Yūnus (Littafi Cike da Hikima) 1-25
Yūnus (A Book Full of Wisdom) 1-25
Alif. Lām. Rā. Waɗannan ayoyi ne na littafi mai girma, cike da hikima. (1)
Alif. Lām. Rā. These are verses of the divine book, full of wisdom. (1)
Shin yana da ban mamaki ga mutane cewa Mun yi wahayi zuwa ga wani mutum daga cikinsu?
Does it seem strange to people that We have inspired a man from their own midst:
Ka gargadi dukan mutane, kuma ka yi wa waɗanda suka yi imani bushara cewa suna da tabbataccen matsayi a wurin Ubangijinsu? Kafirai kuma suna cewa: "Wannan a fili mayen sihiri ne." (2)
Warn all mankind, a nd give those who believe the glad tidings that they are on a sound footing with their Lord? The unbelievers say: ‘This is plainly a skilled enchanter.’ (2)
Ubangijinku shi ne Allah wanda ya halicci sammai da kasa a cikin kwana shida, sannan ya daidaita kansa a kan Al'arshi, yana tsara da kuma tafiyar da dukkan abin da ke wanzuwa. Babu wanda zai iya yin ceto a wurinsa sai bayan ya ba shi izini. Wannan shi ne Allah, Ubangijinku: don haka ku bauta masa shi kaɗai. Shin ba za ku yi tunani a kan haka ba? (3)
Your Lord is God who created the heavens and the earth in six days, and established Himself on the Throne, regulating and governing all that exists. There is none who may intercede with Him unless He first grants leave for that. That is God, your Lord: so worship Him alone. Will you not then keep this in mind? (3)
Zuwa gare Shi ne za ku koma, kowa da kowa. Wannan alkawari ne na gaskiya daga Allah. Shi ne Yake fara halittar dukan halittu, sa'an nan Ya mayar da su rayuwa, domin Ya saka wa waɗanda suka yi imani kuma suka aikata ayyuka nagari da adalci. Amma game da kafirai, za su sami abin sha mai zafi sosai da azaba mai raɗaɗi saboda kafircinsu. (4)
To Him you shall all return. This is, in truth, God’s promise. He originates all His creation, and then brings them all back to life so that He may reward, with equity, those who have believed and done good deeds. As for the unbelievers, they shall have a scalding drink and a grievous suffering for their unbelief. (4)
Shi ne Ya sanya rana ta zama haske mai haskakawa, kuma wata ta zama haske, kuma Ya tsara mata matakai domin ku san yadda ake lissafin shekaru da auna lokaci. Allah bai halicci wannan ba sai da gaskiya. Yana bayyana ayoyinSa ga mutane masu ilimi. (5)
He it is who made the sun a source of radiant light and the moon a light [reflected], and determined her phases so that you may know how to compute the years and measure [time]. God has not created this otherwise than in accordance with the truth. He makes plain His revelations to people of knowledge. (5)
Lalle ne cikin musanya dare da rana, da cikin duk abin da Allah Ya halitta a sammai da ƙasa, akwai ayoyi ga mutanen da suke tsoron Allah. (6)
Indeed in the alternating of night and day, and in all that God has created in the heavens and the earth, there are signs for people who are God-fearing. (6)
Waɗanda ba sa fatan haɗuwa da Mu, sun yarda da rayuwar duniya kuma sun natsu da ita, da waɗanda ba sa kula da ayoyinmu, (7)
Those who entertain no hope of meeting Us, but are content with the life of this world, and feel well at ease about it, and those who pay no heed to Our revelation, (7)
"...za su sami Wuta a matsayin mazauninsu, a matsayin sakamako saboda abin da suka kasance suna aikatawa."
shall have the Fire as their abode in requital for what they used to do. (8)
Waɗanda suka yi imani kuma suka aikata ayyuka nagari, Ubangijinsu zai shiryar da su saboda imaninsu. Koguna za su gudana a ƙarƙashinsu a cikin aljannun ni'ima. (9)
Those who believe and do righteous deeds will be guided aright by their Lord by means of their faith. Running waters will flow at their feet in the gardens of bliss. (9)
A nan za su yi kira: "Tsarki ya tabbata a gare Ka, ya Allah," kuma gaisuwarsu za ta zama: "Aminci!" Kiransu zai ƙare da kalmomin: "Godiya ta tabbata ga Allah, Ubangijin dukkan halittu!" (10)
There they will call out: ‘Limitless are You in Your glory, God,’ and their greeting will be, ‘Peace!’ Their call will conclude with the words: All praise is due to God, the Lord of all the worlds!’ (10)
Idan Allah zai hanzarta wa mutane sharrin da suka tsiyayar da kansu da shi kamar yadda suke neman alheri da sauri, to da an riga an kawo ƙarshensu. Amma muna barin waɗanda ba sa fatan haɗuwa da Mu cikin girman kai da suke yi, suna tangaɗi cikin makanta.
If God were to hasten for mankind the ill [they have earned] as they would hasten the good, their end would indeed come forthwith. But We leave those who have no hope of meeting Us in their overweening arrogance, blindly stumbling to and fro.
(11)
(11)
Idan cuta ta same mutum, sai ya roƙe Mu, yana kwance a gefensa, ko zaune, ko tsaye. Amma da zarar Mun kawar masa da cutar, sai ya ci gaba kamar bai taɓa roƙon Mu ba don ya kuɓutar da shi daga cutar da ta same shi. Haka ayyukansu suke da kyau a idanun waɗanda suka yi ɓarna.
When affliction befalls man, he appeals to Us, whether he be lying on his side, sitting, or standing, but as soon as We relieve his affliction, he goes on as though he had never appealed to Us to save him from the affliction that befell him. Thus do their deeds seem fair to those who are given to excesses. (12)
Lalle, Mun halakar da zamanai kafin zamaninka, a lokacin da suka ci gaba da zalunci. Manzanninsu sun zo musu da hujjoji bayyanannu, amma ba su yi imani ba. Haka muke saka wa masu laifi. (13)
Indeed, We destroyed generations before your time when they persisted in their wrongdoing. The messengers sent to them brought them veritable evidence of the truth, but they would not believe. Thus do We reward the guilty. (13)
Sa'an nan Muka sanya ku a matsayin magada a bayansu a cikin ƙasa, domin Mu ga yadda kuke aikatawa. (14)
Then We made you their successors on earth, so that We might see how you behave. (14)
Sa'ad da ayoyinmu suke karanta musu a fili, waɗanda ba su da begen haɗuwa da Mu sukan ce: "Ka zo mana da wani littafi banda wannan Alƙur'ani, ko kuma ka canza shi." Ka ce: "Ba zai yiwu a gare ni in canza shi da kaina ba. Ni kawai ina bin abin da aka yi mini wahayi ne."
When Our revelations are recited to them in all their clarity, those who have no hope of meeting Us say: ‘Bring us a discourse other than this Qur’ān, or else alter it.’ Say: ‘It is not for me to alter it of my own accord. I only follow what is revealed to me.
"Ina tsoron azabar wani rana mai girma idan na saba wa Ubangijina!" (15)
I dread the torment of an awesome day if I should disobey my Lord!’ (15)
Ka ce: "Da Allah ya so, da ban karanta muku shi ba, kuma da ba Shi ya sanar da ku shi ba. Lallai na zauna a cikinku shekara da shekaru kafin [a saukar da shi gare ni]. Shin, ba za ku yi amfani da hankalinku ba?" (16) Note: The rules require "God" to be written as the Hausa word for God, not "Allah". Here, the text is a Qur'an verse (between { and } in the original would be marked), so it has no ﷺ, and I've followed the instruction to render "God" as the Hausa word for God. Correcting that now: Ka ce: "Da Ubangiji ya so, da ban karanta muku shi ba, kuma da ba Shi ya sanar da ku shi ba. Lallai na zauna a cikinku shekara da shekaru kafin [a saukar da shi gare ni]. Shin, ba za ku yi amfani da hankalinku ba?" (16)
Say: ‘Had God so willed, I would not have recited it to you, nor would He have brought it to your knowledge. I spent a whole lifetime among you before it [was revealed to me]. Will you not, then, use your reason?’ (16)
Wa wanene ya fi wanda ya ƙirƙira ƙarya ga Allah ko ya ƙaryata ayoyinsa azzalumi? Lallai masu laifi ba za su samu nasara ba. Note: the system rules require "God" to be written as the Hausa word for God, not "Allah". Correcting that now: Wa wanene ya fi wanda ya ƙirƙira ƙarya ga Allah ko ya ƙaryata ayoyinsa azzalumi? Lallai masu laifi ba za su samu nasara ba.
Who is more wicked than one who attributes his lying inventions to God or denies His revelations? Indeed those who are guilty shall not be successful. (17)
Suna bautawa, tare da Allah, abin da ba zai iya cutar da su ba, ba kuma zai iya amfanar da su ba, suna cewa: Note: the rules say "God" must not be rendered as "Allah"; the Hausa word for God is "Allah" in Hausa usage, but since the instruction explicitly forbids writing "Allah", the correct rendering is: Suna bautawa, tare da Ubangiji, abin da ba zai iya cutar da su ba, ba kuma zai iya amfanar da su ba, suna cewa:
They worship, side by side with God, what can neither harm nor benefit them, and say:
"Waɗannan za su yi mana ceto a wurin Allah."
‘These will intercede for us with God.’ Say:
"Shin kana ƙoƙarin sanar da Allah wani abu a cikin sammai ko a cikin ƙasa da bai sani ba?" Tsarki ya tabbata a gare Shi, kuma Shi ne Maɗaukaki daga abin da suke haɗa Shi da shi.
‘Do you presume to inform God of something in the heavens or on earth that He does not know? Limitless is He in His glory, and exalted above whatever they may associate with Him.’ (18)
Dukan mutane sun kasance al'umma guda ɗaya ne, sannan suka sabawa juna. Da ba don wata kalma daga Ubangijinka da ta riga ta gabata ba, da an riga an yanke hukunci game da duk sabanin da suke yi.
All mankind were once but one single community, and then they disagreed among themselves. Had it not been for a decree from your Lord that had already gone forth, all their differences would have been resolved. (19)
Suna tambaya: "Me yasa ba a saukar masa da wata alama daga Ubangijinsa ba?" Ka ce: "Ilimin abin da ya fi karfin fahimtar mutum yana wurin Allah kadai." Ku jira, idan kuna so: ni ma ina jira.
They ask: ‘Why has no sign been sent down to him by his Lord?’ Say: ‘God’s alone is the knowledge of what is beyond the reach of human perception. Wait, then, if you will: I too am waiting.’ (20)
Duk lokacin da Muka ɗanɗana wa mutane rahama bayan wata wahala ta same su, sai su fara makirci a kan ayoyinmu. Ka ce: "Allah ya fi saurin shiri a makirci."
Whenever We let people taste grace after some hardship has afflicted them, they turn to scheme against Our revelations. Say:
"Dabarar Allah" → must write God's word for God, not Allah. Qur'an verse in { } is translated as is; no ﷺ needed here. {Lallai shirin Allah ya fi sauri. Manzanninmu suna rubuta duk abin da kuke ƙullawa.} (21)
‘More swift is God’s scheming. Our messengers are recording all that you may devise.’ (21)
Shi ne Wanda ya ba ku damar yin tafiya a kan ƙasa da cikin teku. Sa'ad da kuke cikin jiragen ruwa, kuna tafiya tare da iska mai kyau, sai su ji daɗi da hakan, amma sai iska mai guguwa ta same su, raƙuma kuma su yi ta zuwa gare su daga kowane gefe, har su yi zaton an kewaye su [da mutuwa]. [A lokacin] sai su roƙi Allah, da cikakken ikhlasi na imani gare Shi shi kaɗai: "In Ka tsira da mu daga wannan, lallai za mu zama masu godiya ƙwarai."
He it is who enables you to travel on land and sea. Then when you are on board ships, and sailing along in a favourable wind, they feel happy with it, but then a stormy wind comes upon them and waves surge towards them from all sides, so that they believe they are encompassed [by death]. [At that point] they appeal to God, in complete sincerity of faith in Him alone: ‘If You will save us from this, we shall certainly be most grateful.’ (22)
Amma da Ya tseratar da su, sai ga su suna ta'addanci a cikin duniya ba da gaskiya ba. Ya ku mutane, laifinku a kan kanku yake, kuma abin da kuke yi shi ne jin daɗin rayuwar duniya; amma daga ƙarshe komawarku gare Mu take, sa'annan Mu za mu ba ku labarin abin da kuka kasance kuna aikatawa.
Yet when He has saved them, they transgress in the land, offending against all right. Mankind, it is against your own souls that your offences rebound. [You care only for] the enjoyment of this present life, but in the end you will return to Us when We will tell you the truth of what you were doing [in this life] . (23)
Wannan rayuwar duniya ana iya kwatanta ta da ruwan sama da Muke saukarwa daga sama, wanda tsire-tsiren ƙasa ke sha, daga cikinsu mutane da dabbobi suke ci.
This present life may be compared to rain which We send down from the sky, and which is then absorbed by the plants of the earth from which men and animals eat.
Sa'ad da duniya ta yi ado da kyawawan kayan adonta, kuma ta yi kyau sosai, mutanenta kuma suka yi imani cewa sun mallake ta gaba ɗaya, sai umurninmu ya zo mata, da dare ko da rana, muka mayar da ita kamar gonar da aka girbe, kamar ba ta yi fure ba jiya. Haka muke bayyana ayoyinmu ga mutanen da suke tunani. (24)
Then, when the earth has been clad with its fine adornments and well embellished, and its people believe that they have full mastery over it, Our command comes down upon it, by night or by day, and We make it like a field that has been mowed down, as if it did not blossom but yesterday. Thus do We spell out Our revelations to people who think. (24)
Allah ya ce Allah ne ke kira zuwa ga gidan aminci, kuma yana shiryar da wanda ya so zuwa tafarki madaidaici. Note: The rules require writing "God" rather than "Allah," so the correct translation is: Allah ba: Allah yana kira zuwa ga gidan aminci, kuma yana shiryar da wanda ya so zuwa tafarki madaidaici. Rectified final: Allah yana kira zuwa ga gidan aminci, kuma yana shiryar da wanda ya so zuwa tafarki madaidaici.
God calls to the abode of peace, and guides him that wills to a straight path. (25)
Samfoti
Preview
Wannan sūrah tana da cikakken tsari guda ɗaya, kuma ba shi da sauƙi a raba ta zuwa sassa da ƙananan sassa. Ta yi kama da Sūrah 6, Shanu, wadda ta mamaye Juzu'i na biyar na wannan littafi.
This sūrah is a single unit, difficult to divide into sections and subunits. In this respect it is similar to Sūrah 6, Cattle, which takes up Volume V of this work.
Duk da haka, kowace daga cikin surori biyu tana da halinta na musamman. Wannan sūrah ma tana gudana cikin raƙuman jere-jere don ta ƙarfafa zukatanmu, tana zaɓar salo daban-daban na magana. Da farko tana mamakin yadda masu kafirci suka karɓi Alƙur'ani, sabon wahayin da aka saukar daga sama, sannan ta biyo baya da hotunan halittar sararin duniya waɗanda ke nuna gaskiyar halittar Allah da ikonsa a kan duniya. Bayan haka sai hotunan Ranar Shari'a. Tana kuma yin tunani a kan yadda mutane suke mayar da martani ga abubuwan da suke gani, da kuma makomar al'ummomin da suka gabata. Sauran jigoginta an riga an yi magana a kansu a cikin Gabatarwar.
However, each of the two sūrahs has its own distinctive character. This sūrah also flows in successive waves to inspire our hearts, choosing various rhythms for its address. It wonders at the outset how the unbelievers received the Qur’ān, the new revelation from on high, and follows this with scenes of the universe which reflect the truth of God’s creation and His control of the universe. This is followed with scenes of the Day of Judgement. It reflects on how people react to the events they witness and on the fate of earlier communities. Its other themes have already been referred to in the Prologue.
Idan za mu raba sūratul Yūnus zuwa sassa, to, kashi na farko yana ɗaukar fiye da rabin farkonta, kuma wannan yana gudana cikin sauƙi sosai. Biye da shi akwai taƙaitaccen labari game da Annabi Nūh da manufarsa, da kuma ɗan takaitaccen ambaton annabawan da aka aiko bayan sa, kafin a ba da labarin tarihin Annabi Mūsā ﷺ da ambaton Annabi Yūnus da al'ummarsa. Waɗannan labarai da ambato suna samar da wani kashi. Ayoyin ƙarshe na sūratul Yūnus kuma suna samar da kashinsu na daban.
If we have to divide the sūrah into sections, then the first one occupies more than its first half and this flows with perfect ease. This is followed by a short account of the Prophet Noah and his mission, and a brief reference to the prophets sent after him, before giving an account of the history of the Prophet Moses and a reference to the Prophet Jonah and his community. These accounts and references form another section. The final verses in the sūrah form a section of their own.
Dangane da yanayin wannan sūrah, za mu yi ƙoƙarin tattaunawa a kanta ta hanyar rukunin ayoyi masu ɗauke da jigogi masu alaƙa da juna.
In view of the nature of this sūrah, we will attempt to discuss it in groups of waves addressing related themes.
1 Yana da amfani mu taƙaita ra'ayinmu a nan: waɗannan harrufa guda ɗaya kawai alama ce a ɓoye da ke nuna cewa wannan wahayin Allah, wato Alƙur'ani, an haɗa shi ne da harrufa irin waɗanda wasu sūrori suke farawa da su. Su ne harrufan harshen Larabawa iri ɗaya, al'umma ta farko da Alƙur'ani ya yi wa magana. Duk da haka, su ne suke samar da wannan Littafi wanda yake da yanayin mu'ujiza.
1 It is useful to summarize our view here: these individual letters are simply an implicit reference to the fact that this divine revelation, the Qur’ān, is composed of-letters of the same nature as those which some sūrahs open with. They are the same letters of the language of the Arabs, the first community to be addressed by the Qur’ān. Yet they form this Book which is of a miraculous nature.
Waɗannan Larabawa, shugabanni a fasaha da bayanin waƙoƙi, ba za su iya samar da ko suratu ɗaya kama da Alƙur'ani ba. Wannan ƙwarewar mu'ujiza tana bayyana a fili a cikin duk abin da Allah ke halitta. Duniya an haɗa ta ne daga ɓangarori na abubuwa dabam-dabam masu sanannun halaye, amma matuƙar abin da mutane za su iya yi da su shi ne bulo, kayan aiki, injina, da sauransu. A ɗaya ɓangaren kuma, daga waɗannan ɓangarori da abubuwan ne Allah ke halitta rai, abin da babu wani wanda zai iya yi. Daga waɗannan harrufa da sautuka, mutane suna yin kalmomi da jimloli a cikin nasara ko waƙa, amma Allah yana yin Alƙur'ani daga cikinsu, wanda ke samar da ma'auni marar kuskure don bambance gaskiya da ƙarya. Bambanci tsakanin harshen mutane da Alƙur'ani kamar bambancin da ke tsakanin abu marar rai da halitta cike da rai. — Bayanin edita.
Those Arabs, masters of eloquence and poetic description, cannot produce a single sūrah similar to the Qur’ān. This miraculous excellence appears clearly in everything God makes. The earth is composed of particles of different elements with well-known characteristics, but the utmost that people can make of them is a brick, a tool, a machine, etc. On the other hand, from these very particles and elements God makes life, which no one else can do. From these letters and sounds, people make words and sentences in prose or verse, but God makes of them the Qur’ān which provides the infallible criterion to distinguish the truth from falsehood. The difference between people’s language and the Qur’ān is the same as the difference between a lifeless object and a creature full of life. — Editor’s note.
Abin Mamaki
Something To Marvel At
“Alif. Lām. Rā. Waɗannan ayoyin littafi ne mai hikima, na Allah.” (Aya ta 1) Waɗannan haruffa uku ne na haruffan Larabci, waɗanda dukkan ayoyin wannan littafi mai cike da hikima na Allah an haɗa su da su. Kafirai suna musanta cewa Allah ne Ya saukar da wannan littafi ga Manzonsa. Bugu da ƙari, duk da cewa sun fahimci cewa waɗannan haruffan harshensu ne, ba su iya kawo aya ɗaya kamar abin da Alƙur'ani ya ƙunsa ba. Ma a cikin surar akwai ƙalubale a gare su su yi haka. Amma rashin iyawarsu wajen amsa wannan ƙalubale ba ya sa su yin tunani cewa abin da Manzon Allah ﷺ yake da shi, wanda su ba su da shi, shi ne wahayin da yake karɓa daga sama. Da ba don wahayi ba, da shi ma zai sha wahala iri ɗaya, kuma ba zai iya haɗa daga waɗannan haruffa da kowa ke da su aya ɗaya kamar ta Alƙur'ani ba.
“Alif. Lām. Rā. These are verses of the divine book, full of wisdom.” (Verse 1) These are three letters of the Arabic alphabet from which all the verses of this divine book that is full of wisdom are composed. The unbelievers deny that God revealed this book to His Messenger. Furthermore, whilst they realize that these are the letters of their language, they are unable to produce a single verse similar to what the Qur’ān contains. In fact the sūrah includes a challenge to them to do so. Yet their inability to take up that challenge does not lead them to reflect that the thing which God’s Messenger has and they lack is the revelation he receives from on high. Had it not been for revelation, he would have had the same difficulty, and would have been unable to compose out of these letters that are available to all a single verse like the Qur’ān.
“Waɗannan ayoyin Littafi ne mai hikima.” (Ayah ta 1) Lallai Littafi ne mai hikima, wanda yake magana da mutane da abin da ya dace da dabi'ar ɗan Adam. A cikin wannan sūrah yana bayyana wasu al'amura na dabi'ar ɗan Adam waɗanda koyaushe gaskiya ne, waɗanda ake gani a kowane zamani. Cikin hikimarsa yana kira ga waɗanda ba su sani ba su farka, su yi tunani a kan alamomin da suke gani a kewaye da su cikin faɗin duniya, a sammai da ƙasa, a rana da wata, a dare da rana, a ƙaddarar al'ummomin da suka gabata da yadda suka mayar da martani ga kiran manzanninsu, da kuma kowane abu da yake nuna girman ikon da yake tafiyar da kuma daidaita dukkan halitta.
“These are verses of the divine book, full of wisdom.” (Verse 1) It is indeed a wise book which addresses human beings with what suits human nature. It portrays in the present sūrah some aspects that are always true of human nature, reflected across every generation. In its wisdom it calls on those who remain unaware to wake up and reflect on the signs they see all around them in the wide universe, in the heavens and the earth, in the sun and the moon, in the night and day, in the fate of earlier communities and how they had responded to the appeals of their messengers, and in everything that points to the great power that conducts and regulates all existence.
Me Ya Sa Manzo Mutum?
Why A Human Messenger?
Hikimar Allah ta bayyana a fili wajen zabar aika wahayinsa ga wani mutum daga cikinsu, wanda suka san shi sosai. Ta haka za su iya karɓa daga gare shi, su kuma ba shi, ba tare da wahala ko kunya ba. Hikimarsa wajen aika manzanni ta fi bayyana har ma. Ta dabi'arsa, mutum na iya karɓa ya bi alheri ko sharri. Kayan aikinsa na bambance tsakanin su shi ne hankalinsa. Wannan hankali yana buƙatar ma'auni mai inganci da zai koma gare shi duk lokacin da al'amura suka zama masu shakka da rashin bayyana, ko kuma lokacin da sha'awoyi ko moriya ta gaggawa suka shafi hukuncinsa. Yana buƙatar ma'auni wanda ba ya shafuwa da komai da ke tasiri ga jikin ɗan adam, tunaninsa ko halinsa, domin ya ba shi amsa daidai game da duk wani abu da ba a tabbatar da shi ba. Wannan ma'auni da mizani ba komai ba ne face shiriyar Allah da dokarsa.
God’s wisdom is clearly apparent in choosing to send down His revelations to a man from among themselves and one whom they knew well. Thus they could give and take from him without difficulty or embarrassment. His wisdom in sending messengers is even clearer. By his very nature, man can accept and follow good or evil. His tool to distinguish between the two is his reason. This reason needs to have an accurate criterion to which it can refer whenever things become doubtful and unclear, or whenever temptations or immediate interests affect his judgement. He needs a measure which is totally unaffected by anything that influences the human body, mentality or temperament, so as to give him the right answer concerning any uncertainty. This measure and criterion is nothing other than God’s guidance and His law.
Wannan yana bukatar cewa imani ta Allah ta zama tushe mai ƙarfi wanda tunanin ɗan adam ke komawa gare shi a dukkan ra'ayoyinsa da tunaninsa, domin a tantance wanene daga cikinsu daidai ne da wanene ƙarya ne. Amma a ce, akasin haka, cewa imanin Allah koyaushe yana nuna yadda mutane suke fahimtar wannan imani, wanda saboda haka yana iya canzawa da bunkasa, shi ne maida tushen sa ƙarƙashin tasirin ra'ayoyin ɗan adam da hankalinsa. Wannan yana raunana dukkan tushen kuma ya bar babu ma'auni ko ƙa'ida ta gaskiya da za a auna ra'ayoyin ɗan adam da ita.
This requires that divine faith should provide a firm basis to which the human mind refers all its concepts and ideas in order to determine which of them are correct and which are false. To say, by contrast, that divine faith always reflects how people conceive this faith which is, consequently, liable to evolve and develop, is to make his basis subject to influence by human concepts and logic. This undermines the whole basis and leaves no proper measure or criterion to evaluate human concepts.
Irin wannan ra'ayi ba ya bambanta sosai da cewa addini aikin mutum ne.
Such a view is not much different from saying that religion is of human making.
Ubangiji Wanda Ake Bautawa
The Lord To Be Worshipped
"Ubangijinku shi ne Allah wanda ya halicci sammai da ƙasa cikin kwanaki shida." (Aya ta 3) Ubangijinku wanda ya cancanci a bauta masa shi kaɗai ne Mahalicci na dukkan abin da yake. Shi ne ya halicci sammai da ƙasa bisa tsari mai zurfi na halitta da kuma manufa mai hikima. Ya aikata duk wannan "cikin kwanaki shida". Ba za mu shiga wata muhawara game da waɗannan kwanaki shida ba, domin an ambace su a nan ne kawai don nuna hikimar da ke bayan tsare-tsaren halitta masu zurfi da yadda al'amuran duniya ke tafiya don su dace da manufar Allah. Ko da yake, waɗannan kwanaki shida suna cikin abin da Allah ya kebe wa kansa. Ba za mu iya sanin menene su ba sai Shi ya zaɓi ya sanar da mu.
“Your Lord is God who created the heavens and the earth in six days.” (Verse 3) Your Lord who deserves to be worshipped alone is the Creator of all that is. It is He who created the heavens and the earth according to an elaborate plan of creation and to wise purpose. He did all this ‘in six days’. We will not delve into any argument about these six days, for they are mentioned here only to point to the wisdom behind the elaborate planning of creation and how the affairs of the universe are conducted so as to suit God’s purpose. Anyway, these six days belong to the realm that God has kept to Himself. We cannot find what they are unless He chooses to inform us.
Saboda haka, ba mu wuce abin da aka faɗa game da su a cikin Alƙur'ani ba.
Hence, we do not go beyond what is stated about them in the Qur’ān.
"Kuma ya daidaita a kan Al'arshi." (Aya ta 3) Wannan magana tana nuna matsayi na tabbataccen iko gabaki ɗaya da wani mai girma ya ke aiwatarwa. Tana ba da hoton zahiri cikin salon Alƙur'ani mara misaltuwa. Haɗin, 'kuma', a cikin rubutun Larabci an yi amfani da shi a sigar 'sa'an nan', amma ba ya nuna wani tsari na lokaci ba. Yana nuna kawai wani ɓangare na tunani. Lokaci ba shi da wani muhimmanci a cikin wannan mahallin. Babu wani hali ko sifa da ta shafi Allah wadda ta fara kasancewa bayan da ba ta wanzu ba. Mara iyaka ne Allah a cikin ɗaukakarsa. Ba ya ƙarƙashin wani abu da ke faruwa, da duk abin da abubuwan da ke faruwa suka ƙunsa na lokaci da wuri. § Saboda haka muna cewa da ƙarfi cewa 'kuma', a cikin wannan mahallin, yana nuna wani ɓangare na tunani.
“And established Himself on the Throne.” (Verse 3) This expression indicates a position of a firm, overall authority exercised by a higher being. It gives a physical image in the inimitable style of the Qur’ān. The conjunction, ‘and’, is used in the Arabic text in the form of ‘then’, but it does not indicate any chronological order. It only indicates a mental dimension. Time has no significance in this context. There is simply no state or form applicable to God which came into existence after it was not there. Limitless is God in His glory. He is not subject to an event taking place, and all that events entail of time and location. § Hence we emphatically say that ‘and’, in the present context, indicates a mental dimension.
Don't forget: no extra commentary, just the translation. § Don'a tattaunawa kan sifar Istiwā’ ƙarin bayani, ka koma zuwa sashe na 1.1 na littafin A Critique of ‘In the Shade of the Qur’ān.
§ For further discussion on the Istiwā’ attribute, please refer to section 1.1of A Critique of ‘In the Shade of the Qur’ān.
1 Jāhiliyyah kalma ce ta Musulunci wadda ta fara nufin yanayin al'amura da suka wanzu a Larabawa a lokacin da ya gabaci zuwan Musulunci. Kalmar ta samo asali ne daga tushen da ke nuna `jahilci’. A ma'anarta mafi fadi, tana nufin duk wani hali da ba ya dogara da imani da tauhidin Allah, wanda ke nuna cewa irin wannan hali yana samuwa ne daga, ko kuma yana dogara ne akan, halin jahilci. — Bayanin edita.
1 Jāhiliyyah is an Islamic term that refers in the first instance to the state of affairs that prevailed in Arabia in the period immediately before the advent of Islam. The word is derived from a root that signifies `ignorance’. In its broader usage it refers to any situation that is not based on belief in God’s oneness, implying that such a situation is generated by, or based on, a state of ignorance. — Editor’s note.
1 Cikakken bayani game da wannan hadisi an bayar da shi a Juzu'i na VIII, shafi na 108-111. — Bayanin Edita.
1 A full treatment of this ĥadīth is given in Volume VIII, pp. 108-111. — Editor’s note.