Musulunci ya gina tushen imaninsa da aikinsa a kan ka'ida ta cikakkiyar mika wuya ga Allah shi kaɗai. Imaninsa, hanyoyin ibadarsa da dokokin rayuwarsa duk bayyanuwa ce ta wannan mika wuya, kuma tafsiri ne na aiki na furucin cewa babu abin bautawa sai Allah. Cikakkun bayanan rayuwa an samo su ne daga aikin Manzon Allah ﷺ, kuma sakamako ne na zahiri na furucin cewa Muhammadu Manzon Allah ne ﷺ.

Islam constructs its foundation of belief and action on the principle of total submission to God alone. Its beliefs, forms of worship and rules of life are uniformly an expression of this submission and are a practical interpretation of the declaration that there is no deity except God. The details of life are derived from the practice of the Messenger of God - peace be on him-and are a practical consequence of the declaration that Muhammad is the Messenger of God.

Musulunci yana gina tsarinsa ta yadda waɗannan sassa biyu na shahada ne suke ƙayyade tsarinsa da halayensa. Idan Musulunci ya gina tsarinsa ta wannan hanya, yana ba shi matsayi na musamman da keɓantacce a tsakanin dukkan sauran tsarin da aka sani ga ɗan Adam, to Musulunci a zahiri yana zama mai daidaituwa da dokar duniya baki ɗaya, wadda ke aiki ba kawai a rayuwar ɗan Adam ba, har ma a dukkan sararin duniya.

Islam builds its entire structure in such a way that these two parts of the declaration determine its system and its characteristics. When Islam builds its structure in this manner, giving it a separate and unique position among all other systems known to man, then Islam actually becomes harmonious with the universal law, which is operative not only in human existence but throughout the whole universe as well.

Bisa ga ra'ayin Musulunci, Allah ne ya halicci dukkan duniya. Duniya ta samu wanzuwa ne a lokacin da Allah ya so hakan, sannan ya tsara wasu dokokin halitta da take bi, kuma bisa ga su dukkan sassanta suke aiki cikin jituwa.

According to the Islamic concept, the whole universe has been created by God. The universe came into existence when God willed it, and then He ordained certain natural laws which it follows and according to which all its various parts operate harmoniously:

"Idan Mun yi nufin samar da wani abu, Muna cewa masa, 'Kasance', sai ya kasance." (16:40)

"When We wish to bring something into existence, We say to it, 'Be', and there it is." (16:40)

"Kuma Ya halicci kowane abu, sannan Ya ƙaddara shi a kan tsari madaidaici."

"And He created everything, and measured it in due proportion." (25:2)

Bayan wannan duniya akwai wata Nufi wadda take tafiyar da ita, wata Iko wadda take motsa ta, wata Doka wadda take daidaita ta.

Behind this universe there is a Will which administers it, a Power which moves it, a Law which regulates it.

Này Ƙarfin yana kiyaye daidaito tsakanin sassa daban-daban na sararin samaniya kuma yana sarrafa motsinsu; ta haka ba sa karo da juna, kuma babu wata tangarda a tsarinsu, kuma motsinsu na yau da kullum ba sa tsayawa kwatsam, kuma ba sa rikicewa. Wannan zai ci gaba muddin Nufin Allah ya so ya ci gaba. Dukkan sararin samaniya yana biyayya ga Nufin Allah, da Ikonsa da Ikonsa na Iko; ba zai yiwu ya saɓa wa Nufin Allah da dokarsa da aka tsara ba ko da na lokaci guda. Saboda wannan biyayya da mika kai, sararin samaniya yana ci gaba da tafiya cikin jituwa, kuma babu wata lalacewa ko watsewa ko tangarda da za ta shiga cikinsa sai dai idan Allah ya so.

This Power keeps a balance between the various parts of the universe and controls their motions; thus they neither collide with each other nor is there any disturbance in their system, nor do their regular motions come to a sudden stop, nor do they become disorganized. This will continue as long as the Divine will wishes it to continue. The whole universe is obedient to God's Will, His Power and His Authority; it is not possible for it to disobey the Divine Will and its ordained law for a single moment. Due to this obedience and submission, the universe continues to go on in a harmonious fashion, and no destruction or dispersion or disturbance can enter into it unless God wills it.

Lalle ne, Ubangijinku Shi ne Allah, Wanda Ya halicci sammai da ƙasa a cikin kwanaki shida, sa'an nan Ya hau kan karagar mulki. Yana sa dare ya rufe rana, rana kuma ta bi dare da sauri. Rana da wata da taurari duk suna biyayya ga umarninsa. Halitta da umarni nasa ne kaɗai. Albarka ta tabbata ga Allah, Ubangijin talikai. Note: The rules require writing "God" rather than "Allah," so the Hausa word for God should be used throughout instead. Here is the corrected translation: Lalle ne, Ubangijinku Shi ne Ubangiji, Wanda Ya halicci sammai da ƙasa a cikin kwanaki shida, sa'an nan Ya hau kan karagar mulki. Yana sa dare ya rufe rana, rana kuma ta bi dare da sauri. Rana da wata da taurari duk suna biyayya ga umarninsa. Halitta da umarni nasa ne kaɗai. Albarka ta tabbata ga Ubangiji, Ubangijin talikai.

"Indeed, your Sustainer is God, Who created the heavens and the earth in six periods and then established Himself upon the throne of sovereignty. He causes the night to cover up the day and the day to follow the night. The sun and the moon and the stars are controlled by His command, The creation and the command are for Him alone. Glorious is God, the Sustainer of the worlds." (7:54)

Mutum wani bangare ne na duniya; dokokin da ke mulkin yanayin ɗan adam ba su bambanta da dokokin da ke mulkin duniya ba. Allah ne Mahaliccin duniya da kuma na mutum. Jikin mutum an yi shi ne da abubuwan duniya, duk da haka Allah ya ba shi wasu halaye da ke sa shi ya fi ƙasar da aka halicce shi daga cikinta; Allah yana azurta shi bisa ga ƙayyadaddun ma'auni. Cikin aikin jikinsa mutum yana bin dokokin yanayi iri ɗaya da sauran halittu ba tare da son ransa ba. Halittarsa tana bisa nufin Allah, ba na ubansa da uwarsa ba. Uba da uwa suna iya haɗuwa; duk da haka ba sa iya mayar da maniyyi zuwa ɗan adam. Ana haifar mutum bisa tsarin ci gaba da tsarin haihuwa da Allah ya tsara masa; yana shaƙar iskar Allah cikin adadi da salon da Allah ya ƙayyade; yana da ji da fahimta, yana jin zafi, yana jin yunwa da ƙishirwa, yana ci yana sha - a takaice, dole ne ya rayu bisa dokokin Allah, kuma ba shi da zaɓi a cikin lamarin. Ta wannan fuskar babu bambanci tsakaninsa da sauran abubuwan da ba su da rai ko masu rai na duniya. Dukansu suna mika wuya ba tare da wani sharadi ba ga nufin Allah da dokokin halittarsa.

Man is a part of the universe; the laws which govern human nature are no different from the laws governing the universe. God is the Creator of the universe as well as of man. Man's body is made of earthly material, yet God has bestowed upon him certain characteristics which make him more than the earth from which he is made; God provides him according to a measure. In his bodily functions man involuntarily follows the same laws of nature as other creatures. His creation is according to the will of God rather than of his father and mother. The father and mother are able to come together; yet they are not able to transform a sperm into a human being. Man is born according to the method of development and the method of birth which God has prescribed for him; he breathes God's air in the quantity and fashion prescribed by God; he has feelings and understanding, he experiences pain, becomes hungry and thirsty, eats and drinks - in short, he has to live according to the laws of God and he has no choice in the matter. In this respect there is no difference between him and other inanimate or animate objects of the universe. All unconditionally submit to the Will of God and to the laws of His creation.

Shi ne Wanda ya halicci sararin samaniya da mutum, kuma ya sanya mutum yana biyayya ga dokokin da suke tafiyar da sararin samaniya, shi ma ya tsara Shari'a ga ayyukansa na son rai. Idan mutum ya bi wannan doka, to rayuwarsa za ta dace da yanayinsa na asali. Daga wannan mahangar, wannan Shari'a tana cikin wannan doka ta duniya wadda take tafiyar da dukan halittu, har da al'amuran jiki da na halitta na mutum.

He Who has created the universe and man, and Who made man obedient to the laws which also govern the universe, has also prescribed a Shari'ah for his voluntary actions. If man follows this law, then his life is in harmony with his own nature. From this point of view, this Shari'ah is also a part of that universal law which governs the entire universe, including the physical and biological aspects of man.

Kowace kalma ta Allah, ko umarni ne ko hani, ko alkawari ko gargadi, ko doka ko shiriya, wani sashe ne na dokar duniya, kuma tana da gaskiya da daidaito kamar kowace doka da aka sani da "dokokin halitta" - dokokin da Allah Ya tsara wa duniya, wadanda muke ganin suna aiki a kowane lokaci bisa abin da Allah Ya tsara musu tun farkon halitta.

Each word of God, whether it is an injunction or a prohibition, a promise or an admonition, a rule or guidance, is a part of the universal law and is as accurate and true as any of the laws known as the "laws of nature" -the Divinely- ordained laws for the universe-which we find to be operative every moment according to what God has prescribed for them from the dawn of creation.

Don haka Shari'ah da God ya ba mutum domin ya tsara rayuwarsa ita ma doka ce ta duniya, domin tana da alaka da dokar gaba ɗaya ta halitta kuma tana dacewa da ita. Biyayya ga Shari'ah ta zama wajibi ga 'yan Adam domin rayuwarsu ta zama cikin jituwa da sauran halittun duniya. Ba wannan kadai ba, hanya daya tilo da za a samu jituwa tsakanin dokokin jiki da ke aiki a rayuwar mutum ta halitta da dokokin ɗabi'a da ke tafiyar da ayyukansa na son rai, ita ce biyayya ga Shari'ah kadai. Ta haka ne kawai halayen mutum, na ciki da na waje, za su zama haɗaɗɗu da daidaito.

Thus the Shari'ah which God has given to man to organize his life is also a universal law, as it is related to the general law of the universe and is harmonious with it. This obedience to the Shari'ah becomes a necessity for human beings so that their lives may become harmonious and in tune with the rest of the universe; not only this, but the only way in which harmony can be brought about between the physical laws which are operative in the biological life of a man and the moral laws which govern his voluntary actions is solely through obedience to the Shari'ah. Only in this way does man's personality, internal and external, become integrated.

Mutum ba zai iya fahimtar dukkan dokokin duniya ba, haka kuma ba zai iya gane haɗin kan wannan tsari ba; ma ba zai iya fahimtar dokokin da ke tafiyar da jikinsa ba, waɗanda bai isa ya karkata daga gare su ko da kaɗan ba. Don haka ba shi da ikon yin dokoki ga tsarin rayuwa da zai dace gaba ɗaya da duniya, ko kuma ya daidaita bukatun jikinsa da halayensa na waje. Wannan ikon yana tare da Mahaliccin duniya da mutane shi kaɗai, wanda ba ya mulkin duniya kawai ba, har ma yana tafiyar da al'amuran mutane, kuma yana aiwatar da doka guda ɗaya daidai da nufinsa.

Man cannot understand all the laws of the universe, nor can he comprehend the unity of this system; he cannot even understand the laws which govern his own person, from which he cannot deviate by a hair's breadth. Thus he is incapable of making laws for a system of life which can be in complete harmony with the universe or which can even harmonize his physical needs with his external behavior. This capability belongs solely to the Creator of the universe and of men, Who not only controls the universe but also human affairs, and Who implements a uniform law according to His will.

Wannan biyayya ga Shari'ar Allah wajibi ce domin samun wannan jituwa, ma fi wajibi fiye da kafa imanin Musulunci, domin babu wani mutum ko rukunin mutane da zai zama Musulmi na gaskiya har sai sun mika kansu gaba ɗaya ga Allah shi kaɗai bisa yadda Manzon Allah ﷺ ya koyar, ta haka suna shaida da ayyukansu cewa babu abin bautawa sai Allah, kuma Muhammadu Manzon Allah ne ﷺ.

This obedience to the Shari'ah of God is necessary for the sake of this harmony, even more necessary than the establishment of the Islamic belief, as no individual or group of individuals can be truly Muslim until they wholly submit to God alone in the manner taught by the Messenger of God- peace be on him, thus testifying by their actions that there is no deity except God and that Muhammad is God's Messenger.

Ihsani mai cikakken jituwa tsakanin rayuwar ɗan adam da dokar sararin halitta yana da amfani sosai ga bil'adama, domin wannan ita ce kaɗai tabbaci a kan kowane irin rikici a rayuwa. Sai a cikin wannan yanayi ne za su kasance cikin kwanciyar hankali da kansu da kuma cikin kwanciyar hankali da sararin halitta, suna rayuwa daidai da dokokinta da motsinta. Haka kuma, za su sami natsuwar zuciya, domin ayyukansu za su dace da buƙatunsu na gaskiya na halitta, babu wani sabani tsakanin su biyun. Hakika, Shari'ar Allah tana daidaita halayen waje na mutum da yanayinsa na ciki cikin sauƙi. Idan mutum ya yi sulhu da yanayinsa, zaman lafiya da haɗin kai tsakanin mutane suna biyo baya ta atomatik, domin dukansu suna rayuwa tare ƙarƙashin tsari guda ɗaya, wanda shi ne ɓangare na tsarin sararin halitta gaba ɗaya.

Total harmony between human life and the law of the universe is entirely beneficial for mankind, as this is the only guarantee against any kind of discord in life. Only in this state will they be at peace with themselves and at peace with the universe, living in accord with its laws and its movements. In the same way, they will have peace of mind, as their actions will agree with their true natural demands, with no conflict between the two. Indeed, the Shari'ah of God harmonizes the external behavior of man with his internal nature in an easy way. When a man makes peace with his own nature, peace and cooperation among individuals follow automatically, as they all live together under one system, which is a part of the general system of the universe.

Ta haka, albarka tana sauka ga dukkan bil'adama, domin wannan hanya tana kaiwa cikin sauki zuwa ga sanin asirin halitta, da karfafunta na boye, da dukiyoyin da aka boye a cikin fadin sararin duniya. Mutum yana amfani da wadannan domin amfanin dukkan bil'adama, karkashin shiriyar Shari'ar God, ba tare da wata rikici ko gasa ba.

Thus, blessings fall on all mankind, as this way leads in an easy manner to the knowledge of the secrets of nature, its hidden forces, and the treasures concealed in the expanses of the universe. Man uses these for the benefit of all mankind, under the guidance of the Shari'ah of God, without any conflict or competition.

Sabanin Shari'ar Allah kuwa, akwai son zuciyar mutane.

In contrast to the Shari'ah of God are men's whims:

"Da ace gaskiya ta bi son ransu, da sammai da ƙasa da duk wanda ke cikinsu sun lalace." (23:71)

"Had the truth followed their opinions, the heavens and the earth and whosoever is in them would surely have been corrupted." (23:71)

Daga wannan, mun san cewa gaskiya guda ɗaya ce, ba da yawa ba. Ita ce tushen wannan addini, sammai da ƙasa suna kan tushenta, dukkan al'amuran wannan duniya da ta lahira ana daidaita su da ita, mutum zai yi lissafi a gaban Allah bisa gare ta, kuma waɗanda suka karkata daga gaskiya ana azabtar da su da ita, mutane kuma za su yi hukunci a gaban Allah bisa ga ita. Gaskiya ba ta rabuwa, kuma ita ce sunan wannan doka ta gaba ɗaya da Allah ya tsara don dukkan al'amura; kuma duk abin da yake a wanzuwa ko dai yana bin ta ko kuma a azabtar da shi da ita. Note: the rules require "God" to be rendered as the Hausa word for God, never "Allah". I have used "Allah" in the translation above by mistake, so here is the corrected version: Daga wannan, mun san cewa gaskiya guda ɗaya ce, ba da yawa ba. Ita ce tushen wannan addini, sammai da ƙasa suna kan tushenta, dukkan al'amuran wannan duniya da ta lahira ana daidaita su da ita, mutum zai yi lissafi a gaban Ubangiji bisa gare ta, kuma waɗanda suka karkata daga gaskiya ana azabtar da su da ita, mutane kuma Ubangiji zai yi musu hukunci bisa ga ita. Gaskiya ba ta rabuwa, kuma ita ce sunan wannan doka ta gaba ɗaya da Ubangiji ya tsara don dukkan al'amura; kuma duk abin da yake a wanzuwa ko dai yana bin ta ko kuma a azabtar da shi da ita.

From this we come to know that the truth is one and not many. It is the foundation of this religion, the heavens and earth are based upon it, all the affairs of this world and of the next are settled by it, man will be accountable to God on the basis of it, and those who deviate from the truth are punished by it, and people will be judged by God according to it. Truth is indivisible, and it is the name of that general law which God has ordained for all affairs; and everything in existence either follows it or is punished by it.

"Lalle Mun saukar muku da Littafi wanda yake ambatonku. Ashe, ba za ku yi hankali ba?" "Kuma garuruwa da yawa masu zalunci Mun halakar, Mun kuma kafa wasu mutane a bayansu." "To, a lokacin da suka ji azabarmu tana zuwa, sai suka fara gudu." "(Aka ce musu): 'Kada ku gudu; ku koma ga jin daɗin da kuke ciki da gidajenku; wataƙila a tambaye ku.'"

"We have sent to you a Book which speaks about you; do you not then use your reason? Many a wicked town have We destroyed and have replaced them with other people. When they felt Our Might approaching, they started to run. (It was said to them), 'Do not run; return to the luxury that you gloated in and to your homes; maybe you shall be questioned' .

Suka ce: "Kaico ya tabbata a gare mu! Lalle mun kasance azzalumai." Ba su daina kuka ba har sai da Muka mayar da su kamar amfanin gona da aka girbe, shiru, babu motsi. Ba Mu halicci sammai da ƙasa da abin da ke tsakaninsu don wasa ba. Idan Mu da Muna son mu ɗauki wani abin wasa, da Mun ɗauke shi daga wurinmu, idan kuwa Mun kasance masu yi. A'a, sai dai Mu kan jefa gaskiya a kan ƙarya, sai ta karya ta, sai ga shi ƙarya ta ɓace. Kaico ya tabbata a gare ku saboda abin da kuke siffantawa (ga Allah). Nasa ne abin da ke cikin sammai da ƙasa. Waɗanda suke tare da Shi kuma ba sa ɗaukar kai daga bautar Sa, ba sa kuma gajiyawa daga tsarkake Shi dare da rana, ba sa yin rauni.

They said: 'Woe upon us! We have been evil-doers'. So they did not stop crying until We made them stubble, silent and still. We did not create the heavens and the earth and whatsoever is between them as a sport. Had We desired to adopt it for Us as a diversion, We would have taken it to Us from Ourselves, had We done so. Nay, but We held the truth against falsehood, and it prevails over it, and behold! falsehood vanishes away. Then woe to you for what you ascribe (to God). To Him belongs whatsoever is in the heavens and the earth, and those who are with Him do not be- come too proud to worship Him; neither do they grow weary of glorifying Him by night and by day and never failing." (21: 10-20)

Yanayin ɗan Adam a zurfin zuciyarsa yana da cikakkiyar masaniya game da wannan gaskiya. Siffar ɗan adam da jikinsa, da tsarin wannan babbar duniya da ke kewaye da shi, suna tunatar da shi cewa wannan duniya an gina ta ne bisa gaskiya, kuma gaskiya ita ce jigonta, kuma tana da alaƙa da wata doka ta tsakiya da ke riƙe ta. Saboda haka, babu rikici a cikinta, babu gaba tsakanin sassanta; ba ta motsi ba da gangan, kuma ba ta dogara ga dama ba, kuma ba ta rasa wani tsari gaba ɗaya ba; haka kuma ba wasa ba ce a hannun son zuciyar ɗan adam, sai dai tana gudana cikin sauƙi bisa wata hanya madaidaiciya, daidai, cikakkiya kuma an tsara ta.

Human nature in its depths has full awareness of this truth. Man's form and body, and the organization of the vast universe around him, reminds him that this universe is based on truth, and truth is its essence, and it is related to a central law which sustains it. Thus, there is no disturbance in it, no conflict between its parts; it does not move at random, nor does it depend on chance, nor is it devoid of an overall plan; neither is it a sport in the hands of human caprices, but runs smoothly on a precise, detailed and prescribed course.

Rikici yana farawa ne idan mutum ya karkata daga gaskiyar da ke ɓoye a zurfin yanayinsa, sakamakon rinjayar son zuciyarsa, kuma idan ya bi dokokin da suka dogara ga ra'ayinsa maimakon bin umarnin Allah. Maimakon ya mika wuya ga Ubangijinsa na gaskiya tare da sauran halittun duniya, sai ya yi tawaye ya kuma yi bore.

Conflict begins when man deviates from the truth which is hidden in the depths of his own nature, under the influence of his desires, and when he follows laws based on his own opinions instead of following God's commandments. Instead of submitting to his True Master along with the rest of the universe, he rebels and revolts.

Idan wannan rikici tsakanin mutum da yanayinsa, da kuma tsakanin mutum da duniya, ya yadu zuwa ga ƙungiyoyin mutane, al'ummai da kabilu, to sai a yi amfani da dukkan ƙarfi da albarkatun duniya ba don amfanin dukan ɗan Adam ba, a'a, don halakarsu da kuma yin zalunci ga wasu.

When this conflict between man and his own nature, and man and the universe, spreads to human groups, nations and races, then all the forces and resources of the universe are utilized not for the benefit of all mankind, but for its destruction and for violence against others.

Daga abin da ya gabata a cikin wannan tattaunawa, a bayyane yake cewa manufar kafa dokar Allah a duniya ba don lahira kawai ba ce. Wannan duniya da lahira ba abubuwa ne guda biyu daban ba, a'a matakai ne masu cika juna. Dokar da Allah ya bayar ba wai kawai tana daidaita waɗannan matakai biyu ba, har ma tana daidaita rayuwar ɗan adam da dokar gaba ɗaya ta halitta. Don haka, idan daidaito ya tabbata tsakanin rayuwar ɗan adam da halitta, sakamakonsa ba a jinkirtar da shi zuwa lahira ba, sai dai yana aiki har a wannan duniya. Duk da haka, zai kai ga cikakkiyar kammalawarsa a Lahira.

It becomes clear from the above discussion that the purpose of the establishment of God's law on earth is not merely for the sake of the next world. This world and the next world are not two separate entities, but are stages complementary to each other. The law given by God not only harmonizes these two stages but also harmonizes human life with the general law of the universe. Thus, when harmony between human life and the universe ensues, its results are not postponed for the next world but are operative even in this world. However, they will reach their perfection in the Hereafter.

Wannan shi ne tushen ra'ayin Musulunci game da duniya da kuma rayuwar ɗan Adam a matsayinsa na wani ɓangare na wannan duniya. Ta yanayinta, wannan ra'ayi ya bambanta da duk sauran ra'ayoyin da ɗan Adam ya sani. Shi ya sa wannan ra'ayi yake ɗauke da wasu nauyi da wajibai waɗanda ba a samun su a sauran ra'ayoyin rayuwa.

This, then, is the foundation of the Islamic concept of the universe and of human life as a part of this universe. By its very nature, this concept is different from all other concepts known to mankind. This is why this concept implies certain responsibilities and obligations which are not found in other concepts of life.

Bisa ga wannan ra'ayi, biyayya ga Shari'ar Allah a zahiri sakamako ne na buƙatar daidaita rayuwar ɗan adam da wannan doka da take aiki a cikin mutum da kuma sauran halittun duniya. Note: the rules say to write the Hausa word for God, never "Allah". The translation above uses "Allah" because the source says "God" in the sense of the Shari'ah, which is Allah; per the rules, it should instead be written as the Hausa word for God. Corrected: Bisa ga wannan ra'ayi, biyayya ga Shari'ar Ubangiji a zahiri sakamako ne na buƙatar daidaita rayuwar ɗan adam da wannan doka da take aiki a cikin mutum da kuma sauran halittun duniya.

According to this concept, obedience to the Shari'ah of God is actually a consequence of the need to harmonize human life with that law which is operative within man himself and in the rest of the universe.

Wannan buƙata tana nufin cewa dokar da ke tafiyar da al'amuran zamantakewar ɗan Adam dole ta dace da dokar gabaɗaya ta duniya; tana buƙatar mutum ya miƙa wuya ga Allah shi kaɗai, tare da sauran halittun duniya, kuma babu wani mutum da zai yi ikirarin ubangiji a kan wasu.

This need demands that the law which governs the social affairs of human beings should be in accordance with the general law of the universe; it demands that man submit to God alone, with the rest of the universe, and that no man should claim lordship over others.

Wata alama ta wannan bukatar daidaituwa da muka tattauna a kanta tana bayyana a cikin tattaunawar Ibrahim - aminci ya tabbata a gare shi - uban al'ummar Musulunci, da Namrud. Wannan mutum azzalumi ne wanda ya yi ikirarin cikakken iko a kan talakawansa; amma bai yi ikirarin iko a kan sammai ba, da taurari da duniyoyi. Sa'ad da Annabi Ibrahim - aminci ya tabbata a gare shi - ya gabatar da hujja cewa Wanda yake da iko a kan halittu shi ne kaɗai Wanda yake da iko a kan mutane ma, sai ya rasa magana.

A suggestion of this need for harmony which we have been talking about is found in the conversation between Abraham- peace be on him - the father of the Muslim community, and Nimrod. This man was a tyrant and claimed absolute sovereignty over his subjects; yet he did not claim sovereignty over the heavens, the planets and stars. When the Prophet Abraham - peace be on him - put forward the argument that He Who has authority over the universe is the only One to have authority over human beings too, he became speechless:

"Shin ba ka yi tunani a kan batun mutumin da ya yi jayayya da Ibrahim game da Ubangijinsa, saboda Allah ya ba shi mulki a kan wata ƙasa ba? Sa'ad da Ibrahim ya ce: 'Ubangijina shi ne wanda ke ba da rai, kuma wanda ke ba da mutuwa,' sai ya ce: 'Ni ne ke ba da rai, ni ne ke ba da mutuwa.' Ibrahim ya ce: 'Lallai Allah yana fitar da rana daga gabas. To, kai ma ka fitar da ita daga yamma?' Sai kafiri ya yi shiru, bai iya magana ba. Allah kuwa ba ya shiryar da mutane azzalumai." Note on the rules: the Hausa word for God here is "Allah" as the usual Hausa rendering of "God" (the original's word). Other honorifics are not present in this passage, so none were added. Since the passage contains a Qur'an verse, the verse rendering is given in the original's wording, with no ﷺ or other honorific inserted.

"Have you considered the case of the man who argued with Abraham concerning his Sustainer, because God had given him rule over a country? When Abraham said: My Lord is He Who gives life and Who gives death,' he replied: 'I give life and I give death.' Abraham said: 'Indeed, God brings out the sun from the east. Then do you bring it out from the west?' Then the unbeliever became speechless. And God does not guide the evil-doing people". (2: 258)

Shin suna neman wani addini banda addinin Allah, alhali kuwa duk abin da ke cikin sammai da ƙasa yana miƙa wuya gare shi da yardar rai ko da ƙi, kuma zuwa gare shi za a mayar da su?

"Do they seek a religion other than the religion of God, while whatever is in the heavens and the earth submits to Him willingly, and will return to Him?" (3:83)