Wannan ita ce bayanin farko na wannan kyakkyawan yanayi mai ban sha'awa. Bayani na biyu yana magana ne a kan arzikin da aka ba su. Ko da yake ba su san tushen da ke ba su arzikinsu ba, kasancewar suna da shi yana tabbatar da Tasa ɗaya ce, kuma babu wani wanda yake da iko a kan abin da Shi ya yanke shawarar bayarwa ko hanawa. "Ka ce: 'Wane ne yake ba ku arziki daga sama da ƙasa?' Ka ce: Allah ne; kuma ko dai mu ko ku muna kan shiriya ko kuwa mun ɓace a fili!" (Aya ta 24)
Ba da arziki abu ne da mutane suke sane da shi yayin da yake faruwa a rayuwarsu. Yana zuwa daga sama a cikin siffar ruwan sama, zafi da haske, waɗanda mutanen da Alƙur'ani ya fara yi wa magana suka sani, amma kuma a wasu siffofi da hanyoyi daban-daban da mutum yake ganowa a lokuta daban-daban. Sauran arziki yana fitowa daga ƙasa a siffar shuke-shuke, dabbobi, ruwa, mai, karafa da dukiyoyin ƙasa. Yawancin waɗannan mutanen zamanin da sun san su, kuma da yawa daga cikinsu ana ganowa yayin da lokaci ke wucewa.
That was the first note of this splendid and awe-inspiring scene. The second note refers to the provisions granted to them. Although they are oblivious to the source that gives them their provisions, the fact that they have them proves His oneness and that no one else has any control over what He decides to give or deny. “Say: ‘Who is it that gives you sustenance out of the heavens and the earth?’ Say: it is God; and either we or you are on the right path or have clearly gone astray!’“ (Verse 24) Providing sustenance is something people know about as it happens in their lives. It comes from heaven in the form of rain, heat and light, which were known to the people addressed first by the Qur’ān, but also in other forms and shapes which man discovers at one time or another. Other sustenance comes from the earth in the form of plants, animals, water, oils, metals and treasure. Much of these were known to the people of olden days and much is discovered as time passes on.
Tambayar ita ce: "Wane ne yake ba ku arziki daga sama da ƙasa?" Ba a jiran amsar. Hakika, ana umurtar Manzon Allah ﷺ ya ce: "Allah ne." Ba za su iya jayayya a kan wannan ba, ko su yi wata da'awa ta akasin haka. Abin da ake kuma umurtar Manzon Allah ﷺ ya yi shi ne ya bar al'amarin gaba ɗaya ga Allah game da makomar ɓangarorin biyu. Ɗayan ɓangaren babu makawa yana kan gaskiya, ɗayan kuma yana kan kuskure; ɗayan an shiryar da shi a kan hanya madaidaiciya, ɗayan kuma yana cikin ɓata.
The question is: “Who is it that gives you sustenance out of the heavens and the earth?” The answer is not awaited. In fact, the Prophet is told to say: “It is God.” They cannot argue about this or make any contrary claim. What the Prophet is also instructed to do is to leave matters entirely to God concerning the fates of both parties. One party is inevitably right and the other wrong; one is guided aright and the other is in error.
Su biyun ba za su iya haɗuwa ba, ko a kan hanyar shiriya ko a kan hanyar ɓata.
The two cannot be together either on the track of proper guidance or of going astray:
"Ko mu ko ku kan hanyar gaskiya, ko kuma mu ko ku muna cikin ɓata bayyananne!" (Ayah ta 24)
“Either we or you are on the right path or have clearly gone astray!” (Verse 24)
Wannan shi ne matsayin adalci da ladabi mafi girma wajen gabatar da hujja. Kasancewar Manzon Allah ﷺ ya ce wa masu bautar gumaka cewa ɗayan ɓangarorin biyu yana iya kasancewa a kan shiryarwa ta gaskiya, ya bar tambayar a buɗe game da wanene yake kan wane gefe: wannan, saboda haka, yana bukatar tunani mai natsuwa da yin tunani cikin hikima. Babu wurin muhawara mara amfani ko taurin kai mara ma'ana. Ana umurtar Annabi ﷺ ya faɗa musu wannan, domin matsayinsa shi ne na mai shiryarwa da malami, yana fatan za su ga gaskiyar shiryarwar da yake kawo musu. Ba ya neman cin nasara ko lashe muhawara.
This is the ultimate in fairness and politeness when arguing one’s case. For God’s Messenger to say to the idolaters that either party could be following right guidance leaves the question open as to who is on which side: this, thus, calls for cool reflection and reasonable deliberation. There is no room for futile argument or an illogical hardening of attitude. The Prophet is given instructions to say this to them as his role is that of a guide and a teacher hoping that they will see the truth of the guidance he brings them. He is not out to score a point or win an argument.
Hujjojin da aka gabatar da su cikin ladabi da kwarin gwiwa suna da yuwuwar yin tasiri mai kyau ga waɗanda matsayinsu a cikin al'umma ke sa su riƙe tsaurara matsaya ga saƙon gaskiya. Har ma suna iya nuna shirye-shiryen yin tunani da dubawa cikin natsuwa. Wannan ita ce hanyar da ya kamata masu kare Musulunci a ko'ina su bi.
Arguments made in such a polite and inspiring manner are more likely to have a positive effect on those whose position in society prompts them to take a hard line to the message of truth. They may even show a willingness to consider and reflect at ease. It is exactly the approach that should be adopted by advocates of Islam everywhere.
Bayanin na uku yana sanya kowa a gaban ayyukansa da alhakinsa, amma kuma ta hanya mafi ladabi da adalci: "Ka ce: Ba za a tambaye ku game da abin da muka aikata ba, kuma ba za a tambaye mu game da abin da kuke aikatawa ba." (Ayah ta 25)
The third note puts everyone before their actions and responsibilities, but again using the most polite and fair approach: “Say: Neither shall you be called to account for whatever we have become guilty of nor shall we be called to account for whatever you are doing.” (Verse 25)
Wannan na iya kasancewa amsa ne ga zarge-zargen da masu bautar gumaka ke yi akai-akai, suna zargin Annabi ﷺ da sahabbansa da laifi da kuskure. Sun kuma tsawata musu saboda barin addinin kakanninsu. Hakan na faruwa koyaushe, idan masu bin karya suka zargi masu bin gaskiya da bata. Saboda haka, an umurci Annabi ﷺ da ya ce musu cikin ladabi mai kyau: “Ka ce: Ba za a tambaye mu game da abin da muka aikata na laifi ba, kuma ba za a tambaye ku game da abin da kuke aikatawa ba.” (Aya ta 25) Kowa dole ne ya yi tunani ya duba ko hanyarsa ta gaskiya za ta kai shi ga nasara ko kuwa za ta jefa shi cikin halaka. Wannan shi ne mataki na farko wajen gane gaskiya kafin a kai ga samun yarda da ita.
This might have been in answer to the repeated accusations of the idolaters branding the Prophet and his Companions as guilty and in the wrong. They had in this respect berated them for renouncing their forefathers’ religion. This happens all the time, when the followers of falsehood accuse the followers of truth of being in error. Hence, the Prophet is instructed to tell them in exemplary politeness that everyone is responsible for his or her own deeds: “Say: Neither shall you be called to account for whatever we have become guilty of, nor shall we be called to account for whatever you are doing.” (Verse 25) Everyone must reflect and determine whether their attic tide will lead them to success or bring about their ruin. This is the first step towards recognizing the truth before attaining conviction.
Bayanin na huɗu yana cikin ayar da ta ce: "Ka ce: Ubangijinmu zai tattara mu duka, sa'an nan ya yi hukunci a tsakaninmu da gaskiya. Shi ne Mai hukunci, Masani." (26)
Da farko, Allah zai tattara masu bin gaskiya da masu bin ƙarya tare, domin gaskiya da ƙarya su haɗu fuska da fuska. Sa'an nan masu kiran zuwa ga gaskiya za su kira wasu su shiga tare da su. A wannan mataki al'amura za su rikice, kuma za a yi yaƙi tsakanin gaskiya da ƙarya. Shakku na iya ɓoye hujjoji, ƙarya kuma na iya bayyana kamar tana samun rinjaye, amma duk wannan zai kasance na ɗan lokaci kaɗan. Sa'an nan Allah zai yi hukunci tsakanin ɓangarorin biyu da adalci, ya bayyana gaskiya a fili, ba tare da wata shubuha ko rikitarwa ba. "Shi ne Mai buɗe dukkan gaskiya, Masani." (Aya ta 26)
The fourth note is given in the verse that says: “Say: Our Lord will bring us all together, and then He will lay open the truth between us, in justice. He alone is the One who opens all truth, the All-Knowing.” (26) At first, God gathers both the followers of truth and those who follow falsehood together, so that both truth and falsehood meet face to face. Then, the advocates of truth will call on others to join them. At this stage, issues become confused, and a battle ensues between truth and falsehood. Doubts may blur evidence, and falsehood may appear to gain the upper hand, but all this will be for a limited duration. Then, God will judge between the two parties in fairness and state the truth clearly, without any ambiguity or confusion. “He alone is the One who opens all truth, the All-Knowing.” (Verse 26)
Wannan yana ba da tabbaci, domin Allah tabbas zai bayyana hukuncinSa, yana buɗe gaskiya a gaban kowa. Ba Ya barin al'amura su kasance cikin rudani sai na wani ƙayyadadden lokaci. Ba Ya haɗa masu kira zuwa gaskiya da waɗanda suke bin ƙarya sai don a bai wa na farko damar ci gaba da kiransu, suna iya ƙoƙarinsu. Sa'an nan Allah zai yanke hukunci a kan ɓangarorin biyu. Shi ne Mafi sani game da lokacin da ya dace da hukunci ya zo. Babu wani da ya kamata ya tsayar da lokacinsa, ko ya gaggauta shi. Duk al'amarin yana hannun Allah.
This gives reassurance since God is certain to make His judgement clear, laying the truth open before all. He does not allow matters to remain confused except for a limited period. He does not put the advocates of truth together with those who follow falsehood except to give the former a chance to carry on with their advocacy, exerting their best efforts. Then God will issue His verdict on both sides. It is He who knows best when the appropriate time for judgement comes. No one else should decide its timing, or hasten it. It is all left to Him.
Bayanin ƙarshe a cikin wannan nassi yana kama da na farko, yana kalubalantar waɗanda suka sanya abokan tarayya ga Allah: "Ka ce: Ku nuna mini waɗanda kuke da'awar cewa abokan tarayya ne gare shi. A'a! Shi kaɗai ne Allah, Mai iko, Mai hikima." (Aya ta 27)
The final note in this passage sounds similar to the first one, throwing out a challenge to those who associated partners with him: “Say: Show me those whom you allege to be partners with Him. Nay! He alone is God, the Almighty, the Wise.” (Verse 27)
Buƙatar kanta tana da ban dariya: tana neman a bayyana batun da'awarsu.
The very request is sarcastic: demanding that they reveal the subject of their claims:
Su wane ne? Menene matsayinsu, muhimmancinsu da aikinsu? Duk waɗannan tambayoyi suna nuna wani irin raini. Sannan an biyo baya da tsawatarwa mai tsanani: "A'a!" Ba abokan tarayya ne ga Allah ba, kuma ba za su iya zama haka ba. "Shi kaɗai ne Allah, Mai iko, Mai hikima." (Aya ta 27) Wanda yake da irin waɗannan siffofi ba shi da wani abokin tarayya ta kowace hanya.
who are they; what is their status, position and role; how did they merit such a position? All these questions betray an element of derision. This is followed by strong censure: “Nay!” They are not, and cannot be, God’s partners. “He alone is God, the Almighty, the Wise.” (Verse 27) The One who has such attributes has no partners of any sort.