Dole ne a sami sharuɗɗa da iyakoki a rayuwa. Waɗannan na iya shafar rayuwar cikin mutum, abin da yake aikatawa a cikin al'amuransa, da zamantakewarsa da sauran ɗan'adam, ko suna da alaƙa da shi ko ba su da ita, mambobin iyalinsa, dangi ko kabilarsa, al'umma ko ƙasarsa, abokai ko abokan gaba. Waɗannan sharuɗɗa da iyakoki na iya kuma tafiyar da dangantakar mutum da sauran halittu, ko Allah ya sanya su masu biyayya ga mutum ko bai sanya ba, da kuma abubuwan marasa rai da mutum ya tarar a duniya baki ɗaya. Bugu da ƙari, dole ne a sami sharuɗɗa da iyakoki da za su tafiyar da rayuwar mutum da dangantakarsa da Ubangijinsa, wanda shi ne ginshiƙin dukkan rayuwa.

There must be controls and constraints in life. These may apply to man’s inner life, to what he does in his own affairs, and to his life with other human beings, whether related to him or not, members of his extended family, clan or tribe, community or nation, friends or enemies. These controls and constraints may also govern man’s relations with other creatures, whether God has made these subservient to man or not, and to inanimate objects which man finds in the world at large. Furthermore, there must be controls and constraints to govern man’s life and his relationship with his Lord, which is the essence of all life.

Musulunci ya kafa waɗannan ka'idoji da takurawa a cikin rayuwar ɗan Adam, ya bayyana su da bayani mai haske da daidaito, kuma ya ba su iko da ya samo asali daga Allah, yana tabbatar da cewa za a ci gaba da girmama su, a kiyaye su, da kuma bin su. Ba sa fuskantar sauye-sauyen son rai ko moriyar wucin gadi da mutum, ƙungiya, al'umma ko wani zamani zai iya ɗaukaka. Hakika, waɗannan ka'idoji da takurawa, waɗanda Allah ya kafa kuma ya bayyana, su ne kansu babbar "moriya", domin suna da ikon Allah.

Islam sets up these controls in human life, defines them with clarity and accuracy, and imparts to them an authority derived from God, ensuring that they remain well respected, observed and obeyed. They are not subject to changing tendencies or temporary interests which may be given prominence by an individual, a group, a nation or a generation. Indeed, these controls and restraints, set up and defined by God, themselves represent the overall “interest”, since they have God’s authority.

Maslahar mutum a fili a bayyane take cikin lura da su, ko da yake mutum ɗaya, ko al'umma, ko ƙasa, ko ma dukkan wata tsara suna iya jin akasin haka, domin Allah ne ya fi sanin abin da ya dace, alhali mutane, mafi kyawunsu, suna da ilimi mai lahani. Abin da Allah ya ƙaddara ya fi abin da za su ƙaddara wa kansu alheri. Haka nan, idan mutane za su kiyaye mafi ƙarancin ladabi a dangantakarsu da Allah, to za su sake yin tunani game da ma'anar maslahar su idan ta zama tana cin karo da ma'anar Allah. Ladabi na gaskiya yana buƙatar mutum ya kasance ba shi da wata ma'ana ta maslaha sai wadda Allah ya bayar, wadda zai karɓa kuma ya bi da yardar rai, yana tabbatacce kuma cikin gamsuwa cewa za ta amfane shi.

Da zarar an yi kira ga dukkan muminai da su cika alkawuransu, an bayyana wasu daga cikinsu dalla-dalla: "An halatta muku naman dabbobin ni'ima, sai abin da za a karanta muku. Amma ba a halatta muku farauta ba alhali kuna cikin ihrami. Allah yana hukunta abin da yake so. Ya ku wadanda suka yi imani, kada ku keta alamomin Allah, ko watan mai alfarma, ko hadayu, ko kayan adon hadaya, ko wadanda suke nufin Dakin Alfarma, suna neman falalar Allah da yardarsa. Idan kuka fita daga ihrami, to ku iya farauta. Kada kiyayyar mutanen da suka hana ku zuwa Masallacin Alfarma ta sa ku ta'addanci; ku taimaki juna kan aikin alheri da takawa, kada ku taimaki juna kan zunubi da ta'addanci. Ku ji tsoron Allah, lalle Allah mai tsananin azaba ne. An haramta muku mushe, da jini, da naman alade, da abin da aka kira wani suna banda sunan Allah a kansa, da wanda aka shake, da wanda aka bugu har ya mutu, da wanda ya mutu ta hanyar faduwa, da wanda aka yi wa tsinke, da wanda dabba mai farauta ta cinye, sai abin da kuka yanka daga cikinsu alhali yana raye; da kuma abin da aka yanka a kan gumaka. Haka kuma an haramta muku raba nama da kibau, domin wannan fasikanci ne. A yau kafirai sun yanke kauna daga addininku, don haka kada ku ji tsoronsu, ku ji tsoro na kadai. A yau na kammala muku addininku, na cika muku ni'imata, na yarda muku Musulunci ya zama addini. Amma duk wanda yunwa ta tilasta shi, ba tare da yana son zunubi ba, to lalle Allah mai gafara ne, mai jin kai."

Once the address is made to all believers to honour their contracts, some of these are stated in detail: “Lawful to you is the [flesh of the] beasts of cattle, other than that which is announced to you herein. But you are not allowed to hunt while you are in the state of consecration. God decrees what He will. Believers, do not offend against the symbols set up by God, or against the sacred month, or the offerings or the garlands, or against those who repair to the Sacred House, seeking God’s grace and pleasure. Only when you are clear of the Sacred Precincts and released from the state of consecration may you hunt. Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution. Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verses 1-3)

Ma'anar "watannin haramun" a cikin wannan ayar ta Alkur'ani ita ce watanni huɗu masu tsarki a kalandar wata, waɗanda su ne: Rajab, Dhu'l-Qa`dah, Dhu'l-Hijjah da al-Muharram. Allah ya haramta yaƙi a cikin waɗannan watanni huɗu, waɗanda kabilun Larabawa suka kasance suna ba su tsarki na musamman kafin Musulunci. Duk da haka, sun yi wasa da su yadda suke so, suna jinkirta wasu watanni bisa hukuncin wasu malamai na addinin Kirista ko doka da shugabannin manyan kabilu suka fitar. Lokacin da aka saukar da Musulunci, Allah ya tabbatar da tsarkinsu ta hanyar shari'arsa. Wannan tsarki yana dogara ne akan umarni na Allah da aka yi lokacin da Allah ya halicci sammai da ƙasa, kamar yadda aka ambata a Suratu 9, Tuba: "Adadin watanni a wurin Allah, watanni goma sha biyu ne a cikin littafin Allah tun ranar da ya halicci sammai da ƙasa. Daga cikinsu huɗu tsarkaka ne." (9: 36) Alkur'ani kuma ya bayyana cewa jinkirta watanni masu tsarki da yin wasa da su alama ce ta kafirci mai ninkaya. Saboda haka, an mayar da tsarin daidai bisa umarnin Allah. Waɗannan watanni suna nan tsarkaka sai dai idan an kai hari a cikinsu ga Musulmai, to a lokacin ana halatta musu kare kansu daga irin wannan harin, ba tare da ba maharin damar tserewa ba, yana amfani da tsarkin waɗannan watanni waɗanda ba sa girmamawa. Ra'ayin Musulunci game da yaƙi a cikin waɗannan watanni an ambata shi a Suratu 2, Al-Baqara. (In the Shade of the Qur'an, Vol. I, shafi 216-19)

The term “the sacred month” as it occurs in this Qur’ānic verse refers to the four months of sanctity in the lunar calendar which are: Rajab, Dhu’l-Qa`dah, Dhu’l- Hijjah and al-Muharram. God has forbidden fighting in these four months, which used to be given special sanctity by Arabian tribes prior to Islam. However, they manipulated them as they wished, delaying certain months according to a ruling given by certain monks or a decree issued by the chiefs of powerful tribes. When Islam was revealed, their sanctity was endorsed by God’s legislation. This sanctity is based on a Divine order made when God created the heavens and the earth, as mentioned in Sūrah 9, Repentance: “The number of months, in God’s sight, is twelve months [laid down] in God’s decree on the day when He created the heavens and the earth. Of these four are sacred.” (9: 36) The Qur’ān also states that delaying the sacred months and manipulating them is an indication of compounded disbelief. Thus, the correct order has been re-established according to God’s decree. These months remain sacred unless aggression is waged during them against the Muslims, when they are permitted to repel such aggression, without giving the aggressor a chance to escape, making use of the sanctity of these months which they do not recognise. The Islamic view of fighting in these months is mentioned in Sūrah 2, The Cow. (In the Shade of the Qur’ān, Vol. I, pp. 216-19)

A cikin wannan jawabi da aka mayar da hankali a kansa ga tsarki da tsaro, Allah yana kira ga waɗanda suka yi imani da Shi da su cika alkawuran da suka ɗauka tsakaninsu da Shi, kuma su kai matsayin da zai ba su damar jagorantar ɗan adam da aka ɗora musu. Domin cika wannan rawar, ba za su bari son zuciya, motsin rai ko yanayin ɗan lokaci su rinjaye su ba. Allah yana kira gare su kada su wuce iyaka ko da a kan waɗanda suka hana su shiga Masallaci Mai Alfarma sa'ad da suka nemi ziyararsa a shekarar da aka sani da "shekarar Hudaibiyya" da kuma kafin hakan. Ayyukan waɗancan mutane sun bar tabo mai zurfi a zukatan Musulmi, wanda hakan tabbas zai tayar da motsin ƙiyayya. Amma duk da haka, ayyukan al'ummar Musulmi ba za su kasance bisa irin waɗannan motsin rai ba. Aikinta ya dace da babbar rawar da take takawa: "Kada ƙiyayyar da kuke yi wa mutanen da suka hana ku shiga Masallaci Mai Alfarma ta kai ku ga zalunci; amma ku taimaki juna wajen aikin alheri da takawa, kada ku taimaki juna wajen aikin sabo da zalunci. Ku ji tsoron Allah, domin Allah mai tsananin azaba ne." (Aya ta 2)

With the emphasis placed here on sanctity and security, God calls on those who believe in Him to fulfil their contracts with Him and to rise to the level which enables them to assume the leadership of mankind that has been assigned to them. To fulfil this role they must not allow themselves to be influenced by personal feelings, emotions or temporary circumstances. God calls on them not to transgress even against those who debarred them from entering the Sacred Mosque when they sought to visit it in the year known as “the year of aI-Ĥudaibiyyah” and earlier. The actions of those people left deep scars in the Muslims’ hearts, which were bound to arouse emotions of hatred. But all this notwithstanding, the actions of the Muslim community must not be guided by such feelings. Its duty fits its great role: “Do not let your hatred of people who would debar you from the Sacred Mosque lead you into aggression; but rather help one another in furthering righteousness and piety, and do not help one another in furthering evil and aggression. Have fear of God, for God is severe in retribution.” (Verse 2)

Wannan ita ce mafi girman ma'auni na kamun kai da tausayi. Amma wannan ma'auni ne ainihin abin da al'ummar da Ubangijinta ya dora mata alhakin zama jagora da majiɓincin ɗan adam dole ta kai gare shi. A nan ana kiranta ta kai ga wani sararin samaniya mai daraja. Wannan yana cikin nauyin shugabanci. Yana nufin masu bi dole ne su yi watsi da abin da ya same su da kansu, da kuma abin da za su iya jurewa na cutarwar da wasu ke haifarwa, don su ba wa ɗan adam kyakkyawan misali na ɗabi'a ta adalci wanda ba a iya cimmawa sai ta hanyar bin Musulunci. Ta haka ne suke ba da shaida mai kyau game da Musulunci, wadda tabbas za ta sa ya zama abin sha'awa ga sauran ɗan adam.

This is the ultimate standard of self-control and compassion. But it is this very ultimate standard that must be attained by the community entrusted by its Lord with the task of being the guide and guardian of humanity. Here it is called upon to attain a sublime horizon. This is part of the responsibility of leadership. It means that believers must overlook what happens to them personally and what they may have to endure of harm caused by others, in order to give to mankind a great model of righteous behaviour that can be achieved only by following Islam. In this way, they give a positive testimony for Islam which is certain to make it appealing to the rest of mankind.

Sūrah ta fara yanzu ba da cikakken bayani game da keɓancewar da aka yi a aya ta farko game da dabbobi na gida waɗanda halal ne a ci: "An haramta muku mushe, da jini, da naman alade; da wanda aka ambaci sunan wani ba na Allah ba a kansa; da dabbar da aka shaƙe, ko aka bugi har ta mutu, ko ta mutu sakamakon faɗuwa, ko aka soke ta har ta mutu, ko namomin daji suka cinye ta, sai dai abin da kuka yanka tana da rai; da dabbobin da aka yanka a kan bagadan gumaka. Haka kuma an haramta raba nama ta hanyar caca da kibau; domin wannan duka fasiƙanci ne. A yau kāfirai sun yanke ƙauna daga addininku. Kada ku ji tsoronsu, sai dai ku ji tsoro na. A yau na cika muku addininku, na cika muku ni'imata, kuma na yarda da Musulunci ya zama addini a gare ku. Duk wanda yunwa ta tilasta masa (ya ci abin da aka haramta), ba tare da yana da niyyar sabo ba, to lalle Allah Mai yawan gafara ne, Mai jin ƙai."

The sūrah now begins to give the details of the exceptions made in the first verse of cattle that are lawful to eat: “Forbidden to you are carrion, blood, the flesh of swine; and that over which any name other than God’s has been invoked; and the animal that has been strangled, or beaten to death, or killed by a fall, or gored to death, or savaged by a beast of prey, except that which you may have slaughtered when it is still alive; and [forbidden to you are] animals that have been slaughtered on idolatrous altars. And [forbidden also] is the division [of meat] by raffling with arrows; for all this is sinful. Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you. He who is forced by hunger [to eat of what is forbidden], with no inclination to commit sin, [will find] God Much-Forgiving, Merciful.” (Verse 3)

Haramcin nau'o'in abinci guda uku: mushen dabbobin da suka mutu da kansu, jini, da naman alade, an ambata su a cikin aya ta 173 ta Suratul Baqara. Mun yi tsokaci kan wannan haramcin a lokacin da muke tattaunawa kan wannan aya: Juzu'i na I, shafi na 182-4. Ko ilimin ɗan Adam zai iya gano dalilan wannan haramcin a ƙarshe ko a'a, ilimin Allah ya bayyana a sarari cewa irin waɗannan abinci marasa tsafta ne. Wannan shi ne kawai abin da muke buƙatar sani, domin Allah ba ya haramta sai abin da yake mugunta ne, kuma abin da ke cutar da rayuwar ɗan Adam ta wata hanya, ko an san cutarwar ko ba a sani ba. Ilimin ɗan Adam yana da iyaka. Ba ya sanin kowane abu da ke haifar da cuta, ko kuma duk abin da yake amfani.

The first three types: carrion, blood and the flesh of swine are mentioned as forbidden in verse 173 of Sūrah 2, The Cow. We commented on this prohibition in our discussion of this verse: Vol. I, pp. 182-4. Whether human knowledge will eventually be able to determine the reasons for this prohibition or not, Divine knowledge has made it clear that these types of food are unwholesome. This is all that we need to know, because God only forbids what is evil and what harms human life in one way or another, whether such harm is known to man or not. Human knowledge remains limited. It does not know everything that causes harm and all that is useful.

Har yanzu mun tattauna cikakkun bayanai game da abincin da aka haramta kamar yadda wannan ayar ta bayyana.

So far we have discussed the details of forbidden food as detailed in this verse.

Ayar, duk da haka aayar ta ƙunshi wasu maganganu waɗanda ke buƙatar tattaunawa mai kyau.

The verse, however, also includes other statements that require proper discussion.

A yau, waɗanda suka kafirta sun yanke ƙauna daga addinin ku. Don haka kada ku ji tsoronsu, ku ji tsoro na kaɗai. A yau na cika muku addininku, na kuma cika muku ni'imata, na kuma yarda Musulunci ya zama addini a gare ku.

Today, the unbelievers have lost all hope of your religion. Have no fear of them, then, but fear Me alone. This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.

(Ayah ta 3)

(Verse 3)

Wannan magana, wadda ta zo a tsakiyar cikakken bayani game da naman da aka haramta ci, ita ce aya ta ƙarshe da aka saukar daga Alƙur'ani. Ta bayyana cikar saƙon Musulunci da kuma cikar ni'imominsa. `Umar, sahabin Annabi ﷺ wanda yake da zurfin fahimta, ya ji cewa kwanakin Annabi ﷺ a duniya sun kusa ƙarewa. Ya riga ya cika dukkan aikinsa kuma ya isar da saƙonsa. Tabbas zai koma ga ganawarsa da Allah.

This statement, which comes in the middle of a detailed account of which meat is forbidden to eat, was the last statement of the Qur’ān to be revealed. It declares the completion of the message of Islam and that its blessings have been brought to their full. `Umar, the Prophet’s Companion endowed with a keen insight, felt that the Prophet’s remaining days on earth were numbered. He had discharged all his duties and conveyed his message. He was certain to be called to his appointment with God.

Idanun Umar sun cika da hawaye yayin da ya ji zuwan wannan tafiya.

`Umar’s eyes were tearful as he felt the approach of that departure.

Waɗannan kalmomi masu girma suna zuwa ne cikin wata aya wadda babban abin da take magana a kai shi ne haramta wasu nau'o'in abincin dabbobi, kuma suna cikin wata sura wadda take da manufofi masu cikakken bayani da muka riga muka ambata. Abin da muke fahimta daga wannan shi ne cewa shari'ar Allah wani tsari ne guda ɗaya kuma cikakke, wanda ba za a iya raba shi zuwa sassa daban-daban ba. Dokokinta na iya magana a kan ra'ayin imani, ko ayyukan ibada, ko halaltattu da haramtattu, ko dokokin zamantakewa da dangantakar ƙasa da ƙasa, amma dukansu suna da daidaiton daraja. Gaba ɗaya, suna samar da addinin da Allah ya siffanta a cikin wannan aya da cewa Ya kammala shi. Haka kuma, ni'ima ce wadda Ya cika wa masu bi. Su ne tsarin rayuwar da Allah ya zaɓa bayinSa su aiwatar. Ƙin wani sashe na wannan tsari shi ne ƙin dukansa, da ƙin addinin Allah gaba ɗaya.

Wannan magana ce mai matuƙar ƙarfafa zuciya. Za mu iya yin tunani a kanta na tsawon lokaci ba tare da mun kai ƙarshen muhimman gaskiyoyi da shiryarwa masu zurfi da ta ƙunsa ba, ko kuma wajibai da nauyin da ta ɗora.

This is a highly inspiring statement. We may contemplate it for a long while without exhausting the essential facts and profound directives it contains or the duties and obligations it assigns.

Tunanin farko da ke zuwa zuciyarmu yana dogara ne a kan cikar wannan addini.

The first thought that flashes in our minds dwells on the perfection of this religion.

Me ke duba tafiyar imani wacce ta fara tun farkon rayuwar ɗan Adam, wadda manzannin Allah suka jagoranta, na farko daga cikinsu shi ne Adam (amincin Allah ya tabbata a gare shi), har zuwa Muhammadu ﷺ, cikon dukkan Annabawa, wanda ya isar da saƙon Allah na ƙarshe ga ɗan Adam, me mumini yake gani? Yana ganin wata tafiya mai daraja, wadda hasken shiriyar Allah ya haskaka, kuma take kawo haske ga ɗan Adam. Yana kuma ganin alamomi bayyanannu da suke tsara hanya. Amma yana fahimtar cewa kowane manzon Allah an aiko shi ne ga al'ummarsa, kuma kowane saƙo an yi shi ne domin wani lokaci ƙayyadaddse, sai dai manzo na ƙarshe da saƙo na ƙarshe. Kowane saƙo an yi shi ne ga wata al'umma ta musamman da take rayuwa a wani yanayi na musamman. Saboda haka, kowane saƙo an daidaita shi da wasu yanayi. Gaskiya ne cewa dukansu sun yi kira zuwa ga miƙa wuya ga Allah shi kaɗai, domin wannan shi ne ainihin imanin Allah. Dukansu sun buƙaci a bi umarnin Allah da aminci, cikin halin cikakkiyar biyayya ga Allah shi kaɗai, domin wannan shi ne ainihin Musulunci a ma'anarsa mafi faɗi, wato miƙa wuya ga Allah.

What does a believer see when he looks at the procession of faith that started ever since the early days of human life, led by God’s messengers, the first of whom was Adam (peace be upon him), down to Muĥammad, the last of all Prophets conveying God’s final message to mankind? He sees a noble procession enlightened by Divine guidance and bringing light to mankind. He also sees clear landmarks defining the way. But he realises that every one of God’s Messengers was sent to his own community and every message was meant for a certain period of time, with the exception of the last Messenger and the last message. Each message was addressed to a particular community living in a particular environment. Hence, each was adapted to certain conditions. It is true that all of them called for submission to God alone, because that is the essence of the Divine faith. They all required that Divine instructions be faithfully followed, in an attitude of complete obedience to God alone, because this is the essence of Islam in its broader meaning of surrender to God.

Islam yana ba mutum akidar imani wadda ke buƙatar ya yi imani da Allah, da mala'ikunSa, da littattafan wahayi, da manzanninSa, da Ranar Alƙiyama. Yayin da yake gina wannan akida, yana barin duniyar dabbobi, waɗanda ba sa fahimtar komai fiye da iyakar hankalinsu, zuwa wani fili da ya wuce iyakar fahimtar ɗan adam. Ta haka, mutum yana iya fahimtar abin zahiri da abin da ke bayan zahiri, abin da ake iya gani da wanda ba a iya gani. Yayin da mutum ya yarda da tauhidin Allah, yana 'yanta kansa daga biyayya ga duk wani iko banda na Allah. Yana jin cewa ba za a iya bautar da shi ga wani iko ba face na Allah. Shi ɗan adam yana daidai, idan ba ma ya fi girma ba, da kowace halitta. Ga Allah kaɗai ɗan adam yake miƙa ibadarsa, daga Allah kaɗai yake karɓar dokokinsa, tsarinsa da kundin tsarin mulkinsa, ga Allah kaɗai yake dogara, kuma Shi kaɗai yake tsoro. Ta hanyar tafarkin rayuwa na Allah da Musulunci ya shimfiɗa, dukkan ƙarfin ɗan adam ana sadaukar da shi don cimma alheri da inganta rayuwa. Ta haka, yana ɗaukaka sama da matsayin dabbobi, ko biyan sha'awace-sha'awace.

Islam gives man a concept of faith which requires him to believe in God, His angels, revelations, messengers and the Day of Judgement. As he formulates this concept, he leaves the realm of animals which comprehend nothing beyond the extent of their senses to an area which extends well beyond the realm of human perception. Thus, man can comprehend the physical and the metaphysical, the perceptible and the imperceptible. As man acknowledges God’s oneness, he is liberated from submission to any authority other than that of God. He feels that he cannot be enslaved by any power other than that of God. He is equal to, if not nobler than, any other creature. It is to God alone that man addresses his worship, from God alone he receives his laws, systems and constitution, on God alone he relies, and Him alone he fears. Through the Divine way of life, laid down by Islam, all human power is dedicated to achieve goodness and to improve life. Thus, he is elevated above the standard of animals, or the fulfilment of desires.

Kawai ɗaya ne zai iya fahimtar gaskiyar yanayin rayuwar duhu, ko jāhiliyyah (wato kalmar Musulunci ga duk tsarin da ba ya bisa wahayin Allah ba), da ra'ayoyinta na zalunci da rikicewarta, sannan ya yaba da cewa sai ta hanyar aiwatar da Musulunci mutum yake jin cikakken alherin ni'imomin Allah. Mutumin da ya taɓa rayuwar kuskure, asara da rikici bisa ra'ayoyi marasa tushe, zai iya fahimtar daraja da albarkar imani sosai. Idan mutum ya yi tunani a kan wahalar da ke tasowa daga zalunci, ruɗani da rashin daidaito a kowane irin tsarin da mutane suka ƙirƙira wa kansu, zai iya cewa da cikakken yaƙini cewa rayuwa tare da imani da aiwatar da tsarin Musulunci ita ce babbar albarkar da za mu iya morewa a duniyar nan.

Only a person who has known the true nature of the life of darkness, or jāhiliyyah, (which is the Islamic term for any system not based on Divine revelations) and its oppressive concepts and chaos can appreciate the fact that only through the implementation of Islam does man enjoy the full measure of God’s blessings. A person who has experienced a life of error, loss and chaos following hollow concepts can fully appreciate the blessing of faith. When one reflects on the suffering that results from tyranny, confusion and total lack of balance in all sorts of systems human beings devise for themselves, one can state with absolute conviction that life with faith and with the implementation of the Islamic system is the greatest blessing we may enjoy in this world.

A ƙarshe, mai bi yana da wajibi ya yi tunani a kan gaskiyar cewa shi ne Ubangiji ya zaɓa wa Musulunci a matsayin addini a gare shi. Wannan kuma alama ce ta kulawa da ƙaunar Ubangiji ga wannan al'umma.

Finally, a believer is bound to reflect on the fact that it was God who chose Islam as a faith for him. This then is a manifestation of God’s care and love for this nation.

Shi ne da kansa ya shimfiɗa mata tsarin rayuwarta.

It is He Himself who has laid down its code of living for it.

Waɗannan kalmomi suna ɗora babban nauyi a kafaɗun wannan al'umma, ta yadda dole ne ta tabbatar da kanta daidai da wannan babbar kulawar Allah... A'a! Ina neman gafarar Allah. Babu abin da wannan al'umma a dukkan zamanunta za ta iya bayarwa da zai kai kulawar da Allah ya yi mata.

These words place a heavy burden on the shoulders of this nation whereby it must prove itself equal to this great Divine care. No! I pray God for forgiveness. Nothing that this nation in all its generations can give will match the care God has taken of it.

Mutane za su iya yin iyakar ƙoƙarinsu kawai wajen godewa Allah saboda alherinsa da yabon Sa a kan hakan. Ta haka ne suke nuna cewa sun san aikinsu, kuma suna ƙoƙarin cika shi gwargwadon iyawarsu, tare da neman gafarar Allah a lokaci guda saboda duk wani kuskure ko gazawa.

People can only do their utmost in acknowledging God’s grace and praising Him for it. In this way, they show that they are aware of their duty and try to fulfil it as best they can, seeking God’s forgiveness at the same time for any slips or failures.

Gaskiyar cewa Allah Kansa ya zaɓi wannan addini ga al'ummar Musulmi yana bukatar Musulmi su fahimci darajar wannan zaɓi, kuma su yi iya ƙoƙarinsu wajen aiwatar da zaɓin Allah a rayuwarsu. Abin takaici da wulakanci ne ga duk wanda ya yi watsi da zaɓin da Allah ya yi masa, ko ma ya ƙi shi, ya kuma nemi kafa wa kansa tsarin rayuwa daban da wanda Allah ya shimfiɗa. Irin wannan hali ba komai ba ne illa wani mummunan laifi wanda ake hukunta shi. Wanda ya aikata shi ba zai tsira ba idan ya ƙi zaɓin Allah. Allah na iya barin waɗanda ba su taɓa sanin Musulunci ba su yi abin da suke so na wani lokaci. Amma waɗanda suka san Musulunci, suka ƙi shi ko suka watsar da shi, suna zaɓar wasu hanyoyin rayuwa don kansu, waɗannan za su sha wahalar sakamakon zaɓin nasu kamar yadda suka cancanta.

The fact that God Himself has chosen this religion for the Muslim nation requires Muslims to appreciate the value of this choice and to exert every effort to implement God’s choice in their lives. How foolish and miserable it would be of anyone to ignore, or indeed reject, what God has chosen for him and to try to establish for himself a way of life different from that laid down by God. Such an attitude is nothing short of a ghastly and punishable crime. Its perpetrator cannot escape scot- free when he rejects God’s choice. God may leave those who have never known Islam to do what they like for a period of time. As for those who have known Islam and rejected or abandoned it, choosing for themselves other methods of life, these will deservedly suffer the results of their choice.

Suna tambayarka abin da aka halatta musu. Ka ce: An halatta muku dukkan abubuwa masu kyau na rayuwa. Dangane da dabbobin farauta waɗanda kuke horarwa ta hanyar koya musu wani ɓangare na ilimin da Allah ya koya muku, za ku iya cin abin da suka kama muku. Amma ku ambaci sunan Allah a kansa, kuma ku ji tsoron Allah; lallai Allah mai saurin lissafi ne.

They ask you what is lawful to them. Say: Lawful to you are all good things of life. As for those hunting animals which you train by imparting to them something of the knowledge God has imparted to you, you may eat of what they catch for you. But mention God’s name over it and have fear of God; indeed, God is swift in reckoning.

A yau, an halatta muku dukkan abubuwa masu dadi na rayuwa. Abincin wadanda aka baiwa Littafi yana halal a gare ku, kuma abincinku halal ne a gare su. Haka kuma mata masu tsarki daga cikin muminai da mata masu tsarki daga cikin wadanda aka baiwa Littafi kafin ku (suma halal ne a gare ku) idan kun ba su sadakinsu, kuna aurensu cikin aure na gaskiya, ba cikin zina ba, ba kuma a matsayin masoya ba.

Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them. And the virtuous women from among the believers and the virtuous women from among those who were given revelations before you (are also lawful to you) when you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.

Duk wanda ya kafirta da imani, to ayyukansa duka za su zama banza. A Lahira kuwa zai kasance daga cikin masu hasara.

Anyone who rejects the faith (will find that) all his works will be in vain. In the life to come he shall be among the losers. (Verses 4-5)

Wannan tambayar da muminai suka yi game da abin da yake halal tana nuna irin halin da al'ummar da aka zaɓa ta ɗauka, saboda girman karramawar da aka yi musu ta hanyar Allah da kansa yake yi musu magana. Tana ba mu fahimtar irin taka-tsantsan da suke da shi wajen kusantar duk wani abu da ake yi a zamanin jahiliyya, don kada ya zama abin da Musulunci bai yarda da shi ba. Sun ji cewa suna buƙatar tambaya game da kowane abu don tabbatar da cewa ya dace da sabuwar rayuwarsu.

This question from the believers about what is lawful describes the frame of mind the chosen community adopted by virtue of the honour of being addressed by God Himself. It gives us an impression of the sort of reluctance they had in approaching anything that was practised in pre-Islamic days lest it be unacceptable to Islam. They felt that they needed to ask about everything to make sure that it fitted with their new way of life.

Surah ta ci gaba da bayyana nau'ikan abinci da aka halatta ga muminai, tare da ƙara abin da aka halatta a aure. "A yau, an halatta muku dukkan abubuwa masu daɗi na rayuwa. Abincin waɗanda aka ba su littattafai yana halal a gare ku, kuma abincinku yana halal a gare su. Haka kuma mata masu tsarki daga cikin muminai, da mata masu tsarki daga cikin waɗanda aka ba su littattafai kafin ku (suma halal ne a gare ku), idan kun ba su sadakinsu, kuna aurensu cikin aure na gaskiya, ba cikin zina ba, ba kuma a matsayin ƙawaye ba." (Aya ta 5)

The sūrah goes on to outline more types of food made permissible for believers, and adds to that what is permissible in marriage. “Today, all the good things of life have been made lawful to you. The food of those who were given revelations is lawful to you, and your food is lawful to them. And the virtuous women from among the believers and the virtuous women from among those who were given revelations before you (are also lawful to you) when you give them their dowers, taking them in honest wedlock, not in fornication, nor as mistresses.” (Verse 5)

Har ila yau, nau'o'in jin dadi halal an fara bayyana su a matsayin abubuwa masu kyau: "A yau an halatta muku dukan abubuwa masu kyau na rayuwa." Wannan yana jaddada ma'anar da muka riga muka fayyace, wato cewa abubuwa marasa kyau kawai ne aka haramta wa Musulmi. A cikin tsarin halatta abubuwa masu kyau, muna ganin ainihin misalin haƙurin Musulunci idan ana batun mu'amala da al'ummomin da ba Musulmi ba waɗanda ke zaune tare da Musulmi a cikin ƙasar Musulunci, ko kuma waɗanda dangantakarsu da Musulmi ta dogara ne da yarjejeniyar zaman lafiya ko kuma ta aminci kawai.

Again the variety of permissible pleasures are initially described as good: “Today all the good things of life have been made lawful to you.” This emphasises the meaning we have already stressed, explaining that only evil things have been forbidden to Muslims. Within the framework of making good things lawful, we witness a genuine manifestation of Islamic tolerance when it comes to dealing with non-Muslim communities living side by side with Muslims in the land of Islam, or perhaps having a relationship based on a peace treaty or one of simple loyalty.

Musulunci ba kawai yana ba waɗannan al'ummomi 'yancin addini ne, wanda zai ba su damar rayuwa cikin keɓewa daga sauran al'umma ba. Yana kafa tsarin zamantakewa wanda ya dogara da haɗin kai da abota ta juna. Abincinsu halal ne ga Musulmi, kuma abincin Musulmi ma halal ne a gare su, domin a samu musayar ziyara da karimci.

Islam does not merely extend religious freedom to these communities allowing them to live a life of isolation from the rest of society. It creates a social set-up based on partnership and mutual friendship. Their food is lawful to Muslims and the food of Muslims is also lawful to them, so that visits and hospitality can be exchanged.

Wannan jawabi game da abinci mai kyau da mata nagari da masu tsoron Allah ya biyo bayan ambaton salla da ka'idojin tsarkakewa kafin salla.

This discourse about good food and good, virtuous women is followed by a reference to prayer and regulations governing purification in preparation for prayer.

Ya ku masu imani, idan kuna shirin yin salla, to ku wanke fuskokinku, da hannayenku har zuwa gwiwar hannu, ku shafa kawunanku da hannayenku masu jika a sauƙaƙe, kuma ku wanke ƙafafunku har zuwa idon sawu.

“Believers, when you are about to pray, wash your faces, and your hands and arms up to the elbows, and pass your wet hands lightly over your heads, and wash your feet up to the ankles.

Idan kuna cikin janaba, to ku tsarkake kanku. Amma idan kuna da rashin lafiya, ko kuna kan tafiya, ko kuma wani daga cikinku ya fito daga bayan gida, ko kuma kun yi jima'i da mata, sannan ba ku sami ruwa ba, to ku nemi tsarkakakkiyar ƙasa, ku shafa da ita fuskokinku da hannayenku. God ba ya nufin ya sanya muku wahala, amma yana nufin ya tsarkake ku, kuma ya cika muku ni'imarsa, domin ku yi godiya.” (Aya ta 6)

If you are in a state of ceremonial impurity, purify yourselves. But if you are ill, or on a journey, or if one of you has come from the toilet, or if you have been in intimate contact with women and can find no water, then have recourse to pure dust, passing therewith lightly over your faces and your hands. God does not want to impose any hardship on you, but He wants to purify you, and to bestow on you the full measure of His blessings, so that you may be grateful.” (Verse 6)

Ba ta hanyar kwatsam ba ne aka ambaci ka'idojin tsarkake jiki tare da ka'idojin farauta, da ihram, da mu'amala da waɗanda suka hana Musulmi shiga Masallacin Harami. Haka kuma ba shi da alaƙa da mahallin sūrah baki ɗaya ba. Lallai ya zo a wurin da ya dace don yin wata manufa ta musamman.

It is not by mere coincidence that regulations on purification are mentioned together with regulations on hunting, consecration and dealing with those who turned the Muslims away from the Sacred Mosque. Nor is it unrelated to the general context of this sūrah. Indeed, it comes at the right place to serve a definite purpose.

Da farko, wannan magana ce game da wani fanni na abubuwa masu kyau na rayuwa: jin daɗin ruhi mai tsafta, wanda aka ambata tare da abinci mai daɗi da mata nagari. A cikin sallah, mumini yana samun jin daɗin da ya fi duk wani jin daɗin abin duniya. Jin daɗi ne na haduwa da Allah a cikin yanayi na tsarki da cikakkiyar ibada. Bayan an bayyana jin daɗin abinci da aure, sai a yi nuni zuwa wani matakin jin daɗi mafi girma, wato tsarkakewa da sallah.

"Ya ku waɗanda suka yi imani, idan kun tashi zuwa salla..." Salla saduwa ce da Allah. Duk wanda zai yi salla yana tsaye ne a gaban Allah Kansa, yana roƙonsa, yana magana da shi cikin kusanci sosai. Saboda haka, yana da muhimmanci a shirya masa yadda ya kamata. A wannan fanni, wajibi ne a yi tsarkin jiki don taimakawa shirin ruhi. Wataƙila wannan ne dalilin, kamar yadda muke fahimta — amma Allah kaɗai ne ya san gaskiya — na wajibcin alwala, wadda manyan sassanta suka zo cikin wannan ayar Alƙur'ani: a wanke fuska, hannaye da gwiwar hannu, a shafa kai da hannu mai ɗanshi a sauƙaƙe, sannan a wanke ƙafafu har zuwa idon sawu. Waɗannan abubuwa suna da ɗan bambanci tsakanin malamai, mafi muhimmanci daga cikinsu shi ne ko a yi su bisa tsarin da aka ambata a cikin ayar, ko a yi su ba tare da wani tsari na musamman ba. Irin wannan alwala tana wajaba saboda ƙaramin abin da ke karya tsarki, kamar shiga bayan gida ko fitar iska. Wanka, wato a wanke dukkan jiki, ana wajabta shi don cire yanayin ƙazanta ta al'ada, wadda take faruwa sakamakon fitar maniyyi ko ta mafarki ko a farke, jima'i, da kuma al'adar mace. Bayan bayyana abubuwan da ake buƙata a alwala a yanayi na yau da kullum da kuma cikakken yanayi, ayar Alƙur'ani ta yi magana game da tayammumi busasshe, wanda zai iya maye gurbin kowane irin waɗannan nau'o'i biyu.

“Believers, when you are about to pray...” Prayer is a meeting with God. Anyone who is about to offer a prayer stands up in front of God Himself, makes his supplication to Him, and addresses Him in a highly intimate manner. Therefore, it is important to prepare for it properly. In this respect, it is necessary to undergo a physical purification to help with the spiritual preparation. Perhaps this is the reason, as we understand it — though God alone knows the truth — for the requirement of ablution, the essential parts of which are detailed in this Qur’ānic verse: to wash one’s face, hands and arms to the elbows, to wipe one’s head lightly with one’s wet hand and to wash one’s feet up to the ankles. These requirements are the subject of very minor differences among scholars, perhaps the most important of which is whether they should be done in the order they are mentioned in this verse or done without following any particular order. This type of ablution is required for a minor invalidation of purity, such as going to the toilet or releasing wind. A shower or a bath in which one washes all one’s body is required to remove a state of ceremonial impurity which happens as a result of ejaculation whether through a wet dream or when awake, sexual intercourse and also women’s menstruation. Having outlined the requirements of ablution in both ordinary and total situations, the Qur’ānic verse speaks of dry ablution which may replace either type.

Wannan sassauci ne da Musulmi zai iya amfani da shi a waɗannan yanayi: idan ruwa bai samuwa ba; idan mutum yana rashin lafiya kuma yana buƙatar yin alwala ta yau da kullum, watau wuḍū’, ko kuma idan an wajabta masa yin wanka mai cikakken tsarkake jiki, watau

Har zuwa yanzu, surar ta zayyana wasu umarni game da nau'ikan abinci da musulmi suke da izinin ci, da tsarkakewa da sauran al'amura. Domin yin sharhi kan waɗannan umarni, surar tana tunatar da muminai albarkar da Allah ya ba su a lokacin da suka karɓi imani, da alkawarin da Ya yi da su cewa za su saurara su yi biyayya. Lalle ne wannan alkawari ne yake shigar da su cikin al'ummar Musulunci. Ayoyin da ke biye suna tunatar da su su ji tsoron Allah, kuma cewa Shi yana sane da duk tunanin da mutane ke yi.

So far, the sūrah has outlined a number of instructions concerning the types of food believers are permitted to eat, purification and other matters. By way of commenting on these instructions, the sūrah reminds the believers of the blessings God has bestowed on them when they have accepted the faith and the covenant He has made with them that they will listen and obey. It is indeed this covenant that admits them into the fold of Islam. The next verses remind them to have fear of God and that He is aware of all thoughts people may entertain.

Ku tuna ni'imomin da Allah ya yi muku, da alkawarin da Ya ɗaure ku da shi lokacin da kuka ce: "Mun ji, kuma mun yi biyayya." Saboda haka, ku kasance masu tsoron Allah. Lallai Allah Yana da cikakken sani game da asirin zukatan mutane. Ku masu imani, ku kasance masu dagewa a cikin bautar Allah, kuna shaida gaskiya cikin adalci. Kada ƙiyayyar kowace al'umma ta kai ku ga karkacewa daga adalci. Ku yi adalci, wannan ya fi kusa da takawa. Kuma ku kasance masu tsoron Allah. Lallai Allah Masani ne ga duk abin da kuke aikatawa. (Ayoyi 7-8)

Remember always the blessings God has bestowed on you and the covenant with which He has bound you when you said: “We have heard and we obey.” Hence, remain God-fearing. Surely God has full knowledge of the secrets of people’s hearts. Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice. Be just, this is closer to righteousness. And remain God- fearing. Surely, God is aware of all that you do. (Verses 7-8)

Ƙarni na farko da Alƙur'ani ya yi wa magana sun san sosai girman albarkar da Allah ya ba su ta hanyar saukar da wannan addini. Sun ji canjin da ya faru a cikin kansu, a rayuwarsu, a cikin al'ummarsu, da kuma matsayin da suka samu tsakanin mutane. Ambaton wannan albarka kawai ya isa ya karkatar da hankalinsu zuwa ga wata babbar gaskiyar rayuwa wadda ba a iya musantawa. Haka kuma, ambaton alkawarin da Allah ya ɗaure su da shi, na sauraro da biyayya, yana tayar musu da jin daraja, domin su ne ɓangaren da ke cikin yarjejeniya da Allah, Mai iko duka. Ga mumini da yake tunani a kan irin wannan dangantaka, wannan lallai abu ne mai girma. Saboda haka, ya isa a tunatar da su wajibcin su na kasancewa masu tsoron Allah. Koyaushe suna sane da Allah: "Don haka ku ji tsoron Allah. Lalle Allah masani ne ga asirrin zukata." (Aya ta 7)

Wani ɓangare na alkawarin da Allah ya ɗaure al'ummar Musulmi da shi shi ne cewa ta yi mu'amala da sauran mutane bisa adalci mai cikakke, wanda ba ya taɓa shafuwa da soyayya ko ƙiyayya, ko da ji, ko muradu, ko wata dangantaka ta kowane iri. Adalci ne da ya dogara bisa wajibcin tsayawa da ƙarfi a cikin bautar Allah kaɗai. Babu wani tasiri da aka taɓa yarda ya karkatar da ma'aunin adalci, musamman idan muminai suna tunawa cewa Allah yana lura da su kuma yana sane da abin da ke cikin zukatansu. Suna fahimtar wannan kira sosai: "Ya ku waɗanda suka yi imani, ku kasance masu tsayawa da ƙarfi a cikin bautar Allah, kuna shaida da gaskiya cikin adalci. Kada ƙiyayyar wasu mutane ta sa ku bar adalci."

Part of the covenant with which God has bound the Muslim community requires it to deal with other people on the basis of absolute justice, which is never affected by feelings of love or hatred, or by feelings, interests, or relations of any kind. It is justice based on the duty of remaining steadfast in devotion to God alone. No influences are ever allowed to tilt the balance of justice, especially when believers are mindful that God watches over them and knows what lies at the bottom of their hearts. They fully understand this address: “Believers, be steadfast in your devotion to God, bearing witness to the truth in all equity. Never allow your hatred of any people to lead you away from justice.

Ku kasance masu adalci, wannan ya fi kusa da takawa. Kuma ku ji tsoron Allah. Lalle ne, Allah Masani ne ga abin da kuke aikatawa.” (Aya ta 8) A farko a cikin wannan sūrah, Allah ya hana muminai barin ƙiyayyarsu ga waɗanda suka hana su shiga Masallacin Harami a Makkah ta zama aikin zalunci a kansu. Lalle wannan babban mizani ne na kamewa da haƙuri wanda tsarin Allah ya ɗaukaka su zuwa gare shi. Yanzu kuma an umurce su da cewa ƙiyayya kada ta taɓa kai su ga barin adalci. Wannan wani mizani ne mafi girma wanda yake da wahalar cimmawa. Mataki na farko shi ne mataki da ke buƙatar kada su kai hari. A nan kuwa, an umurce su da kiyaye adalci duk da jin ƙiyayya da adawa. Mataki na farko ya tsaya a yanayin rashin aiki wanda ke buƙatar kamewa. Na biyu kuma yanayi ne na aiki wanda ke tabbatar da adalci ga mutanen da suke adawa da muminai kuma waɗanda muminai ke ƙi.

Be just, this is closer to righteousness. And remain God-fearing. Surely, God is aware of all that you do.” (Verse 8) Earlier in this sūrah, God forbade the believers to allow their hatred of those who prevented them from entering the Sacred Mosque in Makkah to turn into an act of aggression against them. This is indeed a tough standard of self-restraint and tolerance to which they were elevated by the Divine system. Now they are ordered that hatred must never lead them away from justice. This is an even higher standard which is much more difficult to attain. The first was a stage requiring them not to launch aggression. Here, they are required to maintain justice despite their feelings of hatred and hostility. The first stage stopped at a passive attitude requiring self- restraint. The second is a proactive attitude ensuring justice to people who are hostile to the believers and detested by them.

Haka kuma, dole ne Allah ya ba masu imani lada, waɗanda suke mu'amala da Shi shi kaɗai. Wannan lada yana da muhimmanci don ƙarfafa mutane su cika wajibanci da kuma sauke amana. Ƙarshen waɗanda suka kafirta suka kuma musanta ayoyin Allah dole ne ya bambanta da na waɗanda suka yi imani suka aikata aikin alheri: "Allah ya yi alkawari ga waɗanda suka yi imani suka aikata ayyukan alheri cewa za su sami gafara da lada mai yawa. Amma waɗanda suka kafirta suka musanta ayoyinMu — su ne mazauna Wuta."

Moreover, there must be a reward given by God to the believers, who deal with Him alone. This reward is needed to give encouragement to people to fulfil their obligations and to discharge their trust. The end of those who disbelieve and deny God’s revelations must be different from that of those who believe and do well: “God has promised those who believe and do good works that they shall have forgiveness of sins and a rich reward. As for those who disbelieve and deny Our revelations — they are the ones destined for Hell.” (Verses 9-10)

Wannan lada ce da ake bai wa muminai na gari domin ramawa abin da suke rasawa na jin daɗi da dukiyar rayuwar duniya saboda cika amanarsu. Lada ce da take mayar da duk wahalar da muminai suke sha a kan taurin kan mutane da kin gaskiya da suke yi a matsayin wani abu maras muhimmanci. Abin da ya dace ne cewa adalcin Allah ba zai yi wa nagari da mugu magani ɗaya ba.

This is a reward to compensate good believers for what they miss of the luxuries and riches of this life when they fulfil their trust. It is a reward that reduces to insignificance all the hardship faced by the believers as they face up to human obstinacy and determined denial of the truth. It is only fair that Divine justice will not deliver to the good and the bad the same treatment.

Masu imani suna buƙatar dogara ga wannan tsarin adalci da lada na Allah, domin su iya shawo kan dukkan jaraba da cikas idan suna mu'amala da Allah.

Believers need to look up to this Divine system of justice and reward, so that they are able to overcome all temptations and impediments when they deal with God.

Wasu mutane suna bukatar kawai su ji cewa Allah ya yarda da su don su fahimci darajar hakan, da kuma darajar sauke amana. Amma tsarin Ubangiji yana mu'amala da dukan mutane da kuma yanayin ɗan Adam kansa. Allah ya san cewa a dabi'ance mutum yana bukatar wannan alkawarin gafara da lada mai yawa, kuma yana bukatar sanin ƙarshen kafirai da azabarsu. Wannan yana kwantar da hankalin mumini kuma yana ba shi damar fuskantar makircin miyagu, musamman tun da an umarce shi ya yi adalci ga waɗanda yake ƙi saboda dukan wahalar da ya sha daga hannunsu.

Certain people only need to feel that God is pleased with them to appreciate its value, as well as the value of discharging their trust. But the Divine system deals with all people and with human nature itself. God knows that by nature man needs this promise of forgiveness and rich reward and needs to know the end of the disbelievers and their punishment. This reassures the believers and enables them to face up to the schemes of the evil ones, especially since they are commanded to deal justly with those whom they hate because of all the hardship they may have suffered at their hands.