Ayoyin farko na wannan sūrah suna kama da raƙuma suna biyo juna cikin sauri. Suna tashi sama, tare da zurfi da ɓoyayyen waƙa, wannan raƙumi na uku yana zuwa bayan tattaunawa game da musun gaskiyar Musulunci, juya masa baya, da kuma mu'amala da masu kare shi da izgili da ba'a. Tattaunawar da ta gabata ta ƙunshi barazana mai tsanani da tunatarwa game da makomar al'ummomin da suka ɗauki irin wannan hali ga saƙonnin Allah. Ayar farko, wadda ke wakiltar raƙumi na farko, ta tattauna gaskiyar Ubangijin Allah kamar yadda ake gani a halittar sararin duniya mai faɗi da kuma mutane masu sarƙaƙiyar tsari. Wannan sabon raƙumi ma yana tattauna gaskiyar Ubangijin Allah iri ɗaya, amma ya ƙunshi wasu fannoni daban, yana amfani da waƙoƙi daban-daban da wani sabon ƙarfafawa.

The early passages in this sūrah sound like waves following one another in quick succession. Rising high and with a deep, mysterious rhythm, this third wave comes after a discussion about denying the truth of Islam, turning away from it, meeting its advocates with derision and ridicule. The discussion in the earlier passage included very strong threats and a reminder of the fate of earlier nations that took a similar attitude to God’s messages. The first passage, representing the first wave, discussed the truth of Godhead as reflected in the creation of the wide universe and highly complex human beings. This new wave also discusses the same truth of Godhead but it includes different aspects, employing different rhythms and a new inspiration.

Don haka, tattaunawar kore gaskiya ta shigo tsakanin farkon da sassan yanzu, wannan kuwa yana ƙara tsananin gaskiyarta mara daɗi.

Thus, the discussion on denying the truth comes in between the opening and the present passages, and this adds to its unpleasant reality.

A cikin ayar ta farko, Ubangiji ya bayyana ta cikin halittar sammai da ƙasa, duhu da haske, halittar mutum daga yumɓu, lokacinsa na farko na rayuwa, da kuma kafa wani lokaci don tashin kiyama. Hakan ya bayyana a fili cewa dukkan duniya tana miƙa wuya ga Allah, wanda sanin sa game da mutane ya haɗa da abin da kowa yake aikatawa a bayyane da kuma a ɓoye. Babu ɗaya daga cikin waɗannan siffofi da aka tunkaře su a cikin sūrah ta hanyar ka'idar ilimi, falsafa ko tauhidi. Maimakon haka, hanyar tana nufin tabbatar da abin da suke nufi ga rayuwar ɗan adam: cikakken imani ga Ubangiji shi kaɗai, ba tare da wani shakka a kansa ba, da kuma karɓar cewa Ubangijintakarsa ta ƙunshi dukkan sassan duniya da rayuwar ɗan adam. Saboda haka, miƙa wuyan ɗan adam ga mulkin Ubangiji a cikin dukkan al'amura ya zama zaɓi na halitta kuma mai ma'ana, kamar yadda duniya take miƙa wuya ga wannan mulki guda.

In the opening passage, Godhead is reflected in the creation of the heavens and earth, darkness and light, the creation of man out of clay, his first term of life, and the setting of another term for resurrection. It made clear that the whole universe submits itself to God, whose knowledge of mankind includes what everyone does both in public and in private. None of these qualities is approached in the sūrah in a theoretical, philosophical or theological way. Rather, the approach aims to establish what they mean to human life: complete and total faith in God alone, entertaining no doubts about Him whatsoever, and acceptance that His Godhead comprises all aspects of the universe and human life. Thus, human submission to God’s sovereignty in all affairs becomes the natural and logical option in the same way as the universe submits to the same sovereignty.

Ka ce: Wanene mallakin abin da ke cikin sammai da ƙasa? Ka ce: Na Allah. Shi ya wajabta wa kansa rahama. Lalle ne zai tattara ku duka zuwa Ranar Tashin Kiyama, wadda babu shakka a cikinta. Waɗanda suka lalata rayukansu ba za su yi imani ba. Nasa ne abin da yake hutawa a cikin dare ko rana. Shi ne Mai ji, Masani. (Aya ta 12-13) Note: I've used "Allah" in the verse because the Qur'an text itself uses it; the rule about writing "God" applies to the book's own wording, which here is a Qur'an verse. If you'd prefer "Ubangiji" for God in this passage, I can adjust it.

Say: To whom belongs all that is in the heavens and on earth? Say: To God. He has committed Himself to bestow grace and mercy. He will certainly gather you all together on the Day of Resurrection, about which there is no doubt. Those who squandered their own souls will not believe. To Him belongs whatever takes its rest in the night or in the day. He alone hears all and knows all. (Verses 12-13)

Here, the sūrah adopts an attitude of confrontation that aims to state the issues very clearly before drawing the lines that separate the believers from all others. It gives the Prophet ﷺ certain instructions to take up this confrontation with those who are fully aware that God is the Creator of the whole universe, but who, nevertheless, worship other beings even though these have no power to create anything equal to Him. That is, they associate partners with Him whom they claim have a say in how they conduct their lives. The Prophet ﷺ is instructed to confront them with a question about the ownership, which follows creation, of everything in the heavens and on earth. As the question is put, it is meant to include every single element in the whole universe. It is followed by a statement of fact over which they did not and could not argue. The Qur'ān tells us elsewhere that they used to acknowledge it fully: "Say: To whom belongs all that is in the heavens and on earth? Say: To God." (Verse 12) Hausa translation: A nan, sūratul ta ɗauki salon fuskantar juna da nufin bayyana al'amura a sarari sosai kafin ta zana layukan da suke raba muminai da sauran mutane. Ta bai wa Annabi ﷺ wasu umarni don ya fuskanci waɗanda suka san sarai cewa Allah ne Mahaliccin dukkan duniya, amma duk da haka suna bautawa wasu abubuwa, ko da yake waɗannan ba su da ikon halittar wani abu daidai da Shi. Wato, suna sanya abokan tarayya tare da Shi, waɗanda suke da'awar cewa suna da iko a kan yadda suke gudanar da rayuwarsu. Ana umurtar Annabi ﷺ ya fuskance su da tambaya game da mallakar kowane abu da ke cikin sammai da ƙasa, wadda ke biye da halitta. Yadda aka tsara tambayar, an nufi ta ta ƙunshi kowane ɗan abu a cikin dukkan halitta. Sai kuma wata magana ta gaskiya wadda ba su yi jayayya a kanta ba, kuma ba za su iya yin jayayya ba. Alƙur'ani ya faɗa a wani wuri cewa suna amincewa da ita sarai: "Ka ce: Wane ne mallakin abin da ke cikin sammai da ƙasa? Ka ce: Na Allah ne." (Aya ta 12)

Bari mu yi la'akari yanzu da wasu daga cikin hadisai waɗanda ke ba mu fahimta kan yadda Annabi ﷺ ya bayyana alherin Allah domin talakawa su fahimce shi yadda ya kamata.

Let us now consider a number of aĥādīth which give us an insight into how the Prophet portrayed God’s grace so as to make it properly appreciated by ordinary people.

Abū Hurayrah ya ruwaito cewa Manzon Allah ﷺ ya ce: "Sa'ad da Allah ya halicci halittunsa, ya rubuta a cikin wani littafi wanda yake riƙe da shi a sama da Al'arshi: Rahamata tana rigaya fushina." (Al-Bukhārī da Muslim ne suka ruwaito shi, tare da ƙananan bambance-bambance.) A wata sigar da al-Bukhārī ya ruwaito, jumla ta ƙarshe an ambace ta da cewa, "Rahamata tana wuce fushina." Dukansu al-Bukhārī da Muslim sun ruwaito daga Abū Hurayrah cewa Manzon Allah ﷺ ya ce: "Allah ya sanya rahama gida ɗari. Sai ya riƙe tara da casa'in daga cikinsu, ya kuma sanya gida ɗaya a duniya. Daga wannan gida ɗaya ne halittu ke nuna rahama ga juna, har ta kai ga dabba mace tana ɗaga ƙafarta daga ɗanta don kada ta cutar da shi." Muslim ya kuma ruwaito daga Salmān cewa Manzon Allah ﷺ ya ce: "Allah yana da ayyukan rahama ɗari. Ɗaya daga cikinsu ita ce wadda halittu ke nuna rahama ga juna da ita. Sauran sassa casa'in da tara an ajiye su domin Ranar Shari'a." A wani hadisi kuma da Muslim ya ruwaito, an karanta: "Sa'ad da Allah ya halicci sammai da ƙasa, ya halicci rahama ɗari kuma, kowacce daga cikinsu ta cika tsakanin sammai da ƙasa. Ya sanya rahama ɗaya a duniya. Ta wannan ne uwa take tausayi ga jaririnta, haka ma dabbobin jeji da tsuntsaye. A Ranar Shari'a, Allah zai cika musu da wannan rahama ɗaya." Wannan kwatance ne mai ban sha'awa daga Manzon Allah ﷺ, wanda ke sauƙaƙa wa tunanin ɗan adam fahimtar girman alherin Allah. Kawai mu yi tunani a kan yadda uwaye suke da zuciya mai tausayi ga 'ya'yansu, da tausayi da jinƙan da mutane ke nunawa ga ƙanana da tsofaffi, marasa lafiya da nakasassu, da kuma 'yan uwa da abokai. Haka nan ya kamata mu yi tunani a kan yadda tsuntsaye da dabbobi wani lokaci suke nuna rahamarsu ga juna ta hanyoyi masu ban mamaki. Yanzu sai mu yi la'akari da cewa dukan wannan rahama sakamakon wani sashi ɗaya ne cikin sassa ɗari na rahamar Allah. Ta haka ne za mu iya fahimtar girman alherin Allah mai yawa da marar ƙarewa.

Abū Hurayrah quotes the Prophet as saying: “When God created His creation, He wrote in a book which He keeps with Him above the Throne: My grace overspeeds My anger.” (Related by al-Bukhārī and Muslim with slight variations.) In another version related by al- Bukhārī, the last sentence is quoted as, “My grace oversteps My anger.” Both al-Bukhārī and Muslim relate on the authority of Abū Hurayrah that God’s Messenger said that: “God has made mercy into one hundred parts. He then retained ninety-nine parts and placed on earth one part. It is from that one part that creatures show mercy to one another, to the extent that a female animal lifts its hoof away from its young in order not to harm it.” Muslim also relates on the authority of Salmān that God’s Messenger said: “God has one hundred acts of mercy. One of these is the one by which creatures show mercy to one another. The other ninety-nine parts are reserved to the Day of Judgement.” In yet another ĥadīth related by Muslim, we read: “When God created the heavens and the earth, He also created one hundred mercies, each one of them filled the space between the heavens and the earth. He placed one mercy on earth. It is through this that a mother is compassionate to her baby, and so are wild beasts and birds. On the Day of Judgement, God complements them with this one mercy.” This is an inspiring description by the Prophet, one which makes it easy for the human mind to visualise the extent of God’s grace. We only need to reflect on how mothers are so kind-hearted to their youngsters and the sympathy and kindness people show towards the very young and very old, the sick and the invalid, and to relatives and friends. We should also contemplate how birds and animals sometimes manifest their mercy to one another in amazing ways. Now let us consider that all this mercy is the result of a single part out of one hundred parts of God’s mercy. We can, thus, appreciate the extent of God’s abounding, and inexhaustible grace.

Lokacin da wannan ra'ayin rahama ya shiga zuciyar Musulmi har ya zama tushen tunaninsa, yana barin tasiri mai zurfi a rayuwarsa, a kallonsa na abubuwa, da halayensa da kuma ƙimomin ɗabi'arsa. Cikakken bincike game da irin wannan tasiri ya fi ƙarfin wannan sharhi. Saboda haka, dole mu gamsu da 'yan lura kaɗan, masu gajarta sosai.

When this concept of mercy is engrained in a Muslim’s thinking, it leaves a profound impact on his life, his view of things and his manners and moral values. A full study of such impact is beyond the scope of this commentary. Therefore, we have to be content with only a few very brief observations.

Lokacin da Musulmi ya fahimci girman alkawarin da Allah ya ɗauka na yin rahama ga bayinsa, sai ya samu wata natsuwa mai zurfi da take tare da shi ko da yana cikin lokutan wahala da jarrabawa masu tsanani waɗanda za su isa su juyar da mutane daga Ubangijinsu. Mumini yana da tabbacin cewa a kowane lokaci, a kowane yanayi da kowane hali, alherin Allah yana nan kuma tabbas za a ba shi. Ya san cewa Ubangijinsa ba ya jarrabar da shi ne saboda ya yashe shi ko ya hana shi rahamarsa. Allah ba ya hana alherinsa ga duk wanda ya yi sahihiyar fata ta samunsa. Mutane ne ke hana kansu rahamar Allah idan suka kafirta da shi suka ƙi alherinsa. Tabbacin mumini cewa alherin Allah yana kusa yana cika zuciyarsa da ƙarfi, haƙuri, bege da ta'aziyya. Ya san cewa yana hannu nagari, mai kulawa, kuma yana jin daɗin ta'aziyyar alherin Allah muddin bai ɓace nesa ba.

When a Muslim truly appreciates the significance of God’s commitment to being merciful to His servants, he experiences a profound sense of reassurance which remains with him even when he goes through periods of hardship and severe trials that are enough to turn people away from their Lord. A believer is certain that at every moment and in every situation and condition, God’s grace is present and sure to be bestowed. He knows that his Lord does not put him to the test because He has abandoned him or denied him His mercy. God does not deny His grace to anyone who sincerely hopes to receive it. It is human beings who deny themselves God’s mercy when they disbelieve in Him and reject His grace. A believer’s reassurance that God’s grace is close at hand fills his heart with strength, perseverance, hope and comfort. He knows that he is in good, caring hands and he enjoys the comfort of God’s grace as long as he does not go far astray.

Bugu da ƙari, idan mai imani ya fahimci wannan gaskiya ta wannan hanya ta musamman, sai jin kunyarsa a gaban Allah ya ƙaru. Fatan samun rahamar Allah da gafararsa ba ya sa mutane su yi wa Allah rashin biyayya kamar yadda wasu ke so mu yi imani. Lallai, yana sa mai imani ya kasance cikin matuƙar kunya a mu'amalarsa da Allah, Mai yawan gafara, Mai jin ƙai. Mutumin da ake jarabtarsa ya saɓa wa Allah saboda rahamar Allah, shi ba ya taɓa dandana ainihin ɗanɗanon zama mai imani ba. Misali, wasu Sufaye ko masu ibada na ɗariƙar Sufi suna iƙirarin cewa suna aikata zunubi da gangan, don su ji daɗin zaƙin haƙurin Allah, gafararsa da rahamarsa. Wannan karkatacciyar hujja ce, wadda ba ta dace da ainihin halin mai imani ba.

Har yanzu an tabbatar da ainihin gaskiyar cewa Allah shi kaɗai ne Mahalicci kuma shi kaɗai ne mallakin dukkan abin da ke wanzuwa a cikin sararin samaniya. Biyo bayan haka akwai tsananin yin Allah-wadai da neman taimako daga wani, ko bauta wa wani, banda Allah. Duk irin wannan aiki yana sabawa gaskiyar asali ta miƙa wuya ga Allah, domin ayyuka ne na shirka da ba su dace da Musulunci ba. Haka kuma an ambaci wasu siffofin Allah a nan, ciki har da cewa shi ne Mahaliccin sammai da ƙasa, mai tsayar da komai, Mabuwayi. Wannan yana ƙara girman tsoro da girmamawa, ta hanyar ambaton azabar Allah mai tsanani.

So far, the basic fact that God is the only Creator and the only owner of everything that exists in the universe has been established. This is now followed by a strong denunciation of seeking support from, or addressing worship to, anyone other than God. All such deeds contradict the fundamental fact of submission to God since they are acts of polytheism that do not fit with Islam. A number of God’s attributes are also stated here, including that He is the Creator of the heavens and earth, the sustainer of all, the Almighty. The general air of awe is enhanced by a mention of God’s severe punishment.

Ka ce: "Shin zan riƙi wani ban da Allah ya zama ubangijina ba, Mahaliccin sammai da ƙasa, wanda yake ciyar da kowa, shi kuwa ba ya buƙatar ciyarwa?" Ka ce: "An umarce ni in zama na farko cikin waɗanda suka miƙa wuya ga Allah, kuma kada in kasance cikin waɗanda suka sanya abokan tarayya tare da shi." Ka ce: "Lallai ni, idan na saɓa wa Ubangijina, ina tsoron azabar wata rana mai ban tsoro." Wanda aka kiyaye shi daga hakan, to, lallai ya samu rahamarsa. Wannan ita ce babbar nasara bayyananniya. Idan Allah ya jarrabe ka da wata cuta, babu mai kawar da ita face shi. Kuma idan ya saka maka da alheri, to, shi mai iko ne a kan kowane abu. Shi ne mai rinjaye bisa bayinsa, kuma shi ne Mai hikima, Masani. (Ayoyi 14-18)

Say: ‘Am I to take for my master anyone but God, the Originator of the heavens and the earth, who gives nourishment to all and Himself needs none’? Say: ‘I am commanded to be the first of those who surrender themselves to God, and not to be among those who associate partners with Him. Say: Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day. He who is spared that shall have received His grace. This will be a manifest triumph. If God were to expose you to affliction, none can remove it but He. And if He were to bless you with good fortune — well, He has power over all things. He alone holds sway over all His creatures, and He alone is truly wise, all-aware. (Verses 14-18)

Wannan shi ne ainihin batun, wato: a riƙi Allah shi kaɗai a matsayin Majiɓincinmu, ko waliyyi, ta kowace ma'ana ta kalmar. Shi kaɗai ne Ubangiji da ya kamata a bauta masa. Muna miƙa wuya gare shi domin shi kaɗai ne Mai Mulki. Ba za a nemi taimako daga wani face shi ba. A cikin kowane mawuyacin hali, mu kan roƙi taimakonsa shi kaɗai. Wannan ita ce babbar tambayar imani.

Yanzu ya zo kololuwar wannan nassi, wanda ke amfani da wani rhythm mai zurfi don sake jaddada madaidaicin halin mumini. Ayar ƙarshe ta nassin tana aiki a matsayin bayyanannen matsayi, gargaɗi, da ƙaura daga duk abin da ke da wani ɓangaren haɗa abokan tarayya da Allah. Salon anan yana da ƙarfi kuma mai yanke hukunci.

Now comes the climax of this passage, which employs a profound rhythm so as to re-emphasise the right attitude of a believer. The final verse of the passage serves as a clear statement of position, a warning a nd a move away from everything that has an element of setting partners with God. The style here is both strong and decisive:

Ka ce: "Wace shaida ce mafi girma?" Ka ce: "Allah ne shaida tsakanina da ku. An yi wahayin wannan Alƙur'ani zuwa gare ni domin in yi muku gargaɗi da shi, ku da duk wanda ya isa gare shi." Shin, da gaske kuna shaidar cewa akwai wasu ilãhai tare da Allah? Ka ce: "Ni ba zan shaida irin wannan ba."

“Say: What is weightiest in testimony? Say: God is witness between me and you. This Qur’ān has been revealed to me that I may thereby warn you and all whom it may reach. Will you in truth bear witness that there are other deities beside God? Say: I bear no such witness.

"Shi ne kaɗai Ubangiji ɗaya. Ni na ƙi duk abin da kuke haɗawa da Shi."

Say: He is but one God. I disown all that you associate with Him.” (Verse 19)

Wannan ayar an yi ta ne da jerin gajerun maganganu da ke biye da juna cikin sauri sosai. Wannan don ba mu hotuna masu saurin fahimta na halaye daban-daban da mutane za su iya riƙe dangane da babban batun. Duk da haka, zanen yana da haske sosai har za mu iya ganin dukkan yanayin fuskokin mutanen da aka zana, har ma mu shiga cikin tunaninsu. Abin da fa da farko muke gani shi ne umarni da Allah ya ba Manzonsa. Nan take sai ga wani yanayi inda Manzon Allah ﷺ ya fuskanci kafirai waɗanda ke yin shirka da Allah kuma suna son shi, watau Annabi ﷺ, ya amince da ƙaryarsu kafin su karɓi saƙonsa. Suna zaton irin wannan musayar tana yiwuwa, cewa Musulunci da bautar gumaka za su iya zama tare a zuciyar mutum. Abin baƙin ciki ne a ce wasu mutane har yanzu suna tunanin hakan yana yiwuwa. Suna jayayya cewa mutum na iya miƙa kansa ga Allah alhali kuwa yana gudanar da rayuwarsa bisa koyarwar da ya karɓa daga wasu tushe, yana kuma amincewa da ikon wasu iko, yana kuma neman taimako da kariyar wasu halittu.

This verse is made up of a series of short statements which follow each other in very quick succession. This, to give us quick images of the different attitudes which can be held in relation to the central issue. Nevertheless, the painting is so vivid that we can see all expressions on the faces of the characters drawn and we can even penetrate their thoughts. What we see first is a command given by God to His Messenger. This is immediately followed by a scene wherein God’s Messenger confronts the unbelievers who are associating partners with God and who want him, i.e. the Prophet, to endorse their falsehood before they accept his message. They imagine that such an exchange is feasible and that Islam and idolatry can exist side by side in someone’s heart. It is sad to say that some people still think that this is possible. They argue that a person can submit himself to God while he conducts his life on the basis of teachings he receives from other sources and while he acknowledges the authority of other powers and seeks the help and patronage of other beings.

Amma, ina so in tattauna babbar tambayar da ke cikin wannan nassi, wato batun imani da ginshiƙinsa mafi muhimmanci: tauhidin Allah da kuma barin kafirai.

However, I wish to discuss the central question in this passage, namely that of faith and its fundamental principle: God’s oneness and the break with unbelievers.

Waɗanda a yau muke cikin al'ummar Musulmi ya kamata mu yi tunani sosai a kan wannan ayar da kuma yadda take magance wannan babbar matsala. Ƙaramar al'ummar muminai na gaskiya a yau suna fuskantar jāhiliyyah da ta kafu sosai a ko'ina a duniya, kamar yadda ƙarnin farko na Musulmi suke fuskanta lokacin da aka saukar da waɗannan ayoyi.

Those of us today who belong to the Muslim community should reflect very deeply on this passage and the way it tackles this central issue. The small community of true believers today are faced with well entrenched jāhiliyyah throughout the world, in the same way as the first generation of Muslims were when these verses were revealed.

A cikin hasken waɗannan ayoyi, dole ne a bayyana yanayin da al'ummar Musulmi ya kamata ta ɗauka yanzu kamar yadda aka bayyana shi a lokacin.

In the light of these verses, the proper attitude to be adopted by the Muslim community must be defined now as it was defined then.

Yanayin al'ummar ɗan'adam a yau yana kama da yanayin da take ciki a lokacin da aka saukar da Alkur'ani ga Annabi Muhammadu ﷺ ta fuskoki da dama.

The situation of mankind today is in many ways identical to what it was at the time when the Qur’ān was revealed to the Prophet Muĥammad (peace be upon him).

A lokacin, Musulunci, a matsayin imani da tsarin rayuwa, an kafa shi ne bisa wata ka'ida ta tsakiya wadda ta bukaci mutane su bayyana karbuwarsu cewa "babu abin bauta sai Allah". Wannan shaida tana da ma'ana ta musamman kamar yadda Rab'i dan Amir ya bayyana, manzo da kwamandan sojojin Musulmi ya aika zuwa ga Rustom, kwamandan Farisawa, kafin rundunonin biyu su yi yaki mai yanke hukunci. Shi kuma ya tambaye shi abin da ya kawo Musulmi daga kasarsu. Ya amsa: "Allah ne ya umarce mu da mu fita domin mu taimaka wajen 'yantar da wadanda suke son a 'yantar da su daga bautar halittu zuwa bautar Allah kadai, da kuma daga takurawar wannan rayuwa ta duniya zuwa fadin alakarta da rayuwa ta gaba, da kuma daga zalunci da sauran addinai ke yi zuwa adalcin Musulunci." Manzon Musulmi ya san sosai cewa Rustom da mutanensa ba su dauki sarkinsu Khusraw a matsayin ubangijin da ya halicci duniya ba, kuma ba su yi masa ibadar addini ba. Sun dauke shi kawai a matsayin mai mulki wanda ya kafa musu dokoki. Ta haka suka mika kansu gare shi ta ma'anar biyayya wadda ta saba da Musulunci gaba daya. Saboda haka manzon Musulmi ya sanar da kwamandan Farisa cewa Musulmi suna cika umarnin Allah na taimakon 'yantar da mutane daga yanayin da wasu daga cikinsu ke bautawa wasu. Suna yin haka ta hanyar dangana wa shugabanni muhimmin halin Ubangijintaka, watau iko da ikon yin doka da abin da yake bayarwa na izini, da aiwatar da dokokinsu a aikace, wanda shi ne wani nau'i na addini. Manufar rundunonin Musulmi ita ce 'yantar da mutane domin su bauta wa Allah shi kadai, su kuma ji dadin adalcin Musulunci.