Wannan sabon sashe yana da nufin gyara wasu ka'idoji da bayyana wasu rashin fahimta game da addini na gaskiya. Haka kuma yana ci gaba da fafatawa da Yahudawan Madina, wanda aka gabatar da shi a baya. Sun ci gaba da ƙoƙarin gabatar da ƙarya a cikin sigar gaskiya, da haifar da rudani a tsakanin Musulmi.

This new passage aims at correcting certain principles and clarifying some misconceptions concerning the true faith. It also continues the confrontation with the Jews of Madinah, to which we were introduced earlier. They did not cease to try to present falsehood in the guise of truth, and to cause confusion among the Muslims.

Sai dai sautin wannan lokaci yana da ɗan gama-gari, yana gabatar da ƙa'idodi waɗanda suka shafi Yahudawan Madina da sauran abokan adawar sabon addinin kuma. Haka kuma yana bayyana wasu matsaloli da musulmi za su yi kyau su guje musu.

However, the tone this time is rather general, presenting principles that apply to the Jews of Madinah as well as other opponents of the new faith. It also identifies a number of pitfalls that the Muslims would do well to avoid.

Da farko, akwai ambaton ibadar aikin Hajji na tafiya tsakanin tuddai biyu, Safa da Marwah, kusa da Ka'aba, don bayyana rudanin da ke tattare da su sakamakon al'adun arna na kafin Musulunci. Zuwa wani mataki, wannan yana da alaka da kafuwar Ka'aba a matsayin alkiblar sallah ta duniya ga Musulmi, da kuma ibadun aikin Hajji.

To begin with, we have a reference to the pilgrimage ritual of walking between the two hills of Şafā and Marwah, near the Ka`bah, clarifying the confusion surrounding them as a result of pre-Islamic pagan traditions. To some extent, this is related to the institution of the Ka`bah as the universal direction of prayer for Muslims as well as to pilgrimage rituals.

Wannan ya biyo bayan tsananin suka ga Yahudawa da Kiristoci waɗanda ke ɓoye sassa na Littafansu, yayin da yake bayyana cewa tuba da gafara suna nan a buɗe ga waɗanda daga cikinsu suke son kaucewa irin waɗannan ayyuka. Waɗanda suka dage a kan hakan kuwa za su fuskanci azaba mai tsanani.

This is followed by a fierce condemnation of Jews and Christians who conceal parts of their Scriptures, while making it clear that repentance and forgiveness remain open to those of them who wish to refrain from such practices. Those who persist will meet with harsh punishment.

Sannan sai kuma an sake tabbatar da ra'ayin tauhidin Allah, wato Allah Daya ne, tare da ambaton abubuwan al'ajabi na duniya da ke shaida hakan. Wadanda suka ki amincewa da tauhidin Allah an yi musu tsawa mai tsanani, yayin da wani yanayi daga Ranar Alkiyama ke nuna yadda ba zai amfani kafirai ba su fahimci laifinsu a lokacin da ya riga ya kure.

Safa da Marwa suna cikin alamomin da Allah ya kafa. Duk wanda ya ziyarci Dakin Alfarma domin aikin Hajji ko Umrah, babu laifi a gare shi ya yi tafiya tsakanin su.

Şafā and Marwah are among the symbols set up by God. Whoever visits the Sacred House for pilgrimage or `Umrah, would do no wrong to walk to and fro between them.

Duk wanda ya aikata alheri da kansa, to lallai Allah mai godiya ne, masani.

He who does good of his own accord shall find that God is most thankful, All- Knowing. (Verse 158)

Ana da rahotanni da dama da ke nuna wani takamaiman dalili na saukar wannan ayar; bayani mafi dacewa, wanda kuma ya fi kusa da irin tunanin da Musulunci ya haifar a zukatan Musulmi na farko, shi ne kamar haka:

Several reports suggest a specific cause for the revelation of this verse; the most logical account, which is also the closest to the way of thinking Islam had cultivated in the minds of the early Muslims, is the following:

Tafiya tsakanin tuddai biyu ƙanana da ake kira Safa da Marwa wani ɓangare ne na ayyukan aikin hajji da Larabawa suka saba yi kafin Musulunci. Duk da haka, an kafa gumaka biyu, Isaf da Na'ilah, a saman tuddan, bi da bi. Saboda haka, wasu Musulmi sun ji ba su da kwanciyar hankali game da wannan tafiya saboda gumakan biyu da suke can, suna danganta tuddan da shirka.

Walking between the two small hills known as Şafā and Marwah had been part of the pilgrimage rituals practised by the Arabs before Islam. However, two idols, Isāf and Nā’ilah, were erected on top of them, respectively. Hence, some Muslims felt uneasy about this walk because of the two idols that had been there, associating the two hills with polytheism.

Al-Bukhārī ya ruwaito cewa, a matsayin amsa ga tambaya game da tafiya tsakanin Safa da Marwah, Anas, wani Sahabi na Manzon Allah ﷺ, ya ce: "Mun kasance muna ɗaukar su a matsayin wani ɓangare na al'adun jāhiliyya kafin Musulunci. Da zuwan Musulunci, mutane sun daina tafiya a wurin a matsayin ibada. Sai God ya saukar da ayar da ta fara da: 'Safa da Marwah suna cikin alamomin da God ya kafa.'" Al-Sha'bī ya ce: "An sanya Isāf a kan Safa, an sanya Nā'ilah a kan Marwah, kuma mutane suna girmama waɗannan gumaka. Saboda haka, bayan Musulunci sun ji ƙyama game da tafiya tsakanin tuddan biyu. Saboda haka aka saukar da wannan ayar." Ba za a iya tantance takamaiman lokacin saukar wannan ayar ba, amma ya fi yiwuwa an saukar da ita daga baya fiye da ayoyin da suka shafi canza alkiblar salla. Ko da yake Makkah ta kasance ƙasa mai adawa ga Musulmai shekaru da dama bayan ƙaura zuwa Madina, yana yiwuwa wasu daga cikinsu su ziyarci ta don aikin hajji ko Umrah. Kusan tabbas irin waɗannan Musulmai ɗaiɗaiku masu aikin hajji ne suka yi jinkirin haɗa Safa da Marwah cikin al'adunsu.

Ayoyin da suke biye suna kai harin tsanani ga waɗancan Yahudawa waɗanda, kamar yadda aka ambata a baya, suka ɓoye gaskiyar da aka saukar a cikin Littattafansu, bayan rikicin da suka haifar game da canza alkiblar salla daga Ƙudus zuwa Ka'aba. Wannan yana nuna cewa sun ci gaba da amfani da wannan yanayi, musamman bayan da aka kuma kafa Makkah a matsayin wurin aikin Hajji ga Musulmi.

The verses that follow launch a sharp attack on those Jews who, as mentioned earlier, concealed facts that were revealed in their Scriptures, in the wake of the controversy they created over the change of the direction of prayer from Jerusalem to the Ka`bah. This suggests that they continued to exploit the situation, especially after Makkah was also instituted as the place of the pilgrimage for Muslims.

Waɗanda suke ɓoye hujjoji bayyanannu da shiriya da Muka saukar, bayan da Muka bayyana ta a sarari ga mutane a cikin Littafi, to, waɗannan Allah Yana la'anta su, kuma masu la'antawa suna la'anta su. Sai dai waɗanda suka tuba, suka gyara, suka bayyana gaskiya; to, waɗannan Ina karɓar tubansu, domin Ni ne Mai karɓar tuba, Mai jin ƙai. Waɗanda suka kafirta suka mutu suna kafirai, to, la'anar Allah da ta mala'iku da ta mutane gaba ɗaya tana kansu. Za su dawwama a cikinta, azabarsu ba za a sauƙaƙa mata ba, kuma ba za a ba su mafaka ba.

Those who conceal the clear proofs and guidance We bestowed from on high, after We have expounded it clearly for mankind in the Book, shall be cursed by God and by others who curse. Excepted, however, shall be those who repent, mend their ways and make known the Truth: from these I shall accept their repentance; for I alone accept repentance and I am the Merciful. Those who reject the faith and die unbelievers shall incur the curse of God, the angels and all mankind. They shall remain under that curse for ever, their torment shall not be alleviated, nor shall they have a respite.

(Ayoyi 159-162)

(Verses 159-162)

Yahudawa da Nasara sun riga sun sani, bisa ga littattafansu masu tsarki, gaskiyar aikin Muhammad ﷺ. Ba su da wata shakka game da gaskiyarsa da amincinsa. Duk da haka, sun yi iyakar ƙoƙarinsu wajen ɓoyewa da murkushe abin da littattafansu masu tsarki suka ce game da shi ﷺ. Yin magudi da canza nassosin addini da murguɗa littattafan wahayi, saboda dalilai iri-iri, an sha ci karo da su a tarihi sau da yawa. Koyaushe akwai mutane masu kaucewa gaskiya, ko yin watsi da ita, ko murkushe ta, ko canza ta don biyan burinsu da manufofinsu. Suna ɓoye gaskiya da sani, suna murkushe duk wata shaida ta gaskiyar abin da suka fi tabbatarwa. Har ma suna ɓoye ayoyi a littafin Allah domin gaskiyar da suke bayyanawa ta nisanta daga mutane. Suna yin duk wannan ne domin samun wata riba ta duniya. Lalle, sau da yawa muna ganin misalan irin wannan murkushe gaskiya. Irin waɗannan mutane za su zama la'anannu daga wurin Allah da mutane. Za su zama waɗanda aka ƙyale, a hana su rahamar Allah, kuma abokan zamansu su ƙi su.

Cikin halittar sammai da ƙasa; a cikin jujjuyawar dare da rana; cikin jiragen ruwa da ke tafiya a cikin teku da abin da ke amfani ga mutane; cikin ruwan da Allah ke saukarwa daga sama, yana rayar da ƙasa bayan ta mutu, yana kuma yaɗa dukkan nau'ikan halittu masu rai a cikinta; cikin motsin iska, da gizagizai da ke tafiya a tsakanin sama da ƙasa: a cikin dukkan wannan akwai alamu ga mutane masu amfani da hankalinsu. (Aya ta 164)

In the creation of the heavens and the earth; in the alternation of night and day; in the vessels that sail through the sea with what is useful for mankind; in the water God sends down from the sky giving life to the earth after it had been lifeless, causing all manner of living creatures to multiply on it; in the movement of the winds, and the clouds that run their courses between sky and earth: in all this there are signs for people who use their reason. (Verse 164)

Wannan hanyar musamman ta Alƙur'ani wajen yin magana da zuciya da hankalin ɗan adam tana ƙara farkar da jin dadi da motsin rai a cikinsa, tana sa shi ya dubi tare da yin tunani a kan abubuwan al'ajabi na Halitta. Yawan saba da abubuwa na iya rage darajar da mutum yake ba waɗannan abubuwan al'ajabi, amma ayoyin suna kiran sa ya yi tunani a kan duniyar da ke kewaye da shi, kamar a karon farko, da idanu a buɗe, da hankula masu marmarin ganin abu, da zuciya mai sani. Duniyar zahiri cike take da kyawawan asirai da abubuwan ban mamaki masu burge zuciya, waɗanda suka jawo hankalin idanu da yawa tare da daukar hankalin zukata da dama.

This unique Qur’ānic approach in addressing the human mind and heart tends to heighten man’s feelings and emotions and make him behold and contemplate the wonders of the Universe. Familiarity may have blunted man’s appreciation of these marvels, but the verses invite him to reflect on the world around, as if for the first time, with open eyes and eager senses and a conscious heart. The physical world is full of beautiful mysteries and awe-inspiring events that have captivated many an eye and fascinated many a heart.

Duniya biki ƙasaitaccen biki ne na asiri, daukaka da kyau. Sammai, ƙasa, duniyoyi, taurari, da galaxies duk suna iyo a kan hanyoyinsu da aka ƙaddara, cikin jituwa mai ban mamaki, a cikin faffadan sararin samaniya mara iyaka mai girma mai ban tsoro.

The world is a boundless festival of mystery, splendour and beauty. The Heavens, the Earth, the planets, the stars, the galaxies, are all floating along their decreed orbits with incredible harmony, in a vast expanse of limitless space of dizzying dimensions.

Mutum ya kasance yana sha'awar wannan babban gidan ajabubuwan tun kafin ya iya samun damar fahimtar, ta hanyar nazari da ilimin kimiyya, yadda yake aiki da abin da ke bayansa.

Idan kafirai za su gani, kamar yadda za su gani a lokacin da za a azabtar da su, cewa dukkan iko na Allah ne shi kaɗai, kuma shi mai tsananin ukuba ne. [A ranar nan] waɗanda aka bi za su ƙi jinin masu bin su, kuma dukansu za su ga azabarsu, alhali duk alaƙoƙinsu sun yanke. Masu bi kuwa za su ce: "Ina ma da za a mayar mana da dama, mu ƙi jinin su kamar yadda suka ƙi jinin mu!" Ta haka ne Allah zai nuna musu ayyukansu [ta hanyar da ke jawo] nadama mai zafi. Ba za su taɓa fita daga wuta ba.

If the unbelievers could but see, as see they will when they are made to suffer, that all might belongs to God alone, and that He is stern in retribution. [On that day] those who were followed will disown their followers and they all shall see their punishment, while all their ties are severed. The followers will say, ‘Would that we had another chance so that we can disown them as they have disowned us!’ Thus will God show them their works [in a way which causes them] bitter regrets. They shall never come out of the fire. (Verses 165-167)

Idan azzalumai za su duba gaba zuwa Ranar Tashin Kiyama, da sun fahimci wautarsu ta bautawa wani abu ko wani mutum banda Allah. Dukkan iko na Shi ne. Ba shi da kwatankwaci ko abokan tarayya. Haka kuma za su ga rashin amfanin ayyukansu da tsananin azabar da ke jiransu. Shugabanni za su nisanta kansu daga mabiyansu, kuma za a bayyana cewa ba su da iko su taimake su, ko ma su taimaki kansu. Gaskiyar tauhidin Allah da cikakken ikonSa za ta bayyana a fili. Mabiya kuwa, a nasu bangaren, za su yi burin a ba su wata dama ta rayuwa don su yi watsi da wadancan gumaka da shugabanni na karya su kuma nisanta kansu daga gare su. Za a bayyana cikakken girman yaudara da ruɗin da suke rayuwa a karkashinsu.

Were these transgressors to look ahead to the Day of Resurrection, they would realize their folly in worshipping anything or anybody other than God. All power belongs to Him. He has neither equals nor partners. They would also see the hopelessness of their actions and the severity of the punishment awaiting them. The leaders shall disassociate themselves from their followers, and shall be exposed as powerless to help them, or even help themselves. The truth of God’s oneness and His absolute power would be clearly manifest. The followers, on the other hand, would wish for a second chance of life in order to denounce and disown those false gods and leaders. The full extent of the fraud and the delusion under which they had been living would be exposed.

Wannan wani yanayi ne mai ban mamaki, inda dukkan munafunci, rashin gaskiya da rashin amfanin dangantakar tsakanin kungiyoyin biyu ke bayyana sarai. Sannan sai azaba da radadi su biyo baya: "Haka Allah zai nuna musu ayyukansu [ta hanyar da za ta jawo musu] nadama mai zafi. Ba za su taba fitowa daga wuta ba." (Aya ta 167) Note: the rules asked that "God" be rendered as the Hausa word for God, not "Allah", so the translation above should read "Ubangiji" in place of "Allah" in the verse-free line. Corrected version: Wannan wani yanayi ne mai ban mamaki, inda dukkan munafunci, rashin gaskiya da rashin amfanin dangantakar tsakanin kungiyoyin biyu ke bayyana sarai. Sannan sai azaba da radadi su biyo baya: "Haka Ubangiji zai nuna musu ayyukansu [ta hanyar da za ta jawo musu] nadama mai zafi. Ba za su taba fitowa daga wuta ba." (Aya ta 167)

Wannan ya biyo bayan kira ga dukkan ɗan Adam su ci moriyar abubuwa masu kyau a rayuwa, su kuma nisanci masu cutarwa. Haka kuma an yi gargaɗi game da bin shawarwarin Shaiɗan, wanda ba ya yi wa mutane shawara face su aikata mugunta da abubuwa masu cutarwa, kuma su ɗauki wa kansu haƙƙin yin doka ba tare da komawa ga Allah ba. Akwai kuma gargaɗi game da bin wasu makafi a al'amuran addini, da kuma yin Allah-wadai da bautar kowane abin bautawa banda Allah Maɗaukakin Sarki, wanda hakan ke haɗa wannan nassi da wanda ya gabace shi.

This is followed by an invitation to all mankind to enjoy the good things in life and avoid the harmful ones. This is coupled with a warning against following the suggestions of Satan, who will only advise people to do evil and harmful things and to arrogate to themselves the right to legislate without reference to God. There is also a warning against following others blindly in matters of religion, and a denunciation of the worship of any deity other than God Almighty, neatly linking this passage with the preceding one.

Ya ku mutane, ku ci daga cikin abin da yake halal kuma mai tsarki a duniya, kada ku bi sawun Shaidan: lallai shi maƙiyi ne bayyananne a gare ku. Yana umurtar ku kawai da aikata mugunta da alfasha, da kuma danganta wa Allah abin da ba ku da ilimi a kansa. Idan aka ce musu, "Ku bi abin da Allah ya saukar," sai su ce, "A'a, sai dai mu bi abin da muka tarar da iyayenmu a kansa." Ko da kuwa iyayensu ba su yi amfani da hankali ba kwata-kwata, kuma ba su bi shiriya ba. Kafirai kamar wanda yake kiran abin da ba ya jin komai sai kira da ihu. Kurame ne, bebaye ne, makafi ne, don haka ba sa fahimtar komai.

Mankind, eat of what is lawful and wholesome on earth and do not follow Satan’s footsteps: he is indeed an open enemy for you. He enjoins you only to commit evil and indecency and to attribute to God something of which you have no knowledge. When it is said to them, ‘Follow what God has revealed, they say, ‘No; but we will follow only what we found our forefathers believing in.’ Why, even if their forefathers did not use reason at all, and followed no guidance. The unbelievers are like the one who shouts to that which hears nothing but a call and a cry. Deaf, dumb and blind, they understand nothing. (Verses 168-171)

Bayan da ya gabatar da hujja akan tauhidin Allah da kuma nuna Shi a matsayin Mahalicci ga kowa, da kuma fallasa gazawar wadanda ke bautawa wasu abubuwa baicin Shi, Allah Madaukaki ya bayyana a cikin wadannan ayoyi cewa Shi ma mai ba da rayuwa ne kuma mai tsayar da ita.

Having set out the argument for God’s oneness and shown Himself as the Creator of all, and exposed the utter failure of those who worship gods other than Him, God Almighty states in these verses that He is also the provider and sustainer of life.

Sūrah ta kuma ba masu bi dokoki na musamman game da nau'o'in naman dabbobi da za su iya ci, tana kuma kushe Yahudawa, waɗanda ke jayayya a kan wannan al'amari duk da cewa an riga an yi bayani a kansa sosai a cikin littattafansu na Nassi.

The sūrah then gives believers specific rules on the various types of animal meat that they may eat, denouncing the Jews, who argue over this matter although it has been adequately discussed in their own Scriptures.

Ya ku waɗanda suka yi imani, ku ci daga abubuwa masu tsarki da Muka azurta ku da su, kuma ku gode wa Allah idan gaskiya ne Shi kuke bautawa. Bai hana ku ba sai mushe, da jini, da naman alade, da abin da aka ambaci sunan wani ba sunan Allah ba a kansa. Amma wanda aka tilasta masa saboda larura, ba tare da yana nufin tawaye ba ko wuce abin da yake bukata, to babu laifi a kansa. Allah Mai yawan gafara ne, Mai jin kai. Waɗanda suke ɓoye wani ɓangare na abin da Allah ya saukar daga Littafi, suke musanya shi da farashi kaɗan, ba sa cin komai sai wuta a cikin cikinsu. Allah ba zai yi magana da su ba a Ranar Tashin Alƙiyama, kuma ba zai tsarkake su ba. Azaba mai raɗaɗi tana jiran su. Su ne waɗanda suka musanya shiriya da ɓata, da gafara da azaba. Yaya tsananin jurewarsu ga Wuta! Wannan saboda Allah ya saukar da Littafin da gaskiya. Waɗanda suka saɓa wa Littafin suna cikin kuskure mafi zurfi. (Ayoyi 172-176)

Believers, eat of the wholesome things We have provided for you, and give thanks to God, if it is truly Him that you worship. He has only forbidden you carrion, blood, the flesh of swine, and that on which a name other than God’s has been invoked. But he who is driven by necessity, not intending to transgress nor exceeding his need, incurs no sin. God is much-Forgiving, Merciful. Those who suppress any part of the Scriptures God has revealed, and barter it away for a paltry price, eat nothing but fire in their bellies. God will not speak to them on the Day of Resurrection, nor will He purify them. A grievous suffering awaits them. It is they who barter guidance for error and forgiveness for suffering. How great is their endurance of the Fire! That is because God has revealed the Book with the truth. Those who are at variance with the Book are most deeply in the wrong. (Verses 172-176)

Allah ya yi wa masu bi kira da mafi girman siffarsu, wato sun karɓi imani, wanda hakan ke nuna dangantaka ta musamman da ke tsakaninsu da Shi, kuma yana bayyana cewa ya kamata su karɓi umarninSa da ƙa'idodinSa kawai game da abin da yake halal ko haramun. An tunatar da su cewa Shi kaɗai ne ke azurta su, kuma Shi ne ke nuna musu abin da yake halal da abin da ba halal ba. Babu wani abu mai kyau ko tsarki da aka haramta, sai dai abin da yake cutarwa da lalata. Manufar waɗannan 'yan takurawa ba shi ne hana mutane ko rage musu jin daɗin abubuwa masu kyau da God ya sanya musu ba, waɗanda ya kamata su nuna godiya a kansu. God ya umarce su da su gode masa idan da gaske suna bautar Shi kaɗai. Don haka ana koya musu cewa godiya ibada ce. "Ya ku waɗanda suka yi imani, ku ci daga abubuwa tsarkaka waɗanda Muka azurta ku da su, kuma ku gode wa God, idan dai da gaske Shi kuke bautawa." (Aya ta 172)

Yahudawa sun haifar da babbar takaddama game da hukuncin Alƙur'ani kan abinci da abin sha da aka halatta da waɗanda aka haramta. A wasu wurare, Alƙur'ani ya sanar da mu wasu nau'ikan nama da aka haramta wa Yahudawa amma Musulmai suna da izinin ci: "Ga waɗanda suka bi addinin Yahudanci, Mun haramta duk dabbobin da ke da farata; kuma Mun haramta musu kitsen shanu da tumaki, sai dai wanda ke a bayansu da cikinsu ko abin da ya haɗe da ƙasusuwansu." (6: 146) Duk waɗannan halal ne ga Musulmai.

The Jews created considerable controversy around the Qur’ānic pronouncements on permissible and forbidden food and drink. Elsewhere, the Qur’ān informs us of other types of meat that had been forbidden to the Jews but which Muslims were allowed to eat: “To those who followed the Jewish faith did We forbid all animals that have claws; and We forbade them the fat of both oxen and sheep, except that which is in their backs and entrails or what is mixed with their bones.” (6: 146) All these are lawful to Muslims.

Yahudawa na iya yin jayayya game da wannan saukaka dokar hani ta farko. Har ma sun yi muhawara game da wasu abubuwan da aka haramta, duk da cewa an haramta su a gare su a cikin littattafansu na asali. Manufarsu, wadda ba su taɓa mantawa da ita ba, ita ce su haifar da shakku game da umarnin Alƙur'ani, da kuma raunana gaskiyar cewa Allah ne ya saukar da su.

The Jews might have disputed this relaxation of the earlier prohibition. They even argued about other forbidden things, although these were forbidden them in their own Scriptures. Their aim, of which they never lost sight, was to create doubts about Qur’ānic commandments and undermine the fact that they were revealed by God.

Wannan ya bayyana tsananin gargaɗin da ake yi wa waɗanda suke ɓoye duk wani ɓangare na abin da suka sani cewa wahayin Allah ne. "Waɗanda suke ɓoye wani ɓangare na Littattafan da Allah ya saukar, suka sayar da shi da ƙaramin farashi, ba sa cin kome sai wuta a cikin cikinsu. Allah ba zai yi magana da su ba a Ranar Tashin Alƙiyama, kuma ba zai tsarkake su ba. Azaba mai raɗaɗi tana jiran su."

This explains the strong denunciation of those who suppress what they know to he God’s revelation. “Those who suppress any part of the Scriptures God has revealed, and barter it away for a paltry price, eat nothing but fire in their bellies. God will not speak to them on the Day of Resurrection, nor will He purify them. A grievous suffering awaits them.

Waɗannan su ne waɗanda suka sayar da shiriya don ɓata, da gafara don azaba. Me yasa suke jure wutar sosai! Wannan saboda Allah ya saukar da Littafin da gaskiya. Waɗanda suka saɓa wa Littafin kuwa suna cikin rashin gaskiya mafi zurfi. Note: the rules require "God" rather than "Allah", so the correct rendering is: Waɗannan su ne waɗanda suka sayar da shiriya don ɓata, da gafara don azaba. Me yasa suke jure wutar sosai! Wannan saboda Ubangiji ya saukar da Littafin da gaskiya. Waɗanda suka saɓa wa Littafin kuwa suna cikin rashin gaskiya mafi zurfi.

Wannan nassi ya ƙare da wani aya da ke bayyana ginshiƙan imani na gaskiya tare da ƙa'idojin kyakkyawar ɗabi'a ta Musulunci.

This passage concludes with a verse that outlines the principles of true faith together with the rules of proper Islamic conduct:

Ba alheri ba ne ku juyar da fuskokinku zuwa gabas ko yamma ba, amma mai alheri da gaske shi ne wanda ya yi imani da Allah, da Ranar Lahira, da mala'iku, da Littafi, da Annabawa; kuma ya ba da dukiyarsa, duk da cewa yana ƙaunarta, ga 'yan uwansa, da marayu, da mabukata, da matafiyi da ya makale, da masu roƙo, da kuma don 'yantar da bayi; wanda ke tsayar da sallolinsa kuma yana biyan zakka; da kuma waɗanda ke cika alkawarinsu idan sun yi alkawari, {Al-Baqarah (Sa'a) | DAIDAITA GASKIYA 187} Note: the verse text was rendered with "Allah" replaced by the Hausa word for God as required, and "Lahira" is used for "the Last Day."

Righteousness is not that you turn your faces towards the east or the west, but truly righteous is he who believes in God, the Last Day, the angels, the Book, and the Prophets; and gives his money, much as he may cherish it, to his kinsfolk, orphans, the needy, a stranded wayfarer, beggars, and for the freeing of slaves,’ who attends to his prayers and pays zakāt; and [truly pious are] they who keep their promises once made, Al-Baqarah (The Cow) | SETTING THE RECORD S TRAIGHT 187

da kuma masu haƙuri ga masifa da wahala da lokacin haɗari. Waɗannan su ne waɗanda suka tabbatar da gaskiyarsu, kuma waɗannan su ne masu tsoron Allah. (Aya ta 177)

and are patient in misfortune and adversity and in time of peril. Such are those who have proved themselves true, and such are the God-fearing. (Verse 177)

Maudu'in wannan ayar a bayyane yake yana da alaka da batun alkiblar sallah da takaddamar da ke kewaye da ita, kamar yadda aka tattauna a baya. Yanzu kuma tana kafa ka'ida mai cikakken fa'ida wacce ta shafi wannan batu da dukkan al'amuran da Yahudawan Madina ke yawan jayayya a kansu. Galibin wadannan sun shafi sababbin al'adun ibada da hanyoyin bauta da Musulunci ya kawo, wadanda suka bambanta da nasu.

The subject of this verse is clearly linked to the issue of the direction of prayer and the controversy surrounding it, as discussed earlier. It now establishes a comprehensive principle that covers this issue and all matters that the Jews of Madinah were wont to dispute. These mostly centred on new religious rituals and forms of worship introduced by Islam and which differed from their own.

Manufar canza wajen da Musulmi ke fuskanta a sallah, da kuma dukkan sauran fannonin ibada da al'ada, ba ta taɓa kasancewa alkibla da mutane ke fuskanta ba, ko wani tsari na waje ba. Waɗannan ba su ne ke bai wa ibada daraja da ma'ana ba, ba kuma su ne ke sa mutane su zama nagari da adalai ba. Adalci sakamako ne na cikakken ji, da hali da kuma salon ɗabi'a da ke tsara lamirin mutum da yanayin tunanin al'umma. Horo ne wanda tasirinsa ke bayyana nan take kuma a koyaushe a rayuwar mutum da rayuwar al'umma baki ɗaya. Ba tare da waɗannan abubuwa ba, fuskantar gabas ko yamma, ko juya fuska zuwa dama da hagu a ƙarshen sallah ko yin sauran motsin sallah, ba zai da wani tasiri ko muhimmanci ba.