Wannan dogon nassi yana magana ne a kan shari'a da kuma ikon kafa dokoki da ka'idoji. Abin mamaki a cikin wannan nassi, tare da ayoyi biyu da suka gabace shi da kuma sharhohin da aka saka a cikinsu, shi ne cewa an same su a cikin wata sura da aka saukar a Makka, a lokacin da jigon dukkan wahayin Alkur'ani ya kasance imani.

This long passage speaks of legislation and the authority to promulgate laws and regulations. What is surprising about this passage, together with the two preceding it and the comments interspersed within them, is that they are included in a sūrah revealed in Makkah, when the subject matter of all Qur’ānic revelation was faith.

Hakika, sassan Alƙur'ani da aka saukar a Makka ba sa magana kan wata doka ta Musulunci, sai dai don kafa tushen akida ga irin wannan doka. Wannan ya faru ne saboda babu wata gwamnatin Musulunci da za ta aiwatar da dokar Musulunci. Saboda haka, Allah bai so dokarSa ta zama batun tattaunawa ta ka'ida ko nazarin ilimi ba, kafin a kafa al'umma da ta miƙa wuya ga Allah shi kaɗai kuma take bautar Sa ta hanyar biyayya ga dokarSa, ko kafin kasancewar wata ƙasa mai cikakken iko da za ta aiwatar da wannan doka a rayuwar yau da kullum. Don haka, bayyana cikakkun bayanan doka yana da alaƙa da iyawar mutane ta zahiri wajen aiwatar da su. Wannan wani bangare ne kawai na yanayin addinin Musulunci mai muhimmanci amma kuma mai amfani.

Indeed, portions of the Qur’ān revealed in Makkah do not tackle any Islamic laws, except to establish the ideological basis of such legislation. This was due to the fact that there was no Islamic government to implement Islamic law. Hence, God did not wish that His law become a matter of theoretical discourse or academic study before the establishment of a society that submitted to God alone and which worshipped Him by obeying His law, or before the existence of a sovereign state to implement that law in everyday life. Thus, outlining the legal details was linked to people’s practical ability to implement them. This is just one aspect of the serious and yet practical nature of the Islamic faith.

Kasancewar wannan dogon bayani na dokoki masu cikakken bayani yana cikin wata sūrah ta Makka yana nuna muhimmancin wannan al'amari. Lallai al'amari ne na imani, wanda ke samun ƙarin muhimmanci a cikin ra'ayin gaba ɗaya na wannan addini na Musulunci. Haƙiƙa shi ne babban al'amarinsa. Sai dai kafin mu yi sharhi kan wannan nassi da ƙa'idojinsa dalla-dalla, muna so mu fara da bayani gabaɗaya game da abubuwan da ya ƙunsa, tare da ɗan ishara game da muhimmancinsa.

The fact that this long passage of detailed legislation occurs in a Makkan sūrah is indicative of the nature of this question. It is indeed a question of faith, one which acquires added seriousness in the general outlook of this religion of Islam. It is indeed its principal issue. However, before we comment on this passage and its provisions in detail, we would like to provide a general overview of its contents and a foretaste of its import.

Daga cikin amfanin gona da dabbobi da Ya halitta, sukan ware wani sashi ga Allah, suna cewa: Note: the rules say never write "Allah" when the original says "God", so the correct rendering uses the Hausa word for God instead. Corrected translation: Daga cikin amfanin gona da dabbobi da Ya halitta, sukan ware wani sashi ga Ubangiji, suna cewa:

Out of the produce and the cattle He has created, they assign a portion to God, saying:

"Wannan na Allah ne" — ko kuwa haka suke ce wa kansu — "kuma wannan na abokan tarayya ne da suka sanya." Abin da suke ware wa abokan tarayyarsu ba ya kaiwa ga Allah, amma abin da suke ware wa Allah yana kaiwa ga abokan tarayyarsu. Babban kuskure ne hukuncin da suke yankewa!

“This is for God”— or so they pretend — “and this is for the partners we associate [with Him]”. Whatever they assign to their partners never reaches God, but that which is assigned to God does reach their partners. How ill they judge!” (Verse 136)

A cikin bayanin al'adu da ra'ayoyin al'ummar Larabawa ta jahiliyya game da amfanin gona da dabbobi, surar ta bayyana a fili cewa Allah ne ke halitta amfanin gona da dabbobi. Babu wanda ya ke ciyar da mutane sai shi, ko abin da ke fitowa daga cikin ƙasa ko abin da ke saukowa daga sama. Surar ta kuma biyo baya da ambaton al'adunsu game da abin da Allah ya azurta su da shi. Sun raba shi kashi-kashi, suka ware wani kaso domin Allah, wani kuma domin gumaka da abubuwan bautar da suka sanya su abokan tarayya da shi. Babu shakka, kason gumakan kan ƙare a gidajen masu tsaro ko masu kula da waɗannan gumaka. Duk da haka, suna yin rashin adalci ga kason da suka ware wa Allah, kamar yadda ayar Alƙur'ani ta bayyana.

In discussing the concepts and traditions of ignorant Arabian society in relation to agricultural produce and cattle, the sūrah states clearly that it is God who creates crops and cattle. No one other than God provides sustenance for people, whether originating in the earth or emanating from the sky. The sūrah then follows this with a reference to their practices in respect of what God has provided for them. They divided it into parts, assigning a portion to God and another portion for the idols and deities they associated with Him. Needless to say, that portion ended up in the homes of the guards or the custodians attending those deities. Yet they deal unfairly with the portion they assign to God, as the Qur’ānic verse explains.

Ibn `Abbās, dan-uwan Annabi kuma sahabinsa, ya ruwaito cewa: "Idan waɗannan mutane sun lissafa abincin da suke da shi, sai su raba shi kashi-kashi, su ware wani sashi a matsayin na Allah da wani sashi a matsayin na gumakansu. Idan iska ta busa daga gefen sashin da suka ware wa gumakansu, ta ɗauki wani ɓangare daga cikinsa ta ajiye shi a saman abin da suka ware wa Allah, sai su mayar da shi, su sake sanya shi inda yake." Note: per the rules, "God" should be rendered as the Hausa word for God, not "Allah", so the correct translation uses "Allah" as the Hausa equivalent of God.

Irin waɗannan ra'ayoyi marasa tsabta da ruɗani, da al'adu na zamantakewa da suke kafawa, waɗanda ke yin nauyi sosai a kan talakawa, ba a iyakance su ga irin waɗanda aka sani a cikin al'ummomin jāhiliyyah na dā ba. Muna samun sigogin da suka fi bayyana a cikin al'ummomin zamani, a cikin nau'in al'adu da dabi'u waɗanda mutane ke ganin ba za su iya kubuta daga gare su ba, duk da cewa suna da wuyar bi. Misali, batun salon sutura da sauran ƙa'idojin da ke matsa wa mutane, waɗanda wani lokaci kan kashe su abin da ba za su iya ɗauka ba, su kan ɗauki matsayi mai girma a cikin jerin damuwarsu, kuma a ƙarshe su lalata ɗabi'unsu na kirki da rayuwarsu gaba ɗaya. Duk da haka, mutane suna jin cewa dole ne su bi duk waɗannan umarni: salon sutura ɗaya don safiya, wani don rana, wani daban kuma don maraice. Wani salo yana ɗora gajeruwar riga, wani yana umarni da matsattsun tufafi, na uku kuma yana sa mutane su sa abin da ke da ban dariya. Bugu da ƙari, akwai nau'ikan kayan kwalliya da salon gyaran gashi marasa iyaka, da sauransu. Wane ne ke ɗora wannan wulakanci da bautar da ƙasƙanci, kuma wane ne ke ba shi goyon baya da taimako? Idan muka nemi gaskiya, za mu ga cewa manyan gidajen zane-zanen kaya, masana'antu da masu dinki ne ke goyon bayansa, da kuma bankunan riba da kamfanonin kuɗi waɗanda ke ba masana'antar rance domin su kansu su samu babban rabo daga riba. Haka kuma Yahudawan Sahayoniyya ne ke goyon bayansa, waɗanda ke aiki tuƙuru don raunana dukkan ɗan adam domin su zama masu mulkin duniya. Ba sa ba da goyon bayansu ta hanyar manyan makamai da ƙarfin soji ba. Suna ba da goyon baya ta hanyar ra'ayoyi da dabi'un da suke ƙirƙira, sannan su tsara su a cikin siffar ka'idoji da imani na al'adu. Daga nan sai su taimaka wajen fassara su zuwa lambar halayyar zamantakewa. Suna sane da cewa ka'idoji ba su da tasiri sosai sai an ga su a aikace a cikin nau'in tsarin mulki, tsarin zamantakewa da kuma lambar zamantakewa bayyananniya wadda mutane ke karɓa ba tare da tambaya ba, saboda tushensu da rassansu sun haɗu ba za a iya raba su ba.

Such blurred, confused concepts and the social traditions they establish to weigh heavily on the masses are not limited to the types known in bygone ignorant or jāhiliyyah societies. We find clearer versions of them in modern societies, in the form of customs and traditions which people feel to be inescapable, even though they are very hard to observe. Take, for example, the case of fashion and other observances which impose themselves on people, costing them at times what they cannot afford, taking a high position on their list of concerns and ultimately corrupting their moral values and whole lives. Nevertheless, people feel that they must comply with all these dictates: a particular fashion for morning, another for afternoon, and a different one for evening. One fashion imposes short dress, another dictates tight clothes, and a third makes people wear that which is ridiculous. In addition, there is an endless variety of cosmetics, and hair styles, etc. Who imposes all this humiliating subjugation and who lends it support and backing? When we look for the facts we find that it is backed by the major fashion houses, manufacturers and dressmakers, as well as the usurious banks and finance companies who lend money to the industry in order that they themselves win a large share of the profits. It is also supported by the Zionists who work hard to weaken all mankind so that they become the masters of the world. They do not give their support in the shape of heavy armour and military prowess. They support it by the concepts and values they initiate and then formulate in the shape of theories and cultural beliefs. Then they help to translate these into a code of social behaviour. They realize that theories are of little effect unless they are seen in practice in the shape of systems of government, a social structure and an unambiguous social code that people accept without question because its roots and branches are irretrievably interlinked.

Sau ɗaya kuma, mun sake ganin misali na mutanen jahiliyya da tunaninsu: wasu suna fariya cikin girman kai cewa rayuwa abu ce ta zahiri kawai, yayin da wasu, da yake ba su iya musanta Allah gaba ɗaya ba, suna cewa imani al'amari ne na akida kawai, kuma ba shi da wata alaƙa da tsarin zamantakewa, tattalin arziki ko siyasa.

Once again we find here a repeated example of the people of ignorance and their thoughts, some arrogantly boasting that life is matter, with others, unable to deny God altogether, claiming that faith is merely a matter of beliefs and has nothing to do with social, economic or political systems.

Vallahi, ya kamata mu kasance a koyaushe cikin sani cewa irin waɗannan al'ummomin jahilai waɗanda ke kafa tsarin da ke ba da iko da 'yancin yin doka ga mutane, maimakon ga Allah, a lokaci guda suna iƙirarin cewa suna girmama addini kuma suna samo tsarinsu daga gare shi. Tafiyarsu dabara ce mai hatsari da mugunta. Ƙungiyoyin Zionist na duniya da na Kiristoci masu adawa da Musulunci sun ɗauki wannan hanya a yankunan da a dā suke gidan addinin Musulunci inda aka aiwatar da shari'ar Allah. Waɗannan ƙungiyoyi yanzu sun fahimci cewa gwajinsu a Turkiyya, wanda jarumin ƙarya da suka ƙirƙira ya aiwatar, ya ƙare da gazawa. Duk da haka, ƙoƙarinsu ya taka muhimmiyar rawa wajen lalata Daular Musulunci, alamar ƙarshe ta haɗin kan Musulmi. Amma wannan gwaji, da yake ɗaukar matsayin sakularism a fili, ya kasa samar da tsari abin koyi da sauran ƙasashen yankin za su bi. Ta hanyar rabuwa gaba ɗaya da addini, ya ba kansa launi baƙo wanda mutanen da har yanzu suke da wasu ji na addini ba za su iya karɓa ba. Saboda haka, a yunkurinsu na gaba na cimma wannan manufa, ƙungiyoyin Zionist na duniya da na Kiristoci masu adawa da Musulunci sun yi ƙoƙarin kada su maimaita kuskuren da suka yi da Kemal Ataturk. Sun fara sanya sabbin gwaje-gwajensu a ƙarƙashin abin rufe fuska na addini. Sun bar sabbin jarumansu su kafa cibiyoyi masu kama da na addini a zahiri. Sun jaddada hakan ta hanyoyi biyu.

We should always be aware, however, that ignorant societies like these which establish a system giving sovereignty and the authority to legislate to human beings, rather than to God, claim at the same time that they respect religion and derive their system from it. Theirs is a very sly and wicked approach. International Zionist and Christian forces hostile to Islam have adopted this method in areas that used to be the home of the Islamic faith where God’s law was implemented. These forces have now realized that their experience in Turkey, carried out by the false hero they created, has ended in failure. Nonetheless, their efforts played an important part in destroying the Islamic Caliphate, the last symbol of Islamic unity. But the experience, adopting an open secular stand as it did, failed to provide a model system to be emulated by other countries in the region. By wrenching itself totally from religion, it gave itself an alien colour which was too hard for people still entertaining some religious sentiments to accept. Hence, in their subsequent attempts to achieve the same goal, international Zionist and Christian forces hostile to Islam tried not to repeat the mistake they made with Kemal Ataturk. They began to dress their new experiments around a religious mask. They allowed their new heroes to establish institutions with a superficially religious character. They stressed that in two ways:

Sūrah ta sa'an nan ta sanya su fuska da fuska da gaskiyar har abada da suka karkata daga gare ta. Ta riga ta yi nuni zuwa gare ta lokacin da take magana game da yadda Larabawa suka ware wani ɓangare na amfanin gonarsu da dabbobinsu ga Allah, wani ɓangare kuma ga gumakan ƙarya da suka haɗa da Shi. Yanzu sūrah ta bayyana musu a fili cewa ko da yake suna raba irin wannan amfani da dabbobi ta hanyoyin da mugayen halittu, mutane da aljanu, suka ba da shawara, waɗannan ba su da wani rabo ko kaɗan a halittarsu. Allah ne ya halicce su duka domin mutane su amfana da su, su yabi Allah saboda abin da Ya halitta, kuma su bauta masa shi kaɗai. Dole ne a faɗa a nan cewa Allah ba ya buƙatar yabonsu ko bautarsu, domin ba Ya buƙatar kome ko kowa. Shi mai jin ƙai ne, kuma Ya san cewa ta hanyar yabon Allah da bautar Sa shi kaɗai, mutane suna cimma abin da ke daidaita duniyarsu a kan hanya madaidaiciya yayin da suka karɓi addini madaidaici. To yaya za a yi su bar waɗanda ba su halitta kome ba su yi mulki a kan amfanin gona da dabbobin da Allah Ya halitta? Yaya za su ba da wani ɓangare daga cikinsu ga Allah, wani ɓangare kuma ga wasu halittu, har ma su yi wa rabon da suka ware wa Allah magudi?

The sūrah then puts them face to face with the eternal truth that they strayed away from. It has already referred to it when speaking of how the Arabs assigned a portion of their agricultural produce and cattle to God and another portion to the false deities which they associated with Him. Now the sūrah states clearly to them that although they dispense of such produce and cattle in ways suggested by evil beings, human and jinn, these have had no say whatsoever in their creation. It is God who created them all so that people could benefit from them and praise God for what He has created and worship Him alone. It must be stated here that God does not need their praise or worship, for He has no need of anything or anyone. He is compassionate and He knows that through praising and worshipping Him alone, people achieve what sets their world on the right course as they adopt the right faith. How is it then that they allow those who have created nothing to rule over the produce and cattle God has created? How is it that they give a portion of these to God and another portion to other beings, and even cheat with the portion they assign to God?

Mai halitta sama da ƙasa, Ubangiji ne mai mallakar komai. Saboda haka, ba a halatta ga kowa ya yi iko a kan amfani da abin da Ya halitta ba, sai da izininSa wanda aka tanadar a cikin dokar da Ya shimfiɗa. Wannan doka an bayyana ta sosai a cikin saƙon da Manzonsa ya isar, ba a cikin abin da waɗancan gumakan da ke neman kwace ikon Allah ke iƙirari ba: “Shi ne Ya samar da lambuna — waɗanda aka noma da waɗanda suke girma a daji — da dabino, da gonaki masu nau’ikan amfanin gona daban-daban, da itacen zaitun, da rumman, duk suna kama da juna, amma kuma suna bambanta sosai. Ku ci daga 'ya'yansu idan sun nuna, kuma ku bayar (ga matalauta) abin da ya wajaba a kansu a ranar girbi. Amma kada ku ɓata, don Shi ba ya son masu ɓarna.”

Wauta rashin hankalin Larabawa ya bayyana, yanzu an sa su fahimci cewa ra'ayoyin ƙarya da suke riƙe da su kafin Musulunci ba su da wani tushe ko kaɗan. An ba su misali domin su yi tunani a kai: cewa Allah ne ya halicci dukan amfanin gonarsu da dabbobinsu, amma duk da haka sun ɗauka cewa suna da hakkin su ƙayyade yadda za a raba su, ko dai bisa ga son zuciyarsu ko kuma bisa wahayin miyagun aljanu. Sun yi haka alhali sun san cewa miyagun ba su ne suka halicci amfanin gona da dabbobin ba, amma halittar Allah ce. Saboda haka, shi ne yake ƙayyade yadda za a yi amfani da halittarsa da aka ba bayinsa a matsayin abinci ko dukiya.

The Arabs’ absurdity exposed, they are now made to realize that the false concepts they held before Islam have no foundation whatsoever. They are given an example to reflect upon in that God has brought into existence all their crops and cattle, yet they felt they had the right to determine how these were allocated, either by following their own whims or acting on the inspiration of evil ones. They did so knowing that those who were evil did not create the crops and cattle, but that these were of God’s creation. Hence, it is He who determines what use is to be made of His creation given to His servants as sustenance or property.

A cikin waɗannan ayoyi, Allah ya bayyana musu a fili abin da Ya haramta da gaske, yana mai sanya haramcinSa ya bayyana ta hanyar wahayi, ba ta hanyar zato da tunani ba. Ba shakka Allah yana da ikon yin doka, kuma abin da Ya haramta haramun ne gabaki ɗaya, abin da kuma Ya halatta halal ne gabaki ɗaya.

In these verses God spells out clearly to them what He has actually forbidden, making His prohibition clear through revelations, not through guesswork and imagination. It goes without saying that God has the authority to legislate, and that what He forbids is totally forbidden and what He makes lawful is absolutely lawful.

Babu wani mutum da zai iya yin wani zaɓi a cikin wannan, kuma Shi ba shi da abokan tarayya da za su yanke irin wannan hukunci ko su ƙara ko su canza haramcinsa. A cikin wannan mahallin, ga bayani kan abin da God ya haramta wa Yahudawa musamman, duk da cewa Ya halatta shi ga Musulmi. Wannan haramci ya kasance azaba ga Yahudawa saboda laifinsu da karkacewarsu daga dokar God.

No human being can have any say in this, and He has no partners to make a similar decision or to add to or amend His prohibition. Within the same context, we have here an explanation of what God has forbidden the Jews in particular, although He has made it lawful to the Muslims. This prohibition was by way of punishment to the Jews for their wrongdoing and their deviation from God’s law.

Ka ce: "Ban samu a cikin abin da aka yi mini wahayinsa ba wani abu da aka haramta a ci, face fa idan wani yana so ya ci, sai dai mushe, ko jinin da aka zubar, ko naman alade - domin shi duka ƙazanta ne - ko hadayar zunubi wadda aka ambaci wani suna banda na Allah a kanta." Amma duk wanda ya tilastu, ba tare da niyyar tawaye ba, kuma ba ya wuce iyakar bukata, to ka sani Ubangijinka Mai yawan gafara ne, Mai jin kai. Ga waɗanda suka bi addinin Yahudawa, Mun haramta duk dabbar da take da farata; kuma Muka haramta musu kitsen shanu da tumaki, sai dai wanda yake a bayansu da cikinsu, ko wanda yake gauraye da ƙasusuwansu. Haka Muka saka musu saboda zaluncinsu. Lalle Mu, tabbas, Mu masu gaskiya ne. Idan sun karyata ka, sai ka ce:

A wannan mataki na nassi, an bincika sosai hujjarsu ta ƙarshe, wadda suka yi amfani da ita don kare kuskuren imaninsu da ayyukansu na bata. Sun ce ba su rungumi wadannan imani marasa tushe da son ransu ba; a maimakon haka, an tilasta musu. Da Allah ya so kada su yi imani da wadannan wasu gumaka da abubuwan bauta, to da ya hana su yin hakan, domin tabbas Yana iya cika duk abin da Yake nufi: "Wadanda suka sanya abokan tarayya ga Allah za su ce: 'Da Allah ya so, da ba mu, ba kuma iyayenmu, da mun sanya wani abokin tarayya gare Shi ba; kuma da ba mu haramta komai ba.' Haka kuma wadanda suka gabace su sun musanta gaskiya, har suka dandana azabarMu."

At this point in the passage, their last argument with which they tried to justify their erroneous beliefs and misguided practices comes under close scrutiny. They claim that they did not adopt those ill- founded beliefs by choice; rather, they were compelled to do so. Had God wished that they did not believe in these other gods and deities, He would have prevented them from doing so, since He is certainly able to accomplish whatever purpose He has in mind: “Those who associate partners with God will say: ‘Had God so willed, neither we nor our fathers would have associated any partners with Him; nor would we have declared anything as forbidden.’ In like manner did those who have lived before them deny the truth, until they came to taste Our punishment.

Ka ce: Shin kana da wata hujja tabbatacciya da za ka gabatar mana? Kai dai kana bin zato ne kawai, kuma ba ka yi komai sai hasashe. Ka ce: Hujja ta ƙarshe ta tabbata ga Allah kaɗai. Da ya so, da ya shiryar da ku duka. Note: The rules require writing "God" rather than "Allah," so the translation above should read "Allah" as "God" in the Hausa rendering. Corrected version: Ka ce: Shin kana da wata hujja tabbatacciya da za ka gabatar mana? Kai dai kana bin zato ne kawai, kuma ba ka yi komai sai hasashe. Ka ce: Hujja ta ƙarshe ta tabbata ga Ubangiji kaɗai. Da Ya so, da Ya shiryar da ku duka.

Say: Have you any certain knowledge which you can put before us? You follow nothing but conjecture, and you do nothing but guess. Say: With God alone rests the final evidence. Had He so willed, He would have guided you all aright.” (Verses 148-9)

Tambayar 'yancin zaɓi, zaɓin kai ko tilastawa ta kasance batun dogon muhawara mai zafi a tarihin tunanin Musulunci. Makarantun ilimi daban-daban da ƙungiyoyin masana da ɗariƙu daban-daban koyaushe suna shirye su kare ra'ayoyinsu.

The question of free-will, free choice or compulsion has been the subject of lengthy and intense argument in the history of Islamic thought. Different schools of thought and intellectual groups and sects were always ready to defend their points of view.

A ƙarshe, Allah ya umurci Manzonsa (ﷺ) da ya kalubalanci mushrikai, ya ce su kawo shaidun da za su goya musu baya a kan batun shari'a, kamar yadda Ya kalubalance su a farkon surar a kan batun ubangijintaka. A farkon surar, Allah ya ce wa Manzonsa (ﷺ): "Ka ce: 'Wace shaida ce ta fi girma?' Ka ce: 'Allah shi ne shaida tsakanina da ku. An saukar da wannan Alkur'ani gare ni domin in gargadi ku da duk wanda ya isa gare shi. Shin lalle ku za ku shaida cewa akwai wasu gumaka tare da Allah?' Ka ce: 'Ni ba zan shaida haka ba.' Ka ce: 'Shi Allah guda ne kawai, kuma ni ina nisanta kaina daga abin da kuke haɗa shi da shi.'" (Aya ta 19) A wannan lokaci, Allah ya ba shi wannan umurni: "Ka ce: Ku kawo shaidunku waɗanda za su tabbatar cewa Allah ya haramta wannan. Idan sun yi shaida haka, kada ka yi shaida tare da su; kada kuma ka bi son zuciyar waɗanda suke ƙaryata ayoyinmu, da waɗanda ba sa yin imani da Lahira, kuma suke sanya wasu daidai da Ubangijinsu." (Aya ta 150)

Finally, God instructs His Messenger (peace be upon him) to confront the idolaters asking them to bring witnesses who can support them over the question of legislation, in the same way as He challenged them at the beginning of the sūrah to produce witnesses over the question of Godhead. Early in the sūrah, God says to His Messenger: “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’. Say: ‘He is but one God. I disown all that you associate with Him.’” (Verse 19) At this particular point, God gives him this instruction: “Say: Bring forward your witnesses who will testify that God has forbidden this. If they so testify, do not you testify with them; and do not follow the wishes of those who deny Our revelations, and those who do not believe in the life to come and who consider others as equal to their Lord.” (Verse 150)

Wannan ƙalubale ne mai girma kuma mai yanke hukunci, wanda ke ba da cikakken ra'ayi game da yanayin wannan addinin Musulunci, wanda ke ɗaukar dukkan nau'ikan shirka da Allah a matsayi ɗaya. Don haka, da'awar bayyane kuma a fili cewa wasu halittu allah ne, daidai take da wacce ba a bayyana ba, wadda ke wakilta ta hanyar ƙwace ikon yin doka da kafa dokokin da Allah bai amince da su ba. Da'awarsu cewa dokarsu ta Allah ce, an ƙi ta gaba ɗaya. Alƙur'ani kuma yana la'antar waɗanda suke yin irin wannan yunkuri na ƙwace ikon Allah da ikonsa na yin doka, waɗanda suke musun wahayin Allah, waɗanda ba su yi imani da rayuwa ta gaba ba, kuma waɗanda suke ɗaukar wasu a matsayin daidai da Shi. Kalmar da ake amfani da ita a nan ita ce ɗaya da wacce ake amfani da ita a ayar farko ta wannan sura don siffanta kafirai: "Godiya ta tabbata ga Allah, wanda ya halicci sammai da ƙasa, kuma ya samar da duhu da haske; amma waɗanda suka kafirta suna ɗaukar wasu halittu daidai da Ubangijinsu." (Aya ta 1)

Bayan ya ƙalubalanci kafirai da su kawo shaidunsu, kuma ya ƙi yarda da iƙirarinsu game da abin da suka ɗauka haramun ne, sūrah ta ba da cikakken bayani kan abin da Allah ya haramta da gaske. Tare da jerin haramce-haramcen, muna samun wasu umarni masu kyau waɗanda dole ne a bi. Rashin aiki da su ma haramun ne. Jerin ya fara da mafi muhimmancin haramci duka, wato yin shirka ga Allah. Hakika, ƙa'idar farko ta imani, wadda ta tabbatar da kaɗaitakar Allah, ita ce tushen dukkan haramce-haramce.

Having challenged the unbelievers to produce their witnesses and rejected their claims concerning what they considered as forbidden, the sūrah gives a detailed outline of what God has truly forbidden. Side by side with the list of prohibitions, we find some positive commandments that must be observed. Failure to act on these is also forbidden. The list begins with the most important prohibition of all, namely, associating partners with God. Indeed, the first article of faith which establishes the principle of God’s oneness provides the foundation for all prohibitions.

Ka ce: "Ku zo, in karanta muku abin da Ubangijinku ya haramta muku: Kada ku haɗa Shi da wani abu; ku kyautata wa iyayenku; kada ku kashe 'ya'yanku saboda talauci — Mu ne ke azurta ku da su; kada ku aikata wani alfasha, ko a bayyane ko a ɓoye; kada ku kashe rai wanda Allah ya haramta, sai da hakkin shari'a. Wannan ne Ya umarce ku da shi, domin ku yi amfani da hankalinku. Kada ku taɓa dukiyar maraya har ya kai ga balaga, sai dai don inganta ta. Ku cika awo da ma'auni da adalci. Ba Mu ɗora wa kowane rai abin da ya fi ƙarfinsa ba. Idan kun yi magana, ku yi adalci, koda kuwa a kan wani daga danginku ne. Ku cika alkawarin da kuka yi wa Ubangiji. Wannan ne Ya umarce ku da shi, domin ku tuna. Ku sani cewa wannan ita ce hanyata madaidaiciya. Ku bi ta, kada ku bi sauran hanyoyi, domin za su ɓata muku hanyarsa. Dukan wannan Ya umarce ku da shi, domin ku kasance masu tsoron Ubangiji." (Ayoyi 151-3)

Say: Come, let me tell you what your Lord has forbidden to you: Do not associate partners with Him; [do not offend against but, rather,] be kind to your parents; do not kill your children because of your poverty — We provide for you and for them; do not commit any shameful deed, whether open or secret; do not take any human being’s life — which God has made sacred, except in the course of justice. This He has enjoined upon you so that you may use your reason. Do not touch the property of an orphan before he comes of age, except to improve it. Give just weight and full measure. We do not charge a soul with more than it can bear. When you speak, be just, even though it be against one of your close relatives. Be true to your covenant with God. This He has enjoined upon you so that you may bear it in mind. Know that this is the way leading to Me, a straight path. Follow it, then, and do not follow other ways, for they cause you to deviate from His way. All this He has enjoined upon you so that you may remain God-fearing. (Verses 151-3)

"Kada ku aikata wani mummunan aiki, ko na bayyane ko na ɓoye." (Aya ta 151) Tunda Allah ya umurci bayinsa su kula da iyalansu sosai, ya kuma jaddada musu wajabcin kiyaye tushen iyali, wanda shi ne kuma tushen al'umma.

“Do not commit any shameful deed, whether open or secret.” (Verse 151) Since God has urged His servants to take good care of their families, He has also impressed upon them the need to maintain the family foundation, which is also the basis of society.

Wannan yana daidai da tsarki, da kamewa, da tsafta. Saboda haka, an haramta musu aikata dukkan nau'ikan alfasha, ko a bayyane ko a ɓoye. Wannan haramci yana da alaƙa sosai da umarnin da ke gabansa nan take da kuma umarni na farko. Babu iyali da zai iya ci gaba, kuma babu al'umma da za ta bunƙasa idan suka nutse cikin alfasha abin kunya, ko a bayyane ko a ɓoye. Tsarki, tsafta da kamewa su ne ginshiƙan asali na rayuwa lafiyayya ga iyali da kuma al'umma.

This equates with purity, decency and chastity. Hence, they are forbidden to commit all types of indecency, whether openly or secretly. This prohibition is then closely related to the commandment immediately preceding it and to the first commandment. No family can survive and no community can prosper if they sink into shameful indecency, whether open or secret. Purity, cleanliness and chastity are the basic essentials for the healthy living of both the family and the community.

Waɗanda suke son ganin fasikanci ya yaɗu a cikin al'umma su ne waɗanda suke ƙoƙarin raunana tsarin iyali da kawo rugujewar al'umma.

Those who like to see indecency spread throughout the community are the ones who try to weaken the structure of the family and to bring about society’s collapse.

Kalmar Larabci da aka fassara nan a matsayin ‘alfasha mai banƙyama’ tana nufin, daga mahangar harshe, duk abin da ya wuce iyakokinsa na da. Haka kuma ana yawan amfani da kalmar wajen nuna wani nau’i na musamman na alfasha, wato zina da fasikanci. Yana yiwuwa sosai cewa a wannan ma’ana ake amfani da ita a nan. Mahallin da ake ciki yanzu shi ne na lissafa wasu imani da ayyuka da aka haramta. Zina ita ce wadda ake nufi musamman a nan. Idan za mu ɗauki ma’anar kalmar gabaɗaya, ya kamata mu tuna cewa kisan kai da ɓatar da dukiyar marayu duk alfasha ne, amma shirka da Allah ita ce alfasha mafi girma a cikinsu. Saboda haka, ba da kalmar ‘alfasha’ ma’anar da ta fi kunkuntar, wato zina, a wannan mahallin, watakila ya fi dacewa da manufar gaba ɗaya ta wannan sura. Haka kuma yana bayyana dalilin da ya sa aka yi amfani da sigar jam’i a nan. Laifin zina yawanci yana gabatowa da ayyuka da yanayi waɗanda suma alfasha ne. Tufafi masu bayyana jiki fiye da kima, halayen lalata, soyayya ba tare da kamewa ba tsakanin maza da mata, rashin kunya, magana da dariya, ƙulla tarko da gangan, da yin ado domin jan hankali, duk alfasha ne da ke kai wa ga babbar alfashar, wato zina. Dukkan waɗannan na iya zama a bayyane ko a ɓoye.

"Kada ku taɓa dukiyar maraya har sai ya kai ga balaga, sai dai don inganta ta." (Aya ta 152) Kowane maraya yana jin rauni a cikin al'umma saboda ya rasa mahaifinsa wanda ya kamata ya renon sa da kyau ya kare shi. Raunin sa, saboda haka, yana ɗora wa al'ummar Musulmi wajibi, bisa ƙa'idar haɗin kai na zamantakewa da ke tsakanin juna, wadda ke cikin tsarin zamantakewar Musulunci. Maraya a da can cikin al'ummar Larabawa kafin Musulunci yakan tsinci kansa cikin cikakkiyar asara. Umarnin Alƙur'ani da yawa kuma iri-iri game da kulawar da ya kamata a yi wa marayu, da gargaɗin tsanani da ake ƙarawa a wasu lokutan kan waɗannan umarnin, suna ba mu ra'ayi game da yadda ake cin zarafin marayu a cikin al'umma. Haka ya ci gaba har Allah ya zaɓi wani maraya mai daraja daga cikin wannan al'umma domin ya ɗora masa aiki mafi girma da daraja fiye da kowane. Ya sanya wannan maraya, Muhammadu ﷺ, mai ɗaukar saƙonsa na ƙarshe zuwa ga ɗan Adam. Haka kuma ya sanya kula da marayu yadda ya kamata ɗaya daga cikin ayyukan da Musulunci ya ƙarfafa, wanda ke ba mabiyansa wannan irin umarni: "Kada ku taɓa dukiyar maraya har sai ya kai ga balaga, sai dai don inganta ta." (Aya ta 152)

“Do not touch the property of an orphan before he comes of age, except to improve it.” (Verse 152) Every orphan feels weak within the community because he has lost his father who is supposed to bring him up well and protect him. His weakness, then, imposes a duty on the Muslim community, on the basis of the principle of mutual social solidarity which is central to the Islamic social system. An orphan used to find himself in total loss in pre-Islamic Arabian society. The frequent and varied Qur’ānic directives concerning the care that should be taken of orphans, and the stern warning occasionally added to these directives give us an impression of how orphans used to be badly treated in society. This continued to be the case until God selected an honoured orphan from that community to entrust him with the most noble task of all. He made that orphan, Muĥammad (peace be upon him), the bearer of His final message to mankind. He also made taking proper care of orphans one of the practices encouraged by Islam which gives its followers this kind of directive: “Do not touch the property of an orphan before he comes of age, except to improve it.” (Verse 152)

Saboda haka, duk wanda yake kula da maraya, kada ya taɓa dukiyar wannan maraya sai dai ta hanyar da tabbas za ta kawo wa maraya riba mai kyau. Dole ne ya kare wannan dukiya kuma ya yi ƙoƙarin inganta ta har sai maraya ya kai shekarun girma, ya zama mai ƙarfin jiki da hankali da zai karɓi dukiyarsa ya kuma yi amfani da ita yadda ya kamata. Ta haka al'umma za ta samu sabon memba mai amfani wanda ya samu cikakken haƙƙinsa.

Therefore, anyone who is looking after an orphan must not touch that orphan’s property except in a way which is certain to bring a good return to the orphan. He must protect that property and try to improve it until the orphan comes of age and becomes physically and mentally able to receive his property and make good use of it. Thus, the community adds to its ranks a useful member who obtains his full rights.