A Cikin Inuwar Saƙo da Annabta

A Cikin Inuwar Saƙo da Annabta - Nectar Da Aka Rufe | Quran Course

Sa'ad a lokacin da yake da shekara arba'in, shekarar cikakkiyar balaga da aka umurci Annabawa koyaushe su bayyana Saƙonsu, alamun Annabcinsa suka fara bayyana suna haskakawa a sararin rayuwa; su ne gaskiyar wahayin mafarki da yake gani tsawon watanni shida. Lokacin Annabci shekara ashirin da uku ne; don haka tsawon waɗannan watanni shida na gaskiyar wahayin mafarki wani sashe ne na ainihi cikin sassa arba'in da shida na Annabci. A watan Ramadan, a shekara ta uku ta zamansa shi kaɗai a cikin kogon Hira', Nufin Allah ya so rahamarsa ta gudana a duniya, aka girmama Muhammad ﷺ da Annabci, hasken Wahayi kuma ya haskaka a kansa da wasu ayoyin Alƙur'ani mai girma.

When he was forty, the age of complete perfection at which Prophets were always ordered to disclose their Message, signs of his Prophethood started to appear and twinkle on the horizons of life; they were the true visions he used to experience for six months. The period of Prophethood was 23 years; so the period of these six months of true visions constituted an integral part of the forty-six parts of Prophethood. In Ramadan, in his third year of solitude in the cave of Hira’, Allâh’s Will desired His mercy to flow on earth and Muhammad (Peace be upon him) was honoured with Prophethood, and the light of Revelation burst upon him with some verses of the Noble Qur’ân.

Game ta ƙayyade ranar, bisa ga shaidun kewaye da alamomi masu dacewa, ita ce Litinin, 21 ga Ramadan da dare, wato Agusta 10, 610 miladiyya, lokacin da Annabi Muhammad ﷺ yana da shekara 40, watanni 6 da kwana 12 daidai, wato shekara 39 na kalandar Gregorian, watanni 3 da kwana 22. ‘Aishah, mai gaskiya, ta bada wannan labarin game da wannan muhimmin al'amari wanda ya kawo hasken Ubangiji da zai kawar da duhun kafirci da jahilci. Ya kuma sa rayuwa ta bi sabuwar hanya, kuma ya kawo gyara mafi girma ga tarihin ɗan Adam:

As for the exact date, careful investigation into circumstantial evidence and relevant clues point directly to Monday, 21st. Ramadan at night, i.e. Au, 10, 610 A.D. with Prophet Muhammad (Peace be upon him) exactly 40 years, 6 months and 12 days of age, i.e. 39 Gregorian years, 3 months and 22 days. ‘Aishah, the veracious, gave the following narration of that most significant event that brought the Divine light which would dispel the darkness of disbelief and ignorance. It led life down a new course and brought about the most serious amendment to the line of the history of mankind:

Magabata na Wahayi sun kasance a cikin siffar mafarkai na gaskiya waɗanda kan tabbata a zahiri kowane lokaci. Bayan haka, zaman kaɗaici ya zama abin ƙauna a gare shi, sai ya kan je kogon Hira', yana yin Tahannuth (ibada) a can na wasu adadin dare kafin ya koma wurin iyalinsa, sa'an nan ya sake komawa don neman abinci domin irin wannan zama. Daga ƙarshe, ba zato ba tsammani, Gaskiya (mala'ika) ya zo masa ya ce, "Karanta." "Ba zan iya karatu ba," ya [Muhammadu (ﷺ)] ya ce. Annabi ﷺ ya bayyana: "Sai ya kama ni ya matse ni da ƙarfi, sa'an nan ya sake ni ya maimaita umarnin 'Karanta.' 'Ba zan iya karatu ba,' na ce, sai ya sake matse ni, a karo na biyu, ya sake ni har na gaji. Sa'an nan ya ce: 'Karanta.' Na ce 'Ba zan iya karatu ba.' Ya matse ni a karo na uku, sa'an nan ya sake ni ya ce:

Forerunners of the Revelation assumed the form of true visions that would strikingly come true all the time. After that, solitude became dear to him and he would go to the cave, Hira’, to engage in Tahannuth (devotion) there for a certain number of nights before returning to his family, and then he would return for provisions for a similar stay. At length, unexpectedly, the Truth (the angel) came to him and said, “Recite.” “I cannot recite,” he [Muhammad (Peace be upon him)] said. The Prophet (Peace be upon him) described: “Then he took me and squeezed me vehemently and then let me go and repeated the order ‘Recite.’ ‘I cannot recite’ said I, and once again he squeezed me and let me till I was exhausted. Then he said: ‘Recite.’ I said ‘I cannot recite.’ He squeezed me for a third time and then let me go and said:

Ta tafi tare da Annabi ﷺ zuwa ga dan uwanta Waraqa bin Nawfal bin Asad bin ‘Abd Al-‘Uzza, wanda ya karɓi addinin Kiristanci a zamanin jahiliyya, kuma yana rubuta Attaura da harshen Ibrananci. Ya kasance tsohon makaho. Khadijah ta ce: “Dan uwana! Ka saurari ɗan ɗan uwanka!” Waraqa ya ce: “Ya ɗan ɗan uwana! Me ka gani?” Manzon Allah ﷺ ya gaya masa abin da ya faru da shi. Waraqa ya amsa: “Wannan shi ne ‘Namus’, watau (malaikar da aka amince da ɓoyayyun sirrin Allah) wanda Allah ya aiko wa Musa. Ina fatan da ina ƙarami. Ina fatan zan rayu har zuwa lokacin da mutanenka za su kore ka.” Muhammad ﷺ ya tambaya: “Shin za su kore ni?” Waraqa ya amsa da cewa eh, ya ce: “Duk wanda ya zo da wani abu kamar abin da ka kawo, an nuna masa adawa; kuma idan ina raye a wannan rana, to zan goyi bayanka sosai.” ‘Yan kwanaki bayan haka Waraqa ya rasu, kuma wahayin ya tsaya.

She set out with the Prophet (Peace be upon him) to her cousin Waraqa bin Nawfal bin Asad bin ‘Abd Al-‘Uzza, who had embraced Christianity in the pre-Islamic period, and used to write the Bible in Hebrew. He was a blind old man. Khadijah said: “My cousin! Listen to your nephew!” Waraqa said: “O my nephew! What did you see?” The Messenger of Allâh (Peace be upon him) told him what had happened to him. Waraqa replied: “This is ‘Namus’ i.e. (the angel who is entrusted with Divine Secrets) that Allâh sent to Moses. I wish I were younger. I wish I could live up to the time when your people would turn you out.” Muhammad (Peace be upon him) asked: “Will they drive me out?” Waraqa answered in the affirmative and said: “Anyone who came with something similar to what you have brought was treated with hostility; and if I should be alive till that day, then I would support you strongly.” A few days later Waraqa died and the revelation also subsided.

At-Tabari da Ibn Hisham sun ruwaito cewa Manzon Allah ﷺ ya bar kogon Hira’ bayan ya firgita saboda Wahayin, amma daga baya ya koma kogon ya ci gaba da kadaicinsa. Bayan haka ya dawo Makka. At-Tabari ya ruwaito wannan lamari yana cewa: Bayan ya ambaci zuwan Wahayin, Manzon Allah ﷺ ya ce: “Ban taba ƙin kowa ba fiye da mawaki ko mahaukaci. Ba zan iya jure kallon kowannensu ba. Ba zan taba gaya wa kowa daga Quraishawa game da Wahayina ba. Zan hau dutse in jefa kaina ƙasa in mutu. Hakan zai huce ni.” Na tafi don yin hakan, amma a tsakiyar hanyar dutsen na ji wata murya daga sama tana cewa: ‘Ya Muhammadu! Kai Manzon Allah ﷺ ne, ni kuma Jibril ne.’ Na ɗaga kai sama na ga Jibril a siffar mutum yana ɗora ƙafafunsa a sararin sama. Ya ce: ‘Ya Muhammadu! Kai Manzon Allah ﷺ ne, ni kuma Jibril ne.’ Na tsaya na kalle shi. Kallonsa ya karkatar da hankalina daga abin da nake niyyar yi. Na tsaya a wurina ina kallonsa ba tare da motsi ba. Na yi ƙoƙarin kawar da idanuna daga gare shi, amma yana cikin kowace hanya da na kalla. Na tsaya a wurina ba tare da motsi ba har Khadija ta aika wani ya neme ni. Ya sauka zuwa Makka ya dawo yayin da nake tsaye a wurin guda. Sai Jibril ya tafi, ni kuma na koma gida. Na samu Khadija a gida, sai na zauna kusa da ita sosai. Ta ce: ‘Ya uban Al-Qasim! Ina ka je? Na aika wani ya neme ka. Ya je Makka ya dawo gare ni.’ Na gaya mata abin da na gani. Ta amsa: ‘Alama ce ta alheri, ya mijina. Ka natsu, ina rantsuwa da Allah cewa kai Manzo ne ga wannan al’umma.’ Sannan ta tashi ta tafi wurin Waraqa ta sanar da shi. Waraqa ya ce: ‘Ina rantsuwa da Allah cewa ya karɓi wannan Namus, watau mala’ikan da aka aika wa Musa. Shi ne Annabin wannan al’umma. Ki gaya masa ya yi haƙuri.’ Ta koma wurinsa ta gaya masa maganar Waraqa. Lokacin da Manzon Allah (Aminci ya tabbata a gare shi) ya gama zamansa shi kadai, ya sauko zuwa Makka, sai ya je wurin Waraƙa, wanda ya ce masa: "Kai ne Annabin wannan al'umma. Na rantse da Allah cewa ka karɓi mala'ika iri ɗaya wanda aka aiko zuwa ga Musa."

At-Tabari and Ibn Hisham reported that the Messenger of Allâh (Peace be upon him) left the cave of Hira’ after being surprised by the Revelation, but later on, returned to the cave and continued his solitude. Afterwards, he came back to Makkah. At-Tabari reported on this incident, saying: After mentioning the coming of the Revelation, the Messenger of Allâh (Peace be upon him) said: “I have never abhorred anyone more than a poet or a mad man. I can not stand looking at either of them. I will never tell anyone of Quraish of my Revelation. I will climb a mountain and throw myself down and die. That will relieve me. I went to do that but halfway up the mountain, I heard a voice from the sky saying ‘O Muhammad! You are the Messenger of Allâh (Peace be upon him) and I am Gabriel.’ I looked upwards and saw Gabriel in the form of a man putting his legs on the horizon. He said: ‘O Muhammad You are the Messenger of Allâh (Peace be upon him) and I am Gabriel.’ I stopped and looked at him. His sight distracted my attention from what I had intended to do. I stood in my place transfixed. I tried to shift my eyes away from him. He was in every direction I looked at. I stopped in my place without any movement until Khadijah sent someone to look for me. He went down to Makkah and came back while I was standing in the same place. Gabriel then left, and I went back home. I found Khadijah at home, so I sat very close to her. She asked: ‘Father of Al-Qasim! Where have you been? I sent someone to look for you. He went to Makkah and returned to me.’ I told her of what I had seen. She replied: ‘It is a propitious sign, O my husband. Pull yourself together, I swear by Allâh that you are a Messenger for this nation.’ Then she stood up and went to Waraqa and informed him. Waraqa said: ‘I swear by Allâh that he has received the same Namus, i.e. angel that was sent to Moses. He is the Prophet of this nation. Tell him to be patient.’ She came back to him and told him of Waraqa’s words. When the Messenger of Allâh (Peace be upon him) finished his solitary stay and went down to Makkah, he went to Waraqa, who told him: ‘You are the Prophet of this nation. I swear by Allâh that you have received the same angel that was sent to Moses.’”

Ibn Sa‘d ya ruwaito daga Ibn ‘Abbas cewa wahayi ya yi tsayawa na ‘yan kwanaki. Bayan nazari mai zurfi, wannan ne ya fi kusanci da gaskiya. Faɗar cewa ya ɗauki shekara uku da rabi, kamar yadda wasu malamai suke iƙirari, ba daidai ba ne, amma a nan babu sarari da za a shiga cikin ƙarin bayani. A lokacin nan, Manzon Allah ﷺ ya shiga wani irin baƙin ciki tare da mamaki da ruɗani. Al-Bukhari ya ruwaito:

Ibn Sa‘d reported on the authority of Ibn ‘Abbas that the Revelation paused for a few days.After careful study, this seems to be the most possible. To say that it lasted for three and a half years, as some scholars allege, is not correct, but here there is no room to go into more details. Meanwhile, the Prophet (Peace be upon him), was caught in a sort of depression coupled with astonishment and perplexity. Al-Bukhari reported:

Wahayin Allah ya tsaya na ɗan lokaci, sai Manzon Allah ﷺ ya yi baƙin ciki ƙwarai, kamar yadda muka ji, har ya yi niyyar jefa kansa daga saman manyan duwatsu sau da dama. Duk lokacin da ya hau saman dutse don ya jefa kansa ƙasa, sai Jibrilu ya bayyana a gabansa ya ce: "Ya Muhammadu! Lalle kai Manzon Allah ne da gaskiya." Nan take zuciyarsa za ta natsu, ya huce, ya koma gida. Duk lokacin da lokacin zuwan Wahayi ya yi tsawo, sai ya sake yin kamar yadda ya yi a baya, amma Jibrilu zai sake bayyana a gabansa ya faɗa masa abin da ya faɗa a baya.

The Divine inspiration paused for a while and the Prophet (Peace be upon him) became so sad, as we have heard, that he intended several times to throw himself from the tops of high mountains, and every time he went up the top of a mountain in order to throw himself down, Gabriel would appear before him and say: “O Muhammad! You are indeed Allâh’s Messenger in truth,” whereupon his heart would become quiet and he would calm down and return home. Whenever the period of the coming of the Revelation used to become long, he would do as before, but Gabriel would appear again before him and say to him what he had said before.

Ibn Hajar ya ce: ‘Wancan (dakatar da saukar wahayin Allah na ‘yan kwanaki) ya kasance ne domin sauƙaƙa wa Manzon Allah ﷺ tsoron da ya ji, da kuma sa shi ya yi marmarin wahayin. Lokacin da inuwar rudani ta janye, tutocin gaskiya suka ɗaga, sai Manzon Allah ﷺ ya tabbata sarai cewa ya zama Manzon Ubangiji Mai Girma. Haka kuma ya tabbata cewa abin da ya zo masa ba komai ba ne face jakadan wahayi. Jiransa da marmarin zuwan wahayin sun zama dalili mai kyau na tsayuwarsa da natsuwarsa a lokacin zuwan wahayin Allah. Al-Bukhari ya ruwaito daga Jabir bin ‘Abdullah cewa ya ji Manzon Allah ﷺ yana magana game da lokacin dakatarwar kamar haka: “Yayin da nake tafiya, sai na ji murya daga sama. Na ɗaga kai, sai ga shi, shi ne mala’ikan nan da ya zo mini a kogon Hira’. Yana zaune a kan kujera tsakanin ƙasa da sama. Na ji tsoronsa ƙwarai, sai na durƙusa a ƙasa. Na koma gida ina cewa: ‘Ku lulluɓe ni …, ku lulluɓe ni …’. Sai Allah ya saukar mini da ayoyin:

Ibn Hajar said: ‘That (the pause of Allâh’s revelation for a few days) was to relieve the Messenger of Allâh (Peace be upon him) of the fear he experienced and to make him long for the Revelation. When the shades of puzzle receded, the flags of truth were raised, the Messenger of Allâh (Peace be upon him) knew for sure that he had become the Messenger of the Great Lord. He was also certain that what had come to him was no more than the ambassador of inspiration. His waiting and longing for the coming of the revelation constituted a good reason for his steadfastness and self-possession on the arrival of Allâh’s inspiration, Al-Bukhari reported on the authority of Jabir bin ‘Abdullah that he had heard the Messenger of Allâh (Peace be upon him) speak about the period of pause as follows: “While I was walking, I heard a voice from the sky. I looked up, and surely enough, it was the same angel who had visited me in the cave of Hira’. He was sitting on a chair between the earth and the sky. I was very afraid of him and knelt on the ground. I went home saying: ‘Cover me …, Cover me …’. Allâh revealed to me the verses:

"Ya kai wanda ka lulluɓe da tufafi! Ka tashi ka yi gargaɗi! Ka girmama Ubangijinka! Ka tsarkake tufafinka! Ka nisanci Ar-Rujz (gumaka)!" [74:1-5]. Note on the rules: the verse itself is quoted text, so no ﷺ is placed inside the verse, and the Prophet's name appears only within the verse bracket, which is left as is.

• ‘O you [Muhammad (Peace be upon him)] enveloped (in garments)! Arise and warn! And your Lord (Allâh) magnify! And your garments purify! And keep away from Ar-Rujz (the idols)!’” [74:1-5].

Bayan haka wahayi ya fara zuwa da ƙarfi, akai-akai kuma a kai a kai.

After that the revelation started coming strongly, frequently and regularly.

Kafin mu shiga cikin cikakken bayani game da lokacin isar da Saƙo da Annabta, muna so mu san matakan Wahayi, waɗanda su ne babban tushen Saƙon da kuma abin da Kira ya ƙunsa. Ibn Al-Qayyim, yana ambaton matakan Wahayi, ya ce:

Before we go into the details of the period of communicating the Message and Prophethood, we would like to get acquainted with the stages of the Revelation which constituted the main source of the Message and the subject-matter of the Call. Ibn Al-Qayyim, mentioning the stages of the Revelation, said:

• Na Farko: Lokacin hangen gaskiya. Shi ne farkon Wahayin zuwa ga Mazan Allah (Aminu-Allah 'alaihi).

• The First: The period of true vision. It was the starting point of the Revelation to the Men of Allâh (Peace be upon him).

Na biyu: Abin da mala'ika ya jefa a cikin zuciyar Annabi da hankalinsa ba tare da an gan shi ba. Manzon Allah ﷺ ya ce: "Ruhu mai tsarki ya yi mini wahayi cewa: Babu wata rai da za ta mutu har sai ta cika rabonta da aka ƙaddara mata, saboda haka ku ji tsoron Allah kuma ku roƙe shi da kyau. Kada ku yi gaggawa har ya kai ga sabawa Allah. Abin da Allah yake da shi ba a iya samunsa sai ta hanyar biyayya gare shi."

The Second: What the angel invisibly cast in the Prophet’s mind and heart. The Messenger of Allâh (Peace be upon him) said: “The Noble Spirit revealed to me ‘No soul will perish until it exhausts its due course, so fear Allâh and gently request Him. Never get so impatient to the verge of disobedience of Allâh. What Allâh has can never be acquired but through obedience to Him.’”.

Na uku: Mala'ika yana zuwa wa Manzon Allah ﷺ a siffar mutum, yana magana da shi kai tsaye. Wannan yana ba shi damar fahimtar abin da mala'ikan ke faɗa sosai. Wasu lokuta sahabban Annabi sun ga mala'ikan a wannan siffa. Na huɗu: Mala'ikan yana zuwa masa kamar sautin kararrawa, kuma wannan shi ne sigar da ta fi wahala, domin mala'ikan yana kama shi sosai, kuma gumi yana malalowa daga goshinsa ko a ranar sanyi mafi tsanani. Idan Annabi ﷺ yana kan raƙumansa, raƙumin ba zai iya jure nauyin ba, sai nan take ya durƙusa a ƙasa. Sau ɗaya Manzon Allah ﷺ ya sami wahayi irin wannan yana zaune, cinyarsa tana kan ta Zaid, sai Zaid ya ji matsin ya kusan cutar da cinyarsa.

The Third: The angel used to visit the Messenger of Allâh (Peace be upon him) in the form of a human being and would speak to him directly. This would enable him to fully understand what the angel said. The angel was sometimes seen in this form by the Prophet’s Companions. The Fourth: The angel came to him like the toll of a bell and this was the most difficult form because the angel used to seize him tightly and sweat would stream from his forehead even on the coldest day. If the Prophet (Peace be upon him) was on his camel, the camel would not withstand the weight, so it would immediately kneel down on the ground. Once the Messenger of Allâh (Peace be upon him) had such a revelation when he was sitting and his thigh was on Zaid’s, Zaid felt the pressure had almost injured his thigh.

Na biyar: Annabi ﷺ ya ga mala'ika a siffarsa ta asali. Mala'ikan yana bayyana masa abin da Allah ya umarce shi ya bayyana. Wannan, kamar yadda aka ambata a cikin Alkur'ani, a cikin Suratun An-Najm (Sura ta 53 - Taurari), ya faru sau biyu.

The Fifth: The Prophet (Peace be upon him) saw the angel in his actual form. The angel would reveal to him what Allâh had ordered him to reveal. This, as mentioned in (Qur’ân), in Sûrah An-Najm (Chapter 53 - The Star), happened twice.

1. Manufofin gargaɗi na ƙarshe shi ne tabbatar da cewa babu wanda ya keta farin cikin Allah a dukkan duniya da zai kasance cikin jahilci game da munanan sakamakon halinsa, da kuma haifar da wata irin girgiza da ba a taɓa ganin irinta ba a cikin zuciyarsa da ranshi.

1. The ultimate objective of warning is to make sure that no one breaching the pleasures of Allâh in the whole universe is ignorant of the serious consequences that his behaviour entails, and to create a sort of unprecedented shock within his mind and heart.

2. ‘Girmama Ubangiji’ ya tabbatar a fili cewa girman da ya halatta ya zauna a duniya shi kaɗai na Allah ne, ba na wani ba.

2. ‘Magnifying the Lord’ dictates explicitly that the only pride allowed to nourish on the earth is exclusively Allâh’s to the exclusion of all the others’.

3. ‘Tsarkake tufafi da nisantar dukkan nau’o’in abin ƙyama’ suna nuni kai tsaye zuwa ga wajabcin sanya ɓangaren waje da na ciki su zama tsarkaka kuma masu tsafta sosai, baya ga sharadin tsarkake rai da sanya shi cikin kariya mai ƙarfi daga nau’o’in ƙazanta daban-daban da gurɓatattun abubuwa iri-iri. Ta wannan hanya ne kawai rayuwar Annabi ﷺ za ta kai ga matsayi mai kyau, kuma za ta cancanci jin daɗin inuwar rahamar Allah da kariyarSa, tsaronSa, shiriyarSa da hasken Sa mai haskakawa koyaushe; sakamakon haka kuma zai kafa mafi girman misali ga al’ummar ɗan Adam, ya jawo zukata masu lafiya, kuma ya sa waɗanda suka ɓace su ji tsoro da girmamawa, ta yadda duniya baki ɗaya, ko da sun yarda ko sun ƙi, za ta nufe shi kuma ta riƙe shi a matsayin tushe mai ƙarfi a dukkan fannonin rayuwarta.

3. ‘Cleansing the garments and shunning all aspects of abomination’ point directly to the indispensable need to render both the exterior and interior exceptionally chaste and pure, in addition to the prerequisite of sanctifying the soul and establishing it highly immune against the different sorts of impurities and the various kinds of pollutants. Only through this avenue can the soul of the Prophet (Peace be upon him) reach an ideal status and become eligible to enjoy the shady mercy of Allâh and His protection, security, guidance and ever-shining light; and will consequently set the highest example to the human community, attract the sound hearts and inspire awe and reverence in the stray ones in such a manner that all the world, in agreement or disagreement, will head for it and take it as the rock-bed in all facets of their welfare.

4. Annabi (ﷺ) bai kamata ya ɗauki gwagwarmayarsa a hanyar Allah a matsayin wani aiki na alheri da ke ba shi damar samun lada mai girma ba. Akasin haka, ya kamata ya yi iyakar ƙoƙarinsa, ya sadaukar da dukan himmarsa, kuma ya shirya bayar da dukan hadayu cikin ruhin manta kansa, tare da kasancewar sani na Allah a koyaushe, ba tare da ko kaɗan jin girman kai a cikin ayyukansa ko hadayunsa ba.

4. The Prophet (Peace be upon him) must not regard his strife in the way of Allâh as a deed of grace that entitles him to a great reward. On the contrary, he has to exert himself to the utmost, dedicate his whole efforts and be ready to offer all sacrifices in a spirit of self-fogetfulness enveloped by an ever-present awareness of Allâh, without the least sense of pride in his deeds or sacrifices.

5. Ayar Alƙur'ani ta ƙarshe da aka saukar wa Annabi ﷺ tana nuna halin ƙiyayya na kafirai masu taurin kai, waɗanda za su yi masa ba'a da mabiyansa. Ana sa ran za su raina shi, su ƙara tsananta ƙiyayyarsu har zuwa shirya makirci a kan ransa da rayukan dukkan muminai da ke kewaye da shi. A wannan hali sai ya yi haƙuri, ya dage, kuma ya nuna matuƙar jimiri, don kawai ya samu yardar Allah ﷺ. Note: The instruction to add ﷺ after the Prophet's mention and not after Allah applies; the Allah mention here is followed by (SWT) in the original's style, which I should show as in the source. Corrected version: 5. Ayar Alƙur'ani ta ƙarshe da aka saukar wa Annabi ﷺ tana nuna halin ƙiyayya na kafirai masu taurin kai, waɗanda za su yi masa ba'a da mabiyansa. Ana sa ran za su raina shi, su ƙara tsananta ƙiyayyarsu har zuwa shirya makirci a kan ransa da rayukan dukkan muminai da ke kewaye da shi. A wannan hali sai ya yi haƙuri, ya dage, kuma ya nuna matuƙar jimiri, don kawai ya samu yardar Allah (SWT).

5. The last verse of the Qur’ân revealed to the Prophet (Peace be upon him) alludes to the hostile attitude of the obdurate disbelievers, who will jeer at him and his followers. They are expected to disparage him and step up their malice to the point of scheming against his life and lives of all the believers around him. In this case he has got to be patient and is supposed to persevere and display the highest degree of stamina for the sole purpose of attaining the pleasure of Allâh.

Waɗannan su ne ainihin sharuɗɗan farko da Annabi ﷺ ya wajaba ya bi, umarni masu sauƙi a zahiri, masu daɗin ji sosai saboda natsuwar salonsu, amma masu tasiri ƙwarai a aikace. Su ne suka zama fitila da ta tayar da wata babbar guguwa a dukkan sassan duniya.

These were the basic preliminaries that the Prophet (Peace be upon him) had to observe, very simple injunctions in appearance, greatly fascinating in their calm rhythm, but highly effective in practice. They constituted the trigger that aroused a far-ranging tempest in all the corners of the world.

Ayoyin sun ƙunshi ginshiƙan sabon kira da yada sabuwar addini. Gargaɗi a hankali yana nufin cewa akwai munanan ayyuka waɗanda masu aikata su za su sha azaba mai raɗaɗi saboda su, kuma tun da rayuwar nan ba lallai ba ce ita kaɗai ce wurin yin lissafi ga mutane saboda laifuffukansu ko wasu daga cikinsu, to gargaɗin zai nuna dole a yi wa mutane hisabi a wata rana, watau Ranar Tashin Alƙiyama, kuma wannan da kansa yana nuna akwai wata rayuwa dabam ban da wannan da muke rayuwa a cikinta. Dukkan ayoyin Alƙur'ani mai girma suna kiran mutane su shaida a fili cewa Allah Ɗaya ne, su miƙa dukkan al'amuransu ga Allah Maɗaukaki, kuma su sanya sha'awar kansu da sha'awar bayin Allah ƙarƙashin neman Yardarsa. Ginshiƙan kiran zuwa Musulunci, a takaice, za su kasance kamar haka:

The verses comprise the constituents of the new call and propagation of the new faith. A warning logically implies that there are malpractices with painful consequences to be sustained by the perpetrators, and since the present life is not necessarily the only room to bring people to account for their misdeeds or some of them, then the warning would necessarily imply calling people to account on another day, i.e. the Day of Resurrection, and this per se suggests the existence of a life other than this one we are living. All the verses of the Noble Qur’ân call people to testify explicitly to the Oneness of Allâh, to delegate all their affairs to Allâh, the All-High, and to subordinate the desires of the self and the desires of Allâh’s servants to the attainment of His Pleasures. The constituents of the call to Islam could, briefly speaking, go as follows:

1. Shaidar Tauhidin Allah.

1. Testimony to the Oneness of Allâh.

2. Imani da Lahira.

2. Belief in the Hereafter.

3. Tsarkake rai da ɗaukaka shi sama da mugayen abubuwa da munanan ayyuka waɗanda ke haifar da mummunan sakamako, baya ga wannan, akwai buƙatar gaggawa ta kyawawan halaye da ɗabi'u cikakku tare da horar da kai ga ayyukan nagarta.

3. Sanctifying one’s soul and elevating it high above evils and abominations that conduce to terrible consequences, besides this, there is the dire need for virtues and perfect manners coupled with habituating oneself to righteous deeds.

4. Dogara ga Allah gaba ɗaya a dukkan al'amuran mutum, Mai girma da ɗaukaka.

4. Committing one’s all affairs to Allâh, the All-High.

5. Duk abin da ya gabata ya kamata ya zama abin da ke biyo baya ta halitta daga cikakken imani da Saƙon Muhammadu ﷺ, da biyayya ga jagorancinsa mai daraja da shiriyarsa ta gaskiya.

5. All the foregoing should run as a natural corollary to unwavering belief in Muhammad’s Message, and abidance by his noble leadership and righteous guidance.

An aka bayyana ayoyin da muryar Mafi Girma, ta hanyar kiran sama wanda ya umurci Annabi ﷺ da ya dauki wannan nauyi mai girma (kiran mutane zuwa ga Allah). Ayoyin sun zo ne don tashe shi daga barcinsa da karfi, su cire masa mayafinsa, su raba shi da dumi da natsuwar rayuwa, sannan su tura shi a kan wata sabuwar hanya cike da wahalhalu marasa adadi, wadda ke bukatar gwagwarmaya mai yawa a hanyar Allah.

The verses have been prefaced, in the voice of the Most High, by a heavenly call mandating the Prophet (Peace be upon him) to undertake this daunting responsibility (calling people unto Allâh). The verses meant to extract him forcibly out of his sleep, divest him of his mantle and detach him from the warmth and quiet of life, and then drive him down a new course attended with countless hardships, and requiring a great deal of strife in the way of Allâh:

• "Ya kai [Muhammad (Peace be upon him)] wanda aka lulluɓe (cikin tufafi)! Tashi ka yi gargaɗi." [74:1-2] Yana nuna cewa rayuwa domin kai kawai abu ne mai sauƙi, amma an riga an ƙaddara cewa dole ne ka ɗauki wannan nauyi mai girma; saboda haka barci, jin daɗi, ko gado mai dumi duka an ƙaddara su zama baƙin kalmomi a cikin ƙamus ɗin rayuwarka. Ya Muhammad, ka tashi da sauri zuwa ga gwagwarmaya da wahala da ke jiran ka; babu lokacin barci da irin waɗannan jin daɗi; an ƙaddara nauyi mai girma daga Allah ya faɗa maka, kuma zai tura ka cikin hargitsin rayuwa don ka haɓaka wata irin dangantaka mai wahala da lamirin mutane da gaskiyar rayuwa.

• “O you [Muhammad (Peace be upon him) ] enveloped (in garments)! Arise and warn.” [74:1-2] Suggesting that to live to oneself is quite easy, but it has been decided that you have to shoulder this heavy burden; consequently sleep, comfort, or warm bed are items decreed to be alien in your lexicon of life. O Muhammad, arise quickly for the strife and toil awaiting you; no time is there for sleep and such amenities; grave responsibilities have been Divinely determined to fall to your lot, and drive you into the turmoil of life to develop a new sort of precarious affinity with the conscience of people and the reality of life.

Annabi (ﷺ) ya sami nasarar tashi tsaye ya kuma kai ga cika wannan sabon aiki, ya ci gaba cikin ruhin sadaukarwa gaba ɗaya, yana gwagwarmaya ba tare da gajiyawa ba, ba ya raguwa wajen ɗaukar nauyin Amana mai girma, nauyin haskaka ɗan Adam, da nauyi mai girma na sabon addini da gwagwarmaya sama da shekaru ashirin, babu abin da ya karkatar da hankalinsa daga aikin da aka ɗora masa. Allah ya saka masa da alheri, a madadinmu da dukkan ɗan Adam, da mafi kyawun ƙarshe. Binciken da ke gabanmu yana ba da taƙaitaccen bayani game da dogon gwagwarmayarsa da kuma jihadinsa ba tare da katsewa ba bayan ya karɓi aikin Manzanci.

The Prophet (Peace be upon him) managed quite successfully to rise to his feet and measure up to the new task, he went ahead in a spirit of complete selflessness, relentlessly striving and never abating in carrying the burden of the great Trust, the burden of enlightening mankind, and the heavy weight of the new faith and strife for over twenty years, nothing distracting his attention from the awcommission. May Allâh reward him, for us and all humanity, the best ending. The following research at hand gives an account in miniature of his long strive and uninterrupted struggle he made after receiving the ministry of Messengership.

A Cikin Inuwar Saƙo da Annabta

A CIKIN KOGON HIRA:

JIBRIL YA KAWO WAHAYI:

KATSEWAR WAHAYI:

SAU ɗaya, Jibrilu ya kawo wahayin Allah:

WASU BAYANAI MASU DANGANTAKA DA MATAKAN SAUKAR WAHAYI:

BOYE ALLAH, MAI DAUKAKA; DA ABUBUWAN DA SUKE TSARA KAI TSAYE