Allah Maɗaukaki yana cewa, {Lalle ne, Mun halicci dukkan abu da ƙayyadadden ma'auni.} (Al-Qamar: 49)

Allah Most High says, {Verily, all things have We created in proportion and measure.} (AI-Qamar: 49)

A cikin Tafsirinsa, Ibn Al-Jawzi ya bayyana ra'ayoyi guda biyu game da dalilin saukar wannan ayar.

In his Tafsir, Ibn AI-Jawzi highlighted two views concerning the occasion of revelation of this verse.

Ra'ayi na farko Muslim ya ruwaito shi daga Abu Hurairah (Allah Ya yarda da shi).

The first view is reported by Muslim on the authority of Abu Hurairah (may Allah be pleased with him)

cewa mushrikai na Makka sun zo don su yi jayayya da Manzon Allah ﷺ game da Ƙaddara, sai aka saukar da ayar don ta karyata maganganunsu. Sai dai Abu Umamah yana ra'ayin cewa an saukar da wannan ayar ne game da abin da ake kira jabriyya (imani da cewa mutum babu zabi a cikin ayyukansa). Ra'ayi na biyu shi ne cewa bishop na Najran ya zo wajen Manzon Allah ﷺ ya ce, "Ya Muhammad! Kana da'awar cewa zunubai Allah ne ya ƙaddara su, amma wannan kuskuren hali ne." Sai Manzon Allah ﷺ ya ce, "Kai abokin gābar Allah ne." Sai aka saukar da ayoyin nan {Lalle ne masu laifi suna cikin ɓata da hauka. Ranar da za a ja su a cikin Wuta a kan fuskokinsu, (za a ce musu) ku ɗanɗana taɓawar Jahannama!" Lalle ne, dukkan abu Mun halicce shi da ƙaddara da ma'auni.} (Al-Qamar: 47-49)

that the disbelievers of Mecca came to dispute with the Messenger of Allah concerning the Destiny, then the verse was revealed to refute their claims. Abu Umamah, however, is of the opinion that this verse was revealed concerning the so-called fatalism. The second view is that the bishop of Najran came to the Messenger of Allah (pbuh) and said, "O Muhammed! you claim that sins are predetermined by Allah, but this is a wrong attitude." The Messenger of Allah (pbuh) replied, "You are the enemies of Allah.” Then the following verses were revealed {Truly those in sin are the ones in error and madness. The Day they will be dragged through the Fire on their faces, (they will hear.) taste ye the touch of Hell!’ Verily, all things have We created in proportion and measure.} (AI-Qamar: 47-49)

'Umar Ibn al-Khattab ya ce, "Manzon Allah ﷺ ya ce, "A Ranar Alkiyama, Allah zai tattara na farko da na karshe na mutane, sa'an nan ya umurci wani mai kira da ya yi kira da murya bayyananniya, ina makiyan Allah?" Sai masu kaddara su tsaya, a lokacin ne za a umurce su da su tafi Jahannama."1

'Umar Ibn al-Khattab said, "The Messenger of Allah (pbuh) said, "On the Day of Judgment, Allah will gather the first and the last of people and then order a caller to say with a clear voice, where are the enemies of Allah?" The fatalists would stand whereupon they would be ordered to go to Hell.”1

Allah yana cewa, {Ku ɗanɗana taɓawar Jahannama! Lallai, Mun halicci dukkan abu da ƙayyadadden tsari da ma'auni.}

Allah says, {Taste ye the touch of Hell! Verily, all things have We created in proportion and measure.

} Waɗannan mutane ana kiransu abokan gābar Allah ne saboda suna jayayya game da yadda Allah ya ƙaddara zunubai, sannan ya yi wa masu zunubin hukunci saboda haka." Hisham Ibn Hassan ya ce, "Na rantse da Allah, idan wani mai imani da ƙaddara ya ci gaba da azumi har ya zama sirara kamar zare, ko ya ci gaba da salla har ya zama mai rauni kamar igiya, Allah zai umarce shi a ja shi a wuta a fuskarsa, sannan ya ce masa {ku ɗanɗana taɓawar Jahannama! “Lalle ne, dukkan abu Mun halicce shi da ma'auni.}” 2

} Those men are called the enemies of Allah because they dispute how Allah predetermines sins and then punishes the sinners thereby." Hisham Ibn Hassan commented, "By Allah if a fatalist observes continuous fasting until he becomes as thin as thread, or observes continuous Prayer until he becomes as faint as string, Allah would order him to be dragged through the Fire on his face and then say to him {taste the touch of Hell! “Verily all things Have We created in proportion and measure.}” 2

Ibn 'Umar (Allah ya yarda da su biyun) ya ce: Annabi ﷺ ya ce: "Kowane abu yana gudana ne bisa ga Ƙaddarar Allah, har da rashin iya aiki da hankali."3

Ibn 'Umar (may Allah be pleased with them both) the Prophet said, "Everything runs in accordance with Allah's Destiny even the inability and intelligence.” 3

Ibn 'Abbas ya ce, "Dukkan abubuwa mun halicce su ne da ma'auni da kuma tsari, kuma an rubuta su a cikin Al-Lauhul Mahfuz (Allon Da Aka Tsare)." Allah Maɗaukakin Sarki ya ce: {Alhali Allah ne Ya halicce ku da abin da kuke aikatawa!} (As-Saffat: 96)

Ibn 'Abbas said, "All things have We created in proportion and measure and they are recorded in AILawh AI-Mahfuz (The TabletPreserved)." Allah Most High says, {But Allah has created you and your hadiwork! } (Al-saffat: 96)

Ibn Jarir, a cikin tafsirinsa na wannan ayar, ya ce: "Ayar tana da ma'ana biyu."

Ibn Jarir, in his commentary on this verse, said, "The verse is of two indications:

Da farko, yana iya nufin cewa Allah ne ya halicce ku da abin da kuke yi, watau gumaka.” A cikin Suratu Ash-Shams, Allah Maɗaukakin Sarki yana cewa: {Kuma (Ya sanar da ita) abin da ke cikinta na fajirci da abin da ke cikinta na taqawa.} (Ash-Shams: 8)

First, it may mean that Allah has created you and what you make, i.e., idols." In Surah Ash-Shams, Allah Most High says, {And its inspiration as to its wrong and its right.} (Ash-shams: 8)

Sa'id Ibn Jubair ya bayyana ma'anar wannan ayar yana cewa: {Allah yana sanya a cikinta dabi'un alheri da dabi'un sharri.} Wani hadisi ya ce: "Allah yana shiryar da wasu mutane zuwa tafarki madaidaici kuma zai yi musu rahama. Sauran kuwa suna ɓata bisa ga ƙaddarar Allah, saboda haka za a ƙaddara musu wuta bisa adalcin Allah." Ibn Zaid ya ce: "Allah yana jagorantar ta zuwa hanyar adalci ko kuma ya bar ta ta ɓace a hanyar sharri." Mu'azu Ibn Jabal (Allah ya yarda da shi) ya ce Manzon Allah ﷺ ya ce: "Babu wani annabi da Allah ya aika wa mutane face cewa a cikin al'ummarsa akwai Ƙadariyyah (masu musun ƙaddara)."

Sa'id Ibn Jubair explained the meaning of this verse saying, {Allah implants in it the traits of good and the traits of evil.} A hadith states, "Allah guides some people to the straight way and will grant them mercy. Whereas others go astray in accordance with Allah's Destiny and therefore they will be decreed to Hell-fire with Allah's Justice." Ibn Zaid stated, "Allah leads it to the way of righteousness or leaves it to go astray in the way of evil." Mu'adh Ibn Jabal (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said, "There was no prophet sent to people by Allah but amongst his people there were Qadariyyah (fatalists)

da kuma Murji'ah (Masu jinkirtawa). Lalle ne, Allah ya la'anci Qadariyyah da Murji'ah a kan harsunan annabawa saba'in.1

and Murji'ah (Postponers). Surely, Allah has cursed the Qadariyyah and Murji' ah on the tongues of seventy prophets.”1

ʿAisha (Allah ya yarda da ita) ta ce Manzon Allah ﷺ ya ce: "Al-Qadariyyah (masu musun kaddara) su ne Majusawan wannan Al'umma."2

`Aishah (may Allah be pleased with her) said that the Messenger of Allah (pbuh) said, "The Qadiriyyah (fatalists j are the Magians of this Ummah.”2

Ibn `Umar (may Allah be pleased with him) ya ce: Manzon Allah ﷺ ya ce: "Kowace al'umma tana da Majusawa, kuma Majusawan wannan al'umma su ne waɗanda suke musanta ƙaddarar Allah." Ya ƙara da cewa: "Idan ɗayansu ya bayar da zinariya kwatankwacin Dutsen Uhud a hanyar Allah, Allah ba zai karɓa daga gare shi ba har sai ya yi imani da ƙaddara, na alheri da na sharri." Sannan ya ambaci hadisin ﷺ lokacin da Jibril ya tambaya game da Imani: "Shi ne ka yi imani da Allah, da mala'ikunsa, da littattafansa, da manzanninsa, da Ranar Lahira, kuma ka yi imani da ƙaddara, na alheri da na sharri."3

Ibn `Umar (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said, "Each Ummah has Magians and the Magains of this Ummah are those who deny the Destiny of Allah." He added, "If one of them spent an amount of gold equal to Mount Uhud the way of Allah, Allah will never accept it from him until he believes in the divine Destiny, both the good and the evil thereof" Then he (pbuh) mentioned the hadith, when Jabril asked about Iman (Faith), "It is to believe in Allah, His angels, His books, His Messengers, and the Last Day, and to believe in the divine Destiny, both the good and the evil thereof .”3

Imani da Allah yana nufin yarda cewa Shi, Mai tsarki kuma Maɗaukaki Shi ne, Yana wanzuwa kuma Ya cancanci dukkan siffofin kamala. Shi ne Makaɗaici Kaɗai, Madawwami, Mahalicci wanda ke aikata abin da Yake so. (SWT)

"The belief in Allah" means to admit that He, Glorified and Exalted be He, is Existent and deserves all attributes of perfection. He is the One and Only, the Eternal, the Creator Who does what He wills.

"Imani da mala'iku" yana nufin yarda cewa su bayi ne masu biyayya ga Allah, kamar yadda Alkur'ani mai girma ya bayyana, {Su bayi ne da aka girmama. Ba sa gaban Sa suke magana, kuma suna aiki bisa umurninSa. Yana sane da abin da ke gabansu da abin da ke bayansu, kuma ba sa ceto sai ga wanda Ya yarda da shi, kuma suna cikin tsoron girmanSa.} (Al-Anbiya'i 26-28)

"Belief in the angels" means to admit that they are devoted servants of Allah as the Glorious Qur'an illustrates, {They are (but) servants raised to honor. They speak not before He speaks, and they act (in all things) by His command. He knows what is before them, and what is behind them, and they offer no intercession except for those with whom He is well-pleased and they stand in awe and reverence of His (glory).} (Al-Anbiya'" 26-28)

"Imani da Manzanni" yana nufin yarda cewa su mutane ne masu gaskiya, kuma sun isar da abin da Allah Mai Girma ya saukar musu gaba ɗaya. Allah Madaukaki ya goyi bayansu da mu'ujizozi a matsayin hujja ga gaskiyarsu. Wajibi ne a gare mu mu girmama su duka, kuma ba ma bambanta tsakaninsu.

"Belief in the Messengers" means to admit that they were truthful men, and delivered what Allah revealed to them in totality. Allah Most High has supported them with miracles as proof of their truthfulness. We owe to them all reverence and make no distinction between them.

"Imani da Ranar Lahira" yana nufin yin imani da Ranar Alkiyama, da tashin matattu bayan mutuwa, da Hashr (Tarewa), da Aljanna, da Wuta,... da sauransu.

"Belief in the last Day" means to believe in the Day of Judgment, in the resurrection after death, is the Hashr (Gathering), in Paradise, in Hell-fire,... etc.

"Imani da Qadar na Ubangiji" yana nufin yin imani da waɗannan ƙa'idodi da ra'ayoyi da aka ambata a baya, kamar yadda ayoyin suka nuna:

"Belief in the divine Destiny" means to believe in the aforementioned principles and ideas such as the reference in the verses:

{Amma Allah ne Ya halicce ku da abin da kuke aikatawa.} (As-Saffat: 96)

{But Allah created you and your handiwork.} (As-Saffat: 96)

{Lalle Mun halicci kowane abu da ƙayyadadden ma'auni.} (Al-Qamar: 49)

{All things have We created in proportion and measure.} (AI-Qamar: 49)

Imani ga ƙaddarar Allah ya ƙunshi abin da aka ambata a cikin Hadisin Ibn ‘Abbas, "Ka sani cewa idan al’umma za ta taru don ta amfanar da kai da wani abu, ba za ta amfane ka ba sai da abin da Allah ya riga ya ƙaddara maka, kuma idan sun taru don cutar da kai da wani abu, ba za su cutar da kai ba sai da abin da Allah ya riga ya ƙaddara maka. An ɗaga alƙalumai kuma takardun sun bushe."1

Belief in the divine Destiny comprises what was referred to in the Hadith of Ibn ' Abbas, "Know that if the Nation were to gather together to benefit you with any thing, it would benefit you only with something that Allah had already prescribed for you, and if they gather together to harm you with anything, they would harm you only with something Allah has already prescribed for you. The pens have been lifted and the pages have dried.”1

Malaman Musulunci, a da da kuma yanzu, sun yi ittifaqi cewa duk wanda yake da imani mara karkata ga wadannan ka'idoji, zai zama mumini na gaskiya.

Muslim scholars, in past and present, have agreed that whoever has unswerving faith in these principles, he will be a true believer.

Malamai saba'in na Musulunci sun yi ittifaqi cewa Sunnar Annabi ﷺ ta ƙunshi: Imani da ƙaddarar Allah, miƙa wuya ga umarnin Allah, haƙuri, bin abin da aka halatta da nisantar abin da aka haramta, ikhlasi, ƙin jayayya a cikin addini, Jihadi, Sallar jana'iza, da sauransu.

Seventy Muslim scholars have agreed that the Sunnah of the Prophet (pbuh) includes: Belief in the divine Destiny, submission to the commands of Allah, patience, adherence to the lawful and abstaining from the unlawful, sincerity, the abhorrence of dispute in religion, Jihad, funeral Prayer, etc.