Wannan ƙaramar sūra tana zayyana cikakken tsari na rayuwar ɗan adam bisa ra'ayin Musulunci. Tana bayyana, cikin sauƙi da taƙaitaccen salo, ainihin ma'anar imani a cikin cikakken yanayinsa. A ƴan kalmomi kaɗan, dukkan kundin tsarin mulkin Musulunci ya ƙunshi, kuma a zahiri, al'ummar Musulmi an siffanta ta da muhimman halayenta da saƙonta cikin ayar ƙarshe kaɗai. Irin wannan salo mai bayyana abu da kuma cikakken ma'ana shi ne wanda Allah kaɗai ke iya yi.

This very short sūrah outlines a complete system for human life based on the Islamic viewpoint. It defines, in the clearest and most concise form, the basic concept of faith in the context of its comprehensive reality. In a few words the whole Islamic constitution is covered and in fact, the Muslim community is described in its essential qualities and message in one verse only, the last. Such is the clear and most expressive style of which only God is capable.

Babban gaskiyar da wannan sūrah ta tabbatar ita ce, a tsawon tarihin ɗan Adam an sami hanya guda mai amfani kuma abar dogaro, wadda ita ce, musamman, wadda sūrah ta bayyana. Duk sauran hanyoyi ba sa kai wa sai asara da hallaka. Kamar yadda ta ce a takaice, wannan hanya na nufin da farko karɓar imani, sannan ayyuka nagari, da kuma karfafa juna a bi gaskiya da jurewa a lokacin wahala.

The great fact which this sūrah affirms is simply that throughout the history of mankind there has been one worthwhile and trustworthy path, which is, specifically, the one the sūrah describes. All other ways lead only to loss and ruin. As it says in outline, this way means first the adoption of faith, followed by good deeds and exhortation to follow the truth and to persevere in the face of adversity.

Menene ma'anar karɓar imani to? Ba za mu ba da ma'anarsa ta fikihu a nan ba. Maimakon haka, za mu bayyana yanayinsa da muhimmancinsa a rayuwar ɗan Adam.

What does the adoption of faith then mean? We shall not give here its juristic definition. Instead, we shall describe its nature and importance in human life.

Imani shine siffar da ta sa mutum, wanda halitta ce karama mai rayuwa ta ɗan gajeren lokaci a cikin duniya mai iyaka, ya kai ga kusanci da Mai Halittar Madawwami kuma Maɗaukaki, wanda ya samar da sararin samaniya da duk abin da ke cikinsa. Ta haka yana kafa dangantaka da dukan sararin samaniya, wadda ta samo asali daga wannan Asali guda ɗaya, tare da dokokin da ke tafiyar da ita da ikoki da damammakin da take bayarwa. Sakamakon haka, yana ƴanci daga iyakokin kunkuntar kansa maras muhimmanci zuwa faɗin sararin samaniya, daga ƙarancin ikonsa zuwa manyan makamashin duniya da ba a sani ba, kuma daga iyakokin rayuwarsa gajera zuwa madawwamiyar rayuwa wadda Allah Kaɗai Yake sanin ta.

Faith is the characteristic by which man, a small creature with a life of short duration in a limited world, attains closeness to the Absolute and Everlasting Originator of the universe and all that exists in it. He thus establishes a link with the whole universe, which springs from that One Origin, with the laws governing it and the powers and potentialities it provides. As a result, he breaks away from the narrow boundaries of his trivial self to the broadness of the universe, from his inadequate power to the great unknown universal energies, and from the limits of his short life to the eternity that God alone comprehends.

Wannan dangantaka da Allah yana ba wa mutum iko tabbatacce, fagen da babu iyaka, da 'yanci. Yana ba shi jin daɗi mai girma na wannan kyakkyawar rayuwa, kuma yana wadatar da rayuwarsa da abota ta juna da sauran halittu. Ta haka rayuwa take zama tafiya mai daɗi ga mutum a ko'ina da kowane lokaci. Daga wannan ne ake samun farin ciki na har abada da fahimtar rayuwa da halitta sosai. Wannan riba ce mara misaltuwa, kuma rashinta asara ce mara iyaka.

This bond with God grants man assured power, limitless scope and freedom. It endows him with great enjoyment of this beautiful life and enriches his life with a mutual friendship with other creatures. Thus life becomes a pleasant journey for man everywhere and at all times. From this an everlasting happiness and intimate understanding of life and creation are derived. This is the invaluable gain, to lack which is an immeasurable loss.

Halaye-halayen imani kuma su ne ainihin halaye na ɗan adam mai daraja da ɗaukaka, kamar bautar Allah Ɗaya wanda ke ɗaga mutum sama da bautar wasu, kuma yana tabbatar da gaskiyar cewa dukkan ɗan adam daidai suke. Don haka ba ya miƙa wuya ko ya durƙusar da kansa ga kowa face Allah, Ɗaya, Maɗaukaki. Sakamakon haka shi ne mutum yana jin 'yanci na gaskiya, wanda ke haskakowa daga cikin zuciyarsa bayan ya fahimci cewa akwai iko ɗaya kawai da Ubangiji ɗaya kawai a duniya. Wannan 'yanci yana tasowa da kansa daga irin wannan sani, domin shi ne kawai jerin abubuwan da suke bin juna cikin hankali.

Imani ita ce tushen dukkan alheri a rayuwar ɗan Adam. Daga imani ne dukkan nau'ikan alheri ke tsirowa, kuma gare shi ake danganta dukkan 'ya'yanta. Abin da ba ya tsirowa daga imani kamar reshe ne da aka yanke daga bishiyarsa: babu makawa zai bushe ya lalace; ko kuma tohon ƙwaya ne mai iyaka da ɗan lokaci kawai! Imani ita ce ginshiƙin da dukkan kyakkyawar sakar hanyoyin rayuwa ke haɗe da shi. Ba tare da shi ba, rayuwa al'amari ne maras tsari, ana ɓata ta wajen bin sha'awoyi da mafarkai. Imani akida ce wadda take haɗa ayyuka dabam-dabam waje ɗaya ƙarƙashin tsari guda ɗaya, suna bin hanya ɗaya, kuma suna tafiya da tsari iri ɗaya, suna da manufa bayyananniya da kuma buri ƙayyadadde.

Faith is the foundation of all goodness in human life. It is from faith that all forms of goodness spring and to which all its fruits are due. What does not spring from faith is a branch cut from its tree: it is bound to fade and perish; or else, it is a stray shoot, limited and temporary! Faith is the axis to which all the fine fabric of life’s networks is connected. Without it life is a loose event, wasted through the pursuit of yearnings and fantasies. It is the ideology which brings together diversified deeds under a consistent system, following the same route and geared to the same mechanism, possessing a definite motive and a well-defined goal.

Saboda haka, duk ayyukan da ba su samo asali daga wannan tushe ba, kuma ba su da alaƙa da wannan hanya, Alƙur'ani ya ƙi su gaba ɗaya. Musulunci yana bayyana wannan a fili ba tare da ɓoye komai ba. A cikin Suratu Ibrahim, sura ta 14, an karanta: "Ayyukan waɗanda suka kafirta da Ubangijinsu kamar toka ne da iska ke kadawa da ƙarfi a ranar guguwa. Ba za su amfana da komai daga abin da suka riƙa samu ba." (14: 18) A cikin Suratu Nur, sura ta 24, an karanta: "Dangane da kafirai, ayyukansu kamar sarab ne a hamada, wanda mai ƙishirwa yake zaton ruwa ne, amma idan ya zo kusa da shi, sai ya ga ba komai ba ne." (24: 39) Waɗannan bayanai ne a fili da ke ƙaryata duk wani aiki da ba shi da alaƙa da imani. Gaskiyar magana ita ce, imani yana ba aikin mutum dalili wanda ke da alaƙa da asalin wanzuwar duniya, da manufa mai dacewa da manufar halittar dukkan abubuwa. Wannan kallo ne na hankali game da akida wadda ke danganta dukkan abubuwa ga Allah. Duk wanda ya raba kansa da Shi, zai ɓace kuma ya rasa ainihin wanzuwarsa. Note: per your rules, "God" is rendered as "Allah" in the Hausa above, since Allah is the Hausa word for God. If you'd prefer I use only "Ubangiji" for "God" in the non-Qur'an text, I can adjust.

Hence, all deeds not stemming from this origin and not related to that way are completely disregarded by the Qur’ān. Islam is invariably candid over this. In Sūrah 14, Abraham, we read: “The works of those who disbelieve in their Lord are like ashes which the wind blows about fiercely on a stormy day. They cannot achieve any benefit from all that they might have earned.” (14: 18) In Sūrah 24, Light, we read: “As for the unbelievers, their deeds are like a mirage in the desert, which the thirsty traveller supposes to be water, but when he comes near to it, he finds that it is nothing.” (24: 39) These are clear statements discrediting every deed not related to faith. The fact is that faith gives a person’s deed a motive that is connected with the origin of existence and an aim compatible with the purpose of all creation. This is a logical view of an ideology that attributes all events to God. Whoever dissociates himself from Him, vanishes and loses the reality of his existence.

Aikata aikin alheri shi ne 'ya'yan itace na halitta na imani. Mu’amala ce da take bayyana kanta ba tare da an tilasta ta ba, da zarar hakikanin imani ya zauna a cikin zuciya da hankalin mutum. Domin imani wata ra’ayi ce mai kyau kuma mai aiki, wadda idan ta mamaye lamirin mutum, takan gaggauta bayyana kanta ga duniyar waje ta hanyar ayyuka nagari. Wannan shi ne ra’ayin Musulunci game da imani. Dole ne ya zama mai motsi da aiki. Idan ba haka ba, to ko dai na bogi ne ko kuma babu shi gaba ɗaya, kamar yadda furen da ba zai iya hana ƙamshinsa ba, wanda yake yaduwa ta halitta. In ba haka ba, to ƙamshin ba ya cikin furen ko kaɗan.

Doing what is righteous is the natural fruit of faith. It is a spontaneous interaction generated once the reality of faith settles inside the human heart and mind. For faith is a positive and active concept which, once it has pervaded the human conscience, hastens to reflect itself to the outside world in good deeds. This is the Islamic view of faith. It must be dynamic. If it is not, then it is either phoney or nonexistent, just as a flower cannot withhold its fragrance which naturally spreads. Otherwise, it is not in the flower at all.

Daga wannan duka muna fahimtar darajar imani: imani yana da kuzari, mai aiki, mai kirkira, mai samar da amfani, kuma gaba ɗaya an sadaukar da shi ga yardar Allah. Ba shi ne akasin ƙunci ba, ko rashin kyakkyawan fata, ko kuma kebewa cikin kai. Ba kawai niyya mai tsafta da marar laifi ba ce wadda ba ta taɓa juyewa zuwa aiki ba. Wannan shi ne babban halin da ke bambanta Musulunci, wanda ya sa ya zama ƙarfi mai kirkira a rayuwar yau da kullum.

From all this we recognize the value of faith: it is dynamic, active, creative, productive and totally devoted to God’s pleasure. It is the opposite of narrowness, negativity or introversion. It is not just sincere and innocent intentions that never develop into actions. This is the distinguishing characteristic of Islam that makes it a creative power in practical life.

Duk wannan yana da ma'ana ne kawai muddin imani ya kasance mahaɗin da ke tsakanin tafarkin rayuwa da Allah ya tsara. Wannan tafarki yana da halin kasancewa cikin motsi mai ɗorewa a duniya da tsakanin mutane. An kafa shi bisa wani tsari na musamman, kuma an karkata shi zuwa ga wata manufa bayyananniya. Haka kuma, imani yana tura ɗan adam zuwa aiwatar da abin da yake alheri, tsarkakakke, mai gina jiki da kuma mai amfani.

All this is logical only as long as faith remains the link with the way of life God has outlined. This way of life is characterized by perpetual dynamism in the world and among people. It is founded according to a specific plan and orientated towards a definite goal. Moreover, faith propels humanity towards implementing what is good, pure, constructive and utilitarian.

Ta yaya, a cikin haske na duk wannan, wace asara ce ɗan adam ke sha a ko'ina?

Now what, in the light of all this, is the loss humanity is suffering everywhere?

Yaya girman gazawarta take a yakin tsakanin nagarta da mugunta, sakamakon kau da kai daga babban saƙon da Larabawa suka isar mata a lokacin da suka ɗaga tutar Musulunci, suka kuma ɗauki jagorancin ɗan Adam? Bayan da suka watsar da Musulunci, al'ummar Larabawa tana gaba-gaba a cikin ayarin da ke tafiya zuwa asara da halaka.

How great is its failure in the battle between good and evil as a result of turning a blind eye to the great message the Arabs delivered to it when they raised the banner of Islam and thus assumed the leadership of mankind? Having abandoned Islam, the Arab nation is in the forefront of the caravan which is heading towards loss and ruin.

Tun daga wannan lokaci, tutocin mutane sun kasance na Shaidan, na ƙarya, na ɓata, na duhu da hasara. Babu wata tuta da aka ɗaga domin Allah, gaskiya, shiriya, haske ko nasara. Sai dai tutar Allah tana nan har yanzu, tana jiran hannayen da za su ɗaga ta, da al'ummar da za ta yi tafiya a ƙarƙashinta zuwa ga adalci, shiriya da nasara.

Since then, the banners of mankind have been for Satan, falsehood, error, darkness and loss. No banner has been raised for God, truth, guidance, light or success. God’s banner, however, is still there awaiting the arms that will raise it and the nation which under it will advance towards righteousness, guidance and success.

Duk abin da aka faɗa har yanzu ya shafi riba da asara a wannan rayuwa ce wadda, duk da muhimmancinta mai girma, ba ta da yawa idan aka kwatanta ta da lahira. Akwai rayuwa madawwama da kuma duniyar gaskiya inda ake samun riba ta gaske ko kuma a sha asara ta gaske; wato samun aljanna da yardar Allah ko kuma hanawa daga gare su. A can mutum ko dai ya kai matsayin kamala mafi girma da aka halatta masa, ko kuma ya rushe gaba ɗaya har ɗan adamtakarsa ta murkushe, ya zama marar amfani kamar tsakuwa ko ma fiye da haka: “Ranar da mutum zai duba abin da hannayensa suka gabatar, kafirin kuma zai ce: ‘Da ma ni ne turɓaya.’” (78: 40)

All that has been said so far concerned gain and loss in this life which, though of great importance, is very trivial in comparison with the hereafter. There is an everlasting life and a world of reality where real profit is made or real loss is suffered; that is, either the attainment of, or deprivation from, paradise and the pleasure of God. There man either accomplishes the highest of perfection allowed for him or completely collapses so that his humanity is crushed and ends up as worthless as pebbles or even worse: “On the day when man will look on what his hands have forwarded and the unbeliever will cry: ‘Would that I were dust.’“ (78: 40)