, ‘Follow what God has revealed’, they say, ‘No; but we will follow only what we found our forefathers believing in.’ Why, even if Satan is beckoning them to the suffering of the blazing fire.
(Ayoyi 20-21)
(Verses 20-21)
Wannan magana tana maimaituwa sau da yawa a cikin Alƙur'ani. An isar da ita ta hanyoyi daban-daban, sai ta bayyana sabuwa a kowane lokaci, saboda duniya tana bayyana sabuwa a duk lokacin da muka yi tunani a kan asirinta muka kuma yi tunani a kan abubuwan al'ajabi marasa iyaka. Lallai, ya fi tsawon rayuwar mutum a duba waɗannan abubuwan al'ajabi. Duk da haka, duk lokacin da ya kalle su, sai su bayyana da launi daban da sauti daban.
This remark occurs repeatedly in the Qur’ān. Conveyed in different ways, it appears new every time, because the universe appears new whenever we contemplate its secrets and reflect on its unending wonders. Indeed, it takes far longer than man’s lifetime to review these wonders. Yet every time he looks at them, they appear to have a different colour and a different tone.
Sūrah ɗin tana gabatar da waɗannan abubuwa daga mahangar daidaituwa tsakanin buƙatun mutum a rayuwarsa ta duniya da tsarin halittar sararin samaniya. Wannan ba ya barin wata dama da wannan daidaituwa za ta iya kasancewa ta hanyar kwatsam kawai. Saboda haka, dole ne mu amince da nufi guda ɗaya wanda ke sa wannan daidaituwa ta zama gaskiya.
The sūrah portrays these from the viewpoint of harmony between man’s needs in his life on earth and the construction of the universe. This leaves no possibility for such harmony to have been achieved by mere coincidence. It is inevitable, therefore, that we should acknowledge the single will that makes such harmony a reality.
Duniyar mu ta ƙasa ba komai ba ce face ƙaramin ɗigo idan aka kwatanta ta da sararin samaniya.
Planet earth is no more than a little particle when compared to the universe.
Idan aka kwatanta shi da girman duniya, mutum halitta ce karama kuma mai rauni. Haka kuma, duniya tana ɗauke da ƙarfi da kuma halittu masu rai da marasa rai, wanda idan aka kwatanta da su, mutum ba ya wuce ƙaramar halitta cikin girma, nauyi da ƙarfi. Duk da haka, ta alherinsa, da kuma busa masa daga ruhinsa, da kuma girmama shi fiye da da yawa daga cikin halittunsa, Allah ya ba mutum matsayi na musamman a cikin tsarin halitta. Lallai, ya ba shi ikon amfani da ƙarfi da albarkatu masu yawa na wannan duniya. Wannan shi ne abin da surar take bayyanawa da 'sanya abubuwa masu biyayya' ga mutum, a cikin mahallin baiwa shi ni'imomi marasa adadi, waɗanda ke ɓoye da bayyane, na ciki da na waje. Waɗannan ni'imomi sun wuce sanya abubuwan da ke sama da ƙasa su yi masa biyayya. Kasancewar mutum kawai ni'ima ce, haka ma ƙarfinsa, iyawarsa, baiwarsa da ƙwarewarsa. Aika manzanni daga cikin mutane da saƙonnin Allah ni'ima ce mafi girma da fiye da haka. Busa ruhin Allah cikin mutum a lokacin halittarsa ma wani bangare ne na ni'ima. Lallai, kowane numfashi da mutum yake ja, kowace bugawar zuciya, kowace ajiyar zuciya, sauti, ji da tunani ni'ima ce da ba zai samu ba sai da alherin Allah.
Compared to the size of the earth, man is a tiny and weak creature. Moreover, the earth contains forces as well as animate and inanimate beings in comparison to which man appears no more than a tiny creature in size, weight and strength. By His grace, however, and by breathing into him of His own spirit and honouring him above many of His creatures, God has given man a special position in the universal system. Indeed, He has given him the ability to use many of the forces and resources of this universe. This is what the sūrah describes as ‘making things subservient’ to man within the context of granting him countless blessings that are subtle and apparent, inward and outward. These blessings go beyond making things in the heavens and earth subservient to man. Mere human existence is a blessing, as are man’s powers, abilities, talents and skills. Sending human messengers with divine messages is an even bigger and greater blessing. The breathing of God’s spirit into man at the time of his creation is also an aspect of blessing. Indeed, every breath man draws, every heart beat, every sigh, sound, feeling and thought is a blessing which he could not have had without God’s grace.
Allah ya sanya abin da ke cikin sama ya zama mai hidima kuma mai biyayya ga mutum. Saboda haka, yana iya amfana da hasken rana, da hasken wata, da shiryarwar taurari, da ruwan sama, da iska, da tsuntsayen da ke tashi sama. Haka kuma Ya ba shi damar amfana da amfani da abin da ke a kan duniya da cikinta. Wannan ya fi sauƙin lura da tunani a kansa. An sanya mutum ya zama mai kula da wannan babbar mulki, kuma an ba shi ikon amfani da dukkan albarkatun duniya, wasu daga cikinsu a bayyane suke, wasu kuma a ɓoye suke da ɓoyayyiya; wasu mutum ya san su sosai, wasu kuma yana sanin su ne kawai ta hanyar tasirinsu, wasu kuma yana amfana da su ba tare da ya san menene su ba. A kowane lokaci na dare da rana, mutum yana samun yalwar albarkun Allah, wadda ba ya sanin girmanta da irinta sosai ba. Duk da haka, sai ga wasu mutane da ba su godiya, ba sa tunani a kan duniyar da ke kewaye da su, kuma ba sa jin daɗin albarkun da suke morewa: "Kuma akwai wasu mutane da suke jayayya game da Allah ba tare da wani ilimi ba, ba tare da shiriya ba, kuma ba tare da wani littafi mai haske ba." (Aya ta 20)
God has made what is in the skies available and subservient to man. Thus, he is able to benefit from the sun’s rays, the moon’s light, the guidance provided by the stars, rain, air and birds that fly. He also enabled him to benefit and use what is on and in the earth. This is even easier to note and reflect upon. Man is placed in charge of this vast kingdom, and given the ability to use all the resources of the earth, some of which are clear and apparent while others are subtle and hidden; some are known fully to man, some he knows only by their effects, and some he benefits from without even knowing what they are. In every moment of the night and day man is given the great abundance of God’s blessings, the extent and form of which he does not fully know. Yet in spite of all this, some people are ingrate, do not reflect on the world around them and do not appreciate the blessings they enjoy: “Yet some people argue about God without having any knowledge, without guidance, and without any light-giving revelations.” (Verse 20)
Wannan hujja tana da ban mamaki a hasken wannan hujja ta gama-gari. La'akari da cewa alherin Allah yana da girma da yalwa, musun mutum yana bayyana duka abin dariya ne kuma abin ƙyama.
This argument sounds singular in the light of this universal proof. Considering that God’s grace is so great and abundant, man’s denial looks both absurd and ugly.
Duka yanayin ɗan Adam da lamirinsa suna ƙyamar hakan. Irin mutumin da yake jayayya game da gaskiyar Allah, da abin da hakan yake nufi, mutum ne karkataccen, wanda ba ya amsa ga wahayin da sararin duniya ke haskakawa, yana musun alherin Allah, kuma ba tare da jin kunya ba yana jayayya game da Wanda ya ba da dukkan waɗannan ni'imomi. Abin da ya fi muni shi ne cewa a cikin jayayyarsu, irin waɗannan mutane ba sa dogara ga wani ingantaccen ilimi, ba su da shiriya ta gaskiya, kuma ba sa komawa ga wani wahayi mai shiryarwa.
Both human nature and conscience find it repugnant. The type of person who argues about the truth of God, and what this means, is deviant, unresponsive to the inspiration the universe shines with, denies God’s grace, and unashamedly argues about the One who has granted all these blessings. What is worse is that in their argument, such people do not rely on any true knowledge, have no proper guidance, and refer to no guiding revelation.
“Sa’ad da aka ce musu, ‘Ku bi abin da Allah ya saukar’, sai su ce, ‘A’a; amma za mu bi kawai abin da muka tarar da iyayenmu a kansa.’” (Aya ta 21) Wannan ita ce kaɗai hujjarsu da dalilinsu! Ba wani abu ba ne face binciken al’adu ba tare da ilimi ba, da rashin tunani mai hankali. Musulunci yana son ya ‘yantar da su daga irin wannan koyi makaho, domin ya ‘yantar da tunaninsu. Yana son su iya yin tunani, da lura, da amfana da haske, amma sun manne da sarƙoƙin rayuwarsu ta ɓata da ƙarfi.
“When it is said to them, ‘Follow what God has revealed’, they say, ‘No; but we will follow only what we found our forefathers believing in.’“ (Verse 21) This is their only basis and evidence! It is nothing other than blindly following traditions which lack knowledge and intelligent thinking. Islam wants to free them from such blind imitation, so as to set their minds free. It wants them to be able to think, reflect and benefit by the light, but they adamantly hold on to the chains of their deviant past.
Islam yana nufin 'yancin zuciya, ji mai aiki, burin neman haske da sabuwar hanyar rayuwa wadda ba ta da makauniyar al'ada. Duk da haka irin waɗannan mutane suna juya wa Islama baya, suna ƙin haskenta da shiriyarta. Suna jayayya game da Allah ba tare da ilimi ko shiriya ba. Saboda haka, sūrah tana kallon su da izgili, tana yin nuni a hankali zuwa ga ƙarshen da irin waɗannan halaye ke kai wa: "Ashe, ko da Shaiɗan yana kiran su zuwa azabar wuta mai ci?" (Aya ta 21)
Lalle halinsu ba komai ba ne face kira daga Shaiɗan da ke kai su ga azabar Allah. Shin za su ci gaba da wannan duk da ƙarshen da tabbas za su fuskanta? Wannan ƙarshen magana ya kamata aƙalla ya faɗakar da su game da wahalar matsayinsu.
Islam means freedom of conscience, active feelings, aspiration for enlightenment and a new way of life that is free of blind tradition. Yet such people turn their backs on it, rejecting its light and guidance. They argue about God without knowledge or guidance. Hence, the sūrah looks upon them with ridicule, making a subtle reference to the end such attitudes lead to: “Why, even if Satan is beckoning them to the suffering of the blazing fire.” (Verse 21) Indeed their attitude is nothing less than an invitation by Satan leading them to God’s punishment. Will they persist with this despite the end which they will be certain to have? This last remark should at least alert them to the difficulty of their position.
Sūrah ɗin sai ya yi magana a kan halin da ya kamata ya samu daga tunani a kan shaidun duniya da ni'imomin Allah marasa adadi: "Duk wanda ya miƙa kansa ga Allah kuma ya yi fice a ayyukan alheri, lallai ya riƙi wani abin dogara mafi ƙarfi. Ga Allah ne ƙarshen al'amura duka yake." (Aya ta 22) Tare da ayyukan alheri, abin da ake buƙata shi ne cikakken miƙa wuya ga Allah. Mutum ya kamata ya ji natsuwa da nufin Allah, ya yi biyayya ga umarninsa, ya cika aikace-aikacen da ya wajabta, ya dogara ga rahamarsa, ya amince da kulawarsa, saboda haka ya ji cikakkiyar gamsuwa. Duk wannan ana tattara shi ƙarƙashin taken miƙa wuya ga Allah.
The sūrah then refers to the proper attitude that should result from reflecting on the universal evidence and God’s countless blessings: “Whoever submits himself to God and excels in good deeds has indeed taken hold of a most firm support. With God rests the final outcome of all events.” (Verse 22) Together with good deeds, what is required is total submission to God. One should feel reassured of God’s will, obey His commands, fulfil the duties He requires, have confidence in His mercy, trust His care, and so enjoy total contentment. All this is grouped under the heading of submission to God.
"Duk wanda ya miƙa kansa ga Allah kuma ya yi fice wajen aikin alheri, to, lalle ya riƙe igiya mafi ƙarfi." Wannan igiya ta dangantaka ce da ba a taɓa yankewa ko raunana ta ba. Ba ta taɓa barin duk wanda ya riƙe ta ya faɗi ba, ko a lokacin sauƙi ko a lokacin wahala. Babu wanda zai taɓa ɓacewa idan ya riƙe ta, koda kuwa hanyarsa tana da tsauri, duhu kuma cike take da wahaloli. Wannan igiya mai ƙarfi ita ce dangantaka ta kusa da amincewa tsakanin mumini mai miƙa kai da Ubangijinsa. Saboda haka, duk abin da ya zo bisa nufin Allah ana karɓarsa ba tare da shakka ba. Wannan yana ba mumini irin kwanciyar hankali da amincewa da ke sa shi natsuwa da ƙarfin zuciya yayin fuskantar al'amura. Haka kuma, ta wannan hanya yana iya ɗaukaka kansa sama da jin daɗi, alatu, wahalhalu, abubuwan ba-zata da duk sauran cikas.
“Whoever submits himself to God and excels in good deeds has indeed taken hold of a most firm support.” This support is a bond that is never severed or weakened. It never lets down anyone who holds to it, whether in situations of ease or difficulty. No one who holds to it will ever be lost, even though his road is rough, dark and beset by hardships. This firm support is the close, confident link between the submitting believer and his Lord. Thus, whatever comes through God’s will is accepted without qualm. It gives the believer the sort of reassurance that keeps him calm and confident as he faces all events. Furthermore, in this way, he is able to rise above comforts, luxuries, difficulties, surprises and all other impediments.
Tafiyar mutum doguwa ce, mai wahala, kuma cike take da hatsari. Hatsarin da jin daɗi da wadata ke haifarwa bai gaza na talauci da hasara ba. Saboda haka ana buƙatar goyon baya mai ƙarfi kuma koyaushe a kusa. Mafi ƙarfin goyon baya shi ne wanda ke zuwa daga miƙa kai ga Allah da aikata ayyuka nagari. "Ga Allah ne ƙarshen al'amura suke." (Aya ta 22) Da Shi ne kowace tafiya take ƙarewa, kuma gare Shi ne dukanmu muke komawa. Saboda haka, ya fi kyau mutum ya miƙa kai gare Shi tun farko, don ya yi tafiyarsa da amincewa, natsuwa da shiriya.
Man’s journey is long, hard and full of danger. The danger posed by luxury and affluence is no less than that arising from misery and deprivation. Hence the need for firm and ever-present support. The firmest support is that which comes about from submitting oneself to God and doing good deeds. “With God rests the final outcome of all events.” (Verse 22) With Him all journeys end, and to Him we all return. Hence, it is better for man to submit to Him from the start, so that he moves along his journey with confidence, reassurance and guidance.
Duk wanda ya kafirta; kada kafircinsa ya baƙanta maka rai. Gare Mu ne makomarsu take, sa'an nan Mu ba su labari game da abin da suke aikatawa. Hakika Allah Masani ne ga abin da ke cikin zukata. Za Mu bar su su ji daɗi na ɗan lokaci, sa'an nan Mu tilasta su zuwa azaba mai tsanani.
And whoever disbelieves; let not their unbelief grieve you. To Us they must all return, and then We shall inform them about all that they were doing [in life]. God has full knowledge of what is in people’s hearts. We will let them enjoy themselves for a short while, but We shall ultimately drive them into severe suffering. (Verses 23-24)
Wannan kuwa, akasin haka ne, shi ne ƙarshen kafiri wanda jin daɗin rayuwa ya ruɗe shi. A wannan rayuwa ta yanzu, an nuna shi ga Annabi ﷺ da muminai a matsayin wanda ba shi da wani muhimmanci: "Duk wanda ya kafirta; kada kafircinsa ya baƙanta maka rai." (Aya ta 23) Ya yi ƙanƙanta da za a yi baƙin ciki a kansa.
Amma game da ƙarshensa a rayuwa ta gaba, shi ma ba ƙaramin abu ba ne. Ba zai iya tsira daga azabar Allah ba, domin Allah yana sane da dukan ayyukansa da nufinsa: "Zuwa gare Mu ne dukansu za su koma, sa'an nan Mu sanar da su abin da suka kasance suna aikatawa a rayuwa. Allah masani ne game da abin da ke cikin zukatan mutane." (Aya ta 23)
Jin daɗin da ke ruɗin irin waɗannan mutane ƙanana ne, gajeru ne a tsawon lokaci, marasa daraja a ƙima, amma sakamakon da ke ƙarshe abin tsoro ne. Ba za su iya tserewa daga gare shi ba: "Za Mu tilasta su zuwa azaba mai tsanani a ƙarshe." (Aya ta 24) Kalmar Larabci, ghalīż, da aka yi amfani da ita anan don bayyana azabar, tana da ma'anoni na zahiri fiye da yadda kalmar "mai tsanani" ke nunawa. Don haka aya tana isar da wani ji mafi bayyana na azabar da za a tura su zuwa gare ta, ba tare da iya gujewa ba. Yadda ƙarshen biyun suka bambanta sosai!
This is, by contrast, the end of the unbeliever who is deceived by life’s comforts. In this present life, he is shown to the Prophet and the believers as being of no consequence: “Whoever disbelieves; let not their unbelief grieve you.” (Verse 23) He is too small for you to grieve over. As for his end in the life to come, it is again of no insignificance. He cannot escape God’s punishment, when God knows all his actions and intentions: “To Us they must all return, and then We shall inform them about all that they were doing in life. God has full knowledge of what is in people’s hearts.” (Verse 23) The enjoyments that deceive such people are small, short in duration, trifling in value, but the results at the end are terrifying. These they cannot escape: “We shall ultimately drive them into severe suffering.” (Verse 24) The Arabic term, ghalīż, used here to describe the suffering, has more physical connotations than ‘severe’ suggests. Thus the verse imparts a more tangible feeling of the suffering into which they are driven, unable to avoid it. How vastly different the two ends are.