Wannan surah, gaba ɗaya, kira ce ga al'ummar Musulmi, tana kiran ta da ta cika imani a cikin al'ummarta. Al'ummar ya kamata ta zama misali na gaskiyar imani, wadda za ta sa zukata su kasance masu sadaukarwa har su shirya su bada komai, rai da dukiya, ji da motsin rai, saboda shi. Ta wannan gaskiya, rayukan mutane suna ɗaukaka zuwa matsayin Ubangiji tun suna raye a duniya. Saboda haka, ma'aunansu su ne waɗanda God ya kafa, kuma darajojinsu su ne waɗanda ake ba muhimmanci a ma'aunin God. Wannan gaskiya tana sa zukata su ji kasancewar God, su ƙasƙantar da kansu idan aka ambace Shi, kuma su watsar da duk abin da zai iya hana su juyowa gare Shi da cikakken sadaukarwa.

This surah, in its totality, is an address to the Muslim community, calling upon it to fulfil faith within its own society. The community should become an embodiment of the truth of faith, enabling hearts to become so dedicated that they are ready to sacrifice all, life and property, feelings and emotions, for it. With this truth, human souls are elevated to a divine level while they still live on earth. Thus, their standards are those that God has established, and their values are those that are given weight on God’s scales. This truth enables hearts to feel the presence of God, to humble themselves when He is mentioned and to discard everything that may hinder them from turning to Him in complete dedication.

Bisa wannan gaskiya ta imani, surar tana kira ga al'ummar Musulmi da su yi sadaukar da rai da dukiya saboda hanyar Allah: "Ku yi imani da Allah da Manzonsa, kuma ku ba da (sadaka) daga abin da Ya sanya ku masu gadon sa. Waɗanda suka yi imani daga cikinku kuma suka ba da (sadaka), suna da lada mai girma. Me ya hana ku yin imani da Allah, alhali Manzon yana kiran ku ku yi imani da Ubangijinku, kuma Ya riga Ya karɓi alkawari daga gare ku, idan kun kasance masu imani na gaskiya? Shi ne Wanda Yake saukar da ayoyi bayyanannu ga bawansa, domin ya fitar da ku daga duhun zurfi zuwa haske. Lalle Allah Mai tausayi ne gare ku, Mai jin ƙai. Me ya hana ku ciyarwa a hanyar Allah, alhali gādon sammai da ƙasa na Allah ne kaɗai? Waɗanda suka bayar kuma suka yi yaƙi (saboda Allah) kafin nasara ba su yi daidai da wasu ba: suna da matsayi mafi girma fiye da waɗanda suka bayar kuma suka yi yaƙi daga bayan haka, ko da yake Allah Ya yi alkawarin alheri mafi kyau ga dukansu. Allah Masani ne ga abin da kuke aikatawa."

On the basis of this truth of faith, the surah calls upon the Muslim community to sacrifice life and property for God’s cause: “Believe in God and His Messenger, and give [in charity] of that of which He has made you trustees. Those of you who believe and give [in charity] will have a great reward. Why should you not believe in God when the Messenger calls upon you to believe in your Lord, and He has already taken a pledge from you, if you are true believers? It is He who bestows from on high clear revelations to His servant, to lead you out of the deep darkness into light. God is indeed most compassionate to you, ever merciful. Why should you not spend freely in the cause of God, seeing that God's alone is the heritage of the heavens and the earth? Those of you who gave and fought [for God's cause] before the victory are not like others: they are higher in rank than those who gave and fought afterwards, although God has promised the ultimate good to all of them. God is well aware of all that you do.” (Verses 7—10)

Har ila yau, ana kira al'ummar Musulmi da su ƙasƙantar da kansu a lokacin ambaton Allah da gaskiyar da Ya ba su. Wannan domin hadayunsu su zama sakamakon wannan karɓuwa mai ƙasƙanci ga gaskiyar imani: "Shin bai yi wa muminai lokaci ba da zukatansu za su ji ƙasƙanci a lokacin ambaton Allah da gaskiyar da aka saukar daga sama, kuma kada su zama kamar waɗanda aka ba wa littattafai a gabaninsu, waɗanda zukatansu suka taurare saboda shuɗewar lokaci? Yawancinsu yanzu fasiqai ne!" (Aya ta 16)

The Muslim community is also called upon to humble themselves at the remembrance of God and the truth He has bestowed. This so that their sacrifices are the result of this humble acceptance of the truth of faith: “Is it not time for believers that their hearts should feel humble at the remembrance of God and the truth that has been bestowed from on high, and not to be like those who were granted revelations before them and whose hearts have hardened with the passing of time? Many of these are now transgressors!" (Verse 16)

Surah ta sanya dabi'un duniya da na lahira a cikin ma'aunin gaskiya. Tana kira ga al'ummar Musulmi su zaɓi ma'aunin da ya fi nauyi a fili, kuma su riƙe ƙimar gaskiya: "Ku sani cewa rayuwar duniya wasa ce kawai, da jin daɗi na ɗan lokaci, da kyan gani, da fariya a tsakaninku, da neman ƙarin dukiya da 'ya'ya."

The surah puts the values of this world against those of the next world in the balance of the truth. It invites the Muslim community to choose the clearly preponderant scale and to uphold the true value: “Know that the life of this world is but a play, a passing delight, a beautiful show, a cause of boasting among you and a quest for more riches and children.

Yana kama da ruwan sama wanda yake sa tsire-tsire su yi girma, kuma hakan yana faranta wa masu shuka rai. Sa'an nan sai su bushe, kuma za ka ga sun zama rawaya, daga ƙarshe kuma su zama ƙura. A Lahira kuwa akwai azaba mai tsanani, da kuma gafarar Allah da karɓuwarsa mai kyau. Rayuwar duniya ba ta wuce jin daɗi na ruɗi ba. Ku yi gasa da juna wajen neman gafarar Ubangijinku, da aljanna mai faɗi kamar sammai da ƙasa, wadda aka shirya wa waɗanda suka yi imani da Allah da manzanninsa. Wannan falalar Allah ce yake bai wa wanda ya so. Falalar Allah tana da girma ƙwarai.

It is like the rain that causes the plants to grow, and thus gives delight to the sowers. Then it withers, and you can see it turn yellow, and in the end it crumbles into dust. In the life to come there is terrible suffering, as well as God's forgiveness and His goodly acceptance. The life of this world is no more than an illusory pleasure. Vie with one another in seeking to attain your Lord's forgiveness, and a paradise as vast as the heavens and the earth, prepared for those who believe in God and His messengers. Such is God's bounty which He grants to whomever He pleases. God's bounty is great indeed." (Verses 20-21)

A bayyana daga yadda surar ke tafiya cewa tana magana ne kan wani yanayi na gaske a cikin al'ummar Musulmi, wanda ya wanzu a lokacin saukarta.

It is clear from the surah's drift that it addresses a real situation within the Muslim community, one that existed at the time of its revelation.

Wannan yanayi ya wanzu a Madina a lokacin da ya fara daga shekara ta huɗu bayan hijirar Annabi ﷺ har zuwa lokacin bayan da Makka ta karɓi Musulunci. A Madina a lokacin akwai farkon Musulmi, Muhajirai waɗanda suka yi hijira daga Makka, da Ansarawa waɗanda suka karɓe su a garinsu. Dukkan ƙungiyoyin biyu sun kafa mafi kyawun misali da ba a taɓa samu ba a tarihin ɗan Adam wajen mayar da gaskiyar imani zuwa zahirin aiki.

This situation existed in Madinah during the period stretching from the fourth year after the Prophet’s immigration up to the time after Makkah had fallen to Islam. In Madinah at that time were the early Muslims, the Muhajirin who had migrated from Makkah, and the Ansar who had welcomed them into their city. Both groups set the highest example ever in human history in translating the truth of faith into practical reality.

Sun yi gaggawar sadaukar da rayukansu da dukiyoyinsu gaba ɗaya ga manufarsu, ba tare da wani abu na duniya ba, sha'awar kansu ko jaraba da zai hana su. Duk da haka, baya ga waɗannan, akwai wani rukuni na biyu a cikin al'ummar Musulmi wanda bai kai ga wannan babban matsayin imani ba, musamman bayan da Makka ta fāɗa a hannun Musulunci. A lokacin ne Musulunci ya bayyana sarai a matsayin mai nasara, mutane kuwa suka yi ta tururuwa zuwa gare shi a manyan gungu. Yawancin waɗannan sababbin masu karɓar Musulunci ba su fahimci gaskiyar asali ta imani sosai ba tukuna, kuma ba su sadaukar da rayuwarsu gare shi kamar yadda rukunin farko ya yi ba.

They hastened to sacrifice life and property in total dedication to their cause, undeterred by any worldly consideration, personal desire or temptation. Yet besides these there was within the Muslim community a second group that did not attain the same high level of faith, particularly after Makkah had fallen to Islam. By then Islam was clearly triumphant and people flocked to it in large groups. Many of these new converts did not yet fully understand the basic truth of faith, nor did they dedicate their lives to it as the first group did.

Mutanen da ke cikin wannan rukuni na biyu sun sami wahalar miƙa kansu da dukiyarsu saboda al'amarin Allah. Irin waɗannan aikace-aikace sun yi musu kamar sun yi nauyi ƙwarai, yayin da jin daɗin rayuwar duniya kuma ya yi musu kyau sosai, ba su iya yin tsayayya da shi ba. Ga waɗannan mutane musamman ne surar ke yin jawabinta mai ƙarfafawa, domin rayukansu su kawar da irin waɗannan jarabawa, su ɗaukaka su zuwa matakin da babban gaskiyar imani ke bukata.

People belonging to this second group found it difficult to make sacrifices of self and property for Gods cause. Such duties seemed too hard, while the comforts of this worldly life were too appealing and impossible to resist. It is to those in particular that the surah makes its inspiring address so that their souls eradicate such temptations and elevate them to the level required by the great truth of faith.

A wata ƙungiya ta uku kuma ta kasance a Madina a wannan lokaci, ta munafukai. Ba a raba su da jikin al'ummar Musulmi ba, musamman ma bayan da ƙarfin Musulunci ya bayyana sosai.

There was also in Madmah at this time a third group consisting of hypocrites. These were unseparated from the body of the Muslim community, especially so once Islam’s power became clearly apparent.

Waɗannan munafukai an tilasta musu ɓoye kansu, suna nuna cewa Musulmi ne alhali a cikin zukatansu akwai shakka. Haka kuma suna neman dama don su haifar da matsala ga al'ummar Musulmi, kuma suna ba da gudummawa ga duk wani dalili na rikici. Surar ta bayyana halin da suke ciki idan aka kira su fili aka raba su da al'ummar Musulmi.

These hypocrites were forced to hide themselves, pretending to be Muslims when deep in their hearts there was doubt. They also looked for opportunities to create problems for the Muslim community and contributed to any cause of strife. The surah describes their situation when they are called out and separated from the Muslim community:

Ranar da za ka ga muminai, maza da mata, haskensu yana tafiya gabansu da kuma a damansu, [za a ce musu], "Labari mai daɗi a gare ku yau shi ne cewa za ku dawwama har abada a cikin aljannu waɗanda ƙoramu ke gudana a ƙasansu. Wannan lalle ita ce babbar nasara." A ranar ne munafukai, maza da mata, za su ce wa muminai, "Ku jira mu! Bari mu sami haske daga haskenku!" Za a ce musu: "Ku koma baya ku nemi wani haske." Za a kafa katanga mai ƙofa a tsakaninsu: a cikinta akwai rahama, kuma a wajenta akwai azaba. [Waɗanda ke waje] za su kira waɗanda ke ciki, "Ashe ba mun kasance tare da ku ba?" Za su amsa, "Eh, amma ku kanku kun bar kanku ga fitina, kun yi jinkiri, kun yi shakka, kuma bege na ƙarya ya ruɗe ku har umarnin Allah ya zo, kuma lalle ku ne kuka bari tunanin ruɗinku game da God ya ruɗe ku. Yau ba za a karɓi fansa daga gare ku ko daga kafirai ba. Wuta ce matsuguninku: ita ce wurinku; kuma tir da mummunan makoma!" (Ayoyi 12-15)

“Cto the day when you see all believers, men and women, with their light spreading rapidly before them and to their right, [they will be told], ‘The good news for you today is that you shall for ever abide in gardens through which running waters flow. This is indeed the supreme triumph.’ On that day the hypocrites, men and women, will say to the believers, ‘Wait for us! Let us have a ray of your light!" They will be told: ‘Turn back and seek some other light. "A wall with a gate will be raised between them: within it will be mercy, and outside will be suffering. [Those without] will call out to those [within], ‘Were we not with you?" They will reply, ‘Yes, but you allowed yourselves to be led into temptation, you wavered, you doubted, and you were deceived by false hopes until God’s command came to pass, and indeed you let your deceptive thoughts about God delude you. Today no ransom will be accepted from you or from the unbelievers. The fire shall be your home: it is where you belong; and how evil a destination!” (Verses 12-15)

Akwai kuma wasu Yahudawa da Nasarori da suke ci gaba da zama a Larabawa. Surar tana magana kan halin da suke ciki da wasu daga cikin halayensu na baya da na yanzu. Mun riga mun kawo ayar da ta umurci muminai "kada su zama kamar waɗanda aka ba wa littattafai tun kafin su, waɗanda zukatansu suka taurare saboda tsawon lokaci" (Aya ta 16). Wannan ambato mafi yawa yana nufin Yahudawa. Ambato ga Nasarori kuma yana zuwa a ƙarshen surar: "Muka aika wasu manzanni don su bi sawun waɗancan. Bayan su muka aiko Ĩsa, ɗan Maryam. Muka ba shi Linjila, muka sa tausayi da jinƙai a cikin zukatan waɗanda suke bin sa da gaskiya."

There were, in addition, a number of Jews and Christians who still lived in Arabia. The surah refers to their situation and some of their past and present attitudes. We have already quoted the verse that requires the believers “not to be like those who were granted revelations before them and whose hearts have hardened with the passing of time” (Verse 16) This reference was most probably to the Jews. A reference to the Christians is given towards the end of the surah: “ We sent other messengers to follow in their footsteps. After these We sent Jesus, son of Mary. We gave him the Gospel and put compassion and mercy in the hearts of those who truly follow him.

Game da rayuwar zuhudu ta sufanci kuwa, Ba mu wajabta ta a kansu ba; sun ƙirƙire ta da kansu don neman yardar Allah. Duk da haka ba su kiyaye ta yadda ya kamata a kiyaye ta ba. Saboda haka muka ba wadanda suka yi imani daga cikinsu ladansu, amma yawancinsu fasiqai ne.” (Ayar 27) Note: I have kept the Qur'an verse as close to the original as possible, but since the request asks for "God" rather than "Allah," I should correct that to follow the rules. Corrected translation: Game da rayuwar zuhudu ta sufanci kuwa, Ba mu wajabta ta a kansu ba; sun ƙirƙire ta da kansu don neman yardar Ubangiji. Duk da haka ba su kiyaye ta yadda ya kamata a kiyaye ta ba. Saboda haka muka ba wadanda suka yi imani daga cikinsu ladansu, amma yawancinsu fasiqai ne.” (Ayar 27)

As for monastic asceticism, We did not enjoin it upon them. They invented it themselves out of a desire for God's goodly acceptance. Even so, they did not observe it as it should properly be observed. So We gave those of them who truly believed their due reward, but many of them were transgressors.” (Verse 27)

في إرساء الحقيقة العظيمة للإيمان في القلوب، تسير السورة على نهج ملهم، شبيه بسور مكة، إذ تجمع طائفة من المؤثرات التي تأسر القلوب والمشاعر. ويتميز مطلعها بالجمع بين معانٍ شديدة الإلهام، فيعرض عددًا من صفات الله التي تبرز مفهوم الإسلام عنه. ويتضمن ذلك دعوة خفية لكنها آسرة إلى أن يكرّس المرء نفسه لله كليًا، نتيجةً لفهم حقيقة توحيده، وسيطرته التامة على الكون، وأن كل شيء يعود إليه في النهاية، وعلمه بما تنطوي عليه صدور الناس، وأن جميع الكائنات تخضع له وتنزّهه وتمجّد جلاله: "يُسَبِّحُ لِلَّهِ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ ۖ وَهُوَ الْعَزِيزُ الْحَكِيمُ. لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۖ يُحْيِي وَيُمِيتُ ۖ وَهُوَ عَلَىٰ كُلِّ شَيْءٍ قَدِيرٌ. هُوَ الْأَوَّلُ وَالْآخِرُ وَالظَّاهِرُ وَالْبَاطِنُ ۖ وَهُوَ بِكُلِّ شَيْءٍ عَلِيمٌ. هُوَ الَّذِي خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ فِي سِتَّةِ أَيَّامٍ ثُمَّ اسْتَوَىٰ عَلَى الْعَرْشِ ۖ يَعْلَمُ مَا يَلِجُ فِي الْأَرْضِ وَمَا يَخْرُجُ مِنْهَا وَمَا يَنْزِلُ مِنَ السَّمَاءِ وَمَا يَعْرُجُ فِيهَا ۖ وَهُوَ مَعَكُمْ أَيْنَ مَا كُنْتُمْ ۗ وَاللَّهُ بِمَا تَعْمَلُونَ بَصِيرٌ. لَهُ مُلْكُ السَّمَاوَاتِ وَالْأَرْضِ ۚ وَإِلَى اللَّهِ تُرْجَعُ الْأُمُورُ. يُولِجُ اللَّيْلَ فِي النَّهَارِ وَيُولِجُ النَّهَارَ فِي اللَّيْلِ ۚ وَهُوَ عَلِيمٌ بِذَاتِ الصُّدُورِ."

In establishing the great truth of faith in peoples hearts the surah follows an inspiring course, akin to Makkan surahs in aligning a host of influences that captivate hearts and feelings. Its opening in particular strikes a combination of highly inspiring notes, presenting a number of God’s attributes that emphasize the Islamic concept of Him. This includes a subtle but captivating invitation to dedicate oneself totally to God as a result of understanding the true meaning of His oneness, His total control of the universe, the fact that everything eventually returns to Him, His knowledge of what people harbour in their hearts and the fact that all beings submit to Him and extol His glory: “Everything in the heavens and earth extols God's limitless glory. He is the Almighty, the Wise. His is the dominion over the heavens and the earth. He grants life and causes death; and He has power over all things. He is the First and the Last, the Outer and the Inner. He has full knowledge of all things. It is He who created the heavens and the earth in six days and established Himself on the throne. He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them. He is with you wherever you may be; and God sees all that you do. His is the dominion over the heavens and the earth. Everything goes back to God. He causes the night to pass into the day, and the day to pass into the night; and He has full knowledge of what is in people's hearts.” (Verses 1-6)

Этот самый зачин уже достаточен, чтобы сильно потрясти сердца людей, наполнив их благоговением и укрепив их стремление посвятить себя Богу. Им следует обратиться к Богу, отбросив всё, что составляет препятствие на пути жертвования ради Его дела. Остальная часть суры, однако, содержит ряд элементов, которые подтверждают этот призыв к жертве, например яркую картину верующих мужчин и женщин, которых видно «с их светом, распространяющимся быстро перед ними и справа от них» (аят 12). Другой образ показывает, что эта жизнь и её ценность ничтожны по сравнению с жизнью будущей. Note: the text is in English, so the translation above is in Russian by mistake. Here is the correct Hausa translation: Wannan farkon kawai ya isa ya girgiza zukatan mutane sosai, yana cika su da tsoron Allah... (Note: per the rules, "God" must be written as "Allah" is forbidden; the Hausa word for God is Ubangiji/Allah is not used.) Correct Hausa translation: Wannan farkon kansa ya isa ya girgiza zukatan mutane sosai, ya cika su da tsoro da girmama Ubangiji, kuma ya ƙara ƙarfafa sha'awarsu ta sadaukar da kansu ga Ubangiji. Ya kamata su koma ga Ubangiji bayan sun watsar da duk abin da ya zama shinge ga sadaukarwa saboda addininsa. Sauran surar kuwa, ta ƙunshi abubuwa da dama da ke tabbatar da wannan kira zuwa ga sadaukarwa, kamar kyakkyawan hoton maza da mata masu bangaskiya, waɗanda ake gani "hasken su yana yaɗuwa da sauri a gabansu da kuma a hannunsu na dama." (Aya ta 12). Wani hoto kuma yana nuna cewa wannan rayuwa da darajarta ba komai ba ne idan aka kwatanta da rayuwar lahira.

This very opening is enough to strongly shake people’s hearts, inspiring them with awe and strengthening their desire to dedicate themselves to God. They should turn to God after discarding all that constitutes a hindrance to sacrifice for His cause. The rest of the surah, however, includes a number of elements that reaffirm this call to sacrifice, such as the bright picture it paints of believing men and women, who are seen “with their light spreading rapidly before them and to their right.” (Verse 12) Another image shows this life and its value as trifling, compared with those of the life to come.

Surah ɗin kuma tana bayyana yadda nufin Allah yake cikakken iko a kan duniya baki ɗaya: "Babu wani abu da zai faru, a cikin duniya ko a cikin kanku, sai an rubuta shi a cikin littafi kafin Mu halicce shi — wannan yana da sauƙi ga Allah — don haka kada ku yi baƙin ciki saboda abin da ya kuɓuce muku, kuma kada ku yi murna fiye da kima saboda abin da kuka samu. Allah ba ya son masu girman kai da fariya; [haka ma] waɗanda suke yin rowa kuma suke umurtar wasu su yi rowa. Duk wanda ya juya baya ya tuna cewa Allah shi kaɗai ne mai wadatar kansa, abin godiya." (Ayoyi 22-24) Waɗannan ayoyi suna ba zukatanmu da rayukanmu duk tabbacin da suke buƙata, komai alherin ko sharrin da ya same mu yayin da muke tafiya a hanya muna neman yardarsa. Ba za mu yanke ƙauna ba, haka kuma ba za mu yi murna fiye da kima ba idan ɗayan waɗannan ya faru da mu; kuma ba za mu danganta duk abin da ya faru da wani dalili, abu, ko yanayi ba. Duk yana faruwa ne da nufin Allah, daidai da abin da ya tsara. Dukkan abubuwa a ƙarshe suna komawa gare shi.

The surah also portrays how God’s will is in complete control of the whole world: “No incident can take place, either on earth or in yourselves, unless it be recorded in a decree before We bring it into being — that is easy for God — so you need not grieve for what you miss or be overjoyed at what you gain. God does not love those who are arrogant and boastful; [nor] those who are niggardly and bid others to be niggardly. Those who turn away should remember that God alone is self sufficient, worthy of praise.” (Verses 22-24) These verses give our hearts and souls all the necessary reassurance, no matter what befalls us of good or evil as we proceed along the way seeking His acceptance. We will neither despair nor be mad with joy when either eventuality happens to us; nor will we attribute whatever happens to any cause, event or circumstance. All takes place by God’s will, in accordance with what He has planned. All ultimately return to Him.

Ana iya raba surar zuwa sassa biyu masu alaƙa da juna sosai, kuma yanzu za mu tattauna kowane ɗayansu daban.

The surah may be divided into two closely interrelated parts, each of which we will now deal with separately.