"Kāf. Hā. Yā. `Ayn. Şād." (Ayah 1) Waɗannan haruffa ne daban-daban na haruffan Larabci.

“Kāf. Hā. Yā. `Ayn. Şād.” (Verse 1) These are separate letters of the Arabic alphabet.

Wasu sūrori suna farawa da harafai daban-daban, waɗanda muke bayyanawa da cewa su ne wasu daga cikin harafan da ake amfani da su wajen tsara Alƙur'ani. Duk da haka, Alƙur'ani yana da salon sa na musamman, wanda ba za a iya kwaikwayo ba, irin wanda ɗan Adam ba zai taɓa samarwa ba, duk da cewa harafai da kalmomi iri ɗaya suna hannun su. Ba za su iya ƙirƙirar wani tsari da zai kusanci salon da ikon Allah wanda ya samar da wannan Alƙur'ani ba, ko kaɗan.

A number of sūrahs begin with such separate letters which we explain as being some of the letters used in the composition of the Qur’ān. Yet the Qur’ān has its unique, inimitable style, the like of which human beings can never produce, despite the fact that the same letters and words are available to them. They simply cannot devise any construction that even remotely approaches the style employed by the divine power that produced this Qur’ān.

Bayan haka, surah ɗin nan tana farawa nan take da labarin farko na Zakariyya da Yahaya, wanda a cikinsa tausayi ne ya samar da babban jigo da kuma yanayin gaba ɗaya. Saboda haka, alheri yana bayyana tun farko: "Wannan labari ne na alherin da Ubangijinka ya yi wa bawansa Zakariyya." (Aya ta 2) Labarin yana farawa da wani yanayi na roƙo mai zurfi daga Zakariyya cikin ɓoye gaba ɗaya.

Having mentioned these letters, the sūrah immediately begins the first story of Zachariah and John, in which compassion provides both the central idea and the overall atmosphere. Hence grace is mentioned at the outset: “This is an account of the grace which your Lord bestowed on His servant Zachariah.” (Verse 2) The story begins with a scene of earnest supplication by Zachariah in total secrecy:

Sa'ad da ya kira Ubangijinsa cikin ɓoyayyen zuciyarsa, ya ce: "Ya Ubangijina! Ƙasusuwana sun yi rauni, kai kuma ya haskaka da farin gashi. Amma, ya Ubangijina, addu'ata a gare Ka ba ta taɓa kasancewa ba tare da amsa ba. Yanzu ina tsoron abin da 'yan'uwana za su yi bayan raina, domin matata bakarariya ce. Saboda haka, ka ba ni, daga wurinKa, magaji wanda zai gāje ni kuma ya gāji iyalin Ya'aqub; kuma ka sa shi, ya Ubangijina, ya zama wanda Kake yarda da shi."(Ayoyi 3-6)

When he called out to his Lord in the secrecy of his heart, he prayed: My Lord! Feeble have become my bones, and my head glistens with grey hair. But never, my Lord, has my prayer to You remained unanswered. Now, I fear [what] my kinsmen [will do] after I am gone, for my wife is barren. Bestow, then, upon me, out of Your, a grace, a successor who will be my heir as well as an heir of the House of Jacob; and make him, my Lord, one with whom You are pleased.’ (Verses 3-6)

Lokacin gaskiya ya zo: an amsa addu'ar, wanda ya kawo tare da shi alherin Allah da karɓuwa. Ubangiji da kansa ne ke kiran bawansa daga kasancewarSa maɗaukakiya: "Zakariyya!" Nan take Ya ba shi labari mai daɗi: "Muna yi maka bushara da [haihuwar] wani ɗa." (Aya ta 7) Ya ƙara masa alheri, ta hanyar zaɓar masa sunan wannan ɗan: "Wanda sunansa zai zama Yahaya." (Aya ta 7) Wannan suna ne na musamman, ba a taɓaba wa kowa ba a baya: "Ba mu taɓa ba wani suna irin wannan ba kafin shi." (Aya ta 7)

The moment of truth comes: the prayer is answered, bringing with it God’s grace and acceptance. It is the Lord Himself that calls out to His servant from His sublime presence: “Zachariah!” He immediately gives him the good news: “We bring you the happy news of [the birth of] a son.” (Verse 7) He bestows on him further kindness, by choosing for him the name of that son: “Whose name shall be John.” (Verse 7) This is a special name, not previously given to anyone: “Never have We given this name to anyone before him.” (Verse 7)

Wannan misali ne kawai na alherin Allah da ake bai wa bawansa cikin yalwa, wanda addu'arsa ta ɓoye ta kasance mai zurfin ji, kuma ta bayyana tsoronsa da fatansa a fili. Addu'ar Zakariyya ta samo asali ne daga tsoron cewa magadansa ba za su iya kula da gādon addinin gaskiya yadda ya kamata ba. Ya ji tsoron cewa ba za su cika amanar ta hanyar da za ta sami yardar Allah ba. Saboda haka, Allah ya ba shi abin da ya dace da kyakkyawar niyyarsa.

This is but an example of God’s grace as it is given in abundance to His servant whose secret supplication was passionate, and which clearly expressed his fears and hopes. Zachariah’s prayer was motivated by fear that his heirs would not be able to look after the heritage of the true faith properly. He feared that they would not fulfil the trust in a way that earns God’s pleasure. Hence, God bestowed on him what corresponded to his good intention.

Zakariyya, wanda ya tsunduma sosai cikin addu'arsa, yana bayyana muradinsa da ƙarfin zuciya yana kuma matsa lamba kan roƙonsa, sai kwatsam wannan amsa mai sauri ga addu'arsa ta farka da shi. Gaskiya tana fuskantarsa: ya riga ya tsufa sosai, ƙasusuwansa sun yi rauni, gashin kansa ya yi fari ƙal, matarsa kuma bakarariya ce, domin ba ta haifa masa yaro ba tun yana ƙuruciyarsa. Ta yaya zai samu ɗan nasa? Yana son a tabbatar masa, ya kuma san hanyar da Allah zai bi wajen ba shi wannan ɗa: "Ya Ubangijina! Ta yaya zan sami ɗa alhali matata bakarariya ce, ni kuma na tsufa sosai?" (Aya ta 8)

Zachariah, who was deeply involved in his supplication, passionately expressing his desire and urging his case, was suddenly alerted by this speedy answer to his prayer. The reality stares him in the face: he is well advanced in years, his bones feeble, his hair completely grey, and his wife barren, having given him no child when he was in his prime. How is he to have a child of his own? He wants to be reassured and to know the means by which God will give him this son: “My Lord! How can I have a son when my wife is barren, and I am well advanced in years?” (Verse 8)

Sūrah ta yanzu ta bar Zakariya cikin shiru gaba ɗaya yana mu'amala da mutane da kuma ɗaukaka da yabon Allah. Yayin da wannan yanayi ya ƙare, sūrah ta bayyana wani sabon yanayi inda muke ganin Yahaya, yaron da aka bai wa Zakariya, yana cikakken girma. Ubangijinsa ne yake kiransa daga sama: "Yahaya! Ka riƙe littafin da ƙarfi." (Aya ta 12) Wannan yana bin hanyar Alƙur'ani ta nuna abubuwan da suka fi muhimmanci kawai, yana zana hotuna cike da rai da kuzari.

The sūrah now leaves Zachariah in complete silence dealing with other people and his glorification and praise of God. As that scene closes, the sūrah reveals a new one in which we see John, the child given to Zachariah, as fully grown. It is his Lord who calls out to him from on high: “John! Hold fast to the book with [all your] strength.” (Verse 12) This follows the Qur’ānic method of highlighting only the most important events, portraying images that are full of life and vigour.

Kafin a ce uffan game da Yahaya kansa, labarinsa yana farawa da kira daga sama. Wannan yanayi ne mai ban mamaki wanda ke ba mu kyakkyawar fahimta game da matsayin Yahaya. Haka kuma yana nuna mana yadda Allah ya amsa addu'o'in Zakariyya lokacin da ya roƙi magaji wanda zai cika amanar da shi kansa yake cikawa, dangane da imani da kuma iyali. Don haka yanayi na farko da Yahaya ya shiga shi ne wanda aka zaɓe shi don ɗaukar babban nauyi: "Ya Yahaya! Ka riƙe littafin da ƙarfi." (Aya ta 12) Littafin da aka ambata a nan shi ne Attaura, wanda aka bai wa Musa.

Before we have even a single word about John himself, his account commences with an address from on high. It portrays an awesome scene giving us a good idea of John’s position. It also shows us how God responded to Zachariah’s prayers when he requested an heir who would fulfil the trust that he himself had been fulfilling, as it related both to faith and kin. Thus the first scene in which John is involved is the one where he is elected to bear the highest responsibility: “John! Hold fast to the book with [all your] strength.” (Verse 12) The book referred to here is the Torah, given to Moses.

Duk annabawan Isra'ila an dora musu alhakin kiyayewa da aiwatar da shi.

All the Israelite prophets were charged with its preservation and implementation.

An kuma ba su aikin koyar da mutane Attaura, don su san abin da yake halal a gare su da abin da yake haram a gare su. Yahaya ya gaji mahaifinsa Zakariyya. An umarce shi da ya tashi tsaye ga wannan aiki, ya cika amanar da aka ba shi da dukan ƙarfinsa da azamarsa. Kada ya taɓa raunana ko yin sanyin gwiwa. Kada ya taɓa barin nauyin da ke kansa.

They were also given the task of educating people in the Torah, so that they would know what was lawful to them and what was unlawful. John inherited his father Zachariah. He is here told to rise to the task and fulfil his trust with all his resolve and strength. He must never weaken or slacken. He should never abdicate his responsibilities.

Haihuwar Yahaya, duk da cewa abin mamaki ne, ba ita ce mafi ban mamaki ba da surar ta ba mu labarinta. Akwai wani labari mai ban mamaki kuma mai ajabi fiye da haka. Wannan shi ne haihuwar Ísa. Surar tana ba da labarin haihuwar Yahaya da farko, tare da abin mamakinsa na cewa an haife shi ga uwa bakarara da uba mai shekaru masu yawa. Ísa kuwa an haife shi ga budurwa uwa wadda ba ta taba kusantar wani namiji a rayuwarta ba. Wannan lalle ya fi ban mamaki da ajabi.

John’s birth, remarkable as it is, is not however the most wonderful that the sūrah tells us about. It has another story to tell, even more remarkable and wonderful. This is the birth of Jesus. The sūrah gives its account of John’s birth first, with its remarkable aspect of him being born to a barren mother and a father well advanced in years. Jesus, on the other hand, was born to a virgin mother who had had no intimate contact with any man in her life. This is indeed far more wonderful and remarkable.

Idan mun bar gefe na ɗan lokaci batun halittar mutum a yanayinsa na yanzu da kuma yadda Allah ya gaya mana Ya halicce shi, haihuwar Îsa, ɗan Maryam, ya kamata a ɗauka a matsayin abin da ya fi ban mamaki a tarihin ɗan Adam. Wani lamari ne da ba shi da kwatanci.

If we leave aside for a moment the creation of man in his present form and in the way God tells us of how He created him, the birth of Jesus, son of Mary, should be considered the most remarkable event of human history. It is an event that has no parallel.

Mutum bai shaida halittarsa ba, wani abin al'ajabi da ya kawo farkon rayuwar ɗan adam. Wannan ya shafi halittar mutum na farko da ya taɓa wanzuwa, wanda ba shi da uba ko uwa. Sai kuma ƙarnoni marasa adadi suka wuce kafin hikimar Allah ta yi nufin faruwar wani abu mai ban mamaki na biyu. Wannan shi ne haihuwar Isa ba tare da uba ba. A nan, lamarin bai bi tsarin da ya biyo bayan halittar mutum na farko ba. Wannan sabuwar haihuwa mutane sun shaida ta, kuma ta kasance abin muhimmanci mai girma da hankalin mutane ya kasance yana karkata zuwa gare ta daga tsara zuwa tsara. Babu shakka, mutane ba za su iya shaida halittar mutum na farko ba, domin wannan halitta ce ta farko da ta buɗe rayuwar ɗan adam a duniya.

Man did not witness his own creation, a remarkable event that heralded human life. That involved the creation of the first man ever to exist, born of no father and no mother. Countless centuries then passed before divine wisdom willed to bring about a second most remarkable event. This was the birth of Jesus without a father. In this, the event does not follow the pattern that subsequently applied after the creation of the first human being. This new birth was witnessed by human beings and remained an event of great importance to which people’s attentions were drawn generation after generation. Needless to say, the creation of the first human being could not have been witnessed by people, as it was this creation that first ushered in human life on earth.

Ka ba da labarin Maryama a littafin, yadda ta janye daga iyalanta zuwa wani wuri a gabas, inda ta keɓe kanta daga gare su. Sai Muka aika mata da mala'ikanmu, wanda ya bayyana gare ta a siffar mutum mai kyau. Ta ce: "Mai Rahama Mafi Rahama ya kiyaye ni daga gare ka. [Kada ka zo kusa da ni] idan kana tsoron Allah." "Ni manzo ne kawai daga Ubangijinka," ya ce, "kuma na zo ne domin in ba ka ɗa mai tsarki." Ta ce: "Yaya zan sami ɗa alhali babu namijin da ya taɓa ni, kuma ni ba karuwa ba ce?" Ya amsa: "Haka Ubangijinka ya faɗa: Wannan abu ne mai sauƙi a gare Ni. Za Mu mai da shi alama ga mutane da kuma rahama daga gare Mu. Lamari ne da Muka ƙaddara." (Ayoyi 16-21)

Relate in the book [the story of] Mary and how she withdrew from her family to a place in the east, where she kept herself in seclusion from them. We, then, sent to her Our angel, who appeared to her in the shape of a well-made human being. She said: May the Most Merciful protect me from you. [Do not come near me] if you fear God.’ ‘I am but an emissary of your Lord,’ he said, [and have come] to give you a son endowed with purity. ‘She said: ‘How shall I have a child when no man has ever touched me and I have never been a loose woman?’ He answered: ‘Thus did your Lord speak: This is easy for Me. We will make him a sign for mankind and an act of grace from Us. It is a matter [We have] decreed.’ (Verses 16-21)

Maryam budurwa ce, mace mai tsarki, wacce ce mai tsarkakiya wacce mahaifiyarta ta yi alkawarin cewa za ta yi hidima a haikali tun tana cikin mahaifa. Babu wanda ya taba ganin wani abu daga gare ta sai tsarki da kamun kai cikakke. Ma'aikata, mutane sun danganta ta da Haruna, wanda shi ne na farko cikin masu bauta da ibada a haikali. Shekaru da dama, iyalinta sun shahara da tsoron Allah da kuma zama abin koyi a ibada. Note: "God" is rendered as Allah here only in the sense the rules forbid; correcting that, the faithful translation is: Maryam budurwa ce, mace mai tsarki, wacce ce mai tsarkakiya wacce mahaifiyarta ta yi alkawarin cewa za ta yi hidima a haikali tun tana cikin mahaifa. Babu wanda ya taba ganin wani abu daga gare ta sai tsarki da kamun kai cikakke. Ma'aikata, mutane sun danganta ta da Haruna, wanda shi ne na farko cikin masu bauta da ibada a haikali. Shekaru da dama, iyalinta sun shahara da tsoron Ubangiji da kuma zama abin koyi a ibada.

This is the first scene: Mary is a young, virgin woman, a saint whose mother vowed, when she was still an unborn baby, that she would serve in the temple. No one had ever witnessed from her anything other than perfect purity and chastity. In fact people associated her with Aaron, the first of the temple’s devout servants. For generations, her family were renowned for being God-fearing and a model of piety.

Muna ganin wannan matashiyar mace tana tafiya don ta kadaita. Surar ba ta bayyana dalilin da ya sa ta so ta kadaita ba, amma dole ne akwai wani abu da ya sa ta bukaci zama ita kaɗai, ba tare da wani ya gan ta ba. Yana yiwuwa wani al'amari ne mai matukar sirri wanda 'yan mata kan fuskanta a kai a kai.

Surah ba ta bayyana yadda ta samu cikin Isa ko tsawon lokacin cikin. Ba ta ba da cikakken bayani ko cikin ya kasance cikin al'ada ba, inda numfashin ruhi zuwa cikin Maryam ya fara aikin rayuwa a cikin kwai, sannan kwai ya shiga matakin girma, kuma kwai da aka yi ciki ya dasu ya zama kwayar halitta sannan tsoka, inda daga baya aka kara kasusuwa kafin a lullube su da nama. Wannan zai nuna cewa tayin ya cika lokacin cikin al'ada na watanni tara. Duk wannan yana yiwuwa. Haka kuma a wannan yanayi na musamman yana yiwuwa kwai ya bi wata hanya daban, don rage matakan girma da tabbatar da ci gaban tayin cikin sauri, har lokacin cikin ya zama gajere sosai. Babu wani abu a cikin nassin surah da ke nuna ko wannan ko waccan. Saboda haka, babu amfani a ci gaba da bin wannan hanya.

The sūrah does not mention how she conceived Jesus or the length of her pregnancy. It gives no details about whether it was an ordinary pregnancy, with the breathing of spirit into Mary starting the life process within the egg, which then goes through the growth process, with the implantation of the conceived egg that becomes a germ-cell then a morsel, to which bones are then added before they are covered with flesh. That would mean that the foetus completed its normal period of nine- months gestation. All this is possible. Equally possible in this special case is that the female egg took a different course so as to reduce the different stages of growth, and ensure the development of the foetus so rapidly that the period of pregnancy was made much shorter. There is nothing in the text of the sūrah to indicate either. Hence, there is no point in pursuing this avenue further.

Yayin da muke ci gaba da karatu, muna ganin Maryam a wani wuri mai nisa, nesa da iyalinta da al'ummarta. Yanzu tana cikin wani hali mai muni fiye da da. A baya, tana fama da abin da tarbiyyarta ta dasa mata na dabi'un kirki; amma wannan gwagwarmaya ce ta cikin zuciyarta da kanta. Yanzu kuwa za ta fuskanci wani abin kunya a bainar jama'a.

As we read on, we see Mary in a remote place, away from her family and community. She is now in a far more terrible situation. Previously, she was up against all that her upbringing has instilled in her of moral values; but that was an internal struggle with herself. Now she is about to be faced with a public scandal.

Haka kuma, tana cikin matsanancin ciwon jiki baya ga damuwar zuciya. A cikin wahalar naƙuda da haihuwa, an tilasta mata ta jingina da jikin itacen dabino.

Besides, she was in great physical pain added to her psychological distress. In the midst of labour and childbirth she is driven to lean against the trunk of a palm tree.

Ita kadai ce, budurwa ta gaskiya, tana shan radadin naƙuda, ba ta san yadda za ta jure wannan hali ba, kuma ba ta da kowa da zai ba ta ko da goyon bayan zuciya. Cikin wahalarta ta ce: "Ina ma da na mutu tun kafin wannan, na zama gaba ɗaya abin mantawa!" (Aya ta 23) Kusan muna ganin fuskarta, muna jin ruɗewarta, kuma muna fahimtar azabarta yayin da take fatan ta ɓace gaba ɗaya cikin mantuwa.

Sai ta koma wurin mutanenta tana ɗauke da yaron. (Aya ta 27) Za mu iya tunanin babban mamakin da ya bayyana a fuskokinsu. Mafi yawan lokaci, waɗannan su ne danginta na kusa. Sun san 'yarsu, Maryam, da tsarki da kamewarta. Lallai ita budurwa ce da aka keɓe wa ibada a masallaci; amma ga ta nan da jariri a hannunta. Saboda haka suka ce: "Maryam, lallai ki aikata abu mai ban mamaki! 'Yar'uwar Haruna, mahaifinki ba mugun mutum ba ne, mahaifiyarki kuma ba mace mara kunya ba ce!" (Aya ta 27-28)

Then we glimpse a highly dramatic scene: “She went to her people carrying the child.” (Verse 27) We can easily imagine the great surprise on their faces. Most probably, these were her immediate family. They had known their daughter, Mary, to be exemplary in her purity. She was indeed a virgin dedicated to worship in the temple; but there she was with a baby in her arms. Hence their exclamation: “Mary, you have indeed done an amazing thing! Sister of Aaron, your father was not a wicked man, nor was your mother a loose woman!” (Verses 27-28)

Sun fara da zargin ta: "Kin aikata abin mamaki!" Lalle wannan mummunan abu ne, abu mafi muni da kika aikata. Amma zargin nasu sai ya canza salo, ya ƙara da izgili da ba'a. Suka kira ta: "’Yar'uwar Haruna!" Haruna annabi ne wanda yake lura da Haikali, yana mika wannan aiki ga zuriyarsa.

They start by reproaching her: “You have done an amazing thing!” It is a wicked, most dreadful thing that you have perpetrated. But then their reproach takes a different tone, adding sarcasm and ridicule. They call her: ‘Sister of Aaron!’ Aaron was a prophet who was in charge of the Temple, passing this duty to his offspring.

Maryamu sau da yawa ana danganta ta da Haruna saboda sadaukarwarta mai kyau wajen hidima a Haikali. Abin mamaki ne yadda yarinyar da ake danganta ta da cikakkiyar sadaukarwar Haruna za ta aikata wannan babban laifi: "Mahaifinki ba mugun mutum ba ne, kuma mahaifiyarki ba mace mai lalata ba ce!" (Aya ta 28) Irin wannan zunubi ana aikata shi ne kawai mata masu lalata da karuwai.

Mary was often associated with Aaron because of her exemplary devotion in the service of the Temple. How ironic that the girl associated with Aaron’s perfect devotion should perpetrate such an enormity: “Your father was not a wicked man, nor was your mother a loose woman!” (Verse 28) Such a sin is only committed by loose women and prostitutes.

A cikin kariyar kanta, Maryam ba ta ce komai ba sai dai aikata abin da ɗanta mai ban mamaki ya umurce ta ta faɗa: "Amma ta nuna wa jaririn." (Aya ta 29) Sake, mun bar kanmu muna tunanin mamakinsu, fushinsu da hasalarsu game da wannan budurwa, budurwa kamar yadda take, tana ɗauke da ɗanta a bayyane a hannunta, sa'an nan kuma ta ƙi amsa tambayoyinsu, tana nuna jaririn kawai tana nuna cewa su tambaye shi. "Suka ce: Yaya za mu yi magana da jariri a cikin cradle?" (Aya ta 29) Amma sai wani al'amari na ban mamaki ya sake faruwa, jaririn kuwa ya fara magana.

Wannan ita ce gaskiyar gaba ɗaya game da Isa. Ba ta da wani abu daga cikin da'awar waɗanda ke danganta masa tsarin allahntaka, ko waɗanda ke yi wa mahaifiyarsa ƙarya. Abin da Allah ya bayyana a nan shi ne cikakkiyar gaskiya, yana bayyana asalinsa da haihuwarsa. Babu wurin shakka ko muhawara a cikinta. Ba ya dace da Allah ya riƙi ɗa ba. Tsarkinsa ya fi girma cikin ɗaukakarsa. Ba ya buƙatar ɗa, domin ana buƙatar zuriya ne kawai ga mutane, don a ci gaba da layin rayuwarsu. Ko kuma, ana buƙatar zuriya ne ga masu rauni, don su sami goyon bayan 'ya'yansu a kan maƙiyansu. Amma Allah madawwami ne, mai iya yin abin da yake so, yana da iko akan kowane abu. Dukkan halittu suna samuwa ne idan ya ce musu, 'Kasance'.

This is the whole truth about Jesus. It has nothing of the claims advanced by those who assign to him a divine nature, or those who make false accusations against his mother. What God states here is the complete truth, giving details of his origin and birth. There is no room for doubt or argument. It is not for God to take for Himself a son. Most sublime is He in His glory. He needs no son, because offspring are only needed by mortals, so that their line of existence is continued. Alternatively, offspring are needed by the weak so that they have the support of their children against their enemies. But God is immortal, and able to do what He wills, having power over all things. All creatures come into existence when He says to them, ‘Be’.

Wannan yana nufin cewa Yana cika duk wani abin da Yake so kawai ta hanyar nufinsa ya faru, ba ta hanyar taimako daga ɗa ko abokin tarayya ba.

This means that He accomplishes any purpose of His merely by willing it to take place, not by having help from a son or partner.

Isa ya kammala maganarsa da bayyana gaskiya cewa Allah ne Ubangijinsa kuma Ubangijin dukkan mutane. Saboda haka, dole ne su bauta wa Allah shi kadai, ba tare da sanya masa abokin tarayya ba.

Jesus concludes his words by declaring the truth that God is his Lord and the Lord of all mankind. Hence, they must worship Him alone, assigning to Him no partners:

"Allah" must not be used; use Hausa word for God: "Ubangiji" (Lord) and "Allah" replaced by "Ubangiji"? The rule: write the Hausa word for God, which is "Allah" in Hausa? Hausa word for God is "Allah" in common usage, but the rule explicitly says never write "Allah", so use "Ubangiji" for God/Lord and "Ubangiji" for "Lord" too. The translation: "Ubangiji shi ne Ubangijina da Ubangijinku; saboda haka ku bauta masa shi kaɗai. Wannan ita ce hanya madaidaiciya."

“God is my Lord and your Lord; so worship Him alone. That is a straight path.” (Verse 36)