Allah ya yi magana da mutum. Wannan ita ce babbar ma'anar wahayi wadda dukkan imani na addini ya dogara da ita, kuma ba ta zama kawai yunkurin falsafa ba na bayyana dangantakar mutum da babban "wanda ba a sani ba", "wanda ya bambanta gaba ɗaya". Babu wani imanin addini, ko da yake yana da nisa a lokaci ko a ra'ayi daga bayyanannun koyarwar Musulunci, wanda zai iya yi ba tare da sadarwar Allah da mutum ba, ko kuma wanda ya taɓa ƙoƙarin yin hakan.

God communicated with man. This is the key concept of revelation upon which all religious belief if more than a mere philosophical attempt to explain man's relationship with the great 'unknown', the 'wholly other' is founded. There is no religious belief, however remote it may be in time or concept from the clear teachings of Islam, which can do without or has attempted to do without God's communication with man.

Ilimin Allah ga mutum da sadarwarsa da shi ya kasance tare da shi tun daga farkon zamaninsa a wannan duniya, har zuwa yau. Mutane sau da yawa sun ƙaryata sadarwa daga Allah ko kuma sun danganta ta da wani abu banda asalinta na gaskiya. Kwanan nan, wasu sun fara ƙaryata Allah gaba ɗaya, ko kuma su bayyana damuwar mutum da Allah da sadarwa daga gare Shi a matsayin damuwa da ruɗi da tunanin ƙirƙira. Duk da haka ko irin waɗannan mutane ba sa shakkar cewa damuwar mutum da sadarwar Allah tana da tsohon zamani kamar mutum da kansa. Hujjarsu, a cewarsu, ta dogara ne da shaidar zahiri. Bisa wannan tunani suna ganin ya kamata su ƙaryata wanzuwar Allah, amma a lokaci guda an tilasta musu amincewa da wannan batu, domin shaidun zahiri sun yi yawa cewa mutum koyaushe yana damuwa da tunani game da Allah da ra'ayin sadarwar Allah da mutum. Ilimin tushen gwaji da Hakikanin Gaskiya.

God's communication with man has always accompanied him, from the earliest period of his appearance on this planet, and throughout the ages until today. Men have often denied the communication from God or attributed it to something other than its true source and origin. More recently some have begun to deny God altogether, or to explain away man's preoccupation with God and the communication from Him as a preoccupation with delusion and fantasy. Yet even such people do not doubt that the preoccupation of man with God's communication is as old as man himself. Their reasoning is, they claim, based on material evidence. Following this line of thought they feel that they should deny God's existence, but are at the same time compelled to concede the point for material evidence is abundant that man has ever been preoccupied with thinking about God and the concept of God's communication with man. Empiricism and Realism.

Hanyarsu ta gabaɗaya wajen jaddada hujjoji na zahiri a neman gaskiya da hakikanin abubuwa abin yabo ne tabbas. Ba falsafar empiricist kaɗai ba, har ma da hankali na yau da kullum sun nuna cewa ya kamata a karɓi a matsayin abin da yake gaskiya kuma yana wanzuwa abin da za a iya fahimta ta hanyar gogewa kai tsaye, wato ta gani, ji, taɓawa da sauransu. Ko da yake a wasu tsarin tunani akwai wasu ma'auni na tantance hakikanin abubuwa, a yanzu falsafar abin duniya ce ke mulki, kuma ko da yake mutane da yawa (musamman irin masu addini) sun baƙunci wannan kuma suna fatan komawa ga "tsoffin kwanaki na ruhaniyanci da mulkin akida", ni da kaina ina ganin cewa dole ne mu karɓi halin da ake ciki yanzu ba a matsayin wanda ya kamata ko wanda ba zai canza ba, sai dai a matsayin farkon tafiyarmu, kuma yin hakan yana da wani amfani a gare mu.

Their general approach to emphasize material evidence in the search for reality and truth, is surely commendable. Not only empiricist philosophy but also commonsense tell us that one should accept as real and existent what can be grasped empirically, that is, by direct experience, by seeing, hearing, touching and so on. While there may be in other systems of thought, other criteria for the evaluation of reality, at present it is a materialistic philosophy that rules the day, and though many people (especially the 'religious' type) are saddened by this and wish back the 'old days of idealism and rule of the creed', I personally think that we have to accept the present state of affairs not as ideal and unchangeable, but as our point of departure and moreover that doing so is of some advantage to us.

Yanzu mutane da yawa sun karɓi tunanin ƙwarewa (empiricism) a matsayin ginshiƙin ra'ayinsu, kuma Allah (God) ya ba da shaida mai yawa, shaida ta zahiri, wadda kowane mai ƙwarewa zai iya tabbatarwa, game da kasancewarSa da wanzuwarSa. Faɗin duniya da dukkan halittar sararin samaniya shaida ce ta zahiri ga Allah. Babu wani mai ƙwarewa da zai musanta cewa ƙasa da sararin samaniya suna wanzuwa. Abin da ke faruwa shi ne, ba kullum yake ganin su a matsayin "halitta" ba, domin in ya yi haka, sai ya yi hujja daga shaidar zahirin da yake da ita zuwa ga wata babbar, mai ƙarfi kuma mai iko, wadda ke bayanta akwai hikima da manufa. Irin wannan hujja ba za ta saɓa wa tunaninsa na ƙwarewa, na hankali da na kimiyya ba, a'a, za ta dace da shi gaba ɗaya.

Many now accept empiricism as their guiding principles and God gives ample evidence, material evidence, capable of verification by all empiricists, for His being and existence. The wide earth, the whole universe of creation, are evidence, material evidence, for God. No empiricist would deny that the earth and the universe do exist. It is only that he does not always perceive them as 'creation', for then he would have to argue from the material evidence that he has to a mighty and puissant cause, to reason and purpose behind it. Such an argument would by no means be in contradiction with his empiricist, rational and scientific line of thought, rather in perfect agreement with it.

Ba zan so in tattauna a nan dalla-dalla dalilin da ya sa, duk da haka, mutum yake musun Allah kuma yake watsi da saƙonSa zuwa gare shi ba. Ya isa a ce dole ne a nemi dalilin a cikin kallon kansa da mutum yake yi, da girman kai da fahariya ta ƙarya. Bayan ya gano cewa shi da irinsa ne kololuwar 'halitta', yana tunanin kansa mai cin gashin kansa, mai dogaro da kansa, mai 'yanci gaba ɗaya, kuma cikakken shirye ya zama mai mulkin duniya. Ta wata hanya, wannan kallon kai ma yana tare da mutum tun farkon zamaninsa. Koyaushe yana ɗaukar kansa fiye da kowane abu. [Tambayar yadda mugunta ta shigo duniya ta damu masu neman gaskiya da yawa. Amsar da Alƙur'ani yake bayarwa mai sauƙi ce kuma mai gamsarwa idan aka duba ta da dukkan shaidun tarihin wayewar ɗan adam da na zamanin yau. A tushen dukkan mugunta a duniya akwai rashin biyayya ga Allah, wanda ke faruwa daga imani cewa mutum ya fi wani. Daga wannan imani ne zalunci na mutum ga mutum ke fitowa, da nuna wariya, laifi, da sauran dukkan miyagun abubuwan da ke mulkin zamani. Jarrabawar tana cikin biyayya ga Allah, domin idan aka duba da Allah, 'wanda ya bambanta gaba ɗaya', dukkan halitta tana a gefe ɗaya kuma daidai. A cikin Suratul A'raf (7) an ruwaito cewa Allah ya umarci dukkan malaiku su yi sujada ga Adam, mutum na farko. Malaiku sun yi biyayya, suka kiyaye nufin Allah, sai dai Iblis. Lokacin da aka tambaye shi dalilin da ya sa ya ƙi nufin Allah, ya ce: 'ana khairun minhu' Ni (Iblis) na fi shi (Adam) kyau, Ka halicce ni daga wuta, kuma Ka halicce shi daga laka' (Al-Qur'ani 7:12). Wannan shi ne farkon dukkan mugunta, domin Iblis ne wanda bayan haka ya sanya shi aikinsa ya ƙarfafa mutane su ma su yi wa nufin Allah tawaye.]

I do not wish to discuss here in any detail why then, despite this, man denies God and disregards His communication with man. Suffice to say that the cause must be seen in man's self-perception, his arrogance and false pride. Having discovered that he and his kind constitute the peak of 'creation', he thinks himself autonomous, self-dependent, absolutely free and fully equipped to be master of the universe. Somehow, this self-perception too has been with man from his early days. He has always thought himself better than anything else. [The question of how evil came into the world has preoccupied many sincere seekers after the truth. The answer which the Qur'an gives is simple yet convincing if seen against all the evidence of historical and contemporary human civilization. At the root of all evil in this world is disobedience to God, resulting from the belief that one is superior to another. From this belief stems oppression of man by man discrimination, crime and all other evils that rule the day. The test lies in obedience to God, for seen against God, the 'wholly other', all creation is indeed on the other side and equal. In Sura al-A'raf (7) it is related that God asked all angels to bow before Adam, the first man. The angels obeyed, and observed God's will, except Iblis. When asked why he opposed God's will, he replied: 'ana khairun minhu' I (Iblis) am better than him (Adam), you created me from fire and created him from clay' (Al-Qur'an 7:12) . This then is the beginning of all evil, for it is Iblis who after this makes it his mission to incite men also to act against God's will.]

Musulmai, suna komawa ga Alkur'ani Mai Tsarki, kuma suna ƙarasawa da cewa tun farkon rayuwar ɗan adam a duniya, mutum yana karɓar saƙo daga wurin Allah, don ya shiryar da shi, ya kuma kare shi daga irin wannan kallon kai da ruɗu.

Muslims, referring to the Holy Qur'an, also conclude that from the beginning of his life on earth, man has received communication from God, to guide him and protect him from such self-perception and deceit:

Mun ce: "Ku sauka daga nan baki ɗaya; kuma idan, kamar yadda yake tabbatacce, shiriya ta zo muku daga gare Ni, duk wanda ya bi shiriyata, babu tsoro a kansu, kuma ba za su yi baƙin ciki ba."

'We said: Get ye down all from here; and if, as is sure, there comes to you guidance from Me, whosoever follows My guidance on them shall be no fear, nor shall they grieve' (Al-Qur'an 2:38)

Zan yi amfani da waɗannan fassarori biyu na Alkur'ani Mai Tsarki cikin Turanci: A. Yusuf Ali, (Ali, Abdullah Yusuf:

[I shall use the following two English translations of the Holy Qur'an: A. Yusuf Ali, (Ali, Abdullah Yusuf:

The Glorious Qur'an: Text, Translation and Commentary. Leicester, 1978) and M. Pickthall (Pickthall, Mohammad Marmaduke: The Meaning of the Glorious Koran, New York, 1963).] Wannan saƙo da alkawari Allah ya isar da shi ga dukan mutane, ga dukan 'ya'yan Adam, kamar yadda Alƙur'ani ya bayyana:

The Glorious Qur'an: Text, Translation and Commentary. Leicester, 1978) and M. Pickthall (Pickthall, Mohammad Marmaduke: The Meaning of the Glorious Koran, New York, 1963).] This message and promise has been communicated by God to all mankind, all children of Adam, as the Qur'an explains:

"Ya ku 'ya'yan Adam! Duk lokacin da manzanni daga cikinku suka zo muku, suna karanta muku ayoyina, to wanda ya bi taqawa ya gyara (halinsa), babu tsoro a kansu, kuma ba za su yi baqin ciki ba." (Al-Qur'ani 7:35).

'O ye children of Adam! Whenever there come to you apostles from amongst you, rehearsing My signs unto you those who are righteous and mend (their lives) on them shall be no fear nor shall they grieve' (Al-Qur'an 7:35).

Shiriyar daga Allah tana zuwa ta hannun manzanni, kuma suna kawo littafi daga wajen Allah tare da su:

The guidance from God comes through the apostles or messengers, and they bringwith them the scripture from God:

"Lalle ne Mun aika manzanninMu tare da hujjoji bayyananu, kuma Muka saukar da Littafi tare da su, da ma'auni (na gaskiya da ƙarya), domin mutane su tsaya da adalci..." (Al-Qur'an 57:25).

'We sent before time Our apostles with clear signs and sent down with them the book and the balance (of right and wrong) that men may stand forth in justice ...' (Al-Qur'an 57:25).

Saƙon asali na dukkan annabawa daga wurin Allah, don haka na dukkan littattafan da suka kawo, saƙo ɗaya ne kuma iri ɗaya daga Allah zuwa ga mutum: "Lalle ne, mun aika a cikin kowace al'umma manzo (yana cewa): Ku bauta wa Allah, ku guje wa gumaka ..." (Al-Qur'ani 16:36).

The basic message of all prophets from God, and hence of all scriptures they brought, is one and the same message from God to man:' 'And verily We have raised in every nation a messenger, (proclaiming): Serve Allah and shun false gods ...' (Al-Qur'an 16:36).

Alkur'ani ya ambaci annabawa kamar haka ta suna: Adam, Nuhu, Ibrahim, Isma'il, Ishaq, Lud, Ya'qub, Yusuf, Musa, Harun, Dawud, Sulaiman, Ilyasu, Al-Yasa', Yunus, Ayyub, Zakariyya, Yahya, 'Isa, Idris, Hud, Dhul Kifl, Shu'aib, Salih, Luqmanu, Dhul Qarnain, 'Uzair, Muhammadu ﷺ.

The Qur'an mentions the following prophets by name: Adam, Nuh, Ibrahim, Isma'il, Ishaq, Lut, Ya'qub, Yusuf, Musa, Harun, Dawud, Sulaiman, Ilyas, Al-Yasa', Yunus, Ayyub, Zakariya, Yahya, 'Isa, Idris, Hud, Dhul Kifl, Shu'aib, Salih, Luqmaan, Dhul Qarnain, 'Uzair, Muhammad.

Wannan ba yana nufin cewa waɗannan kaɗai ne annabawan Allah ba. Lalle ne Alƙur'ani ya bayyana sarai cewa adadin annabawa ya fi haka yawa, kuma cewa ga kowace al'umma daga cikin ɗan Adam Allah ya aiko manzonsa.

This does not mean, however, that only these have been God's prophets. Indeed the Qur'an is very clear that the number of prophets is much larger and that to each community from among mankind God has sent His messenger:

Lalle ne, mun aika manzanni a gabanin ka: daga cikinsu akwai wanda muka ba ka labarinsa, kuma akwai wanda ba mu ba ka labarinsa ba ...' (Al-Qur'ani 40:78).

'We did aforetime send apostles before thee: of them there are some whose story We have related to thee and some whose story We have not related to thee ...' (Al-Qur'an 40:78).

"Ga kowace al'umma akwai Manzo..." (Al-Qur'ani 10: 47).

'To every people (was sent) an apostle ...' (Al-Qur'an 10: 47).

Kamar yadda aka sami annabawa da yawa, haka nan akwai rubuce-rubuce da yawa na sakonninsu. Alkur'ani ya ambaci wahayi na musamman kamar haka, wadanda wani lokaci ana kiransu takardu ko shafuka (Suhuf), wani lokaci kuma littafi ko nassi (Kitab):

Just as there have been numerous prophets so there were numerous written records of their messages. The Qur'an mentions the following revelations in particular, which are sometimes called sheets or leaves (Suhuf) and sometimes book or scripture (Kitab):

"Sahifun" na Ibrahim da Musa. Attaura (Taurat) ta Musa. Zabura (Zabur) ta Dawud. Linjila (Injil) ta Isa.

The 'sheets' of Ibrahim and Musa. The Torah (Taurat) of Musa. The Psalms (Zabur) of Dawud. The Gospel (Injil) of 'Isa.

Alƙur'anin Muhammadu ﷺ.

The Qur'an of Muhammad.

Duk koyarwar da ke cikin littattafan Wahayin da suka gabata, waɗanda aka nufa su zama masu daraja da muhimmanci har abada, an haɗa su a cikin Alkur'ani. Alkur'ani kuma yana ba da wasu bayanai na musamman, ko da yake zaɓaɓɓu ne, game da abin da littattafan kafin Alkur'ani suka ƙunsa, kuma yana da kyau a duba a takaice wannan abu:

All the teachings contained in the former Scriptures that were meant to be of lasting value and importance are included in the Qur'an. The Qur'an also gives some specific accounts, although selective, of what the pre-Qur'anic scriptures contained and it is worthwhile to look briefly at this material:

Nassoshi ga "Sahifofi" (Suhuf) na Ibrahim da Musa:

A reference to the 'sheets' (Suhuf) of Ibrahim and Musa:

"Lalle waɗanda suka tsarkake kansu za su ci nasara, kuma suka ambaci sunan Ubangijinsu, suka yi salla. A'a, amma kuna fifita rayuwar duniya; alhali kuwa Lahira ita ce mafi alheri kuma mafi dawwama." (Al-Ƙur'ani 87: 14-17).

'But those will prosper who purify themselves, and glorify the name of their guardian Lord, and (lift their hearts) in prayer. Nay, behold, ye prefer the life of this world; but the Hereafter is better and more enduring' (Al-Qur'an 87: 14-17).

Wasu na cewa dukan Suratu 87 tana nufin wannan littafi na farko na wahayi, amma wasu sun riƙe cewa ayoyin da aka ambata a nan kawai ne ake nufi. Duba mukhtasar tafsir Ibn Kathir, Beirut, 1402/1981, Juzu'i na 3, shafi na 631. Wani nuni ga Suhuf na Musa da Ibrahim yana cikin Suratu 53:36. Nuni ga Attaura (Taurat) ta Musa:

[Some say that the whole of Sura 87 is a reference to this first book of revelation, but others hold that only the few verses quoted here are actually meant. See mukhtasar tafsir Ibn Kathir, Beirut, 1402/1981, Vol. 3, p. 631. Another reference to the Suhuf of Musa and Ibrahim is in Sura 53:36.] A reference to the Torah (Taurat) of Musa:

"Mun ne muka saukar da Attaura (ga Musa): a cikinta akwai shiriya da haske ... Mun shimfiɗa mata a cikinsu: rai da rai, ido da ido, hanci da hanci, kunne da kunne, haƙori da haƙori, da raunuka daidai da daidai, amma duk wanda ya yafe ramuwar ta hanyar sadaka, to aiki ne na kaffara ga kansa, kuma duk wanda bai yi hukunci da abin da Allah ya saukar ba (da hasken sa) to, waɗannan su ne azzalumai." Note: the rules require "God" rather than "Allah" in the English, so the Hausa should read "Allah" as the Hausa word for God. Corrected version: "Mun ne muka saukar da Attaura (ga Musa): a cikinta akwai shiriya da haske ... Mun shimfiɗa musu a cikinta: rai da rai, ido da ido, hanci da hanci, kunne da kunne, haƙori da haƙori, da raunuka daidai da daidai, amma duk wanda ya yafe ramuwar ta hanyar sadaka, to aiki ne na kaffara ga kansa, kuma duk wanda bai yi hukunci da abin da Ubangiji ya saukar ba (da hasken sa) to, waɗannan su ne azzalumai."

Muhammadu ﷺ ya kasance manzon Allah na ƙarshe zuwa ga ɗan Adam, kuma ya kawo wahayin Allah na ƙarshe ga mutane.

Muhammad was the last messenger from Allah to mankind, and he brought the final revelation from God to man.

Saboda haka littafin da ya ƙunshi wannan wahayin shi ne na ƙarshe daga cikin Littattafai Masu Tsarki.

Therefore the scripture containing this revelation is the last of the Holy Scriptures.

Saƙon asali na Alƙur'ani Mai Girma shi ne irin saƙon asali na wahayin da suka gabace shi da littattafai na baya, kuma umarni da koyarwar da yake ba mutum shiriya da su suna da yanayi na duniya baki ɗaya. Suna aiki ga dukkan zamanai masu zuwa da kuma dukkan yanayi. Wannan wahayi yana dacewa da matsayin mutum a duniya da kuma a tarihi. Mutum ya kai, a cigaban rayuwarsa, matakin da ya zama wajibi a yi amfani da ƙa'idodin duniya baki ɗaya domin kare wanzuwarsa mai manufa.

The basic message of the Holy Qur'an is the same as the basic message of the previous revelations and books, and the directives and instructions, by which it provides guidance for man are of a universal nature. They apply for all times to come and in all situations. This revelation corresponds to man's position on earth and in history. Man has reached, in his development, the stage when universal principles need to be applied to safeguard his purposeful existence.