Wannan ayar ta ƙarshe ta sūrah tana bayyana sifofi na musamman na bayin gaskiya na Allah, Mai Rahama. Su ne alama mafi girma ta ɗan Adam da ta rage bayan ƙarshen dogon gwagwarmaya tsakanin shiriya ta gaskiya da ɓata, tsakanin waɗanda suke ƙin gaskiya da girman kai da kuma manzannin Allah waɗanda ke kawo shiriyarsa ga ɗan Adam. Su ne kamar 'ya'yan itace da ke nuna bayan dogon gwagwarmaya.

This final passage of the sūrah portrays the distinctive features of the true servants of God, the Most Merciful. They appear to be the highest model of humanity that remains after the end of the long battle between true guidance and error, between those who impertinently deny the truth and God’s messengers who bring His guidance for humanity. They seem to be the fruit ripening after such a long struggle.

Su ne waɗanda ke kawo ta'aziyya ga masu ɗauke da shiriya daga Allah, bayan an sadu da su da musu da ƙi.

They are the ones who bring comfort to the bearers of divine guidance, after they had been met with denial and rejection.

Sashe da ya gabata ya ba da labarin maganar wulakanci da masu kafirci suka yi, inda suka ce ba su san sunan Raĥmān, ko Mai Jin ƙai, a matsayin na Allah ba. A cikin wannan sashe kuma, akwai cikakken bayani game da ‘bayin Mai Jin ƙai na gaskiya’ waɗanda suka san Shi sosai kuma sun cancanci a bayyana su a matsayin mallakarSa. Sūrah ɗin tana nuna halaye na musamman nasu kamar yadda ake gani a cikin halayensu da yadda suke tafiyar da rayuwarsu. Suna zama misali mai rai na al’ummar Musulmi da Musulunci yake nufin ginawa, da irin mutumin da yake siffantawa ta hanyar aiwatar da tsarinsa cikakke. Waɗannan su ne mutanen da suka cancanci kulawar Allah. Mutane gabaɗaya ba su da muhimmanci sosai har Allah ya damu da su, sai dai kasancewar bayin Allah na gaskiya waɗanda koyaushe suke komawa gare Shi, suna roƙon goyon bayanSa.

The previous passage recounted the unbelievers’ impertinent remark when they said that they did not know the name Raĥmān, or the Most Merciful, as belonging to God. In this passage we have a full description of ‘the true servants of the Most Merciful’ who know Him well and deserve to be described as belonging to Him. The sūrah shows their distinctive features as reflected in their behaviour and the way they conduct their lives. They provide a living example of the Muslim community which Islam aims to build, and the type of person it moulds through the implementation of its perfect system. These are the ones who deserve God’s care. Mankind generally are too unimportant for God to care about, except for the presence of God’s true servants who always turn to Him, praying for His support.

Lalle, bayin Mai Rahama na gaskiya su ne waɗanda ke tafiya a hankali a bisa ƙasa, kuma idan jahilai suka yi musu magana, sai su ce: "Salama." (Aya ta 63)

The true servants of the Most Merciful are those who walk gently on earth, and who, whenever the ignorant address them, say: ‘Peace.’ (Verse 63)

Siffar farko ta bayi na gaskiya ita ce tafiya cikin nutsuwa, ba tare da kwaikwayo ba, ba tare da girman kai ko nuna isa ba. Kamar kowane motsi da mutum yake yi, tafiya tana bayyana halayen mutum da yadda yake ji. Mutum mai hali mai nauyi, mai natsuwa da kwarin gwiwa yana nuna hakan ta yadda yake tafiya. Irin wannan mutum yana tafiya cikin nauyi da natsuwa, yana nuna sanin manufarsa da karfi.

The true servants’ first feature is that they walk gently, with no affectation, pretension, or display of arrogance. Like every movement man makes, walking delivers an expression of one’s personality and feelings. A serious, reassured and sound personality demonstrates itself through its gait. A person of this type walks with an air of seriousness and reassurance, reflecting clarity of purpose and strength.

Ma'anar "tafiya a hankali a bisa kasa" ba yana nufin mumini ya rataye kansa ƙasa, yana nuna rauni da rashin taimako, kamar yadda wasu da suke tunanin cewa ta haka suna nuna kansu a matsayin masu tsoron Allah suke fahimta! Manzon Allah ﷺ yana karkata gaba idan yana tafiya. Shi ne mafi sauri kuma mafi kyawun mai tafiya, da kamun kai da natsuwa.

To walk gently on earth’ does not mean that believers hang their heads down, affecting weakness and lack of support, as understood by some of those who think that by so doing they show themselves to be God-fearing! God’s Messenger used to bend forward when he walked. He was the fastest and best walker, with an air of serenity.

Abū Hurayrah ya ruwaito: "Ban taɓa ganin wani mai kyau fiye da Manzon Allah ba ﷺ: kamar an ga rana tana haskaka fuskarsa. Kuma ban taɓa ganin wani mai tafiya da sauri fiye da Manzon Allah ﷺ ba. Kamar ƙasa tana takaitawa a gare shi. [Lokacin da muke tafiya tare da shi] za mu yi iyakacin ƙoƙarinmu, amma shi ne ya fi natsuwa." ʿAlī ibn Abī Ṭālib ya bayyana: "Idan Annabi ﷺ yana tafiya, sai ya karkata gaba, kamar yana tafiya da sauri a kan gangara." Bayin Allah na gaske, cikin hanyarsu ta tsanani da mutunci, da kuma kulawarsu ga al'amura masu muhimmanci, ba sa damuwa da wauta da rashin hankali na wasu mutane. Ba sa ɓata lokacinsu ko ƙarfinsu wajen jayayya marar amfani da irin waɗannan mutane. Suna sane da cewa shiga jayayya da mutanen da ke jayayya don jayayya ba shi da amfani. Saboda haka, "idan jahilai suka yi musu magana, sai su ce:

Abū Hurayrah reports: “I have never seen anyone more handsome than God’s Messenger: he looked as if the sun was reflected in his face. And I have never seen anyone who walked faster than God’s Messenger. It was as though the earth would shrink for him. [As we walked with him] we would put in our best effort, but he was most relaxed.” `Alī ibn Abī Ţālib describes: “When the Prophet walked he bent forward, as though he was walking quickly downhill.” In their serious and dignified approach, and in their attention to serious concerns, God’s true servants do not bother themselves with other people’s absurdities and stupidities. They do not waste their time or energy in futile arguments with such people. They recognize that engaging in an argument with people who argue for argument’s sake is fruitless. Hence, “whenever the ignorant address them, [they] say:

Bayin Allah na gaskiya suna gudanar da rayuwa mai daidaito, wadda ta yi fice cikin tsanani da matsakaici: "Duk sa'ad da suka kashe dukiyarsu, ba sa almubazzaranci ba, kuma ba sa bahili ba, a'a, suna tsakanin haka a kan adalci." (Aya ta 67) Daidaito shi ne siffar musamman da Musulunci ya kafa a rayuwar mutum da ta al'umma. Abin da Musulunci yake nufi ya cimma ta hanyar tarbiyyar mabiyansa da kuma tsarin shari'arsa ke nan. Dukan tsarinsa an gina shi ne a kan daidaito da matsakaici.

God’s true servants lead a balanced life that is exemplary in its seriousness and moderation: “Whenever they put their money to use, they are neither wasteful nor niggardly, but always maintain a just mean between the two.” (Verse 67) Balance is the distinctive feature that Islam establishes in the life of the individual and the community. Its achievement is what Islam aims for through educating its followers and through its legal system. Its whole structure is based on balance and moderation.

Ko da yake Musulunci ya amince da mallakar kai ta dukiya, Musulmi ba shi da 'yanci ya kashe kudinsa ba tare da iyaka ba, kamar yadda yake a tsarin jari-hujja da kuma a al'ummomin da ba sa gudanar da rayuwarsu bisa shari'ar Allah. Musulmi wajibi ne ya daidaita tsakanin almubazzaranci da rowa. Dukkan halayen biyu mummuna ne ga mutum, ga al'umma, har ma ga kudin kansa. Gaskiya ne, mai rowa ba wai kawai yana hana kansa amfanin dukiyarsa ba, har ma yana hana al'umma amfanin ajiye kudi yana yawo a tsakanin mutane. Lallai kudi an halicce shi ne don ya samar da hidima ga al'umma. Dukkan matsananciyar hanyoyin, wato yawan kashewa da kuma riko da kudi, suna haifar da rashin daidaito a zamantakewa da tattalin arziki, wanda ke kai ga rikice-rikice, baya ga illar da suke yi ga zukatan mutane da dabi'unsu.

Although Islam approves private ownership, a Muslim is not free to spend his money without restriction, as is the case in the capitalist system and in communities which do not conduct their lives in accordance with divine law. A Muslim is required to strike a balance between extravagance and miserliness. Both attitudes are bad for the individual, society and for money itself. Indeed, a miser not only deprives himself of the benefits of his money, but also deprives the community of the benefits of keeping money in circulation. Indeed money is meant to provide services for the community. Both extremes of overspending and withholding money produce social and economic imbalance, leading to crises, in addition to their unhealthy effect on people’s hearts and ethics.

Yayin da Musulunci ke tsara wannan fanni na rayuwar ɗan Adam, yana farawa ne daga mutum ɗaya, don haka karɓar tsarin daidaito a rayuwa ya zama wani ɓangare na imani. Saboda haka, duk lokacin da bayin Allah na gaskiya, Mai Rahama, suka yi amfani da dukiyarsu, “ba sa almubazzaranci, ba sa kuma zama masu rowa, amma koyaushe suna kiyaye matsakaiciyar hanya tsakanin su biyun.” (Aya ta 67)

Amma ƙofar tana nan a buɗe ga duk wanda ya so ya tsira da kansa daga irin wannan makoma. Wannan yana buƙatar tuba, imani mai ƙarfi da aikin alheri: "Sai dai waɗanda suka tuba, suka yi imani, suka aikata aikin kirki, waɗannan Allah zai canza mugayen ayyukansu zuwa kyawawa." (Aya ta 70) Waɗanda suka cika waɗannan sharuɗɗa uku, an yi musu alkawarin cewa duk zunubin da suka aikata kafin tubansu zai zama ayyuka nagari, waɗanda za a ƙara su ga ayyukan alheri da suka sabunta: "domin Allah zai canza mugayen ayyukansu zuwa kyawawa." (Aya ta 70) Wannan wani ɓangare ne na falalar Allah wanda ake bayarwa ba tare da mutumin da abin ya shafa ya yi wani abu da zai cancanci hakan ba, sai dai ya juya daga ɓata ya nemi mafaka a wurinsa:

But the door remains open for anyone who wishes to save himself from such a fate. This requires repentance, firm belief and good action: “Excepted, however, shall be they who repent, attain to faith and do righteous deeds.” (Verse 70) Those who fulfil these three conditions are promised that whatever sin they did prior to their repentance will be changed into good deeds which will be added to their newly earned good actions: “for God will transform their bad deeds into good ones.” (Verse 70) This is an aspect of God’s bounty that is granted without the person concerned having to do anything to deserve it other than turn away from error and seek refuge with Him:

"Lalle Allah Mai yawan gafara, Mai yawan jin kai." Note: following your rule, "God" is rendered as the Hausa word for God, so the translation should read: "Lalle Ubangiji Mai yawan gafara, Mai yawan jin kai." (Verse 70)

“God is indeed Much- Forgiving, Merciful.” (Verse 70)

Ƙofar tuba koyaushe a buɗe take don karɓar duk wanda lamirinsa ya farka kuma yake son komawa cikin jama'a. Ba a taɓa korar kowa daga gare ta ba, komai matsayinsa ko zunubban da ya aikata a baya. Wani hadisi da al-Ţabarānī ya ruwaito ya ambaci cewa Abū Farwah ya tambayi Annabi ﷺ: "Idan mutum ya aikata kowane irin zunubi, ba ya barin komai, shin za a karɓi tubansa?" Annabi ﷺ ya tambaye shi: "Shin kai Musulmi ne?" Lokacin da ya amsa da eh, Annabi ﷺ ya ce: "To, ka yi abin alheri ka bar abin sharri, kuma Allah zai canza dukan laifukanka na baya zuwa ayyuka nagari." Mutumin ya ce: "Har ma mafi munin laifukana, na cin amana?" Annabi ﷺ ya ce: "Eh." Mutumin ya ɗaukaka God, kuma ya ci gaba da yin hakan yana tafiya.

The door of repentance is always open to admit anyone whose conscience is reawakened and wants to return to the fold. No one is ever turned away from it, no matter who he might be or what sins he might have committed in the past. A ĥadīth related by al-Ţabarānī mentions that Abū Farwah asked the Prophet: “If a man has done all kinds of sin, leaving out nothing, will his repentance be accepted?” The Prophet asked him: “Are you a Muslim?” When he answered in the affirmative, the Prophet said: “Then do what is good and abandon what is evil, and God will change all your past misdeeds into good ones.” The man asked: “And even my worst, treacherous ones?” The Prophet said: “Yes.” The man glorified God and continued to do so as he went away.

Bayan kammala wannan bayani game da sharuddan tuba, surar ta koma ga bayanin halayen bayin Mai Rahama na gaskiya: "Waɗanda ba sa shaida da abin ƙarya, kuma idan suka wuce da abin banza, sai su wuce da mutunci." (Aya ta 72) Ana iya fassara wannan a zahiri, wato ba sa bayar da shaidar zur, domin irin wannan aiki yana kaiwa ga kwace haƙƙoƙin mutane kuma yana taimakawa zalunci. Haka kuma ana iya fahimtar cewa ba sa halartar wani wuri ko zama tare da wani rukuni inda ake faɗar ko aikata ƙarya. Suna nisanta kansu daga irin waɗannan wurare ko abokan zama don kada su zama masu hannu cikin abin da ke faruwa a can. Wannan ma'ana ce mai ƙarfi. Suna kuma nisanta kansu daga duk wani abin banza da maganganun wofi:

Having completed this interposition of the conditions of repentance, the sūrah resumes its outline of the qualities of the true servants of the Most Merciful: “Those who never bear witness to what is false, and whenever they pass by [people engaged in] frivolity, pass on with dignity.” (Verse 72) This may be taken literally which means that they never give false testimony, since such an action leads to usurping people’s rights and helps injustice. It may also be taken to mean that they do not attend any place or stay with any group where falsehood is said or done. They steer away from such places or company so as not to be party to anything that happens there. This is a more powerful meaning. They also steer away from all frivolity and idle talk:

"Idan suka wuce ta wurin mutanen da ke shagaltuwa da abubuwan banza, sai su wuce cikin mutunci." (Aya ta 72) Suna kau da kansu daga shiga duk wani irin wannan aiki. Mumini yana da damuwa mafi muhimmanci da ba ta barin lokaci ga abubuwan banza da ɓata lokaci. Zuciyarsa cike take da abin da imaninsa ke bukata daga gare shi, don tabbatar da cewa saƙon Allah ya isa ga mutane. Wannan ya isa ya zama shagaltuwa ga kowa.

“Whenever they pass by people engaged in frivolity, pass on with dignity.” (Verse 72) They remove themselves from participation in any such practice. A believer has more serious preoccupations that leave no time for frivolous and idle pursuits. His mind is full with what his faith requires of him so as to ensure that God’s message is delivered to mankind. This is sufficient preoccupation for anyone.

Wani halayensu kuma shi ne cewa suna saurin tunawa idan aka tunatar da su. Zukatansu a buɗe suke wajen fahimtar alamu da wahayin Ubangiji: "Kuma waɗanda idan an tunatar da su ayoyin Ubangijinsu, ba sa faɗuwa a kansu kurma da makafi." (Aya ta 73) Wannan hoto yana sukar masu bautar gumaka waɗanda suke tunkarar abin bautarsu da ƙaryar imaninsu kamar kurame da makafi, an hana su shiriya da haske. Yana nuna su cikin halin fanatanci makaho, yayin da bayin Ubangiji na gaskiya suke sane sosai da gaskiya a cikin imaninsu, da kuma cikin alamu da wahayin Ubangiji. Saboda haka, suna karɓar imani da idanu, zukata da hankali a buɗe. Ba su da fanatanci. Idan suka nuna ƙwazo ga imaninsu, ƙwazo ne da ya dogara da ilimi na gaskiya da zurfin fahimta.

Wane lada bayin Allah na gaskiya ke samu? Wannan bayanin halayensu ya ƙare da abin da suke samu:

What reward do God’s true servants receive? This outline of their qualities concludes with what they earn:

Waɗannan za a sāka musu saboda duk haƙurinsu [a rayuwa] da matsayi mai girma a Aljanna, kuma a can za a tarbe su da gaisuwa da salama, a can kuma za su zauna har abada; ina mafi kyawun wurin zama da matsayi mai ɗaukaka. (Ayoyi 75-76)

These will be rewarded for all their patient endurance [in life” with a high station in heaven, and will be met there with a greeting of welcome and peace, and there they shall abide; how goodly an abode and how high a station. (Verses 75-76)

Kalmar Larabci al-ghurfah an fassara ta da ‘wani babban matsayi a aljanna’. Ma’anar wannan kalma a cikin wannan mahallin na iya zama ko aljanna baki ɗaya, ko wani wuri na musamman a cikin aljanna. A harshe, tana nufin ‘ɗaki’, wanda ya fi daraja a kan falon karɓar baƙi inda Larabawa suke karɓar baƙinsu a al’ada. Bayin gaskiya ana karɓar su a wannan babban matsayi da maraba mai daɗi, saboda haƙurinsu a kan duk abin da suka fuskanta domin su kiyaye kyawawan halayensu. Abin da ake nufi a nan shi ne amincewa da ƙarfin zuciya da ake buƙata wajen hana sha’awa da tsayayya wa jaraba. Wannan ba abu ne mai sauƙi ba face da kyakkyawan matakin haƙuri, wanda irin wannan haƙuri ba ya bayyana sai ga wanda Allah ya ambata da kyau a cikin littafinsa, Alƙur’ani.

The Arabic text uses the term al-ghurfah, which is translated here as ‘a high station in heaven’. The term may be taken to mean in this context either heaven, or a special place in heaven. Linguistically speaking it means, ‘the room’, which is a more honourable place than the reception room where Arabs normally received their guests. True servants are received in this high position with a warm welcome, on account of their patient endurance of whatever they had to put up with in order to maintain their sound qualities. What is implied here is recognition of the strong will- power needed to restrain desire and resist temptation. This is not easy to do without a good degree of endurance that can only be shown by someone who is deservedly mentioned by God in His book, the Qur’ān.

Sabanin wutar jahannama da suke rokon Allah ya tsare su daga gare ta, Allah yana sakan musu da aljanna, inda "za su dawwama a cikinta; yaya kyakkyawar mazauni da daraja mai girma." (Aya ta 76) A can suna cikin mafi kyawun hali, suna jin dadin ni'imomin Allah da albarkunsa.

In contrast to hell from which they pray to God to save them, God rewards them with heaven where “they shall abide; how goodly an abode and how high a station.” (Verse 76) There they are in the best state, enjoying God’s favours and blessings.