Sassan da suka gabata guda uku sun fi mayar da hankali ne kan ra'ayoyin akida na addinin Musulunci, suna bayyana bangarorinsa da tabbatar da cewa sun kafu sosai a zukatan mutane. Wadannan sassa sun kasance tsaiko ne ga tafarkin da ake bi a wannan doguwar surah, wacce ke shirya al'ummar Musulmi don daukar nauyin jagorancin dukkan bil'adama.

The last three passages centred mainly on ideological concepts of the Islamic faith, clarifying its aspects and ensuring its firm establishment in people’s hearts. These passages constituted an interval in the line followed in this long sūrah which prepares the Muslim community to undertake its role of leadership of mankind.

From this point up to its concluding verses, the sūrah is largely devoted to setting out some fundamental features of the socioeconomic system that the Muslim community should adopt. It is a system based on social cooperation and welfare through the established financial obligation of zakāt and other unspecified voluntary contributions and donations. We learn in this passage that, in contrast to the system prevalent in pre-Islamic Arabia, the Islamic socioeconomic system is fundamentally opposed to usury and encourages fundamentally different financial dealings. Thus, the sūrah speaks of a proper method of charity, denounces usury and outlines the Islamic principles of lending and trade which complement the social and economic principles according to which Islamic social life is organized and conducted. All this is spread over three closely interrelated passages.

From this point and up to its concluding verses, the sūrah is largely devoted to setting out some fundamental features of the socioeconomic system that the Muslim community should adopt. It is a system based on social cooperation and welfare through the established financial obligation of zakāt and other unspecified voluntary contributions and donations. We learn in this passage that, in contrast to the system prevalent in pre-Islamic Arabia, the Islamic socioeconomic system is fundamentally opposed to usury and encourages fundamentally different financial dealings. Thus, the sūrah speaks of a proper method of charity, denounces usury and outlines the Islamic principles of lending and trade which complement the social and economic principles according to which Islamic social life is organized and conducted. All this is spread over three closely interrelated passages.

A cikin wannan nassi, mun koyi cewa bayar da kuɗi ga ayyukan alheri yana kama da jihadi, ta ma'anar cewa manufarsa ita ce hidimtawa ga addinin Allah. An wajabta jihadi ga Musulmi domin su cika aikinsu na aiwatar da saƙon Allah da isar da shi ga sauran ɗan Adam, da kuma kare masu bin sa daga tsanantawa da zalunci.

In the present passage we learn that contributing financially to charitable causes is akin to jihād, in the sense that its purpose is to serve the cause of God. Jihād is prescribed for Muslims to fulfil their duty of implementing God’s message and conveying it to the rest of mankind and protecting its followers against persecution and oppression.

Wannan nassi yana farawa da kira mai laushi, yana taɓa ji da jijiyoyin zuciyar ɗan adam da ke cikin zurfinta. Yana zana hoto mai rai da yalwa na rayuwa, inda hatsi ke tsiro da girma har ya bada dimbin hatsi, yana mayar da abin da aka saka sau da yawa. Wannan hoto mai kore da cike da ɗanɗano, in ji sūratu, yana wakiltar misali ga waɗanda ke ciyar da dukiyarsu saboda neman yardar Allah. Hmm, the rules say to write "God", not "Allah", so correcting that: Wannan nassi yana farawa da kira mai laushi, yana taɓa ji da jijiyoyin zuciyar ɗan adam da ke cikin zurfinta. Yana zana hoto mai rai da yalwa na rayuwa, inda hatsi ke tsiro da girma har ya bada dimbin hatsi, yana mayar da abin da aka saka sau da yawa. Wannan hoto mai kore da cike da ɗanɗano, in ji sūratu, yana wakiltar misali ga waɗanda ke ciyar da dukiyarsu saboda neman yardar Ubangiji. "Misalin waɗanda ke ciyar da dukiyarsu saboda Ubangiji kamar hatsi ne da ke fitar da kunne bakwai, a cikin kowane kunne akwai ɗari na hatsi." (Ayah 261)

The present passage opens with gentle exhortations, touching inner, deep-seated human feelings and senses. It depicts a vigorous; flourishing picture of life, with grains sprouting and growing to yield multitudes of grains and return many times what has been invested. This verdant and lush image, the sūrah says, represents a model for those who spend of their own money for the cause of God. “The case of those who spend their property for the cause of God is like that of a grain that brings forth seven ears, each bearing a hundred grains.” (Verse 261)

Ta hanyar lissafi mai sauƙi, hatsi guda ɗaya na masara ko alkama yakan ba da hatsi ɗari bakwai, amma muna gabatar da wani hoto mai ƙarfafawa da motsi wanda ke barin tasiri mai zurfi da dorewa a zukatanmu da lamirinmu. Hoto ne na rayuwa kanta, tana tsiro cikin yalwa, tana kuma bayarwa sau da yawa.

By simple arithmetic, a single grain of corn or wheat yields seven hundred grains, but we are presented with a much more inspiring and moving picture that leaves a profound and lasting impression on our minds and consciences. It is a picture of life itself, growing abundantly, and giving many times over.

Tare da wannan hoto mai ban sha'awa, Alƙur'ani yana jagorantar zuciyar ɗan adam zuwa ga bayarwa da sadaka. Ta hanyar bayar da abin da mutum yake ƙaunarsa sosai don ya riƙe, a zahiri yana samun riba; kuma yadda mutum ya fi bayarwa, haka yake ƙara samun, a cikin wani tsari mai ci gaba wanda, da albarkar Allah, zai iya ci gaba ba tare da wani iyaka ko takura ba. "Allah yana ƙara wa wanda yake so ninkaya. Allah Mai yalwa ne, Masani." (Aya ta 261) Alherin Allah ba ya ƙarewa, kuma ba a hana shi ba. Allah yana sane da tunanin mutane, niyyoyinsu da ji-ji-nsu, kuma babu abin da ya ɓoye daga saninsa.

With that vivid image, the Qur’ān directs the human conscience to giving and to charity. By giving away what one dearly loves to retain, one is in fact earning; and the more one gives, the more one gains, in a perpetual process which, with God’s blessing, can continue without any limits or restrictions. “God gives manifold increase to whom He wills. God is Munificent, All-Knowing.” (Verse 261) God’s grace never runs out, nor is it withheld. God is aware of people’s thoughts, intentions and feelings, and nothing escapes His knowledge.

Aya ta gaba ta sake tabbatar da ra'ayin cewa aikin alheri da aka biyo baya da cutarwa ba shi da amfani: "Magana mai kyau tare da gafara ta fi sadaka da cutarwa ta biyo baya. Allah ba ya bukatar kowa, Mai haƙuri ne." Note: the rules say to write the Hausa word for God, never "Allah", so the correct rendering is: Aya ta gaba ta sake tabbatar da ra'ayin cewa aikin alheri da aka biyo baya da cutarwa ba shi da amfani: "Magana mai kyau tare da gafara ta fi sadaka da cutarwa ta biyo baya. Ubangiji ba ya bukatar kowa, Mai haƙuri ne."

The next verse reasserts the idea that a charitable act followed by wicked behaviour is worthless: “A kind word with forgiveness is better than charity followed by injury. God is free of all wants, clement.” (Verse 263)

Kalma mai daɗi ko alheri mai zuciya ta kirki sun fi dacewa da kuma iya haifar da amana, yarda da ƙauna, da kwantar da zukata da rayuka. Sadaka, bayan haka, ba alfarma ba ce daga mai bayarwa zuwa ga wanda ya karɓa, a'a, wajibi ne a kan mutum zuwa ga Allah, wanda: "Mai wadatar da ba ya buƙatar kome, Mai haƙuri." Ba Ya buƙatar waɗannan kyautatawa masu tausayi, kuma ba Ya gaggawar ɗaukar fansa a kan marasa godiya. Dukkan mutane suna bin Allah Maɗaukaki gaskiyar wanzuwarsu. Yana yafe kurakurai da yawa daga cikinsu, kuma ya kamata su koya daga gare Shi ta hanyar nuna gafara da tausayi ga matalauta da mabukata.

A pleasant word or a kind-hearted gesture would be far more favourable and likely to spread trust, confidence and love and to calm the hearts and souls. Charity, after all, is not a favour from the giver to the recipient, but an obligation towards God who is: “free of all wants, clement.” He neither needs these pitiful donations nor is He anxious to exact punishment on the ungrateful. All people owe their very existence to God Almighty. He overlooks many of their shortcomings, and they ought to learn from Him by showing forgiveness and compassion towards the poor and the needy.

Alƙur'ani koyaushe yana tunatar da mutane siffofin Allah... (note: per rules, write "God" translated as Hausa word for God, which is Allah in Hausa; but rule says never write "Allah"). So use "Ubangiji" for God. Alƙur'ani koyaushe yana tunatar da mutane game da siffofin Ubangiji, waɗanda ke ba da kyakkyawan misali da Musulmi ya kamata ya yi ƙoƙarin kwaikwaya, gwargwadon iyawarsa, a cikin halayensa, da dabi'unsa, da burinsa.

The Qur’ān always reminds people of the attributes of God, which provide the perfect ideal Muslims should try to emulate, as far as they can, in their behaviour, and in their values and aspirations.

Sa'ad da ayoyin da suka gabata suka ba wa muminai kyakkyawar fahimta game da matsayinsu da buƙatar bayar da sadaka cikin 'yanci, ba don komai ba sai don neman yardar Allah ba, sūratu ta shawarce su kada su ɓata ayyukansu na sadaka da isa ko da cutar da jin daɗin wasu mutane. Sannan kuma, tana ba da wani misali mai ban sha'awa da rai daga yanayi, wanda a cikinsa ake nuna ra'ayoyi da manufofi cikin motsi mai ban sha'awa da yanayi mai ƙayatarwa.

Surar ta ci gaba da bayyana yanayin sadaka, hanyoyinta, ladabinta da sakamakonta: "Ya ku waɗanda suka yi imani, ku ciyar daga cikin abubuwa masu kyau da kuka samu, da kuma daga abin da Muka fitar muku daga ƙasa. Kada ku zaɓi abu marar kyau daga cikinsa don ku ciyar da shi, alhali ku kanku ba za ku karɓe shi ba sai da kuna rufe ido a kansa."

The sūrah goes on to outline the nature of charity, its methods, manners and outcome: “Believers, spend on others out of the good things you have earned, and out of that which We bring forth for you from the earth. Do not choose for your spending the inferior things which you yourselves would not accept without turning your eyes away in disdain.

Ka sani cewa Allah (Ubangiji) ba ya buƙatar kowa, kuma abin godiya ne har abada.” (Aya ta 267) Note: the rules say never write "Allah" and to write the Hausa word for God, so the correct rendering is: Ka sani cewa Ubangiji ba ya buƙatar kowa, kuma abin godiya ne har abada.” (Aya ta 267)

Know that God is free of all want, ever to be praised.” (Verse 267)

Bisa ga ka'idoji da ƙa'idojin sadaka da aka bayyana a ayoyin da suka gabata, ya kamata mutum ya bayar da mafi kyau daga cikin abin da yake da shi, ba daga cikin marasa daraja ba, wanda ba zai karɓa ba idan an miƙa masa a matsayin ciniki, sai dai idan zai iya yin ciniki da farashi mai sauƙi. Allah ba shi da bukatar karɓar sadaka daga cikin dukiyar mutane ta ƙasa.

Following the ethics and principles of charity outlined in the preceding verses, one should give of the best in one’s possession, rather than of the less worthy, which one would not accept if offered in trade, unless one could strike a bargain price. God has no need to accept charity out of people’s second-rate possessions.

Wannan ka'ida ce mai fadi, wacce ke aiki a kowane zamani da kowane irin dukiya, ko an samu ta ta hanyar aiki, noma, hakar ma'adinai ko hakar ma'adanai, ko kuma an san ta a zamanin Annabi Muhammad ﷺ ko ba a sani ba. Babu wani nau'i na riba ko jari, da aka samu a kowane lokaci, da aka keɓe daga wajibcin sadaka, kuma zakka tana wajaba akan dukkansu, bisa ga ƙimomi da ma'aunai da Annabi ﷺ ya ƙayyade ga nau'o'in jari da aka sani a lokacin. Waɗannan su ne ma'auni da ake amfani da su wajen tantance kaso da adadi ga sababbin nau'o'in dukiya, jari ko riba.

This is a broad principle, valid for all time and all types of property, whether earned, cultivated, extracted or mined, whether known at the time of the Prophet Muĥammad or not. Not a single kind of earnings or capital, acquired at any time, is exempt from the obligation of charity, and zakāt accrues on it all, in accordance with the rates and proportions specified by the Prophet for the various types of capital known then. These form the standard by which percentages and proportions are determined for new types of wealth, capital or earnings.

A wannan lokacin sūratul ta yi magana kai tsaye da Annabi, tana bayyana wasu muhimman gaskiyoyi da suka shafi kafa ƙa'idodin Musulunci da iyakar ɗabi'a: "Ba aikinka ba ne ka sa mutane su bi shiriya. Allah ne yake shiryar da wanda ya so. Duk wani alheri da kake bayarwa a sadaka, don amfanin kanka ne. Ya kamata ka bayar kawai don neman yardar Allah. Kuma duk alherin da ka bayar a sadaka, za a biya ka cikakkiyar ladarsa, ba za a zalunce ka ba." (Aya ta 272)

At this point the sūrah addresses the Prophet personally, setting out a number of essential facts bearing on the formulation of Islamic principles and scope of behaviour: “It is not for you to make people follow the right guidance. It is God who guides whom He wills. Whatever good you may spend in charity is for your own good. You should only spend out of pure dedication to God. And whatever good you give in charity will be repaid to you in full, and you shall not be wronged.” (Verse 272)

Ibn Abī Ĥātim ya ruwaito daga Ibn `Abbās cewa, har zuwa lokacin da aka saukar da wannan ayar, Annabi ﷺ yana umurtar Musulmi da bayar da sadaka ga 'yan uwansu Musulmi kawai, amma daga baya ya yi umarni cewa a mika sadaka ga duk wanda yake bukata, ba tare da la'akari da addininsa ba.

Ibn Abī Ĥātim reports on the authority of Ibn `Abbās that until this verse was revealed, the Prophet (peace be upon him) used to instruct the Muslims to give in charity only to fellow Muslims, but then he ordered that charity should be extended to all who need it, regardless of their religion.

Shiryarwa ta kasance ga Allah shi kaɗai. Ko Manzon Allah ba zai iya a ɗora masa alhakin ko mutane sun karɓi gaskiya ko a'a ba. God ne Mahalicci, kuma shi kaɗai ne yake da iko a kan zukata da hankulan mutane. Aikin Manzon God shi ne isar da saƙonsa, sannan ya rage ga God ya yi wa kowane ɗan Adam shiriya yadda ya cancanci a yi masa shiriya. Ta hanyar cire wannan muhimmin al'amari daga ikon ɗan Adam, an kafa wata ƙa'ida mai muhimmanci cewa mumini ya kamata ya nemi shiriya daga God shi kaɗai, ya kuma karɓa daga gare shi. Hakanan yana koya wa Manzo ﷺ buƙatar nuna fahimta, haƙuri da jimiri a fuskar duk wani ƙi ko adawa da zai fuskanta yayin isar da saƙon God ga jama'a. Ya kamata ya roƙi God ya ba su shiriya ya nuna musu haske.

Guidance is a matter for God alone. Not even the Messenger of God could be held responsible for whether individuals heed the truth or not. God is the Creator, and He alone has power over people’s hearts and minds. The mission of God’s Messenger is to convey His message, and then it is up to God how He gives guidance to individual human beings, as they deserve to be guided. In taking this crucial issue out of the human domain, an important principle is established that a believer should seek and receive guidance from God alone. It also impresses upon the Messenger a need to show understanding, tolerance and perseverance in the face of any rejection or resistance he meets in conveying God’s message to the public. He is to appeal to God to grant them guidance and show them the light.

Duk da kulawar da ake bai wa sadaka, rayuwa a karkashin Musulunci a kowane hali ba ta dogara ko ta ta'allaka da ita ba. Zaman jama'a da na tattalin arziki a Musulunci ya ginu ne, da farko kuma sama da duka, a kan samar da aiki da kuma hanyar samun abin rayuwa mai kyau ga dukan wadanda suke da ikon yin hakan. Haka kuma ya ginu ne a kan rarraba dukiya cikin adalci da daidaito a cikin al'umma, da nufin cimma daidaito mai kyau tsakanin abin da mutum ya bayar da kuma sakamakon da yake samu.

Despite the attention given to charity, life under Islam is in no way based or dependent on it. Social and economic life in Islam is based, first and foremost, on the provision of work and a decent means of earning a living for all those who are able to do so. It is also based on the fair and equitable distribution of wealth in the community, with the aim of achieving a proper balance between input and reward.

Duk da haka, koyaushe za a sami lokutan da mutane za su yi gazawa saboda dalilai daban-daban na musamman, kuma waɗannan su ne ake buƙatar magance su ta hanyar sadaka. Wannan yana zuwa ta hanyoyi biyu: wajibi da na nafila.

Nevertheless, there will always be times when people fall short for various exceptional reasons, and it is these that need to be dealt with through charity. This comes in two forms: obligatory and voluntary.

Ana karɓar gudummawar wajibi kawai daga hukumomin Musulunci na jiha waɗanda ke aiwatar da shari'ar Musulunci gaba ɗaya. Suna zama muhimmiyar majiyar kuɗin shiga ga jama'a ga ƙasar Musulunci, duk da cewa an ware su ne don wata manufa da aka ƙayyade wadda ba za a iya wuce ta ba.

Obligatory contributions are levied only by Muslim state authorities that implement Islamic law in its entirety. They form an important source of public revenue for the Islamic state, although it is allocated for a specified purpose which cannot be exceeded.

Bayar da sadaka ta hanyar son rai ba ta da iyaka ko takura. Ga wanda yake da ikon hakan, yana da 'yanci ya ba talakawa da mabukata kai tsaye, yana bin ƙa'idodi da dokokin da aka bayar a baya, domin masu karɓa su kiyaye mutuncinsu da girman kansu, kamar yadda surar ta bayyana sosai.

Giving to charity voluntarily is not limited or restricted. It is up to those who can afford it to make directly to the poor and needy, following the ethics and codes given earlier so that the recipients may preserve their dignity and self-esteem, as the sūrah illustrates very clearly.

Al-Bukhārī ya ruwaito daga Abū Hurayrah cewa Annabi ﷺ ya ce: "Mabukaci ba shi ne wanda ya gamsu da dabino ɗaya ko biyu, ko lomo ɗaya ko biyu ba; amma mabukaci shi ne wanda yake kame kansa daga roƙo," sannan ya ambaci maganar aya ta 273: "Za ka gane su da alamarsu ta musamman: ba sa roƙon mutane da ƙarfi domin samun sadaka." Aĥmad ibn Ĥanbal ya ruwaito cewa wata uwa ta roki ɗanta ya je ya nemi kuɗi daga wurin Annabi ﷺ, kamar yadda sauran mutane suke yi. Ɗan ya tafi ya same shi ﷺ yana magana da taron mutane, yana cewa: "Duk wanda ya kame kansa daga roƙo, Allah zai ba shi wadatar kada ya roƙa, kuma duk wanda ya kame kansa daga karɓar sadaka, Allah zai azurta shi sosai. Idan kana roƙo alhali kana da abin da ya kai auna dirhami biyar na azurfa, to kana roƙo ne da ƙarfi." Mutumin ya yi tunani na ɗan lokaci, sai ya tuna cewa yana da rakumi mace, kuma bawansa yana da rakumi mace, kowannensu yana da daraja fiye da dirhami biyar na azurfa sosai. Ya tafi bai roƙi Annabi ﷺ komai ba.