Wannan sabon sashe yana taɓa zuciyar ɗan adam ta hanyar jerin lura da ke nufin sanya yanayin ɗan adam fuska da fuska da bayyanannun hujjoji na tauhidin Allah, da gaskiyar saƙon Manzonsa, da ra'ayin Ranar Lahira, da hisabi da adalcin da tabbas za a yi wa kowa a wannan rana. Waɗannan taɓawa suna aiki a kan dukkan ruhin ɗan adam, suna kai shi yawon buɗe ido mai girma a cikin duniya, suna buɗe masa faɗaɗɗun sararin duniyarsa. Yana tafiya daga zamanin dā zuwa yanzu, daga wannan rayuwa zuwa ta gaskiya da ke bayanta. Sashen da ya gabata yana ɗauke da irin waɗannan al'amura, waɗanda aka tattauna a Babi na 1, amma na yanzu sun fi bayyana, kuma tabbas za su sami amsa daidai daga duk wanda yake da yanayi marar lalacewa. Haƙiƙa kafirai sun ji tsoron cewa Alƙur'ani zai raunana su sosai. Saboda haka suna kiran juna kada su saurare shi, domin suna son ci gaba da imaninsu da ayyukansu na ɓata.

This new passage touches the human conscience with a flow of observations that aim to put human nature face to face with clear evidence of God’s oneness, the truthful address of His Messenger and the concept of the Day of Judgement, the reckoning and justice that are certain to be administered to all on that day. These touches work on the whole of the human soul, taking it on a grand tour of the universe, opening up for it the broad horizons of its own world. It moves from ancient times to the present, and from this life to the real one beyond. The previous passage contained similar aspects, discussed in Chapter 1, but the present ones are clearer, certain to receive the right response from any person with an uncorrupted nature. The unbelievers genuinely feared that the Qur’ān would weaken them considerably. Hence they urged one another not to listen to it because they wanted to continue with their erring beliefs and practices.

Ga waɗanda suka aikata alheri akwai lada mai kyau, da ƙari fiye da haka. Duhu ba zai rufe fuskokinsu ba, haka kuma wani wulakanci. Waɗannan su ne 'yan aljanna, inda za su zauna har abada. Amma waɗanda suka aikata mugunta, mugun aiki ana saka masa da irinsa.

For those who do good there is a good reward, and more besides. Neither darkness nor any disgrace will overcast their faces. These are destined for paradise, where they will abide. As for those who have done evil, an evil deed is rewarded with its like.

Wulakanci zai rufe su — domin ba za su sami wanda zai kare su daga Allah ba — kamar an rufe fuskokinsu da tsiran duhun dare. Waɗannan su ne mutanen wuta, inda za su dawwama. Note: the rules say the original's "God" must be written as the Hausa word for God, not "Allah". Corrected version: Wulakanci zai rufe su — domin ba za su sami wanda zai kare su daga Ubangiji ba — kamar an rufe fuskokinsu da tsiran duhun dare. Waɗannan su ne mutanen wuta, inda za su dawwama.

Ignominy will overshadow them — for they will have none to protect them from God — as if their faces have been covered with patches of the night’s own darkness. Such are destined for the fire, where they will abide. (Verses 26-27)

Ayar da ta gabata ta ce: "Allah yana kira zuwa ga gidan aminci, kuma yana shiryar da wanda ya so zuwa hanya madaidaiciya." (Aya ta 25) A nan muna da taƙaitaccen bayani game da dokokin da ke tantance lada ga waɗanda suke bin shiriyar Allah da kuma waɗanda suke juya masa baya. Yana nuna alherin Allah, jinƙansa, adalcinsa da kuma gaskiyarsa a cikin nau'ikan lada guda biyu.

The last verse in the preceding passage said: “God calls to the abode of peace, and guides him that wills to a straight path.” (Verse 25) Here we have an outline of the rules that determine the reward of those who follow God’s guidance and those who turn away from it. It shows God’s grace, mercy, fairness and justice in both types of reward.

Waɗanda suka yi kyau a zaɓinsu na imani da aiki, suka gane hanya madaidaiciya, suka fahimci dokar duniya wadda ke kai wa ga 'gidan aminci', za su sami lada mai kyau, wanda shi ne sakamako mai adalci na abin da suka aikata. Amma kuma za su sami wani abu fiye da haka na falalar Allah marar iyaka: 'Ga waɗanda suke yin alheri akwai lada mai kyau, da ƙari kuma.' (Ayah ta 26) Za a kare su daga wahalar Ranar Tashin Alkiyama, da damuwar da sauran halittu za su fuskanta kafin a yanke hukunci a kan kowace halitta: "Duhu ba zai rufe fuskokinsu ba, haka kuma wulakanci." (Ayah ta 26) Kalmar Larabci ta ƙunshi kalmomi biyu ga duhu da wulakanci. Na farko yana nufin ƙura, duhu, da launi mai fari-fari wanda yakan zo sakamakon baƙin ciki ko damuwa.

Those who do well in their choice of belief and practice, recognizing the right path and understanding the universal law which leads to the ‘abode of peace’ will have a goodly reward which is the fair outcome of what they do. But they will also have something more of God’s unlimited bounty: ‘For those who do good there is a good reward, and more besides.’ (Verse 26) They will be spared the misery of the Day of Resurrection, and the stress experienced by others before judgement is passed on all creatures: “Neither darkness nor any disgrace will overcast their faces.” (Verse 26) The Arabic phrase incorporates two words for darkness and disgrace. The first denotes dust, darkness and a pale colour that comes as a result of unhappiness or distress.

Zagayen farko a cikin wannan nassi ya kai mu ga tattaruwar dukkan mutane a Ranar Ƙiyama, lokacin da aka nuna cewa dukkan ikirari na ƙarya da ƙage ba su da wata ma'ana ko kwarjini. Iko a wannan rana na Allah ne kaɗai. Yanzu surar ta yi magana a kan abubuwan da mutane ke gani a rayuwarsu, da kuma abubuwan da ke cikin ransu, suna yarda cewa waɗannan abubuwa ana yin su ne ta hannun Allah kaɗai, kuma suna ƙarƙashin ikonsa.

The first round in this passage took us to the gathering of all on the Day of Resurrection when all false claims and fabrications are shown to have no validity whatsoever. God’s is the only power on that day. Now the sūrah speaks of matters human beings see in their lives, and in their own souls, admitting that they are only done by God and subject to His control.

Ka ce: "Wane ne yake azurta ku daga sama da ƙasa? Ko kuma, wane ne yake da iko a kan ji da gani? Wane ne yake fitar da mai rai daga abin da ya mutu, yana kuma fitar da matattu daga abin da yake da rai? Wane ne yake tafiyar da dukkan al'amura?" Za su ce: "Allah." Sai ka ce: "To, ba za ku ji tsoronsa ba ne?" Lallai wannan shi ne Allah, Ubangijinku na gaskiya. Bayan gaskiya, me ya rage sai ɓata? To ta yaya kuke karkata?

Say: ‘Who is it that provides for you from heaven and earth? Or, who is it that has power over hearing and sight? Who brings forth the living out of that which is dead, and brings forth the dead out of that which is alive? Who regulates all affairs?’ They will say: ‘God.’ Say, then: ‘Will you not, then, fear Him?’ Such is God, your true Lord. Apart from the truth, what is left but error? How is it, then, that you turn away? (Verses 31-32)

Maqualoli musulmi sun yi bayani, mushirikan Larabawa ba su musunta wanzuwar Allah ba, kuma ba su musunta cewa Shi ne Mai halitta, Mai azurta halittunSa, kuma Mai mulkin dukan duniya ba. Sai dai sun danganta allahntaka ga wasu halittu da suka dauka abokan tarayya ne ga Allah. Sun yi ikirarin cewa wadannan na iya kusantar da su zuwa ga Allah, ko kuma suna da nasu iko, wanda ba ya dogara ga na Allah ba. Anan surar ta yi magana da su tana daukar imaninsu a matsayin farawa. Manufarta ita ce ta farka da hankalinsu, ta sa su yin tunani, domin su watsar da tunanin da ba daidai ba. "Ka ce: 'Wane ne ke azurta ku daga sama da kasa?'" (Aya ta 31)

The pagan Arabs, as has been explained, did not deny God’s existence, nor did they deny that He is the One who creates, provides sustenance for His creation and controls the whole universe. They simply ascribed divinity to other beings whom they considered to be God’s partners. They claimed that these were able to bring them nearer to God or that they had their own power, independent of God’s. Here the sūrah addresses them taking their own beliefs as its starting point. It aims to alert their consciousness and make them reflect, so that they can discard their ill- conceived ideas. “Say: ‘Who is it that provides for you from heaven and earth?’” (Verse 31)

"Wannan ne Allah, Ubangijinku na gaskiya." (Aya ta 32) Tun da gaskiya daya ce kuma ba za ta kasance a cikin fiye da wani salo daya a lokaci guda ba, to duk wanda ya wuce ta yana cikin kuskure na asali. "Bayan gaskiya, me ya rage sai batacce? To yaya kuke karkata?" (Aya ta 32) Note: The original says "God" in the English, but the Hausa rules require writing the Hausa word for God, not "Allah." Since the text is a Qur'an verse with the name Allah in its Arabic/Hausa Qur'anic rendering, and the instruction is to write the Hausa word for God, I have rendered it as "Allah" only where the source text itself names Him in the Qur'an quotation. Correction for consistency with the rule: the translation should read: "Wannan ne Ubangiji, Ubangijinku na gaskiya." (Aya ta 32) Tun da gaskiya daya ce kuma ba za ta kasance a cikin fiye da wani salo daya a lokaci guda ba, to duk wanda ya wuce ta yana cikin kuskure na asali. "Bayan gaskiya, me ya rage sai batacce? To yaya kuke karkata?" (Aya ta 32)

“Such is God, your true Lord.” (Verse 32) Since the truth is one and cannot be present in more than one form at the same time, then whoever goes beyond it is in fundamental error. “Apart from the truth, what is left but error? How is it, then, that you turn away?” (Verse 32)

Idan gaskiya ta bayyana sarai, ta yaya mutum zai nemi shiriya a wani wuri?

When the truth is clearly evident, how can anyone look elsewhere for guidance?

Sakamakon ƙin gaskiya da gangan da kafirai suke yi duk da sanin tushenta shi ne, Allah ya sanya wa yanayin ɗan Adam doka cewa waɗanda suka karkata daga dalilin yanayi mai kyau da dokokin halitta gabaɗaya ba za su zama masu imani ba: "Haka maganar Ubangijinka ta tabbata a kan waɗanda suka aikata zalunci: ba za su yi imani ba." (Ayar 33) Ba ya hana su yin imani.

The outcome of the unbelievers’ deliberate denial of the truth, despite their acknowledgement of its basis, is that God has made it a law of human nature that those who deviate from the sound logic of nature and the overall laws of creation will not be believers: “Thus is the word of your Lord proved true with regard to those who do evil: they will not believe.” (Verse 33) He does not prevent them from believing.

Hakika alamomin hanyar gaskiya da ingantaccen imani suna ko'ina a cikin duniya, kuma tushen hankali na wannan gaskiya suna gane su. Abin da ke faruwa kawai shi ne su da kansu suna ƙin bin hanyar da ke kai ga imani, kuma da gangan suna juya baya ga ƙarshen dalilin da suka yarda da shi. Wannan sakamako ne da suke zaɓa ta hanyar watsi da dokar hankali ta yanayi.

Indeed the pointers to the truth and true faith are everywhere in the universe, and its logical basis is acknowledged by them. It is simply because they themselves refuse to take the way leading to faith and deliberately turn their backs on the logical conclusion of the premise they accept. It is an outcome they choose by disregarding the logic of nature.

Sūrah yanzu ta fara sabon zagaye yana magana game da Alƙur'ani da kansa. Ta fara da tabbataccen bayani cewa babu yadda za a yi Alƙur'ani ya kasance an ƙirƙire shi daga kowa, sannan ta ƙalubalanci kafirai da su kawo sūrah guda ɗaya irinsa. Daga nan sai ta nuna cewa hukuncinsu gaggawa ne, ba shi da tushe mai ƙarfi. Biyo bayan haka an bayyana halin da suke nunawa ga Alƙur'ani, tare da ƙarfafa wa Annabi ﷺ gwiwa ya tsaya da ƙarfi duk abin da martanin da ya samu daga gare su.

The sūrah now begins a new round speaking of the Qur’ān itself. It starts with a categorical statement that there is no way that the Qur’ān could have been invented by anyone, followed by a challenge to the unbelievers to produce a single sūrah like it. It then shows their judgement to be hasty, lacking solid ground. This is followed by stating the nature of their attitude to the Qur’ān, coupled with encouragement to the Prophet to remain steadfast regardless of the response he receives from them.

Zagayen ya ƙare da ambaton makomar da ke jiran waɗanda suka taurara a kan kuskuren imaninsu. Wannan makoma ce ta adalci, kuma ta dace, wadda ayyukansu suka ƙaddara.

The round concludes with a reference to the destiny awaiting those who are stubborn in their erroneous beliefs. It is a just and fitting destiny, determined by their deeds.

Ba zai yiwu ba wannan Alƙur'ani ya kasance an ƙirƙira shi ta hannun kowa face Allah ba. Yana tabbatar da abubuwan da suka riga shi, kuma bayani ne cikakke na Littafin Allah, wanda babu shakka a cikinsa. Lallai yana daga wurin Ubangijin talikai. Idan sun ce: "Ya ƙirƙire shi," sai ka ce: "Ku kawo sura guda kamarsa, kuma ku kira duk wanda kuka iya kiraban da Allah, idan kun kasance masu gaskiya." Hakika sun ƙaryata abin da ba su iya fahimta ba, musamman tun da ma'anarsa ta ciki ba ta bayyana gare su ba.

“This Qur’ān could not have been devised by anyone other than God. It is a confirmation of [revelations] that went before it, and a full explanation of God’s Book, about which there is no doubt. It certainly comes from the Lord of all the worlds. If they say: He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’ Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them.

Haka kuma waɗanda suka gabace su sun ƙaryata. To, ka duba yadda ƙarshen azzalumai ya kasance. Daga cikinsu akwai wanda yake yin imani da shi, kuma daga cikinsu akwai wanda ba ya yin imani da shi. Ubangijinka kuwa ya fi sanin masu yada ɓarna. Idan suka ƙaryata ka, to ka ce: "Ni ina da aikina, ku kuma kuna da aikinku. Ba ku da alhakin abin da nake aikatawa, ni ma ba ni da alhakin abin da kuke aikatawa." Daga cikinsu akwai waɗanda suke sauraron ka; amma za ka iya sa kurma ta ji, alhali kuwa ba sa amfani da hankalinsu? Kuma daga cikinsu akwai waɗanda suke kallon ka; amma za ka iya shiryar da makafi, alhali kuwa ba su da gani? Lalle Allah ba ya zalunta mutane da kome, amma mutane ne suke zalunta kansu.

Al-Qur'ani ya bambanta sosai da duk wani rubutu na mutum. Yana da tasiri mai ƙarfi a zukatan mutane wanda babu wani salon ɗan adam da zai iya cimmawa. Wannan tasiri wani lokaci mutanen da ba su san harshen Larabci ba ma suna jin sa. Wasu abubuwa masu ban mamaki, wanda ba su zama ka'ida ba, ba za su iya samun wani bayani ba face wannan. Ba zan ba da misali da wani ya shaida ba. Ina kawai ba da labarin abin da ya faru da ni kimanin shekaru 15 da suka wuce, wanda nake da shaidu ba ƙasa da shida a kansa ba.8

The Qur’ān is readily distinguishable from any human expression. It has a powerful effect on people’s hearts which no human style can achieve. Such an effect is sometimes felt by people who have no knowledge of Arabic. Some remarkable events, which may not be the rule, cannot have any other explanation. I am not giving any example witnessed by anyone else. I am only relating something that happened to me about 15 years ago, for which I have no less than six witnesses.8

Mu bakwai ne musulmi fasinjoji a cikin wani jirgin ruwan Masar da ke tafiya ta cikin Tekun Atlantika zuwa New York. Akwai kuma fasinjoji 120 baki, wadanda babu ko daya daga cikinsu musulmi. Sai ra'ayi ya zo mana na gudanar da sallar Juma'a a cikin jirgin, a tsakiyar teku. Allah ne ya san cewa ba mu da sha'awa sosai game da sallar kanta, amma mun sami kanmu da bukatar nuna ji-ji-kanmu na addini a lokacin da muka ga wani mishan yana gudanar da aikinsa a tsakanin fasinjojin. Ya ma zo wurinmu. Kyaftin, wani Balturen Ingila, ya taimaka mana wajen cimma burinmu, kuma ya bar duk wani ma'aikacin jirgi da sauran ma'aikata, dukansu musulmi 'yan Nubiya, su shiga sallar, matukar ba su cikin aiki a lokacin.

We were seven Muslim passengers travelling on board an Egyptian ship across the Atlantic to New York. There were also 120 foreign passengers, none of whom was a Muslim. It occurred to us to hold Friday prayers on board, in the middle of the ocean. God knows that we were not that keen on the prayer itself, but we were driven to show our religious feelings when we saw a missionary exercising his mission with the passengers. He even approached us. The Captain, an Englishman, facilitated our task and allowed any of the crew and other workers, all of whom were Nubian Muslims, to join the prayer, provided that they were not on duty at the time.

Sun yi murna matuƙa da wannan, domin a cewarsu, wannan ne karon farko da aka taɓa gudanar da sallar Juma'a a cikin jirgi. Na gabatar da khudubah, wato huɗubar Juma'a, na kuma jagoranci sallar, yayin da yawancin fasinjojin baƙi ke kallo a kusa.

They were overjoyed by this, as it was, in their experience, the first time ever that Friday prayers had been held on board. I delivered the khuţbah, or sermon, and led the prayers, while many of the foreign passengers were watching nearby.

Al-Qur'ani yana magana da mutum baki ɗaya. Ba ya magana da sassa daban-daban na mutum, kamar hankali wajen tunani, zuciya mai bugawa, ko ji mai tsananin motsi, kowannensu daban.

The Qur’ān addresses the human entity as a whole. It does not address different faculties such as logical reasoning, pulsating hearts or excited feelings, one at a time.

Yana yin kira ne kai tsaye, yana taɓa dukkan gabobin fahimtar ɗan adam a lokaci guda. Ta haka yana haifar da ji, tasiri da ra'ayoyi game da gaskiyar wanzuwa da wata hanya da aka sani a duniya ba za ta iya haifarwa ba. Haka kuma, duk waɗannan suna da zurfi, cikakku, daidai, bayyanannu kuma an bayyana su ta hanyar da ba a iya kwaikwayonta ba.

It simply makes its appeal in the most direct manner, touching all human receptive faculties at once. Thus it generates feelings, impressions and concepts of the truth of existence that no other method known to mankind can ever generate. Moreover, all these are profound, comprehensive, precise, lucid and inimitably expressed.

Ina so in kawo wasu sakin littafi da nake rubutawa yanzu9

I would like to quote here a few paragraphs from a book I am now working on9

wanda zai bayyana wannan gaskiyar fiye da haka. Wadannan kalamai suna bayyana hanyar Musulunci wajen yin bayani kan abubuwan da suka hada ra'ayin rayuwa a Musulunci ta hanya mai kyau, cikakkiya, mai daidaito kuma mai ma'ana. Mafi fitattun siffofin wannan hanya sune:

which may express this fact better. These speak of the Islamic approach in elucidating the constituent elements of the Islamic concept of life in a beautiful, comprehensive, coherent and balanced way. The most distinctive features of this approach are:

Da farko, yana bayyana gaskiya yadda take, ta hanyar salo da ke nuna dukkan fuskokinta, mabambantan bangarenta, alakokinta da sakamakonta. Duk da cikakkiyar bayaninsa, ba ya sarkakiya wata gaskiya ko sa ta zama mai rikitarwa. Sannan yana mika kiransa ga dukkan bil'adama, a dukkan matakai. 10 Allah bai so ya sanya samun wani matsayi na ilimi ko karatu ya zama wajibi domin fahimtar tsarin rayuwa na Musulunci yadda ya kamata ba. Imani ne bukatar farko a rayuwar dan Adam.

Firstly, it portrays the facts as they are using a style that reveals all their aspects, dimensions, links and consequences. Comprehensive as it is, it does not complicate any fact or make it ambiguous. It then makes its address to all humanity, at all levels. 10 God has not wished to make the attainment of any standard of knowledge or education a necessary requirement for the proper perception of the Islamic concept of life. Faith is the first need in human life.

Alƙur'ani wani lokaci yakan bayyana ainihin gaskiyar imani ta hanyar da hankalin ɗan adam ba zai taɓa ƙoƙarin yi ba, saboda ta yanayinta, waɗannan ba abubuwa ba ne da ke damun ko jawo hankalin ɗan adam ba. Misali bayyananne shi ne ayar da ke bayyana ilimin Allah mara iyaka: "Maɓallan abin da ke bayan ganewar ɗan adam suna wurinsa: ba wanda ya san su sai shi. Yana sane da abin da ƙasa da teku suke ɗauke da shi; babu ganye da ke faɗuwa face ya sani; kuma babu hatsi a cikin duhun zurfin ƙasa, ko wani abu sabo ko busasshe face an rubuta shi a cikin littafi bayyananne." (6: 59) Waɗannan wurare da yanayi masu faɗi, na bayyane da na ɓoye, ba sa yawan shiga tunanin ɗan adam ta wannan hanya, idan yana ƙoƙarin bayyana ilimin da ya ƙunshi komai. Bari mu ambaci anan wasu sakin layi na abin da muka faɗa a sharhinmu kan wannan ayar.

The Qur’ān sometimes explains the basic truisms of faith in a way that the human mind would never attempt, because, by their nature, these are not things which preoccupy or attract human attention. A clear example is the verse which describes God’s infinite knowledge: “With Him are the keys to what lies beyond the reach of human perception: none knows them but He. He knows all that the land and sea contain; not a leaf falls but He knows it; and neither is there a grain in the earth’s deep darkness, nor anything fresh or dry but is recorded in a clear book.” (6: 59) These broad places and situations, visible and hidden, are not normally frequented by human thought in this way, when it tries to express knowledge that embraces everything. Let us quote here a few paragraphs of what we stated in our commentary on this verse.

Kowane lokaci da muke duba wannan ayar gajeruwa, ba zai yiwu mu kasa gane salonta mai ban mamaki wanda ke nuna cewa Marubucin Alkur'ani ne. Kallo guda ga abin da ayar ta ƙunsa ya ishe mu mu tabbata gaba ɗaya cewa wannan wani abu ne da babu wani mutum da zai faɗa. Hankalin ɗan adam ba ya kai ga iyakoki marasa ƙarshe idan yana bayanin cikakken ilimi marar kuskure. Maimakon haka, hankalin ɗan adam yana da halaye daban-daban da iyakoki tabbatattu, domin hotunansa suna nuna abubuwan da ke damunsa. Me ya sa mutane za su damu da yawan ganyen da ke faɗuwa daga bishiyoyi a ko'ina cikin duniya? Me ya sa za su damu da hatsin da ke binne a zurfafan duhun ƙasa? Me ya shafe su su san duk abin da yake sabo ko busasshe? Mutane kawai ba sa damuwa da ganyen da ke faɗuwa, balle su ƙidaya su. Suna damuwa da irin da suke shukawa, suna fatan samun girbi mai kyau. In ba haka ba, ba za su damu da hatsin da ke binne a ƙasa ba. Suna son amfani da abin da suke da shi na sabo da busasshe, amma babu ɗaya daga cikin waɗannan abubuwan da ake ɗauka a matsayin shaida ta cikakken ilimi. Mai Halitta kaɗai ne ya san kuma yake damuwa da kowane ganye da ke faɗuwa, da hatsi da ke binne da makamantansu, kamar yadda yake damuwa da sauran abubuwa, sabo ko busasshe.

"Idan suka ce: ‘Ya ƙirƙire shi,’ ka ce: ‘To, ku kawo sura guda irinsa, kuma ku kira duk wanda kuke iya kira ban da Allah, idan gaskiya kuke yi.’" (Aya ta 38) A wannan lokaci, da surar ta gabatar da wannan ƙalubale, an rufe duk muhawara, kuma an bayyana a fili cewa suna dogara ne kawai da zato, suna hukunci kan abin da ba su sani ba.

“If they say: ‘He has invented it,’ say: ‘Produce, then, one sūrah like it, and call for help on all you can other than God, if what you say is true.’” (Verse 38) At this point, with the sūrah presenting this challenge, all argument is stopped and a clear statement is made to establish the fact that they rely only on conjecture, judging what they do not know.

Hukunci mai kyau dole ne ya kasance bayan cikakken ilimi, kada ya dogara da son rai ko ra'ayoyin da ba a tabbatar da su ba. Abin da suke yankewa hukunci a kansa shi ne saukar da Alqur'ani da gaskiyar alkawuranshi da gargaɗinsa. Sun musanta dukan waɗannan ba tare da wani tabbataccen ilimi da zai tabbatar da musun nasu ba, kuma ba tare da jiran tafsirinsa na gaskiya ba: "Hakika suna musun abin da ba su kewaye da iliminsa ba, kuma ba a riga an bayyana musu ma'anarsa ba." (Aya ta 39) A cikin wannan sun bi sawun al'ummomin da suka gabata waɗanda suka ƙi wahayin Allah kuma suka sanya abokan tarayya ga Ubangijinsu. Ya kamata su yi tunani a kan makomar waɗancan al'ummomin, don su san abin da ke jiran su idan suka ci gaba da ƙin imani. "Haka waɗanda suka gabace su suma sun ƙaryata. To, ka duba yaya ƙarshen azzalumai ya kasance." (Aya ta 39)

Right judgement must be preceded by thorough knowledge, and not rely on personal preferences or unproved views. What they are judging is the revelation of the Qur’ān and the truth of its promises and warnings. They have denied all these without having any firm knowledge to justify their denial, and without waiting for its true interpretation: “Indeed they disbelieve what they cannot grasp, particularly since its inner meaning has not become clear to them.” (Verse 39) In this they have followed in the footsteps of former communities who rejected God’s revelations and associated partners with their Lord. They should consider the fate of those earlier communities in order to know what awaits them if they continue to reject the faith. “Likewise did those who lived before them disbelieve. But see what happened in the end to those wrongdoers.” (Verse 39)

Duk da cewa yawancinsu suna musun abin da ba su da cikakken sani a kansa, suna bin zato da son rai, akwai kuma wadanda suke yin imani da gaskiyar wannan littafi da aka saukar: "Wasu daga cikinsu suna imani da shi, wasu kuma ba sa imani. Amma Ubangijinka ya fi sanin masu yada fasadi." (Aya ta 40) Wadannan masu yada fasadi su ne kafirai. Fasadi a bayan kasa tabbas yana faruwa ne saboda juyawa daga imani da Ubangiji na gaskiya, kuma yawanci ana yada shi ta haka. Hakika dukkan fasadi yana farawa ne ta hanyar mika wuya ga abubuwa banda Allah, har da sharrin da ke biyo bayan wannan mika wuya. Wannan shi ne tushen bin son zuciya a cikin abin da ya shafi kai ko wasu. Shi ne ke kai ga tashin gumaka na karya, wadanda suke lalata komai domin su ci gaba da rike ubangijinsu na karya. Suna lalata dabi'un mutane, ruhinsu, tunaninsu, akidunsu, da kuma muradansu da dukiyoyinsu, suna neman kiyaye ikonsu kawai. Tarihin dan Adam, na da da na yanzu, cike yake da misalai na irin wannan fasadi da wadanda ba su da imani ke yadawa.

Ayoyin da ke biye suna taɓa zukatan waɗanda ba su yi imani ba da sauri, domin suna kwatanta wani yanayi daga Ranar Alkiyama. A cikin wannan yanayi, duk rayuwar da ke cike da tunaninsu sosai, wadda ta ƙunshi dukkan damuwarsu da abubuwan da suke sa zuciya a kansu, za ta bayyana kamar tafiya gajera ce da mutane ke yi kafin su koma mazauninsu na dindindin: "A Ranar da Zai tattara su, [za su ji] kamar ba su zauna a duniya ba sai na wani ɗan lokaci na yini, suna sanin juna. Hakika an yi hasarar waɗanda suka ƙaryata saduwa da Allah, ba su kuma bi shiriya ba." (Aya ta 45)

The next verses quickly touch the hearts of the unbelievers, portraying as they do a scene from the Day of Judgement. In this scene the whole of life which is so heavily present in their consciousness, and which encompasses all their concerns and preoccupations appears to be no more than a short trip which people undertake before returning to their permanent abode: “On the Day when He will gather them together, [it will seem to them] as though they had not sojourned in this world more than an hour of a day, getting to know one another. Lost indeed will be those who [in their lifetime] disbelieved in meeting God and did not follow the right guidance.” (Verse 45)

A cikin wannan zagaye mai sauri, muna ganin cewa wadanda za a tara a Ranar Alkiyama za su shiga cikin rudani gaba daya. Duk abin zai zo musu kamar ba zato ba tsammani. Kamar dai tafiyarsu a wannan rayuwa ta kasance gajeruwa ce sosai, wacce ba ta wuce kamar sa'a daya ba, inda suke sanin juna kafin duk abin ya kare. Ko kuma za a iya daukar wannan a matsayin misali da ke nuna yadda muke shafe dukkan rayuwarmu muna haduwa da sanin juna kawai. Ko da yake an bayar da shi a matsayin misali, gaskiya ne gaba daya. Shin mutane sukan kammala aikin sanin juna? Muna zuwa muna tafiya, kuma kowane mutum ko kowace kungiya kusan ba ta gama sanin sauran ba.

In this very fast round, we see those who are gathered on the Day of Judgement to be totally bewildered. It all comes to them as if by total surprise. It is as if their journey through this life has been a very short one, lasting barely an hour in which they get to know one another before it is all over. Or we may take this as an analogy showing how we spend our whole lives just meeting and getting to know one another. Although it is given by way of example, it is a completely true statement. Do people ever complete the process of getting to know one another? We come and go, and each individual or group barely gets to know the rest.

Ka yi tunani, idan ka so, a kan mutanen da suke cikin rikici da juna koyaushe: shin sun san juna yadda ya kamata su sani? Haka nan kuma a kan al'ummomin da suke yaƙi da juna, suna faɗa kan dukiya da ƙananan abubuwa na duniya, suna kyar su gama wata gardama kafin su fara wata. Shin su kan san juna? An kawo wannan kwatancen ne domin a jaddada cewa wannan rayuwa ta duniya gajere ce.

"Sun ce: ‘Yaushe wannan alkawari zai cika, idan kuna masu gaskiya?’" (Ayar 48) Tambayar an yi ta ne a matsayin ƙalubale. Hakika suna neman a cika abin da Annabi ﷺ ya yi musu gargaɗi a kansa, kuma a yi hukuncin Allah a kansu kamar yadda aka yi wa al'ummomin da suka gabata waɗanda suka ƙaryata manzannin Allah. Amma amsar da aka umarci Annabi ﷺ ya bayar tana bayyana dukkan al'amura a takaice: "Ka ce: ‘Ni ba ni da iko a kan wata cutarwa ko amfani a kaina, sai abin da Allah ya so. Ga kowace al'umma akwai lokaci da aka ƙayyade. Idan lokacinsu ya zo, ba za su iya jinkirta shi ko da na lokaci ɗaya ba, haka kuma ba za su iya hanzarta shi ba.’" (Ayar 49)

“They say: ‘When will this promise be fulfilled, if you are truthful?’” (Verse 48) The question was asked by way of a challenge. They were actually demanding that whatever the Prophet warned them against be fulfilled, and that God’s judgement be made just as it had been on earlier communities which denied God’s messengers. But the answer the Prophet is instructed to give makes all issues succinctly clear: “Say: ‘I have no control over any harm or benefit to myself except as God may please. For every community a term has been appointed. When their time arrives, they can neither delay it by a single moment, nor indeed hasten it.’” (Verse 49)

Idan Manzon Allah bai da iko a kan cutarwa ko amfani ga kansa ba, to tabbas ba zai iya kawo wa su ma cutarwa ko amfani ba. Ya kamata a nuna anan cewa an ambaci cutarwa kafin amfani ne saboda su ne suke hanzarta haddasa cutarwa.

If God’s Messenger does not have any power to bring harm or benefit to himself, he certainly cannot bring such harm or benefit to them either. It should be pointed out here that harm is mentioned before benefit because they were precipitating harm.

A cikin wani yanayi daban, ana ambaton amfani da farko saboda ya fi dacewa da halin da ake ciki. Wannan yana faruwa a Sūrah 7, Al-A`rāf, inda yake cewa: "Da ma ina da ilimin abin da ke bayan iyakar fahimtar ɗan adam, da na ɗauki abubuwa masu yawa na alheri, kuma babu wani sharri da zai taɓa ni." (7: 188)

In a different context, benefit is mentioned first because it is more fitting to the situation. This occurs in Sūrah 7, The Heights, or Al-A`rāf, when he says: “Had I possessed knowledge of what lies beyond the reach of human perception, I would have availed myself of much that is good and no evil would have ever touched me.” (7: 188)

“Ka ce: ‘Ba ni da iko a kan wata cuta ko wata alheri ga kaina sai abin da Allah ya so.’” (Aya ta 49) Duk abin nan ne, saboda nufin Allah. Yana tabbatar da maganarSa, kuma Yana aiwatar da gargaɗinSa a duk lokacin da Ya so. Dokarsa ba ta taɓa kasawa ba, kuma lokacin da Ya ƙayyade zai zo kamar yadda Ya tsara: “Ga kowace al’umma akwai ajali da aka ƙayyade. Idan lokacinsu ya zo, ba za su iya jinkirta shi ko da na lokaci ɗaya ba, haka kuma ba za su iya hanzarta shi ba.” (Aya ta 49) Wannan ajali na iya ƙarewa da hallaka ta zahiri, kamar yadda ya faru ga al’ummomin da suka gabata, ko kuma yana iya ɗaukar sifa ta alama, wadda ke barin al’umma a ɓace, a kayar da ita. Wannan na iya ɗaukar wani lokaci, sannan al’ummar ta sake tashi, ko kuma yana iya zama na dindindin, al’ummar kuma ta ci gaba da rauni. Mutane na iya ci gaba da rayuwa, amma wanzuwarsu a matsayin al’umma ta ƙare. Duk wannan yana faruwa ne bisa dokar Allah wadda ba ta taɓa canjawa ba. Babu wani abu na kwatsam, ko son kai, ko nuna bambanci a cikinsa. Al’ummomin da suke cika sharuɗɗan rayuwa mai ƙarfi ne kawai za su rayu, waɗanda kuma suka watsar da su za su raunana ko su mutu. A bayyane yake cewa al’ummar Musulmi za ta rayu rayuwa mai aiki kuma mai ƙarfi idan ta bi Manzon Allah ﷺ, wanda yake kira gare ta da ta riƙe abin da ke tabbatar da ci gaba da rayuwarta.

Don da nufin jaddada ra'ayin tashin matattu da hisabi, sūratun ta sake kawo wani hoto na ikon Allah kamar yadda yake bayyana a sammai da ƙasa, a rayuwa da mutuwa. Hoto ne gajere wanda ke tabbatar da cewa abin da Allah ya yi alkawari zai tabbata. Bayan haka, ana kira ga dukkan mutane su yi amfani da Alƙur'ani sosai, su kuma amfana da shi iyakar amfani, domin yana kawo musu gargaɗi, shiriya, da waraka ga duk abin da zukatansu za su iya ɗauka. "Lalle ne, na Allah ne abin da ke cikin sammai da ƙasa. Alkawarin Allah koyaushe gaskiya ne, amma yawancinsu ba sa sani. Shi ne yake bayarwa rai, yake kuma sanya mutuwa, kuma zuwa gare Shi za a mayar da ku duka. Ya mutane, lalle ne an zo muku da gargaɗi daga Ubangijinku, da waraka ga abin da ke cikin zukata, da shiriya da rahama ga masu imani. Ka ce: 'Da falalar Allah da rahamarsa, to da wannan su yi murna; domin wannan ya fi abin da suke tarawa.'" (Ayoyi 55-58)

To emphasize the concept of resurrection and reckoning the sūrah gives us yet another image of God’s power as it appears in the heavens and the earth, life and death. It is a quick scene serving to reassert that what God promises will come to pass. This is followed by an appeal to all mankind to make the best use of, and receive the maximum benefit from the Qur’ān, which brings them an admonition, guidance and a cure for all that their hearts may harbour. “Indeed, to God belongs all that is in the heavens and earth. God’s promise always comes true, but most of them do not know it. He alone gives life and causes death, and to Him you shall all return. Mankind, there has come to you an admonition from your Lord, a cure for all that may be in your hearts, and guidance and grace for all believers. Say: ‘In God’s bounty and grace, in this let them rejoice; for this is better than all that they may amass.’” (Verses 55-58)

Da farko akwai shelar gaskiya a fili kuma a bayyane: "Lalle ne, na Allah ne abin da ke cikin sammai da abin da ke cikin ƙasa." (Aya ta 55) Wanda duk abin da ke cikin sammai da ƙasa nasa ne, tabbas yana iya cika alkawarinsa. Babu wani shinge ko cikas da zai iya hana shi cika shi: "Alkawarin Allah gaskiya ne, amma yawancinsu ba sa sani." (Aya ta 55) Saboda jahilcinsu, suna shakkar wannan ko kuma su musanta shi gaba ɗaya. Sai kuma wata siffarsa mai girma aka ambata: "Shi ne yake ba da rai, yake kuma sa mutuwa." (Aya ta 56) Wanda yake mallakar rai da mutuwa, yana iya mayar da halittunsa su rayu kuma ya yi musu hisabi: "Zuwa gare shi ne za a mayar da ku duka." (Aya ta 56) Wannan magana ce da ake ƙarawa a cikin yanayin tashin kiyama, hisabi, lada da azaba.

We have first a clear and loud proclamation: “Indeed, to God belongs all that is in the heavens and earth.” (Verse 55) The One to whom everything in heaven and on earth belongs is certainly able to make His promise come true. No barrier or impediment can prevent Him from fulfilling it: “God’s promise always comes true, but most of them do not know it.” (Verse 55) In their ignorance, they doubt this or deny it altogether. Then another of His great attributes is mentioned: “He alone gives life and causes death.” (Verse 56) The One who controls life and death is able to bring His creation back to life and hold them to account: “To Him you shall all return.” (Verse 56) This is a passing comment added to a scene of resurrection, reckoning, reward and punishment.

Waɗanda suka fara karɓar Alƙur'ani sun fahimci wannan daraja mafi girma. Saboda haka, `Umar ya ƙi yarda cewa raƙuma da shanun da ya karɓa a matsayinsa na shugaban al'ummar Musulmi a matsayin harajin ƙasa, sun kasance wani ɓangare na falalar da alheri da God ya yi musu, wanda ya kamata su yi farin ciki da shi. `Umar yana da zurfin fahimta game da addinin Musulunci. Saboda haka, ya gane cewa mafi muhimmancin ɓangarorin alherin God da falalarsa sune abin da God ya saukar musu: gargaɗi daga Ubangijinsu, magani ga abin da ke cikin zukatan mutane, da shiriya da rahama ga masu imani. Dukiyar duniya ba ta da alaƙa da hakan. Sun godewa babban sauyin da Musulunci ya kawo a rayuwarsu. Sun iya fitar da kansu daga rami na jahilci zuwa wani abu mafi girma sosai.

Those who were first to receive the Qur’ān recognized this superior value. Hence `Umar denied that the camels and cattle he, as the ruler of the Muslim state, received in land tax were aspects of the bounty and grace God bestowed on them, and for which they should rejoice. `Umar had a keen insight into the Islamic faith. Hence, he realized that the most important aspects of God’s grace and bounty were what God had revealed to them: an admonition from their Lord, a cure for what is in people’s hearts, as well as guidance and mercy for believers. Material wealth had nothing to do with it. They appreciated the great change which Islam had brought about in their lives. They were able to remove themselves from the abyss of ignorance to something far superior.

Musulunci yana kuɓutar da mutane daga bautar wasu, kuma yana tabbatar da cewa sun miƙa wuya ga Allah shi kaɗai. Wannan yana sa a ɗaukaka ra'ayoyinsu, ƙimominsu, ɗabi'unsu da halayensu zuwa matsayi mafi girma. Dukkan rayuwarsu tana canzawa daga bauta zuwa 'yanci. Arziƙi, kayayyaki da iko duk suna zuwa a sakamakon irin wannan 'yanci, kamar yadda ya faru a tarihin Musulmai na farko. Lokacin da suka sami iko suka zama masu mulki ba tare da wata jayayya ba, sun nuna wa sauran ɗan Adam yadda ake imani da Allah, domin su ma su ji daɗin abin da Allah ya ba su daga falalarsa.

Islam brings about people’s freedom from enslavement to others, and ensures their submission to God alone. This determines that their concepts, values, morals and manners are placed on a much higher level. Their whole life is transformed from bondage to freedom. Material provisions, facilities and power all come as a result of such freedom, as happened in the history of the early Muslims. When they gained power and became the undisputed masters, they showed the rest of humanity how to believe in God, so that they too would enjoy what God bestows of His grace.

Waɗanda suke ba da fifiko fiye da kima ga ƙimar abin duniya maƙiyan ɗan Adam ne. Abin da suke bayarwa ba a inganta shi da niyya mai kyau ba. Maimakon haka, abin da suke so shi ne rushe ƙimomin da imani ya shigar cikin zukata, da imanin da yake sa mutane su yi burin wani abu mafi girma fiye da bukatun dabba, ba tare da yin watsi da bukatunsu na ɗan Adam ba. Yana ba su wasu ƙarin buƙatu da suke nema su biya tare da buƙatunsu na abinci, masauki da jima'i.

Bayan ambaton alherin Allah da rahamarsa, wanda ke wakilta ta wahayinsa da shiriya da warkarwar da yake bayarwa, surar yanzu tana magana ne kan ayyukan mutane da suka saba wa shiriyar Allah.

Having highlighted God’s bounty and grace, represented by His revelations and the guidance and cure they provide, the sūrah now speaks of people’s practices that are at variance with God’s guidance.

Waɗannan ba komai ba ne face cin zarafi ga ikon Allah, wato ikon Ubangiji na halatta abubuwa ko haramta su.

These are nothing less than an assault on God’s authority whereby He makes things lawful or unlawful.

Ka ce: "Ku duba dukkan hanyoyin arziki da Allah ya ba ku! Wasu daga cikinsu kun sanya su haramun, wasu kuma halal." Ka ce: "Shin Allah ne ya ba ku izinin yin haka, ko kuwa kuna ƙirƙirar ƙarya a kan Allah?" To amma me za su yi tunani, waɗanda suke ƙirƙirar ƙarya a kan Allah, a Ranar Tashin Alƙiyama? Lallai Allah Mai falala ne ga mutane, amma yawancinsu ba sa godiya. (Ayoyi 59-60)

Say: ‘Do but consider all the means of sustenance that God has bestowed on you! Some of it you then made unlawful, and some lawful.’ Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’ But what will they think, those who invent lies against God, on the Day of Resurrection? God is truly bountiful to mankind, but most of them are ungrateful. (Verses 59-60)

Annabi an umurce shi da ya tambaye su game da arzikin da Allah ya ba su, musamman ma la'akari da cewa duk abin da suke da shi Shi ne ya ba su. Duk wannan ya kamata su yi amfani da shi bisa ga abin da Ya shar'anta. Sai dai a maimakon haka, suna amfani da shi yadda suka ga dama. Haka kuma, ba tare da izini daga Allah ba, suna sanya wasu daga cikinsa halal wasu kuma haram. A zahiri, wannan shi ne kafa doka, wanda shi ne bayyanar iko. Duk da haka, iko na Allah shi kaɗai ne. Saboda haka suna aikata abin da Allah bai ba su izinin aikatawa ba. "Ka ce: 'Shin Allah ya ba ku izini ne, ko kuwa kuna ƙirƙirar ƙarya game da Allah?'" (Aya ta 59)

The Prophet is instructed to ask them about the sustenance God has given them, especially in light of the fact that everything they have has been bestowed on them by Him. All this they should use in accordance with what He has legislated. Instead, though, they use it as they desire. Furthermore, without sanction from God, they make some of it lawful and some unlawful. In effect, an enactment of legislation, which is a manifestation of sovereignty. Yet sovereignty belongs to God alone. Hence they do what God has not given them permission to do. “Say: ‘Has God given you leave to do so, or do you fabricate lies against God?’” (Verse 59)

"Lalle Allah Ya fi kowa yin falala ga mutane, amma yawancinsu ba sa godiya." (Aya ta 60) Allah Yana yin falala ga mutane koyaushe. Ya sanya a duniya da cikin sararin sama hanyoyin biyan bukatun rayuwarsu ta zahiri. Ya kuma ba mutum ikon sanin inda waɗannan hanyoyi suke, da dokokin halitta da suke shafar su, da sanin yadda zai inganta nau'o'in siffofinsu da kamanninsu ta hanyar bincike da haɗawa. Haka nan, duk abin da ke cikin sararin samaniya da kowace baiwa da ƙarfin da mutane suke da shi, Allah ne Ya samar da su. Bugu da ƙari, falalarSa tana bayyana sarai a cikin tsarin rayuwa da Ya shimfiɗa, wanda ke ba da shiriya ga mutane da magani ga duk abin da zai iya damun zukatansu da tunaninsu. Idan suka aiwatar da shi, sai su kai ga iyakar ƙarfinsu, su bi hanyar da take kawo mafi kyau a rayuwar duniya da ta lahira. Hakan yana sa su kafa daidaito tsakanin rayuwarsu ta ɗan Adam da rayuwar sararin samaniya da ke kewaye da su.

“God is truly bountiful to mankind, but most of them are ungrateful.” (Verse 60) God is always bountiful to mankind. He has placed on earth and in the universe the means of man’s material sustenance. He has further given man the ability to know its sources as well as the natural laws that affect those sources, and to know how to enrich its variety of shapes and forms through analysis and synthesis. Indeed everything in the universe and every talent and potential people have is provided by God. Moreover, His bounty is epitomized in the code of living He has laid down, providing guidance for mankind and a cure for anything that may trouble their hearts and minds. When they implement this, they tap their highest potential and follow a way that brings about the best in the life of this world and in the life to come. They establish harmony between their human life and the life of the universe around them.

Amma yawancin mutane ba sa nuna godiya ga ni'imar Allah. Maimakon haka sun karkata daga dokarSa, kuma sun sanya abokan tarayya gare Shi. Wannan yana kai su ga wahala da bakin ciki, domin ba sa amfani da abin da Allah ya saukar a matsayin magani ga abin da zai iya damun zukatansu.

But most people do not show any gratitude for God’s bounty. Instead they digress from His code, and ascribe partners to Him. This leads to their distress and misery, because they make no use of what God has revealed as a cure for what may trouble their hearts.

Wannan gaskiya ce mai zurfi. Al-Qur'ani magani ne ga zukatan mutane ta kowace fuska ta kalmar "magani". Yana shiga cikin zukata da hankula kamar yadda magani ke shiga jikin da rashin lafiya ya raunana. Yana shiga ta hanyar karfin rhythm dinsa da umarninsa, wadanda ke farkar da tsarin karbuwar dan Adam, har zuciya ta bude ta amsa. Haka kuma yana shiga cikin hankali ta dokokinsa da ka'idojinsa, wadanda ke tabbatar da mafi karancin rikici tsakanin kungiyoyi da al'umma. Yana kuma ba da tabbaci cewa adalci zai samu, alheri zai yi nasara, kuma karshe zai zama mai kyau. Bugu da kari, ya kunshi ma'anoni da yawa da ma'anoni masu zurfi wadanda babu wata magana ta dan Adam da za ta iya bayyanawa. Duk da haka, dukkansu suna bayyana a sarari a cikin wannan ayar ta ban mamaki.

Duk wani harka da za ku kasance a cikinta, da duk abin da za ku karanta daga cikin Alƙur'ani, da duk aikin da za ku yi, Mu ne masu shaida a kanku tun daga lokacin da kuke tsunduma a cikinsa. Ko zarra ba ta ɓoye wa Ubangijinka ba, a cikin ƙasa ko a sama, kuma babu wani abu da yake ƙasa da haka ko ya fi haka girma face yana cikin littafi bayyananne. Hakika, waɗanda ke kusa da Allah, babu abin tsoro a kansu, kuma ba za su yi baƙin ciki ba; domin sun yi imani kuma sun kasance masu taqawa. Nasu ne albishir a rayuwar duniya da kuma a rayuwa ta gaba:

In whatever business you may be engaged, and whatever part you may recite of the Qur’ān, and whatever deed you [mankind] may do, We will be your witnesses from the moment you are engaged with it. Not even an atom’s weight [of anything whatsoever] on earth or in heaven escapes your Lord, nor is there anything smaller or larger than that, but is recorded in a clear book. For certain, those who are close to God have nothing to fear, nor shall they grieve; for they do believe and remain God- fearing. Theirs are the glad tidings in the life of this world and in the life to come:

Babu canji ga kalmomin Allah. Wannan ita ce babbar nasara. Kada ka damu da abin da suke faɗa. Dukkan iko da daraja na Allah ne kaɗai. Shi kaɗai ne yake ji komai, yana sane da komai. Lallai, duk abin da ke cikin sammai da ƙasa na Allah ne. Waɗanda suke kira ga wasu baya ga Allah ba sa bin wasu abokan tarayya na gaskiya tare da Shi. Suna bin zato kawai, kuma ba sa faɗin komai sai ƙarya. Shi ne ya sanya muku dare domin ku huta, da rana domin ku gani. Lallai akwai alamu a cikin wannan ga waɗanda suke ji.

there is no changing the word of God. This is the supreme triumph. Be not grieved by what they say. All might and glory belong to God alone. He alone hears all and knows all. Indeed, to God belong all those who are in the heavens and earth. Those who invoke other beings beside God do not follow any real partners with Him. They follow mere conjecture, and they utter nothing but falsehood. It is He who has made the night for you, so that you may have rest, and the day, so that you may see. In this there are certainly signs for those who listen. (Verses 61-67)

Aya ta farko a cikin wannan nassi tana tunatar da mu cewa Allah yana tare da mu a kowane hali. "Duk wani aiki da za ku kasance a cikinsa, da duk wani ɓangare na Alqur'ani da za ku karanta, da duk wani aiki da za ku yi [ku mutane], Mu ne za mu kasance shaidunku daga lokacin da kuke tsunduma a cikinsa." (Aya ta 61) Wannan ji ne da yake kawo kwanciyar hankali da kuma girma da tsoro a lokaci guda. Yaya kuwa Allah yake tare da mu, yana shaida duk abin da muke yi? Allah, Mai iko duka, Mahaliccin da yake sarrafa komai a cikin duniya cikin sauƙi, yana tare da kowane ɗan Adam wanda, idan ba kulawar Allah ba, bai fi ƙaramin barbashi da ke yawo a iska ba. Wannan abu ne mai ban mamaki, kuma a lokaci guda, abin kwanciyar hankali ne, yana ba mu ƙarfin gwiwa da tsaro. Ba mu kaɗai ba ne ba tare da kyakkyawar kulawa da kariya ba. Allah yana tare da mu a kowane lokaci: "Duk wani aiki da za ku kasance a cikinsa, da duk wani ɓangare na Alqur'ani da za ku karanta, da duk wani aiki da za ku yi [ku mutane], Mu ne za mu kasance shaidunku daga lokacin da kuke tsunduma a cikinsa." (Aya ta 61) Ba ilimin Allah ne kaɗai cikakke ba, har ma kulawarsa da lura da shi duka cikakku ne: "Ba ko nauyin zarra [na kowane abu ne] a cikin ƙasa ko a sama da zai ɓoye daga Ubangijinka, babu kuma abin da ya fi wannan ƙanƙanta ko girma face yana rubuce a cikin littafi bayyananne." (Aya ta 61)

Daga cikin waɗanda suke haɗa abokan tarayya ga Allah akwai waɗanda suke da'awar cewa Allah yana da ɗa. Nisa ya tabbata gare Shi daga buƙatar ɗa. Larabawan jahiliyya ma irin wannan ra'ayi suke riƙewa, suna da'awar cewa mala'iku 'ya'yan Allah ne mata. Ayoyin da muke duba yanzu suna magance irin wannan ƙage. Suna farawa da bayar da hujjoji marasa iya karyatawa waɗanda suka shafi wannan duniya, sannan su yi gargaɗi game da azaba a lahira.

Among those who associate partners with God are those who allege that He has a son. Far be it from Him to need a son. The pagan Arabs in similar vein used to claim that the angels were God’s daughters. The verses we are now looking at tackle this type of fabrication. They begin with providing irrefutable arguments that are relevant to this world and warn against punishment in the hereafter.

Suka ce: "Allah ya riƙi ɗa." Tsarki ya tabbata a gare Shi, Shi ne Mai wadata. Nasa ne abin da ke cikin sammai da abin da ke cikin ƙasa. Ba ku da wata hujja a kan wannan. Shin kuna faɗa game da Allah abin da ba ku sani ba? Ka ce: "Waɗanda suke ƙirƙira ƙarya game da Allah ba za su yi nasara ba. Suna da ɗan jin daɗi a duniya, sa'an nan zuwa gare Mu za su koma, kuma Mu za mu ɗanɗana musu azaba mai tsanani saboda kafircinsu." (Ayoyi 68-70)

They say: ‘God has taken unto Himself son.’ Limitless is He in His glory. Self- sufficient is He. To Him belongs all that is in the heavens and earth. No evidence whatever have you for this. Would you say about God something which you do not know? Say: ‘Those who invent falsehood about God shall not be successful. They may have a brief enjoyment in this world, but then to Us they must return, and We will then make them suffer severe torment for their unbelief’ (Verses 68-70)

Imani da cewa Allah yana da ɗa ba shi da hikima, kuma tushenta shi ne rashin fahimtar ma'anar Ubangiji. Wanda bai fahimci babban nisan da ke tsakanin yanayin Allah madawwami da yanayin mutane masu mutuwa ba. Haka kuma bai fahimci babbar hikimar da ta sa mutane za su iya haihuwa, don su rama gajeren zaman rayuwarsu. Wannan kasawa ba ta shafar Allah.

The belief alleging that God has a son is naïve, based on a faulty concept of Godhead. One that does not appreciate the huge gulf between the nature of the eternal God, and the nature of mortal humans. Nor does it appreciate the great wisdom that allows mortals to procreate, so that they compensate for the short duration of their lives. This shortcoming does not apply to God.

Mutane suna mutuwa, kuma rayuwar ɗan adam tana ci gaba har zuwa lokacin da aka ƙayyade. Hikimar Allah ce ta bar rayuwar ɗan adam ta ci gaba har ta kai ga ƙarshenta.

Human beings die, and human life extends to an appointed time. It is God’s wisdom that has allowed human life to continue until it reaches its ultimate point.