Wannan sashe mai ayoyi goma yana tattaunawa kan muhimmin lamari mafi girma a cikin imani da dokokin rayuwa da adalci na Musulunci. Wannan lamari an tattauna shi a cikin surori biyu da suka gabata, Suratu Ali 'Imran da Suratun Nisa'i, amma a cikin wannan sura an tattauna shi da cikakken bayani kuma da karfi. Batun shi ne mulki, shari'a da aiwatar da adalci a cikin rikice-rikice. Wannan hakika wani bangare ne na wani babban lamari mafi fadi, wato imani da tauhidin Allah. Dukkan al'amarin za a iya takaita shi cikin amsar wannan tambaya: Shin hukunci da shari'a za a gudanar da su bisa ga alkawuran da aka yi da Allah, bisa ga dokarsa? Aikin aiwatar da wannan doka an karbe shi daga wajen mabiya dukkan addinai na Allah.

This ten-verse passage discusses the most important issue of the Islamic€ faith and its codes of living and justice. The same issue was discussed in the two preceding sūrahs, the House of `Imrān and Women, but in this sūrah it involves a more direct and emphatic discussion. The subject is that of government, law and the administration of justice in matters of dispute. This is, indeed, a part of a more comprehensive issue, namely, faith and God’s oneness. The whole matter can be summed up in the answer to this question: Are judgement and litigation to be conducted in accordance with covenants made with God, pursuant to His law? The task of implementing this law has been accepted by the followers of all Divine faiths.

Haka kuma, shin wani nauyi ne Allah ya dora wa manzanninSa da waɗanda suka gaje su a matsayin shugabanci? Ko kuwa duk wannan zai kasance ne batun sauyin ra'ayoyi da muradai waɗanda ba su dogara ga tushe mai ƙarfi da tsayayye ba? A takaice dai, ikon ubangiji, da iko, da mulki a rayuwar ɗan Adam a duniya na Allah ne, ko kuwa suna na wani daga cikin halittunSa, koda a wani ɓangare ne, wanda yake da ikon yin dokoki da ba Allah ya amince da su ba?

Moreover, is it a duty God has assigned to His messengers and those who succeed them in positions of authority? Or, will all that be subject to changing views and interests that are not based on a firm and constant foundation? In other words, do Godhead, lordship and authority in human life on earth belong to God, or do they belong, even partially, to any one of His creatures exercising the power to enact laws that are not endorsed by God?

Allah ya ce (tsarki ya tabbata gare Shi) cewa Shi kaɗai ne Abin bautawa kuma Ba shi da abokin tarayya. Dokokinsa, waɗanda Ya shimfiɗa wa bayinsa, mutane, kuma waɗanda suka yi alkawarin aiwatar da su gare Shi, su ne ya kamata a aiwatar a wannan duniya. Duk rigingimu dole ne annabawa da shugabanni su yanke hukunci a kansu bisa waɗannan dokoki.

God (limitless is He in His glory) says that He alone is the Godhead and He has no partners. His laws, enacted for His servants, mankind, and which they have pledged to Him to implement, must be the ones to enforce in this world. All disputes must be adjudicated by prophets and rulers on the basis of these laws.

Hikima da manufar shari'ar Ubangiji na iya kasancewa ba ta bayyana gaba ɗaya ga ɗan Adam a kowane zamani ba. Haka kuma, yana da matukar wahala a yi cikakken bayani game da abin da mu kanmu muke gani na wannan hikima. Saboda haka, za mu ba da ishara kaɗan kawai.

The wisdom and purpose behind Divine legislation may not appear in full to mankind in any particular generation. Furthermore, it is very difficult to give a full discussion of what we ourselves see of this wisdom. Therefore, we will only give brief hints.

Shari'ar Allah tana wakiltar cikakkiyar hanyar rayuwa, wacce take tsara da jagorantar dukkan bangarorin rayuwar dan Adam a duk matakin da ta same su da kuma duk yanayin da suke ciki. Wannan hanyar rayuwa tana dogara ne da ilimi marar kuskure kuma tabbatacce game da mutum da bukatunsa, da kuma duniyar da mutum yake rayuwa a cikinta da dokokin da suke tafiyar da duniya da kasancewar dan Adam. Saboda haka, ba ta yin watsi da wani al'amari mai muhimmanci ga rayuwar dan Adam. Ba ta yarda da wani rikici mai lalatarwa tsakanin nau'ikan ayyukan dan Adam daban-daban, ko tsakanin irin wadannan ayyuka da dokokin halitta, ko kuma ta haifar da hakan ba. Akasin haka ne: tana kafa daidaito mai kyau da jituwa mai kyau. Wadannan ba za su taba fitowa daga wani tsarin da mutum ya kirkira ba, domin ilimin mutum yana iyakance ga abin da ke cikin iyakar sanin dan Adam a wani lokaci na musamman. Duk wani tsari da mutum ya kirkira dole ne ya nuna jahilcin dan Adam kuma ya kai ga wani rikici tsakanin bangarori daban-daban na ayyukan dan Adam. Wannan kuma babu makawa zai kai ga girgizar tashin hankali.

God’s law represents a complete way of life, which regulates and directs all aspects of human life in whatever stage and shape it finds them. This way of life relies on an infallible and true knowledge of man and his needs, and of the universe in which man lives and the laws that control the universe and human existence. As such, it does not ignore any matter of importance to human life. It does not allow or give rise to any destructive conflict between the different types of human activity or between such activity and natural laws. The reverse is true: it establishes proper balance and fine harmony. These can never result from any man-made system, since man’s knowledge is confined to what is within human knowledge at a particular time. Any system which man devises must reflect human ignorance and lead to some conflict between different aspects of human activity. This will inevitably lead to violent shake-ups.

Tsarin Musulunci yana sanya cikakken adalci a matsayin manufarsa. Da farko, Allah shi kaɗai ne ya san yadda da ta wace hanya za a iya kafa cikakken adalci. Na biyu, Allah ne Ubangijin kowa, kuma Yana iya kafa adalci tsakanin dukkan mutane. Tsarin da Yake shimfidawa da dokar da Yake shelantawa ba su da son zuciya, rashin daidaito, tsatsauran ra'ayi ko jahilci. Ba za a iya faɗin haka game da kowane tsari ko doka da mutum ke ƙirƙira ba, domin mutum yana tasirin son zuciyarsa, sha'awarsa da kwadayinsa, kuma hangen nesansa yana tsayawa saboda iliminsa mara cikawa. Wannan ya shafi dukkan dokokin ɗan Adam, ko an kafa su ta hannun mutum ɗaya, ƙungiya, al'umma ko zamani. Babu yanayin da mutum zai kuɓuta daga son zuciyarsa da sha'awoyinsa, kuma babu inda zai sami cikakken ilimi ko cikakkiyar fahimta mai zurfi da kammala, ko a yanayi ɗaya kawai da ake buƙatar doka.

Ya Manzon Allah, kada ka damu da waɗanda suke nutsewa cikin kafirci, kamar waɗanda suke cewa da bakunansu, "Mun yi imani", alhali zukatansu ba su yi imani ba. Daga cikin Yahudawa akwai waɗanda suke sauraron ƙarya da himma, suna sauraron wasu mutane waɗanda ba su zo maka ba. Suna murɗa kalmomi daga mahallinsu, suna cewa, "Idan aka ba ku irin wannan da irin wannan, to ku karɓa; amma idan ba a ba ku ba, to ku yi taka-tsantsan." Idan Allah yana son ya jarraba kowa, ba za ka iya ba shi wani amfani a kan Allah ba. Waɗannan su ne waɗanda Allah bai yarda ya tsarkake zukatansu ba. Za su sami wulakanci a wannan duniya, da azaba mai ban tsoro a rayuwa ta gaba. Suna sauraron ƙarya da himma, suna cin abin da aka haramta da kwadayi. Saboda haka, idan sun zo maka (don neman hukunci), za ka iya yanke hukunci a tsakaninsu ko ka ƙi shiga tsakaninsu. Idan ka ƙi, ba za su iya cutar da kai ta kowace hanya ba. Amma idan ka yanke hukunci, to ka yanke hukunci a tsakaninsu da adalci. Allah yana son masu aikin adalci. Amma yaya suke neman hukuncinka alhali suna da Attaura wadda ta ƙunshi hukuncin Allah, kuma duk da haka suna juyawa baya? Tabbas, ba masu imani na gaskiya ba ne.

Messenger, be not grieved by those who plunge headlong into unbelief such as those who say with their mouths, “We believe”, while their hearts do not believe. Among the Jews are some who eagerly listen to falsehood, eagerly listen to other people who have not come to you. They tamper with words out of their context, and say, “If such-and- such [a precept] is given you, accept it; but if you are not given it, then be on your guard.” If God wants to put anyone to test, you shall not be able to avail him anything against God. Such are the ones whose hearts God is not willing to purify. They will have disgrace in this world, and awesome suffering in the life to come. They eagerly listen to falsehood and greedily devour what is unlawful. Hence, if they come to you (for judgement), you may either judge between them or decline to interfere. If you decline, they cannot harm you in any way. But if you do judge, then judge between them with fairness. God loves those who deal justly. But how is it that they ask you for judgement when they have the Torah which contains God’s judgement, and they still turn away? For certain, they are not true believers. (Verses 41-43)

Ya bayyana a fili cewa an saukar da wadannan ayoyi a farkon shekarun bayan Annabi ya zauna a Madina, inda Yahudawa suna cikin al'ummarta. Wannan yana nufin an saukar da su kafin harin da kungiyoyin hadin gwiwa suka kai wa Madina, kafin a hukunta kabilar Yahudawa ta Qurayza da tsananin azaba, ko ma tun kafin hakan. Mafi yiwuwa an saukar da su ne lokacin da kabilun Yahudawa biyu na al-Nadir da Qaynuqa` suna har yanzu a Madina. Kabilar farko daga cikin biyun an kwashe ta daga Madina bayan Yakin Uhud a shekara ta uku ta kalandar Musulunci, kuma Qaynuqa` an kwashe su ma kafin hakan. A wannan lokaci na farko, Yahudawa sun kirkiro dabaru da makirce-makirce da yawa, munafukai kuma sun samu goyon baya mai yawa daga gare su. Dukkan rukunin biyu sun fada cikin kafirci gaba-gaba, ko da yake munafukan na iya ikirarin da bakinsu cewa su masu bi ne. Ayyukansu sun baƙanta wa Annabi rai ﷺ kuma sun jefa shi cikin babban damuwa.

Gaskiyar cewa an ba Annabi wannan zaɓi dangane da Yahudawan da suka zo wurinsa domin a yanke hukunci tsakaninsu, ya ƙara tabbatar da ra'ayinmu cewa wannan ya faru ne a farkon lokaci bayan Annabi ﷺ ya zauna a Madina. Daga baya, yanke hukunci bisa dokar Musulunci ya zama wajibi, domin ƙasar Musulunci ba ta aiwatar da wata doka sai dokar Allah. Dukkan mutanen da ke zaune a can dole ne su mayar da rikicinsu zuwa ga wannan doka.

The fact that the Prophet was given this choice with regard to those Jews who came to him for judgement further supports our view that this was in the early period after the Prophet’s settlement in Madinah. Later on, judgement according to Islamic law was compulsory, because the land of Islam does not enforce any law other than that of God. All people living there must refer their disputes to this law.

Wannan kuwa ba ya sabawa ƙa'idar Musulunci da ta shafi mutanen littattafai da suke zaune tare da al'ummar Musulmi a cikin ƙasar Musulunci ba. Wannan ƙa'ida tana sanya dokoki kawai waɗanda addininsu ya amince da su, ko waɗanda suka shafi tsarin zamantakewa gabaɗaya da ya shafe su. Abin da addinansu ya halatta musu shi ne abin da ake halatta musu, kamar mallaka da cin naman alade, da mallaka da shan abubuwa masu sa maye, amma ba tare da sayar da waɗannan abubuwa ga Musulmi ba. Amma an haramta musu dukkan mu'amalar riba, saboda ita ma an haramta ta a addinansu. Hukunce-hukuncen da aka shar'anta na zina da sata suna shafar su, domin an ambace su a littattafansu. Haka kuma ana aiwatar da hukuncin da aka shar'anta na tayar da kai ga hukuma halal, da na yada fasadi a cikin ƙasa.

This, however, does not contradict the Islamic rule which applies to people of earlier revelations living side by side with the Muslim community in the land of Islam. This principle makes only such laws as are endorsed by their faith or that relate to the general social order applicable to them. Permissible to them is what their religions permit them, such as owning and eating pork, the possession and drinking of intoxicants, but without their selling these Muslims. But they are forbidden all usurious transactions because these are also forbidden in their religions. The punishments prescribed for adultery and theft are applicable to them, because they are stated in their Scriptures. Also enforceable are the punishments prescribed for rebellion against the legitimate authority, and for spreading corruption in the land.

Irin wannan tilastawa wajibi ne domin tabbatar da amincin ƙasar Musulunci da dukkan mazaunanta, Musulmi da wadanda ba Musulmi ba. Irin wadannan hukunce-hukunce ba za a iya yafe su ga kowa daga cikin wadanda ke zaune a ƙasar Musulunci ba.

Such enforcement is necessary to guarantee the safety and security of the land of Islam and all its inhabitants, Muslims and non-Muslims alike. Such punishments cannot be waived in respect of anyone of those living in the land of Islam.

Wannan ita ce hukuncin Allah game da talakawa waɗanda suka ƙi karɓar hukunci bisa ga dokar Allah. An siffanta waɗannan da kafirai.

Such is God’s verdict in relation to ordinary people who refuse to accept judgement in accordance with God’s law. These have been described as unbelievers.

Daga wannan ayar, surar ta yi magana a kan shugabanni waɗanda ba sa yin hukunci bisa ga abin da God ya saukar. Kamar yadda za mu gane nan ba da jimawa ba, irin waɗannan hukunce-hukuncen addinan da God ya saukar duka suna tabbatar da su. Ambato na farko shi ne ga Attaura: "Lalle ne, Mu ne muka saukar da Attaura, a cikinta akwai shiriya da haske. Da ita ne annabawan da suka miƙa wuya ga God suke yin hukunci a tsakanin Yahudawa, haka kuma malaman addini da malaman dokoki."

Beginning with this verse, the sūrah speaks of rulers who do not judge in accordance with God’s revelations. As we are soon to realise such judgements are endorsed by all religions revealed by God. The first reference is to the Torah: “Indeed, it is We who revealed the Torah, containing guidance and light. By it did the prophets, who had surrendered themselves to God, judge among the Jews, and so did the divines and the rabbis:

[sun yi hukunci] bisa ga abin da aka danƙa musu na Littafin Allah, kuma su da kansu suna shaidu a kansa. Saboda haka, kada ku ji tsoron mutane, sai ku ji tsoro na; kada ku sayar da ayoyina da farashi kaɗan. Waɗanda ba sa yin hukunci bisa abin da Allah ya saukar, to lallai su kafirai ne. Mun rubuta musu a cikinsa: rai da rai, ido da ido, hanci da hanci, kunne da kunne, haƙori da haƙori, da kuma irin ramako ga raunuka. Amma wanda ya yafe shi saboda sadaka, zai zama kaffara ga wasu daga cikin zunubansa. Waɗanda ba sa yin hukunci bisa abin da Allah ya saukar, to lallai su azzalumai ne.

[they gave judgement] in accordance with what had been entrusted to their care of God’s Book and to which they themselves were witnesses. So, have no fear of men but fear Me; and do not barter away My revelations for a paltry price. Those who do not judge in accordance with what God has revealed are indeed unbelievers. We decreed for them in it: a life for a life, an eye for an eye, a nose for a nose, an ear for an ear, a tooth for a tooth, and a similar retribution for wounds. But for him who forgoes it out of charity, it will atone for some of his sins. Those who do not judge in accordance with what God has revealed are indeed wrongdoers.” (Verses 44- 45)

Kowane addini da Allah ya saukar ya kasance hanyar rayuwa ce. An tsara shi ta yadda zai jagoranci rayuwar ɗan adam, ya tsara ta, ya shiryar da ita, kuma ya kare ta. Babu wani addini da Allah ya saukar kawai don ya zama saitin ƙa'idodin ɗabi'a na mutum ko saitin ibadu da ake yi a haikali ko masallaci. Ko da yake dukansu suna da muhimmanci ga rayuwar ɗan adam, kuma suna da matuƙar amfani wajen tsarkake lamirin ɗan adam, ba su isa su kaɗai ba wajen sake tsara rayuwar ɗan adam, da shiryar da ita, da kare ta. Dole ne su samar da tushen cikakkiyar hanyar rayuwa da kuma dokar shari'a waɗanda ake aiwatarwa da tilastawa. Duk wani keta su dole ne a yi lissafi a kansa kuma a hukunta shi, idan hakan ya zama dole.

Allah ya sani kuma cewa wasu daga cikin waɗanda aka danƙa wa kiyaye da aiwatar da dokar Allah na iya ganin sha'awar duniya ta yi ƙarfi har ba za su iya tsayayya da ita ba. Idan suka fahimci cewa mutane masu mulki ko dukiya, da waɗanda ke neman kowane irin jin daɗi, suna adawa da dokar Allah, za su iya yi musu zagaye don su sami wani abu daga dukiyar duniya da jin daɗinta. Malaman addini na kowane zamani sun sha faɗawa irin wannan jaraba, kamar yadda wasu malaman Yahudawa suka yi. Allah ya yi magana da dukkan waɗannan, yana cewa musu: "Kada ku sayar da ayoyina da farashi kaɗan." (Aya ta 44) Wannan shi ne farashin da za su iya samu a madadin shirunsu ko karkatar da ayoyin Allah ko bayar da hukunce-hukunce masu shakku. Hakika, kowane farashi da aka bayar ƙanƙane ne, ko da ya haɗa da duk abin da ke cikin wannan duniya. Ta yaya za a iya kwatanta shi da wani abu daban, alhali kuwa ba komai ba ne face matsayi, albashi, take, da ɗan riba kaɗan da ake sayar da imani saboda su, a kuma sayi Jahannama?

God also knows that some of those who are charged with the safekeeping and implementation of God’s law may find worldly temptations too strong to resist. As they realise that people with power or money and those who seek all types of pleasure oppose God’s legislation, they may flatter them in order to gain something of the riches and pleasures of this world. Professional clerics in all generations have yielded to such temptation, as did some Jewish rabbis. God addresses all those, saying to them: “Do not barter away My revelations for a paltry price.” (Verse 44) That is the price they may get in return for their silence or for their distortion of God’s revelations or for issuing doubtful rulings. Indeed, every price offered is paltry, even if it includes all that is in this world. How could it be described otherwise when it is no more than a position, a salary, a title and a petty interest for which faith is bartered away and Hell is purchased?

Babu abin da ya fi muni kamar cin amana daga mutumin da ke riƙe da amana, kuma babu abin da ya fi ƙazanta kamar karkatar da gaskiya daga shaida. Waɗanda ake kira "malaman addini" suna aikata irin wannan cin amana da karkatarwa. Suna zaman banza sa'ad da aka kira su su yi aiki don aiwatar da wahayin Allah, kuma suna ɗaukar kalmomi su fitar da su daga mahallinsu don faranta wa masu mulki rai, a kan kuɗin wahayin God.

Nothing is more wicked than treachery by a person who is in a position of trust and nothing is more vile than the distortion of facts by a witness. Those who are given the title “religious men” do commit such treachery and distortion. They remain idle when they are called upon to work for the implementation of God’s revelation and they lift words out of their context in order to please those in power at the expense of God’s revelation.

A cikin wata magana mai matuƙar tabbaci da ƙarfi, Allah ya gaya mana: "Duk waɗanda ba su yi hukunci da abin da Allah ya saukar ba, to, waɗannan su ne kafirai." (Aya ta 44) Faɗin wannan magana yana nan gaba ɗaya, don haka ba ta da iyaka ga lokaci ko wuri. Hukuncin yana da tabbaci kuma ya shafi duk wanda bai yi hukunci bisa ga saukar Allah ba, ko yana rayuwa a ina ko a wane zamani.

Irin wannan kwadaitarwa ta nuna alheri da gafartawa da fatan Allah zai gafarta wa mutum zunubansa, na iya burge mutane da yawa waɗanda diyya ko ramako ba su isa su biya asarar da suka yi a baya ba. Wani na kusa da mamaci zai iya yin tunani a kan amfanin da zai samu daga kashe wanda ya kashe, ko kuma menene diyya za ta kasance a gare shi. Babu ɗayan waɗannan da zai dawo da mutumin da aka kashe. Gaskiya ne, duk da haka, cewa waɗannan hukunce-hukuncen su ne mafi girman abin da za a iya aiwatarwa domin kafa adalci da kare al'umma. Amma akwai wasu ji-ji da ba za su warke ba sai sun dogara ga Allah don samun diyya.

Such encouragement to show benevolence to forgive in the hope of being forgiven one’s own sins by God may appeal to many a person to whom blood money or retaliation may be poor compensation for past losses. A next of kin may reflect on what benefit he may draw from having the killer executed, or what blood money would be for him. Neither will bring back the person who has been slain. It is true, however, that these punishments are the maximum that can be enforced in order to establish justice and to safeguard the community. But there remain certain feelings which cannot heal unless they look to God for compensation.

Imam Ahmad ya ruwaito cewa "wani mutum daga Quraishawa ya karya haƙorin wani mutum daga Ansar. Wanda aka karya wa haƙori ya kai koke wurin Mu'awiyah, (shugaban al'ummar Musulunci baki ɗaya). Mu'awiyah ya ce zai biya shi diyya, (wato ya ba shi diyya ta kuɗi). Mutumin Ansar ya dage da neman ramuwa. Mu'awiyah ya ce: 'Kana da hakkin ramuwar.' Abu al-Dardā', ɗaya daga cikin sahabban Annabi ﷺ da ke wurin, ya ce: 'Na ji Manzon Allah ﷺ yana cewa: Duk wani Musulmi da aka cutar da jikinsa, sannan ya yafe ramuwa saboda neman lada, Allah zai ɗaukaka matsayinsa, ko kuma ya kankare wani ɓangare na zunubansa.' Mutumin Ansar ya ce: 'Na yafe masa.'" Wannan misali ne na yadda mutum yake shirye ya yafe don fatan samun lada daga wurin Allah. Diyyar kuɗi kuwa ba ta da irin wannan jan hankali ga wanda aka cutar. Wannan yana ba mu fahimtar yadda dokar Allah take da tasiri, domin tana dogara ne da cikakken sanin yanayin ɗan Adam, abin da yake motsa shi da abin da yake gamsar da shi, da kuma irin doka da ke ba mutane jin kwanciyar hankali da tsaro.

Imām Ahmad relates that “a man from the Quraysh broke the tooth of a man from the Anşār. The latter complained to Mu`āwiyah, (the overall ruler of the Islamic state). Mu`āwiyah said that he would satisfy him, (i.e. he was offering financial compensation). The Anşārī man insisted on retaliation. Mu`āwiyah said: ‘You may have your retaliation. Abū al-Dardā’, one of the Prophet’s Companions who was present said, `I heard God’s Messenger [peace be upon him] say: Any Muslim who suffers a physical injury and forgoes retaliation out of charity will be raised by God to a higher rank or will have some of his sins atoned.’ The Anşārī man said, `I forgive him.’” This is a typical case of readiness to forgive in the hope of receiving reward from God. Financial compensation had no similar appeal to the injured man. This gives us an idea of how effective God’s law is, since it is based on a perfect knowledge of human nature, what motivates and satisfies people, as well as the type of legislation that gives people a feeling of peace and security.

Bayan an yi magana a kan saƙonnin Allah da dokokin da suka gabata, surar yanzu ta yi magana a kan saƙo na ƙarshe wanda ya ƙunshi Musulunci a cikin cikakkiyar sigarsa ta ƙarshe. Addini ne da aka saukar domin dukan ɗan adam, yana ba da doka wadda ta soke duk dokokin da suka gabace ta, kuma ta zama mafita ta ƙarshe a dukan al'amura da rigingimu. Yana fayyace hanyar rayuwa wadda take tsara dukkan fannonin ayyukan ɗan adam, kuma tana ba da tushen samar da ra'ayin imani, tsarin zamantakewa da ƙa'idar ɗabi'a ta mutum da ta al'umma. Ba a bayar da wannan a matsayin atisayen ilimi ba. Dole ne a aiwatar da shi gaba ɗaya. Ba za a iya maye gurbin wani abu daga cikinsa da wani abu ba. Mutane ko dai su karɓe shi su zama Musulmi na gaskiya, ko su ƙi shi su bi jahilci da son rai na banza. Babu wanda zai iya bada hujjar karkata daga gare shi da iƙirarin cewa yana haɗa kan mutane ta hanyar sassauci a al'amuran addini. Da Allah ya so, da Ya mayar da dukan ɗan adam al'umma guda ɗaya. Abin da Yake so daga gare mu shi ne mu aiwatar da dokarsa, sannan mu bar mutane su yanke shawara a kan yadda suke so su gudanar da rayuwarsu.

Having spoken about earlier Divine messages and laws, the surah now speaks of the final message which embodies Islam in its final a complete form. It is the religion revealed for all mankind, giving a law which supersedes all preceding laws and forms the final arbiter in all affairs and disputes. It outlines a way of life which regulates all aspects of all human activities and gives a basis for the formulation of a concept of faith, a social system and a code for personal and social behaviour. None of this is given as an academic exercise. It must be implemented in full. Nothing of it may be substituted by something else. People either accept this and be true Muslims, or refuse it and follow ignorance and vain desires. No one may justify any deviation by claiming that he is uniting people by being flexible in matters of religion. Had God so willed, He would have made all mankind a single community. What tie He wants of us is to implement His law and let people decide on how they want to conduct their lives.

Kuma Mun saukar maka Littafi da gaskiya, yana mai tabbatar da abin da ke gabansa na Littattafai, kuma yana mai tsaron su. Saboda haka ka yi hukunci a tsakaninsu bisa abin da Allah ya saukar, kada ka bi son zuciyarsu, ka bar gaskiyar da ta zo maka. Ga kowannenku Mun sanya dokoki da hanya. Da Allah zai so, da Ya sanya ku duka al'umma guda ɗaya; amma (Shi ya so) ya jarrabe ku da abin da Ya ba ku. Don haka ku yi gasa wajen aikin alheri. Zuwa ga Allah ne komawarku duka. Sa'an nan zai bayyana muku abin da kuke sabani a kansa.

And to you We have revealed the Book, setting forth the truth, confirming the Scriptures which had already been revealed before it and superseding them. Judge, then, between them in accordance with what God has revealed and do not follow their vain desires, forsaking thereby the truth that has come to you. To every one of you We have given a code of law and a way of life. Had God so willed, He could have made you all one community; but (it is His wish) to test you by means of that which He has bestowed on you. Vie, then, with one another in doing good works. To God you shall all return. He will then make you understand all that over which you now differ.

Yin tunani ne na ƙarya a yi ƙoƙarin haɗa kan mutane da kuɗin dokar Allah. Haka kuma, wannan ƙoƙari ba makawa zai gaza. Farashin da ake nema yana da tsada sosai, domin duk wani canji a dokar Allah zai kai ga lalacewa a duniya, zalunci, da kuma mayar da wasu mutane bayi ga wasu. Wannan, hakika, babban sharri ne. Idan ba a yarda a sassauta dokar Allah ba domin cimma manufa mai daraja ta haɗa kan mutane, to ta yaya za a halatta hakan domin wani abu mafi ƙanƙanta? Wasu daga cikin waɗanda suke da'awar cewa su Musulmai ne suna cewa ba a kamata a aiwatar da dokar Allah ba don kada mu rasa kasuwancin masu yawon buɗe ido! Wauta ba ta da iyaka! Saboda haka, ka yi hukunci a tsakaninsu bisa abin da Allah ya saukar, kada ka bi son zuciyarsu na banza, kuma ka yi hankali da su kada su karkatar da kai daga wani sashe na abin da Allah ya saukar maka. Idan kuwa suka juya baya, to ka sani cewa nufin Allah ne ya sanya musu azaba saboda wasu daga cikin zunubansu. Hakika, mutane da yawa masu tawaye ne.

It is a false notion to try to unite people at the expense of God’s law. Moreover, the attempt is bound to fail. The price asked is too high, since any modification of God’s law will lead to corruption on earth, injustice and the subservience of some people to others. This is, indeed, a great evil. If no compromise of God’s law is admissible for pursuing the noble purpose of uniting people, how can it be justified for something which is more petty. Some of those who claim to be Muslims argue that God’s law should not be implemented so that we do not lose the tourist trade! Absurdity knows no limit! Hence, judge between them in accordance with what God has revealed, and do not follow their vain desires and beware of them lest they tempt you away from any part of what God has revealed to you. If they turn away, then know that it is God’s will to afflict them for some of their sins. Indeed, a great many people are transgressors.

(Aya ta 49) Shin suna neman a yi musu hukunci ne bisa dokar zamanin jahiliyya? Amma ga mutanen da suka tabbata a kan imaninsu, wa zai fi God kyau wajen yin doka? (Aya ta 50)

(Verse 49) Do they desire to be ruled by the law of pagan ignorance? But for those who are firm in their faith, who can be a better law giver than God? (Verse 50)

Wannan ƙa'ida an faɗe ta da ƙarin bayyananniyar magana. A cikin furci na farko, an umurci Annabi da waɗannan kalmomi: "Ka yi hukunci a tsakaninsu bisa abin da Allah ya saukar, kada ka bi son zuciyarsu, ka bar gaskiyar da ta zo maka." (Aya ta 48) Wannan furci na iya a fahimce shi da cewa a bar dokar Allah gaba ɗaya a bi son zuciya a maimakon ta. A sashe na biyu, an gargaɗi Annabi ﷺ kada ya yi sulhu ko da da wani ɓangare na abin da aka saukar masa: "Ka yi hukunci a tsakaninsu bisa abin da Allah ya saukar, kada ka bi son zuciyarsu, ka kuma yi hankali da su, kada su karkatar da kai daga wani ɓangare na abin da Allah ya saukar maka." (Aya ta 49) Gargaɗin a nan ya fi daidaito, ya fi tsauri, kuma ya fi ƙarfi. Haka kuma yana bayyana al'amarin yadda yake a gaskiya. Jaraba ce wadda dole ne a yi tsayayya da ita. Zaɓin shi ne ko dai a aiwatar da dokar Allah cikakkiya, ko kuma a bi son zuciya.