Duk da haka wannan yanayi mafi dabi'a da ma'ana koyaushe yana haifar da mamaki kuma shi ne tushen zargin da ake yi wa manzannin Allah. Kafirai ba su fahimci manufar irin wannan zaɓi ba, kuma ba su gane yanayin saƙon Allah ba. A gare su, bai kamata ya ba da jagora mai amfani a hanyar zuwa ga Allah ba; maimakon haka, ya kamata ya zama abin ɓoye, cike da sirri da wuyar warwarewa. Suna so ya zama an lulluɓe shi da duhu, an cire shi daga rayuwar yau da kullum. Sannan za su iya ɗaukar shi kamar wata tatsuniya ko camfi kawai, wanda ya zama tushen imaninsu marar tushe.
Yet this most natural and logical situation was always the cause of amazement and the basis for levelling accusations at God’s messengers. The unbelievers simply did not appreciate the purpose behind such a choice, nor did they understand the nature of the divine message. To them, it should not provide practical leadership on the way to God; rather, it should be mysterious, full of secret, an enigma. They wanted it to be engulfed in obscurity, removed from practical life. Then they could treat it as just another legend or superstition that formed the basis of their unsound beliefs.
Sai dai Allah ya so wani abu daban ga bil'adama, musamman a game da sakonsa na karshe, Musulunci. Ya so ya zama ka'ida ga al'ummar mutane: ya zama tsari mai tsafta, tsarki da daukaka na rayuwa, mai amfani, babu sirri a cikinsa, kuma mai sauki wajen aiwatarwa.
God, however, wanted something different for humanity, especially in the case of His last message, Islam. He wanted it to be the norm for human society: for it to provide a clean, pure and sublime way of life that is practical, free of mystery as also one that is easy to implement.
"Kafirai sun ce: Wannan maye ne mai yin karya." Sun faɗi haka ne suna ƙaryata yiwuwar cewa Allah zai aiko wa wani daga cikinsu wahayinsa. Ta haka suna fatan karkatar da mutane na yau da kullum daga Manzon Allah ﷺ, su haifar da ruɗani da ɓata gaskiya bayyananniya da mutumin da aka sani da gaskiya, amana da sahihanci ya faɗa.
“The unbelievers say: This is a sorcerer telling lies.” They said this, discounting the possibility that God might have sent His revelations to one of them. In saying so, they hoped to turn ordinary people away from the Prophet, to cause confusion and mar the clear truth that was being stated by the man who was known for his honesty, integrity and truthfulness.
Gaskiya ita ce, dattawan Quraishawa ba su taɓa yarda ba, ko na ɗan lokaci, cewa Muhammad ﷺ, wanda suka san shi sosai, mai sihiri ne ko maƙaryaci, kamar yadda suke zargi.
The plain fact is that the Quraysh elders did not for an instant believe that Muĥammad, whom they knew very well, was a sorcerer or a liar, as they alleged.
Tuhumarsu ba komai ba ce face sai kayan farfaganda da aka yi niyyar amfani da su wajen ruɗar mutane. Dattawan Quraishawa sun fahimci cewa gaskiyar da Muhammadu ya yi wa’azi za ta kawar da duk gatancinsu; gatancin da ya dogara da ruɗu da ƙimomin ƙarya. A wata dama, dattawan Quraishawa sun gudanar da taro kan yadda za su magance tasirin abin da Annabi ya faɗa wa mutane, da kuma yadda za su juyar da alhazai daga sauran kabilu daga gare shi. Yana da amfani a sake ambatar wannan a nan. Al-Walid ɗan Al-Mugeerah, fitaccen mutum a cikin Quraishawa, ne ya jagoranci wannan taro.
Their allegations were simply propaganda tools aimed at misleading people. The Quraysh elders recognized that the truth Muĥammad preached would do away with all their privileges; privileges that relied on deception and false values. On one occasion the Quraysh elders held a conference on how to counter the effects of what the Prophet said to people, and how to turn pilgrims from other tribes away from him. It is useful to quote this again here. Al-Walid ibn al-Mughirah, a distinguished figure among the Quraysh chaired that conference:
A cikin jawabinsa na farko, al-Walīd ya ce: "Yanzu da lokacin aikin Hajji ke gabatowa, mutane za su fara zuwa daga ko'ina. Lallai sun ji labarin abokinku [wato Annabi ﷺ]. Don haka ya fi kyau mu amince da abin da za mu ce idan aka tambaye mu game da shi. Dole ne mu guji samun ra'ayoyi da yawa, musamman idan sun saba wa juna."
Sa'ad da masu sauraronsa suka nemi shawararsa game da abin da ya kamata su ce, sai ya fi son ya fara saurarar shawarwarinsu. Abin da ya fi damun al-Walīd shi ne cewa ra'ayin da za su fito da shi ya kamata ya yi la'akari da cewa Muhammad ﷺ yana roƙon mutane su saurari Alƙur'ani, saƙon Allah, wanda aka bayyana cikin kyakkyawan harshe da salo mai ƙarfi. Bayanin da za su danganta ga Muhammad ﷺ ya kamata kuma ya yi la'akari da hujjarsa mai gamsarwa da fasaha ta magana.
In his opening address, al-Walīd said: “Now that the pilgrimage season is approaching, people will start arriving from all over the place. They must have heard about your friend [meaning the Prophet]. So you had better agree what to say when you are asked about him. We must guard against having too many opinions, particularly if they are mutually contradictory.” When his audience asked his advice as to what they should say, he preferred to listen to their suggestions first. What concerned al-Walid most was that the opinion they would come out with should take account of the fact that Muĥammad was asking people to listen to the Qur’ān, God’s message, expressed in beautiful language and a powerful style. The description they would attach to Muĥammad should also account for his persuasive, eloquent argument.
An aka bayar da shawarar kwatanci kamar 'mai duba al'amura na gaba', 'mahaukaci', 'mawaƙi' da 'boka'.
Descriptions like ‘fortune-teller’, ‘madman’, ‘poet’ and ‘magician’ were proposed.
Babu wanda al-Walid ya amince da shi, domin ya nuna raunin kowanne daga cikinsu, ɗaya bayan ɗaya. Ya gaya wa mutanensa cewa abin da Muhammad ﷺ ya faɗa bai yi kama da abin da irin waɗannan mutane suka faɗa ba. Sa'ad da babu wanda ya iya bayar da wata shawara mai ma'ana fiye da haka, sai suka tambayi al-Walid ko yana da wata shawara mafi kyau.
None was considered convincing by al-Walid, who pointed out weaknesses in each, one after the other. He told his people that what Muĥammad said was nothing like what was said by such men. When nobody could suggest anything more plausible, they asked al-Walid if he had a better suggestion.
Ya ce: "Abin da Muhammadﷺ ke faɗa lallai kyakkyawa ne. Yana kama da bishiyar dabino mai tushe mai ƙarfi da 'ya'ya masu yawa. Kowace ɗaya daga cikin waɗannan shawarwarin da kuka bayar tabbas za a gane cewa ƙarya ce. Wacce ba ta da shakka a cikinta ita ce ta da'awar cewa shi mai sihiri ne wanda ke maimaita kalmomin sihiri waɗanda ke sa mutum ya raba zumunci da ubansa, mahaifiyarsa, matarsa da kabilarsa."
Dukkansu sun amince da shawarar al-Walid, suka fara shirya yaƙin neman suna don sa baƙi masu zuwa aikin Hajji su yi taka-tsantsan game da Muhammadﷺ, kuma kada su so haɗuwa da shi.13
He said: “What Muĥammad says is certainly beautiful. It is like a date tree with solid roots and rich fruit. Every one of these suggestions you have made is bound to he recognized as false. The least disputable one is to claim that he is a magician who repeats magic words which make a man fall out with his father, mother, wife and clan.” They all approved of al-Walid’s suggestion and set about preparing their propaganda campaign to make the pilgrims wary of Muĥammad and unwilling to meet him.13
Haka dai makircin dattawan Quraishawa ya kasance, haka kuma dabarar da suka amince da ita ta kasance, inda za su zargi Annabi da sihiri da ƙarya. Sun faɗi haka da gangan, duk da cewa sun san cewa duk ƙarya ce. Sun san sarai cewa Muhammadu ﷺ ba mai sihiri ba ne, kuma ba maƙaryaci ba ne.
Such was the scheming of the Quraysh elders and such was their agreed strategy whereby they would accuse the Prophet of sorcery and lying. They said this deliberately even though they knew it was all a lie. They were fully aware that Muĥammad, (peace be upon him), was neither a sorcerer nor a liar.
Sun kuma yi mamakin yadda yake kira gare su su bauta wa God shi kaɗai, wanda shi ne magana mafi gaskiya da kowa zai iya faɗa: "Shin yana mai da dukkan gumakan zuwa Ɗaya, Allah? Lallai wannan abu ne mai ban mamaki ƙwarai!" Shugabanninsu suna zagaya suna cewa: "Ku tafi, ku riƙe gumakanku da ƙarfi: wannan shi ne kawai abin da ya kamata a yi. Ba mu taɓa jin irin wannan magana ba a cikin wani addini na zamani! Duk ƙirƙira ce." (Ayoyi 5-7)
They were also amazed at him calling on them to worship God alone, which is the most truthful statement anyone can make: “Does he make all the gods into one God? This is indeed most strange! Their leaders go about saying: Walk away, and hold steadfastly to your deities: this is the only thing to do. Never did we hear of a claim like this in any faith of latter days! It is all an invention.” (Verses 5-7)
Alƙur'ani ya bayyana babbar mamakinsu game da wannan gaskiyar tushe: "Shin, shi ya mayar da dukan allolin zuwa Allah guda ɗaya?" (Aya ta 5) An tambayi tambayar ta yadda zai yi kamar ba wanda zai taɓa tunanin cewa hakan yana yiwuwa ba. "Wannan lalle abu ne mai ban mamaki!" (Aya ta 5) A harshen Larabci, surar tana amfani da kalmar 'ujāb, wadda asalinta ba kasafai ake amfani da shi ba daga ajib, ma'ana abin mamaki, domin jaddada banbancin wannan da'awa.
Surar kuma ta bayyana hanyar da suka bi don rage tasirin saƙon Ubangiji a tsakanin mutanensu, suna neman tabbatar da cewa za su tsaya a kan imaninsu na gargajiya. Sun nuna cewa sabon saƙon yana ɗauke da wani abu mai tsananin shakka, kuma cewa su, a manyan matsayinsu, sun sani hakan kuma sun himmatu wajen yaƙarsa: "Shugabanninsu suna tafiya suna cewa: Ku kau, ku riƙe allolinku da ƙarfi: wannan wata shiri ne da aka yi niyya." (Aya ta 6)
Wannan ba batun addini da imani ba ne, ko da yake akwai wani abu daban a cikinsa. Saboda haka, talakawa su mai da hankali ga harkokinsu, su ci gaba da al'adunsu, kuma su bar shugabanni su fallasa wannan sabon maƙarƙashiya, domin su ne kawai za su iya tabbatar da abin da ke ɓoye a bayan bayyanannun abubuwa. A takaice, sun nemi tabbatar wa mutane cewa za su kula da muradunsu.
The Qur’ān describes their great surprise at this basic truth: “Does he make all the gods into one God?” (Verse 5) The question is asked in such a way that makes it sound as if no one could have ever thought it possible. “This is indeed most strange!” (Verse 5) In Arabic, the sūrah uses the word ‘ujāb, which is an unusual derivative of ajib, meaning strange, to emphasize the peculiarity of the claim. The sūrah also describes the method they employed to neutralize the effects of the divine message among their people seeking to ensure that they would stick to their traditional beliefs. They implied that the new message contained something highly suspicious, and that in their high positions, they knew this and were intent on countering it: “Their leaders go about saying: Walk away, and hold steadfastly to your deities: this is an intended design.” (Verse 6) This is not a question of religion and faith, although there is something different about it. Hence, ordinary people should attend to their business, maintain their traditions and let the leaders uncover this new plot, because it is only they who can establish what is concealed behind outward appearances. Basically, then, they sought to reassure people that they would look after their interests.
Wannan wata sananniyar dabara ce da masu mulki ke amfani da ita wajen karkatar da hankalin jama'a daga harkokin jama'a ko daga neman gaskiya. Barin jama'a su nemi gaskiya da kansu zai zama babbar barazana ga iko, domin a karshe hakan yana kaiwa ga fallasa shugabanci na karya.
This is a well known device that those in power use to divert peoples’ interest in public affairs or their searching for the truth. To allow the public to search for the truth by themselves would represent a serious threat to authority, as ultimately it leads to the exposure of false leadership.
Shugabannin Quraishawa sun kuma yi ƙoƙarin yaudarar mutane ta hanyar nuna addinan mutanen littattafai na farko, waɗanda suka bari al'amuran tsafi su shiga cikin addininsu, har suka karkatar da shi daga ainihin ra'ayin tauhidi, wato kaɗaita Allah: "Ba mu taɓa jin irin wannan magana ba a cikin wani addini na ƙarshen zamani! Ƙirƙira ce kawai." (Aya ta 7)
A wancan lokaci, ra'ayin ukun Allah (Trinity) ya yaɗu a tsakanin Kiristoci, yayin da labarin cewa Uzairu ɗan Allah ne ya shiga addinin Yahudawa. Saboda haka shugabannin suka ambaci waɗannan musamman, suna cewa: "Ba mu taɓa jin irin wannan magana ba a cikin wani addini na ƙarshen zamani!" Sun yi iƙirarin cewa ba su taɓa jin wani yana kira zuwa ga cikakken tauhidin Allah kamar yadda Muhammadu ﷺ ya yi ba. Saboda haka, ba abin da zai kasance sai ƙirƙira.
The Quraysh elders also tried to deceive people by pointing to the faiths of the people of earlier revelations who had allowed superstitions to creep into their faith, diverting it from the pure concept of God’s oneness: “Never did we hear of a claim like this in any faith of latter days! It is all an invention.” (Verse 7) By that time, the concept of trinity had spread among the Christians while the legend of Ezra being God’s son had infiltrated Judaism. Hence the elders specifically referred to these, saying: “Never did we hear of a claim like this in any faith of latter days!” They claimed to have never before heard anyone advocate God’s absolute oneness as did Muĥammad. Hence, it could only be fabrication.
Islam koyaushe yana neman tsarkake imanin tauhidi daga duk wata alamar tatsuniya, abubuwan baƙi da karkacewar da ta shafi addinan da suka gabata, domin tauhidi ita ce gaskiya ta asali wadda ke zama tushen dukan wanzuwa. Hakika, dukan duniya tana tabbatar da wannan gaskiya, tana kuma bayar da shaida a goyon bayanta. Haka kuma, sai dai idan rayuwar ɗan Adam ta ginu a kan tauhidi, ba za ta iya zama daidai ba, ko a tushenta ko a cikakkun bayanansa. Yayin da muke duba turjiyar Quraishawa, da kuma al'ummomin kafirai da suka gabata, ga akidar tauhidi, ya dace mu yi takaitaccen bayani game da muhimmancinta.
Islam has always sought to purge the monotheistic faith from all traces of legend, alien elements and the deviation that affected earlier religions, because monotheism is the fundamental truth that forms the basis of all existence. Indeed, the whole universe confirms this truth, providing evidence in support of it. Moreover, unless human life is based on monotheism it cannot be sound either in its fundamentals or its details. As we consider the resistance of the Quraysh, as well as earlier communities of unbelievers, to the monotheistic principle, it is fitting that we should briefly outline its importance.
Haɗin kai na dokokin gabaɗaya da ke aiki a cikin wannan duniya da muke gani a bayyane yake, yana shaida cewa lallai ne ikon da ya kafa waɗannan dokoki ya zama ikon guda ɗaya. Duk inda muka duba a cikin wannan duniya, muna ganin wannan gaskiyar a fili a gabanmu. Komai da ke cikin duniya yana cikin motsi akai-akai kuma a tsari. Zarra, wadda ita ce ginshiƙin dukkan abubuwa a cikin duniya, masu rai ko marasa rai, tana cikin motsi, domin ta ƙunshi electrons waɗanda ke zagaya cibiya wadda ta ƙunshi protons, kamar yadda duniyoyi ke zagayawa a cikin kewaya kewaye da rana a cikin tsarin hasken rana namu, da kuma kamar taurarin galaxy wanda ya ƙunshi tsarin hasken rana da yawa da jikunan sama masu yawa suna juyawa. Dukkan duniyoyi, rana, da babban galaxy suna motsi cikin alkiblar agogon baya guda ɗaya, daga yamma zuwa gabas. Sinadaran da suka haɗa duniya, sauran duniyoyi da taurari iri ɗaya ne, kuma dukkansu an yi su ne da zarrai waɗanda suka ƙunshi electrons, protons da neutrons. Lallai waɗannan su ne tubalan da suke gina dukkan waɗannan duniyoyi da taurari.
The unity of the general laws that operate in this universe which we behold is clear, testifying to the fact that the will that set these laws in operation must by necessity be a single will. Wherever we look around us in this universe we find this fact staring us in the face. Everything in the universe is in constant and regular movement. The atom, which is the basic unit of everything in the universe, animate or inanimate, is in motion, as it consists of electrons that move around the nucleus composed of protons just as the planets move in orbit around the sun in our own solar system, and like the galaxy composed of numerous solar systems and celestial mass rotate. All planets, the sun, and the larger galaxy move in one anticlockwise direction, from west to east. The elements which make up the earth, other planets and the stars are the same, and they are all made of atoms composed of electrons, protons and neutrons. Indeed, these are the bricks that make up all these planets and stars.
Yayin da dukkan abu ake gina shi da bulo guda uku, masana kimiyya sun yi imani cewa dukkan karfi
While all matter is made of three bricks, scientists believe that all powers:
Haske, zafi, hasken X, igiyoyin rediyo, hasken gamma da duk nau'o'in radiyo duk nau'o'in makamashin lantarki ne ainihin. Dukansu suna tafiya a gudu guda, amma bambancin da ke tsakaninsu shine bambancin tsawon zango (wavelength).
light, heat, x-rays, wireless waves, gamma rays and all types of radiation are in fact different forms of electromagnetic power. They all travel at the same speed, but the difference between them is the difference in wavelength.
Saboda haka, kwayar halitta (al'amari) an yi ta ne da tubalan uku, kuma ƙarfi a asali raƙuman ruwa ne. A cikin ka'idar dangantakarsa ta musamman (special relativity), Einstein ya daidaita al'amari da makamashi. Gwaje-gwaje sun tabbatar da maganganunsa. A zamanin nan, wani gwaji ya tabbatar da hakan a cikin mafi ƙarfin sauti da aka taɓa ji a wannan duniya, wanda fission na nukiliya a cikin bam ɗin atom ya haifar.14
Matter, then, is made of three bricks, and power is in essence waves. In his special relativity theory, Einstein equates matter with energy. Experiments endorsed his claims. In recent times, an experiment endorsed it in the loudest sound ever heard in this world, produced by nuclear fission in an atom bomb.14
Irin wannan haɗin kai ne a tsarin halittar duniya, kamar yadda mutum ya fahimta ta hanyar gwajin kimiyyar jiki. Kuma mun san yadda wannan haɗin kai yake bayyana a cikin dokar motsi mai ci gaba da ke tattare da dukkan abubuwa ta hanya mai daidaito da tsari, ta yadda babu wani abu da zai shiga tsakanin wani ko ya yi karo da shi. Misali mafi bayyana shi ne adadin taurari, da taurari masu haske, da taurarin galaxy marasa adadi da ke iyo a sararin samaniya. "Kowanne yana iyo a cikin falakinsa." (36: 40) Dukansu suna shaida gaskiyar cewa an sanya su a matsayinsu a sararin samaniya, kuma an ba su motsinsu, girmansu da hanyoyin nuna wurarensu ta hannun Wanda ya san yanayinsu sosai, wanda ya ƙayyade duk wannan cikin tsarinsa gabaɗaya na wannan kyakkyawar duniya.
Such is the unity in the make-up of the universe, as man has come to learn through physical experiment. We also know how this unity is reflected in the law of continuous motion common to all things in a coherent and balanced way so that no object interferes or collides with another. The clearest example is the countless number of planets, stars and galaxies floating in space. “Each floats in its own orbit.” (36: 40) They all testify to the truth that they are set in their respective positions in space and given their movements, dimensions and coordinates by One who is fully aware of their nature, determining all this in His overall design of this wonderful universe.
Wannan takaitaccen bayani game da haɗin kan dukkan halitta yana isa, domin yana shaida cewa rayuwar ɗan adam ba za ta iya gyaruwa ba sai bisa wannan tushe. Idan aka fahimci wannan gaskiya sosai, mutane suna samun ingantaccen ra'ayi game da duniyar da ke kewaye da su, matsayinsu a cikinta, dangantakarsu da sauran halittu, da kuma dangantakarsu da Allah Ɗaya da kuma da dukkan abin da ke cikin halitta. Wannan yana da matuƙar muhimmanci wajen tsara motsin zuciyar mutane da fahimtarsu game da duk abin da rayuwa ta ƙunsa.
This brief word here about the overall unity of the universe is sufficient for it testifies that human life can only be set right on this basis. When this fact is clearly understood, people formulate a sound concept of the universe around them, their position in it, their interrelation with other beings, as also their relation with the One God and with everything else in the universe. This is exceedingly important in shaping people’s emotions and understanding of all that life entails.
Duk mutumin da ya yi imani da tauhidin Allah, kuma ya fahimci ma'anar tauhidinsa, yakan kafa dangantakarsa da Ubangijinsa bisa wannan tushe, sannan ya sanya dangantakarsa da kowa da kowane abu banda Allah a matsayinsu na gaskiya. Don haka kuzarinsa da motsin zuciyarsa ba sa tafiya a karkashin wasu gumaka daban-daban, kuma ba wasu mutane ne za su iya mamaye shi ba.
A person who believes in God’s oneness and understands the meaning of His oneness, sets his relation with his Lord on this basis, and puts his relations with everyone and everything other than God in their respective positions. Thus, his energy and feelings are not manipulated by a host of other different deities nor are other people able to impose themselves on him.
Mumini wanda ya san cewa Allah, Makaɗaici, shi ne mahaliccin wannan duniya, yana mu'amala da duniya da duk abin da ke cikinta bisa tushen haɗin kai da abota.
A believer who knows that God, the One, is the originator of this universe deals with the universe and all that exists in it on the basis of cooperation and friendship.
Wannan yana ba rayuwa wani dandano da kuzari wanda ya bambanta gaba ɗaya da wanda ake ji ta waɗanda ba su yi imani da komai daga cikin wannan ba.
This gives life a taste and vitality that are totally different from that which is felt by those who do not believe in any of this.
Duk wanda ya yi imani da haɗin kan tsarin da Allah ya kafa wa sararin halitta, zai karɓi umarninSa da dokokinSa ta hanya ta musamman, yana sane da cewa aiwatar da dokar Allah a rayuwar ɗan adam zai kawo daidaito tsakanin dukan abin da ke wanzuwa. Wannan gaskiya tana kafa lamirin ɗan adam a kan tushe mai ƙarfi, tana ba shi daidaito da haske. Haka kuma tana bayyana alaƙoƙin da ke tsakanin mutum da Mahaliccinsa a gefe guda, da kuma tsakanin mutum da duniya a ɗaya gefen. Wannan kuma yana da tasiri bayyananne a kan ɓangarorin rayuwar ɗan adam na aiki, da ɗabi'a, da zamantakewa, da halaye.
Anyone who believes in the unity of the system God has set for the universe will receive His orders and legislation in a special way, knowing that the implementation of God’s law in human life will provide harmony between all that exists. This truth necessarily sets human conscience on a sound footing, giving it consistency and enlightenment. It also clarifies the bonds between man and his Creator on the one hand and between man and the universe on the other. This then has clear effects on the practical, moral, social and behavioural aspects of human life.
Al-Qur'ani yana ba da muhimmanci sosai ga ra'ayin tauhidin Allah, kuma yana ci gaba da bayyanawa da fayyace wannan ra'ayi da abin da yake nufi. Wannan gaskiya ne musamman a cikin surorin Makka, amma haka ma gaskiya ne a cikin surorin da aka saukar a Madina, duk da cewa yadda ake gabatar da shi a cikin na Madina yana canzawa don dacewa da batun waɗannan surori.
The Qur’ān places much emphasis on the concept of God’s oneness, and persistently clarifies this and what it entails. This is particularly true in Makkan sūrahs, but it is also true in sūrahs revealed in Madinah, although the way it is presented in the latter changes so as to fit the subject matter of these sūrahs.
Wannan ne gaskiyar da kafirai suka fi mamaki a kanta, suna ta muhawara a kanta da Manzon Allah ﷺ, suna mamakin yadda yake dagewa a kanta. Sun kuma yi kira ga mutane da su nuna mamaki a kanta, suna iyakar ƙoƙarinsu don su kauda su daga gare ta. Hakika, sun ma wuce haka, suna nuna mamaki cewa an zaɓi Manzon Allah ﷺ ya zama wanda aka amince da isar da saƙon Allah ga mutane: "Shin an saukar da wannan saƙo ga shi kaɗai daga cikinmu?" (Aya ta 8). Wannan ba komai ba ne face hassada bayyananniya, halin da ya motsa adawarsu ga saƙonsa duk da sanin cewa wannan gaskiya ce.
Yet this is the truth the unbelievers were most amazed at, endlessly debating this with the Prophet, and wondering at his insistence on it. They also called on people to express amazement at it, doing their utmost to turn them away from it. Indeed, they went even further, expressing amazement that the Prophet was chosen to be entrusted with God’s message to mankind: “Was the message given to him alone out of all of us?” (Verse 8) This is nothing but plain envy, a trait that motivated their hostility to his message despite their awareness that this was the truth.
Alqur'ani yana da jan hankali har ga mafi tsananin abokan gaba na Musulunci.
The Qur’ān had its attraction even to the most outspoken enemies of Islam.
Sun gane cewa Muhammadﷺ yana ciyar da wani lokaci kowace dare yana ibada, yana karanta Alkur'ani a cikin salla. Saboda haka, a ɓoye da duhun dare, wasu daga cikinsu suna zaune a wajen gidansa, suna sauraron Alkur'anin da ake karantawa a ciki. Kowannensu yana shi kaɗai, yana tunanin cewa babu wanda zai san abin da yake yi. Ana iya tunanin cewa dalilin shi ne ko dai don su yi hukunci a kan saƙon Muhammadﷺ ba tare da son zuciya ba, ko kuma don su san gaskiyar lamarinsa, ko kuma don su saurari salon adabi mai ban mamaki na Alkur'ani. Yayin da rana ta fara wayewa, kowannensu ya koma gida don kada wani ya gano abin da ya aikata.
They realized that Muĥammad spent some time every night in worship reading the Qur’ān in prayer. Therefore, protected by the cover of darkness, some of them sat just outside his house, listening to the Qur’ān being recited inside. Every one of them was on his own, thinking that no one would know about his action. One can only assume that the motivation was either to try to judge the message of Muĥammad objectively, or to learn the truth about it, or to listen to the superb literary style of the Qur’ān. As the day began to break, each one of them went back so that no one could find out about his action.
Ba da daɗewa ba, su uku, wato Abū Jahl da kansa, Abū Sufyān da al-Akhnas ibn Shariq, suka haɗu. Ba a buƙatar kowa ya tambayi ɗan'uwansa abin da yake yi ba. Akwai dalili ɗaya kawai da ya sa suka kasance a wurin a wannan lokaci na musamman. Saboda haka, suka ba juna shawara su daina irin wannan aiki. Ɗayansu ya ce: “Idan wasu daga cikin mabiyanku suka gan ku, za ku jefa shakku a zukatansu.” Dare na gaba suka yi haka, kuma sai suka sake haɗuwa a wayewar gari. Sun sake ba juna shawara a kan wannan aiki nasu “marar hankali”.
Soon, the three of them: Abū Jahl himself, Abū Sufyān and al-Akhnas ibn Shariq met. There was no need to ask each other what they were doing. There was only one reason for their presence there at that particular time. Therefore, they counselled each other against such action: “Should some of your followers see you,” one of them said, “you would stir doubts in their minds.” The following night they did the same, and once again they met at the break of day. Again they counselled each other against their ‘irresponsible’ action.
Duk da haka, a dare na uku kowannensu ya je ya zauna a waje da gidan Annabi ﷺ yana sauraron Alkur'ani. Da suka hadu da safe, sai suka ji kunya da kansu. Daya daga cikinsu ya ba da shawarar cewa su ba juna alkawarin girmamawa cewa ba za su sake zuwa ba. Suka yi haka kafin su koma gida.
Nevertheless, the third night each of them went to sit outside the Prophet’s home and listen to the Qur’ān. When they met in the morning, they felt ashamed of themselves. One of them suggested that they should give each other their word of honour not to come again. They did so before going home.
Da safiyar wannan rana, al-Akhnas ibn Sharīq ya je gidan Abū Sufyān don ganinsa.
Later that morning al-Akhnas ibn Sharīq went to see Abū Sufyān in his home.
Ya tambaye shi abin da ya ce game da abin da ya ji Muhammad ﷺ yana karantawa.
He asked him what he thought about what he heard Muĥammad reciting.
Abū Sufyān ya ce: "Na ji abubuwa waɗanda na san su kuma na gane cewa gaskiya ne, amma kuma na ji abubuwa waɗanda ba zan iya fahimtar yanayinsu ba." Al-Akhnas ya ce shi ma ya ji haka. Sai ya tashi ya tafi gidan Abū Jahl domin ya yi masa tambayar nan.
Abū Sufyān said: “I heard things which I know and recognize to be true, but I also heard things whose nature I cannot understand.” Al-Akhnas said that he felt the same. He then left and went to Abū Jahl’s home to put the same question to him.
Jawabin Abū Jahl ya bambanta sosai. A wannan karon, ya kasance mai gaskiya da gaskiya ga kansa da kuma ga wanda yake tattaunawa da shi: "Zan gaya muku abin da na ji! Mu da kabilar `Abd Manāf mun yi gasa a kan girma: su suka ciyar da talakawa, mu ma muka yi haka; su suka ba da taimako mai yawa ga masu bukata, mu ma muka yi haka. Lokacin da muke tare a matsayi ɗaya, kamar dawakai biyu da ke gudu kafada da kafada, sai suka ce ɗaya daga cikinsu annabi ne da ke karɓar wahayi daga sama! Yaushe za mu iya samun irin wannan girma? Ina rantse da Allah, ba za mu taɓa yin imani da shi ba." 15
Abū Jahl’s answer was totally different. For once, he was candid and honest with himself and his interlocuter: “I will tell you about what I heard! We have competed with the clan of `Abd Manāf for honours: they fed the poor, and we did the same; they provided generous support to those who needed it and we did the same. When we were together on the same level, like two racehorses running neck and neck, they said that one of their number was a Prophet receiving revelations from on high! When can we attain such an honour? By God, we shall never believe in him.” 15
Mun ga a fili cewa babu abin da ya hana Abū Jahl karɓar gaskiyar da ya yi faɗa da ita tsawon dare uku a jere, yana sha kashi kowane lokaci, sai dai kishi. Ya yi kishin ganin Muhammadﷺ ya kai matsayin da babu wani da zai iya buri zuwa gare shi. Wannan shi ne ainihin dalilin ɓoye bayan waɗanda suka ce: "Shin an saukar da saƙon ga shi kaɗai daga cikinmu?" (Aya ta 8). Su ne waɗanda suka maimaita cewa: "Don me ba a saukar da wannan Alƙur'ani ga wani babban mutum daga cikin garuruwa biyu ba?" (43: 31). Garuruwa biyun su ne Makkah da Ṭā'if inda manyan Larabawa da sarakunansu suke zaune. Duk lokacin da suka ji labarin wani sabon annabi, irin waɗannan mutane kan nemi samun iko ta hanyar addini. Don haka suka girgiza sosai, suka yi kishi sosai lokacin da Allah ya zaɓi Muhammadﷺ, yana ba shi daga alherinsa abin da Ya sani shi kaɗai Muhammadﷺ ya cancanta.
We see clearly that nothing stopped Abū Jahl from admitting the truth with which he wrestled on three consecutive nights, being beaten every time, except his envy. He was envious that Muĥammad should have attained a position to which no one else can aspire. This was indeed the secret motivation behind those who said: “Was the message given to him alone out of all of us?” (Verse 8) They were the ones who repeatedly said: “Why was not this Qur’ān bestowed from on high on some great man of the two cities?” (43: 31) The two cities were Makkah and Ţā’if where the Arab elders and noblemen lived. Whenever they heard about a new prophet, such people sought to gain power through religion. They were thus extremely shocked and envious when God chose Muĥammad (peace be upon him), bestowing on him of His grace what He knew Muĥammad alone deserved.
Amsar da surar ta bayar ga tambayarsu cike take da izgili da gargaɗi.
The answer the sūrah gives to their question is laden with sarcasm and warning:
“Bahaushe: Haka ne, suna cikin shakka game da Tunatarwa ta; ba su ɗanɗana azabata ba tukuna.” (Aya ta 8) Sun tambaya: “Shin an saukar da saƙon ne a gare shi shi kaɗai daga cikinmu?” Wannan ya faru ne a lokacin da suke shakkar saƙon kansa, suka kasa yarda cewa daga Allah yake, duk da cewa sun fahimci cewa babu wani mutum da zai iya samar da wani abu irinsa.
“In fact they are in doubt concerning My reminder; they have not yet tasted My punishment.” (Verse 8) They had asked: “Was the message given to him alone out of all of us.” This when they doubted the very message itself and were unable to accept that it was from God, even though they realized no human being could have produced anything like it.
Sūrah ta yi watsi da abin da suka faɗa game da Alƙur'ani don yi musu gargaɗi: "Ba su ɗanɗana azabata ba tukuna." (Ayar 8) Kamar dai sūrah tana nuna cewa suna faɗin abin da suke faɗa ne saboda har yanzu suna cikin aminci, ba su ɗanɗana komai daga azabar Allah ba. Idan suka fuskanci hakan, ba za su ce komai game da shi ba, domin a lokacin za su sani.
The sūrah sets aside what they said about the Qur’ān to issue them with a warning: “they have not yet tasted My punishment.” (Verse 8) It is as if the sūrah is stating that they say whatever they say because they are still safe, not having tasted anything of God’s punishment. When they do experience this, they will say nothing of it because then they will know.
Sūrah ta sai ta yi tsokaci game da mamakinsu game da zaɓin da Allah ya yi wa Muhammadu ﷺ ya zama Manzonsa. Ta tambaye su ko suna mallakar taskokin rahamar Ubangijinka: "Ko kuwa suna da taskokin ni'imar Ubangijinka, Mai Iko, Mai Yawan Bayarwa?" (Aya ta 9) Shin suna neman tsoma baki cikin abin da ya tabbata ga Allah ne ya yanke hukunci a kansa? Allah ne yake ba duk wanda yake so daga cikin bayinSa abin da ya ga dama, kuma yake hana wanda ya ga dama. Shi ne Mai Iko wanda nufinSa ya shafi kowa kuma ba a iya tsayayya da shi, kuma alherinSa ba shi da iyaka. Idan suna ganin yana da wuya su karɓi cewa Allah ya zaɓi Muhammadu ﷺ don wannan matsayi, da wane hakki da kuma wane matsayi za su yanke hukunci kan yadda ake bayar da falalar Allah, alhali kuwa ba su mallaki taskokin alherinSa ba?
The sūrah then comments on their wonder at God’s choice of Muĥammad to be His Messenger. It asks them whether they control God’s mercy: “Or do they own the treasures of your Lord’s grace, the Almighty, the Munificent?” (Verse 9) Do they seek to interfere with what belongs to God to decide? It is God who gives whatever He wishes to any of His servants and who withholds it from anyone He wishes. He is the Almighty whose will applies to all and cannot be resisted, and whose grace is limitless. If they find it hard to accept that God has chosen Muĥammad (peace be upon him) for his role, by what right and in what capacity can they decide how God’s favours be granted when they do not own the treasures of His grace?
“Ko kuwa suna da mulkin sammai da ƙasa da abin da yake tsakaninsu?” (Aya ta 10) Wannan wani abu ne da ba su isa su yi iƙirarinsa ba. Shi ne Wanda Yake mallakar sammai da ƙasa kuma Yake sarrafa su, wanda Yake yanke shawarar wanda zai karɓi abin da kuma wanda za a ba wane matsayi. Idan ba su da mulkin sammai da ƙasa da abin da yake tsakaninsu, to ta yaya suke tsoma baki cikin hukuncin Wanda yake da wannan mulki?
Sai kuma a biyo baya da wata magana ta izgili da tsawatarwa: “To, bari su hau kan kowace hanya da za a iya tunani.” (Aya ta 10) Idan haka ne, to bari su karɓi iko a kan halitta su tafiyar da taskokin alherin Allah. Bari su yanke shawarar wanda ya kamata ya karɓi irin waɗannan falala, da wanda ya kamata a hana.
“Or do they have dominion over the heavens and the earth and all that is between them?” (Verse 10) This is something that they do not dare to claim. It is the One who owns and controls the heavens and the earth who decides who should receive what and who should he assigned to what role. If they do not have dominion over the heavens and the earth and all that is between them, how come they interfere with the decisions of the One who has this dominion? A sarcastic and reproachful comment then follows: “Let them, then, try to ascend by all conceivable means.” (Verse 10) If that is the case, let them take control of the universe and administer the treasures of God’s grace. Let them decide who should receive such favours and who should be deprived.
Wannan kalmar ba'a'i ce ba, sannan ga bayanin gaskiyar matsayinsu na ainihi:
This sarcastic remark is followed by a statement of fact describing their real status:
"Duk rundunonin da za a tara, na kowace ƙungiya, za a ci su da yaƙi." (Ayah ta 11) Su ba komai ba ne illa ragowar wata runduna da aka ci, aka bar su a gefe. Ba su da ikon canza nufin Allah ko su ƙi shi. Yadda aka tsara jumlar wannan ayar yana sa wahalar fassara ma'anarta. Batun jumlar, 'duk rundunonin', yana nufin wani abu ƙarami wanda ba za a iya ba shi wata sanarwa ta musamman ba. Maganar, 'za a ci su da yaƙi', a cikin asalin Larabci an faɗe ta da kalma ɗaya ta sifa, mahzūm, wadda ke nuna cewa shan kayi ginshiƙi ne na irin waɗannan rundunonin, kuma ba za su iya kawar da shi ba. Wannan siffantawa ce ta gaskiya sosai. Makiyan Allah ba za su taɓa kasancewa a wani matsayi banda wanda wannan maganar Alƙur'ani ta nuna ba, wadda ke nufin rashin ƙarfi da cikakken rashin iko, duk kuwa yadda suke kama da ƙarfi ko yaushe suka bayyana.
“Whatever hosts, of any affiliation, may be raised will suffer defeat.” (Verse 11) They are no more than the remnants of a defeated army left aside. They have no ability to change or object to God’s will. The phraseology of this verse makes it hard to capture its sense in translation. The subject, ‘whatever hosts’, refers to something insignificant that no identity can be assigned to. The verbal phrase, ‘will suffer defeat’, is expressed in the Arabic original in one adjectival word, mahzūm, which suggests that defeat is an essential characteristic of such hosts and that they cannot get rid of it. This is a very true description. God’s enemies can never be in any position other than the one indicated by this Qur’ānic expression which connotes powerlessness and absolute lack of control, no matter how mighty they may appear or when they appear.
Sūrah ta ba da misalai na al'ummomin da suka bi irin wannan hanya a dā, kuma mun gano cewa dukansu sun fuskanci halaka gaba ɗaya: "Kafin zamaninsu, mutanen Nūh, da Ād, da Fir'auna mai turakun alfarwa, da Thamūd, da mutanen Lūɗ, da mazauna kwazazzabai, sun ƙaryata gabanin su. Waɗannan ƙungiyoyi ne dabam-dabam, amma kowannensu ya ƙaryata manzannin Allah." Saboda haka, azabata ta tabbata. (Ayoyi 12-14)
Waɗannan al'ummomi su ne magabatan Ƙuraishawa. Dukansu, ciki har da Fir'auna wanda ya gina dala-dalan da suka tsaya kamar turakun alfarwa, da mutanen Shu'aib waɗanda suka zauna a cikin kwazazzabai, sun ƙi saƙonnin Allah. Me ya faru a ƙarshe ga waɗannan al'ummomin azzalumai?
The sūrah gives examples of former communities who treaded the same course, and we discover that they all faced utter defeat: “Before their time, the truth was rejected by Noah’s people, the Ad, Pharaoh of the tent-pegs, the Thamūd, Lot’s people and the dwellers of the wooded dales: these were different groupings, yet each one of them accused God’s messengers of lying. Therefore, My retribution fell due.” (Verses 12-14) These communities were the Quraysh’s predecessors. All of them, including Pharaoh who built the pyramids that stand firm like tent pegs, and Shu ‘ayb’s people who dwelled in the wooded dales, rejected God’s messages. What eventually happened to these tyrannical peoples?
Hukuncin Allah ya riske su, dukansu aka hallaka su. Babu abin da ya rage daga cikinsu sai kango da ke ba da labarin shan kayensu.
God’s retribution fell due and they were all decimated. There is nothing left of them except the ruins that tell of their defeat.
Irin wannan ce ta makomar al'ummomin kafirai da suka gabata. Game da al'ummomin yanzu kuwa, galibi ana barin su ne har sai wata tsawa ta kawo karshen rayuwa a duniya gab da Ranar Kiyama: "Wadannan ma ba su jira komai ba sai tsawa guda daya; kuma ba za a jinkirta ta ba." (Aya ta 15)
Da zarar wannan tsawa ta zo a lokacinta, ba za a jinkirta ta ko na dan lokaci kadan ba. Tana zuwa ne a lokacin da aka kayyade mata. Allah ya so al'ummar sakon karshe ta sami lokacinta, kuma ba zai hallaka ta kamar yadda ya hallaka al'ummomin da suka gabata ba. Wannan rahama ce, amma ba sa godiya ko yabawa Allah saboda ita. Akasin haka, suna hanzarta azabar kansu, suna rokon Allah ya ba su rabonsu na azaba yanzu, kafin ranar da ya kayyade: "Suna cewa: Ya Ubangijinmu! Ka hanzarta mana rabonmu na azaba kafin Ranar Lissafi." (Aya ta 16)
Such was the fate of past communities of unbelievers. As for the present ones, they are, generally, left until a blast brings about the end of life on earth just before the Day of Judgement: “These, too, have but to wait for one single blast; and it shall not be delayed.” (Verse 15) Once this blast falls due, it will not be delayed even for a short moment. It occurs at its appointed time. God has willed that this community of the last message will be given its time, and that He will not destroy it as He did past communities. This is an act of grace, but they do not appreciate this or thank God for it. On the contrary, they hasten their own punishment, asking God to give them their lot now, before the day He has appointed: “They say: Our Lord! Hasten to us our share of punishment even before the Day of Reckoning.” (Verse 16)
A wannan lokacin sūrah ta kammala magana game da kafirai, sai ta juya zuwa ga Annabi ﷺ. Ana ta'azantar da shi, kuma ana umurtar sa ya tuna abin da ya faru ga manzannin da suka gabace shi, wahalhalu masu tsanani da suka sha, da alherin da Allah ya yi musu bayan sun tabbatar da kansu.
At this point the sūrah ends its reference to the unbelievers and turns instead to the Prophet. He is comforted and directed to remember what happened to earlier messengers, the hard tests they went through and the grace God bestowed on them when they proved themselves.