Passage da ta gabata ta kammala da bayani kan sabanin makomar masu imani da waɗanda suka ƙaryata saƙon Allah. A ranar da dukan iko zai kasance ga Allah shi kaɗai, za su tsinci kansu a yanayi mabambanta. Duk wannan an bayar da shi ne a cikin mahallin goyon bayan da Allah yake yi wa manzanninsa, kiyaye saƙonsa, da ladan da Allah ya shirya wa waɗanda suka yi imani da waɗanda suka ƙi yin imani.

The previous passage ended with an outline of the opposite destinies of the believers and those who deny God’s message. On the day when all dominion belongs to God alone, they end up in contrasting positions. All this is given within the context of God’s support of His messengers, protection of His message and the reward He has in store for those who believe and those who refuse to believe.

Wannan nassi ya fara da magana a kan waɗanda suka yi hijira saboda hanyar Allah. An riga an halatta musu yin yaƙi domin kare addininsu da kuma kare kansu daga zalunci. An fitar da su daga gidajensu ba bisa ƙa'ida ba, babu wani dalili sai dai kawai saboda sun bayyana cewa sun yi imani da Allah shi kaɗai. Nassin kuma ya bayyana cewa Allah zai biya su diyyar dukiyar da suka bar a baya a lokacin hijirarsu.

This passage begins with a reference to those who migrate for God’s cause. They have already been permitted to fight in defence of their faith and to defend themselves against injustice. They have been driven out of their homes against all right, for no reason other than their declaration that they believed in God alone. The passage also clarifies that God will compensate them for the property they left behind when they migrated.

Wani hukunci gabaɗaya ya biyo baya wanda ya shafi waɗanda suka sami kansu a cikin zalunci ba tare da adalci ba, waɗanda kuma suke ƙoƙarin kawar da zalunci, amma sai aka ƙara musu zalunci da adawa. An ba su alkawari bayyananne kuma tabbatacce na taimako. Wannan alkawari mai ƙarfi an biyo baya da ambaton wasu alamomin ikon Allah wanda ke tabbatar da cewa alkawuransa koyaushe za su cika. Ana ganin waɗannan alamomi a cikin duniyar da ke kewaye da mu. Don haka yana nuna cewa taimakon Allah ga waɗanda ake zalunta, duk da ƙoƙarinsu na kawar da zalunci, tabbatacce ne kamar sauran dokoki na duniya.

A general verdict follows which applies to those who find themselves unjustly attacked and who try to repel aggression, but are then subjected to further tyranny and hostility. They are given a clear and assured promise of support. This firm promise is followed by listing some indicators of God’s power which ensures that His promises will always come true. These indicators are seen in the universe around us. It thus suggests that God’s help to those who suffer injustice, despite their attempts to repel aggression, is a certainty in the same vein as other universal laws.

Waɗanda suka bar gidajensu don neman yardar Allah, sannan aka kashe su ko suka mutu, lalle Allah zai ba su wani abinci mai kyau. Lalle Allah shi ne mafi kyautatawa mai azurtawa. Lalle zai shigar da su wani wuri da za su yarda da shi. Lalle Allah masani ne, mai haƙuri.

As for those who leave their homes to serve God’s cause, and are then slain or die, God will most certainly grant them a goodly provision. God is indeed the most munificent provider. He will most certainly admit them to a place with which they shall be well pleased. God is surely All-Knowing, Most Forbearing. (Verses 58-59)

Hijrah, yani barin gida don yin hidima ga addinin Allah, yana nufin watsi da duk wata jin daɗi, ko iyali da al'umma da tunanin yarinta, ko dukiya da jin daɗin duniya. Idan mutum ya ba addininsa fifiko a kan duk waɗannan, don kawai ya samu yardar Ubangiji, to yana nuna cewa wannan lada ya fi duk kayan duniya daraja. An yi hijira kafin Makka ta karɓi Musulunci da kafuwar daular Musulunci. Bayan haka, hijira ta zama ba ta halatta ba. Abin da ake buƙata yanzu shi ne yin jihadi a hidimar addinin Allah. Duk wanda ya yi irin wannan jihadi don addinin Allah kuma ya sadaukar da kansa wajen hidimarsa, yana samun lada irin ta hijira.

Migration, or leaving one’s home, to serve God’s cause represents a desertion of every comfort whether it be family, community and childhood memories, or property and material comforts. When one puts one’s faith ahead of all this for no other reason than to earn God’s pleasure, one demonstrates that such a prize is more valuable than all material goods. Migration was possible before Makkah fell to Islam and the Islamic state was established. After that, migration was invalid. The requirement now is to strive in serving God’s cause. Whoever strives thus for God’s cause and dedicates himself to its service receives a similar reward to that of migration.

"Waɗanda suka bar gidajensu don yin hidima ga addinin Allah" — no, I must write God as the Hausa word for God, not "Allah". "Waɗanda suka bar gidajensu don su yi wa Ubangiji hidima, sannan aka kashe su ko suka mutu, lalle Ubangiji zai ba su rabo mai kyau." (Ayah ta 58) Wannan ya shafi ko sun mutu a yaƙi, suna samun shahada, ko sun mutu a hankali a gidajensu. Sun bar gidajensu da dukiyarsu, suna shirye su fuskanci kowane hali, don kawai su yi wa Ubangiji hidima. Sun nemi shahada ta kowace hanya da za ta zo, suna yin hadaya da kowane jin daɗin duniya. Saboda haka, Ubangiji yana ba su lada mai yawa saboda abin da suka bari saboda Shi: "Lalle Ubangiji zai ba su rabo mai kyau. Lalle Ubangiji shi ne Mafi alheri mai ba da rabo." (Ayah ta 58) Irin wannan rabo ya fi duk abin da suka bari.

“As for those who leave their homes to serve God’s cause, and are then slain or die, God will most certainly grant them a goodly provision.” (Verse 58) This applies whether they die in battle, earning martyrdom, or die normally in their homes. They left their homes and property ready to face any eventuality only to serve Him. They sought martyrdom in any way it might come, sacrificing every worldly comfort. Therefore, God compensates them richly for what they abandoned on His account: “God will most certainly grant them a goodly provision. God is indeed the most munificent provider.” (Verse 58) Such provisions are better than everything they leave behind.

Duk wannan yana da alaƙa da wata gaskiya mai muhimmanci: cewa Allah shi ne gaskiya ta ƙarshe kuma cikakkiya. Gaskiyarsa ita ce take sarrafa duniya kuma take gudanar da tsarinta. Duk sauran abu ƙarya ne, ba shi da tsayuwa, kuma ba zai iya dawwama ba: "Haka ne, domin Allah shi kaɗai ne Gaskiya ta ƙarshe, kuma duk abin da mutane ke kira baya gare shi ƙarya ce kawai, kuma domin Allah shi kaɗai ne Maɗaukaki, Mai girma." (Aya ta 62)

All this relates to the essential fact that God is the ultimate and absolute truth. His is the truth that controls the universe and operates its systems. Everything else is false, irregular, and cannot be maintained: “Thus it is, because God alone is the Ultimate Truth, and all that people invoke beside Him is sheer falsehood, and because God alone is Most High, Great.” (Verse 62)

Wannan bayani ne mai gamsarwa, kuma tabbaci ne cewa gaskiya da adalci za su yi nasara babu makawa, yayin da karya da zalunci tabbas za su sha kaye. Wannan tabbaci ne guda da na cewa dokokin duniya za su yi aiki ba tare da kasawa ba. Daya daga cikin wadannan dokoki da abubuwan da ke faruwa shi ne cewa gaskiya za ta yi nasara, karya kuma za ta sha wulakanci a kayarwa. Lallai Allah ya fi kowane sarki mai cikakken iko wanda ke neman nuna karfinsa a kan masu rauni girma. Ayar ta kare da wannan magana: "Allah kadai ne Madaukaki, Mai girma." Saboda haka, ba zai bari zalunci ya yi girma ba, ko rashin adalci ya dawwama ba.

This is an adequate explanation and a guarantee that truth and justice will inevitably triumph, while falsehood and aggression are certain to be defeated. It is the same guarantee that the laws of the universe will operate without fail. One of these laws and phenomena is that the truth will be victorious and falsehood will suffer a humiliating defeat. God is certainly far superior to any absolute ruler who seeks to demonstrate his power over the weak. The verse concludes with this comment: “God alone is Most High, Great.” Hence, He will not allow aggression to swell, or injustice to he everlasting.

Ƙarin abubuwan al'ajabi na halitta an nuna su a matsayin alamomi na har abada na ikon Allah? Wait — rule: write "God" as the Hausa word for God, not "Allah". Hausa for God: "Ubangiji" or "Allah" is forbidden, so use "Ubangiji" (or "Mahalicci" context). Final: Ƙarin al'amuran halitta an nuna su a matsayin alamomi na dindindin na ikon Ubangiji:

Further natural phenomena are shown as permanent indicators of God’s power:

"Shin ba ka sani ba cewa Allah yana saukar da ruwa daga sama, sai ƙasa ta zama kore? Allah mai lura ne, mai sanin kowane abu." (Aya ta 63) Muna ganin wannan yana faruwa koyaushe: ruwan sama yana sauka daga sama, ƙasa kuma ta zama kore cikin ɗan gajeren lokaci, amma kuma dogon sabawa yana sa mu manta da wannan. Duk da haka, ga mutane masu buɗaɗɗen zuciya, wannan yanayi yana tada motsin rai iri-iri. Wani lokaci, kana kallon koren toho da ke fitowa daga cikin baƙar ƙasa, sai ka ji sabonta. Yana tunatar da kai yara ƙanana masu murmushi cikin farin ciki ga duniya da ke kewaye da su, waɗanda kusan suke tashi sama da farin ciki idan suka ga hasken da ke yaɗuwa.

Sake da haka sūratun ta nuna wasu daga cikin al'amuran ikon Allah kamar yadda ake gani a cikin halitta: "Shin ba ka gani ba cewa Allah ya hore muku abin da ke cikin ƙasa, da jiragen ruwa suna tafiya a cikin teku da umurninsa? Shi ne yake riƙe sammai don kada su faɗi a kan ƙasa sai da izininsa. Lallai Allah Mai tausayi ne, Mai jin ƙai ga mutane." (Aya ta 65) Wannan yana jawo hankalin mutane zuwa ƙasar da suke rayuwa a kanta, wadda ke ɗauke da iko da arziƙi iri-iri waɗanda Allah ya hore wa mutum. Duk da haka mutum yana ci gaba da rashin kula da ni'imomin Allah da yake morewa dare da rana.

Once more the sūrah points out some of the aspects of God’s power as seen in nature: “Do you not see that God has made subservient to you all that is on earth, and the ships that sail the sea at His bidding? He it is who holds the celestial bodies, so that they may not fall upon the earth except by His leave. Most compassionate is God, and merciful to mankind.” (Verse 65) This draws people’s attention to the earth they live on, which contains a wide variety of powers and wealth which God has made subservient to man. Yet man remains oblivious of God’s favours which he enjoys night and day.

Allah ya sanya kowane abu a doron ƙasa a hannun mutum, ta hanyar sanya dokokin halitta da suka shafi ƙasa su dace da yanayin mutum da ƙwarewarsa. Da a ce waɗannan dokoki sun saɓa wa dokokin halitta na ƙasa, da rayuwar ɗan adam ba za ta yiwu ba a wannan duniya, kuma da mutum bai iya amfani da albarkatunta don amfanin kansa ba. Da a ce jikinsa ya bambanta da yanayin da ke ba shi damar jure yanayin sararin ƙasa, da shaƙar iskarta, da cin abincinta da shan ruwanta, da mutum ba zai iya rayuwa a ƙasa ko na ɗan lokaci kaɗan ba. Da a ce yawan nauyin ƙasa ko halittar ɗan adam ya bambanta, da mutum ba zai iya tafiya ko tsayawa tsaye a ƙasa ba; ko dai zai tashi a sama, ko kuma ya nutse cikin ƙasa.

God has placed everything on earth at man’s disposal, by making the laws of nature affecting the earth compatible with man’s nature and abilities. Had these been at variance with the natural laws of the earth, human life would not have been possible on this planet, and man would not have been able to utilize its resources to his benefit. Had he been physically different from the condition which allows him to tolerate the earth’s atmosphere, breathe its air, eat its food and drink its water, man could not have survived on earth for even a very brief time. Had the density of the earth or the human constitution been different, man would not have been able to walk or stand upright on earth; he would either fly in the air or sink into the earth.

Da ace duniya ba ta da iska mai kewaye da ita, ko kuma da iskar ta fi nauyi ko fi sauƙi fiye da yadda take a yanzu, da mutum zai shaƙe ko kuma ya kasa numfashi.

Had the earth been without an atmosphere, or had the air been heavier or lighter than its present condition, man would have suffocated or been unable to breathe.

A wannan lokacin surar tana magana da Annabi ﷺ, tana umurtarsa da ya bi hanyarsa, ba tare da ya kula da kafirai da muhawararsu marar amfani ba. Kada ya bari su karkatar da shi daga hanyar da God ya zaɓa masa, domin Shi ne ya ɗora masa aikin isar da saƙonSa ga ɗan Adam.

At this point the sūrah addresses the Prophet (peace be upon him) instructing him to follow his own way, paying no attention to the unbelievers and their futile arguments. He must not allow them to divert him from the method God chose for him, as He assigned him the task of delivering His message to mankind.

Ga kowace al'umma Mun sanya hanyoyin ibada, waɗanda su ke wajibi a gare su su bi.

To every community We have appointed ways of worship, which they should observe.

Kada su bari su ja maka cikin muhawara a kan wannan al'amari, amma ka yi kira zuwa ga Ubangijinka.

Let them not draw you into disputes on this score, but call [them all] to your Lord.

Kana kan hanya madaidaiciyar tafarki. Idan suka yi jayayya da kai, ka ce: "Allah ya fi sani abin da kuke aikatawa." Allah zai yi hukunci tsakanin ku a Ranar Tashin Alkiyama game da duk abin da kuke jayayya a kansa. Shin ba ku sani ba cewa Allah yana sane da duk abin da ke faruwa a sama da kuma a ƙasa? Lallai duk wannan yana cikin littafi. Dukkan wannan yana da sauƙi ga Allah.

You are indeed on the right way. Should they argue with you, say: ‘God knows best what you are doing.’ God will judge between you on the Day of Resurrection with regard to all on which you dispute. Do you not know that God knows all that occurs in heaven as well as on earth? Indeed it is all in a record. All this is easy for God.

Don't have the text of verses 67-70 yet. Please paste the English passage you'd like translated into Hausa, and I'll translate it.

(Verses 67-70)

Kowace al'umma tana da nata salon rayuwa, tunani, halaye da imani, kuma waɗannan suna ƙarƙashin dokokin Allah masu daidaito kuma madaidaita da Ya tsara don daidaita yanayin mutane, tunaninsu, ji da martaninsu ga tasirin waje. Al'ummar da ta buɗe zukatanta ga alamomin shiriya ta Allah, kuma ta amsa alamomin da suka dace a cikin duniya da kuma cikin ruhin ɗan adam, za ta sami hanyarta zuwa ga Allah. A cikin haka, za ta amfana da alamomi masu yawa da ke nuni ga tsarkakewarsa da ƙarfafa biyayya ga umarninsa. Sabanin haka, al'ummar da ta rufe hankalinta ga duk wannan tana kan kuskure, tana ƙara nutsewa cikin ɓata.

Every community has its own way of life, thought, behaviour and beliefs, and these are subject to the consistent and accurate laws God has set to regulate people’s nature, thinking, feelings and reactions to outside influences. A community that opens its hearts to the pointers to divine guidance and responds to relevant pointers in the universe and within the human soul finds its way to God. In this, it will benefit by the numerous signs pointing to His oneness and encouraging compliance with His orders. By contrast, a community that shuts its mind to all this is in the wrong, sinking deeper into error.

Sūratu yanzu ta yi wata sanarwa mai ƙarfi, ta duniya baki ɗaya, cewa dukkan waɗanda mutane ke haɗawa da Allah, har da waɗanda azzalumai ke roƙon taimako daga gare su, rauni ne kuma marasa iko. Raunin su yana bayyana a cikin wani yanayi mai cike da motsi da ban sha'awa:

The sūrah now makes a powerful, universal declaration that all deities people associate with God, including the ones to which the wrongdoers appeal for help, are weak and powerless. Their weakness is shown in a bustling and captivating scene:

Ya mutane! An buga misali, don haka ku saurara gare shi. Waɗanda kuke kira ban da Allah ba za su iya halittar kuda ba, ko da sun haɗa dukkan ƙarfinsu wajen yin hakan. Idan kuda ya ɗauke musu wani abu, ba za su iya kwato shi daga gare shi ba! Rauni ne mai nema, kuma rauni ne abin da ake nema! (Aya ta 73)

Mankind. An aphorism is set forth; hearken, then, to it. Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end. If a fly robs them of anything, they cannot rescue it from him! Weak indeed is the seeker, and weak the sought! (Verse 73)

Adireshin na duniya ne, ya haɗa da kowa a ko'ina cikin duniya, kuma sanarwar a bayyane take kuma a fili: "Ya ku mutane!" Idan an tara mutane don su saurara, ana gaya musu cewa za a ba su wata sanarwa ta ƙa'ida ta gaba ɗaya, ba wani lamari na musamman da ya dace da wani yanayi ba. "Ana gabatar da wata misali; to, ku saurare shi." Sanarwa ce ta gaskiya wadda ta shafi kowane hali: "Waɗanda kuke kira baicin Allah ba za su iya halitta kuda ba, ko da sun haɗa dukkan ƙarfinsu wajen yin hakan." Duk waɗanda ake bauta musu ba bisa gaskiya ba, ko gumaka da mutum-mutumai ne, ko mutane, ko al'adu da dabi'u, waɗanda kuke roƙo domin taimako da neman nasara da daraja a wurinsu, ba su da ikon halitta kuda, ko da sun tara dukkan ƙarfinsu, sun yi amfani da dukkan iliminsu, kuma sun karkatar da dukkan albarkatunsu zuwa wani ƙoƙari guda ɗaya mafi girma. Lalle ne, halittar kuda kawai, wannan ƙaramar halitta mara daraja, ta fi ƙarfin dukkan ikon da waɗannan maƙaryatan allolin suke da shi.

The address is universal, it includes everyone anywhere in the world, and the declaration is loud and clear: “Mankind!” When people have been gathered to listen, they are told that they are about to be given a statement of a general principle, not a particular case applicable on a certain occasion. “An aphorism is set forth; hearken, then, to it.” It is a statement of fact that applies in all situations: “Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end.” All false deities, whether they be idols and statues, human beings, traditions and values, to whom you appeal for support and with whom you seek to achieve victory and high esteem, are incapable of creating a fly, even if they muster all their forces, utilize all their knowledge and channel all their resources into one supreme effort. Indeed, the creation of a mere fly, that small and abject creature, defies all the harnessed powers of such false gods.

Bayan an fallasa wautar imani na masu bautar gumaka da jahilcin da al'adunsu na ibada ke nunawa, surar ta yi wa al'ummar Musulmi jawabi na karshe, tana kiranta da ta tsaya kyam a kan imaninta kuma ta manne da hanya madaidaiciya ta rayuwa.

Having exposed the absurdity of the idolaters’ beliefs and the ignorance their worship rituals reflect, the sūrah makes a final address to the Muslim community, urging it to be true to its beliefs and to stick to the right way of life.

Ya ku masu imani! Ku yi ruku'u, ku yi sujada, kuma ku bauta wa Ubangijinku kawai, kuma ku aikata alheri, domin ku samu rabo. Ku yi jihadi a cikin hanyar Allah yadda ya kamata ku yi jihadi. Shi ne ya zaɓe ku, kuma bai sanya muku wata wahala ba a cikin addini; addinin kakanku Ibrahim. Shi ne ya sanya muku suna Musulmi, a zamanin baya da kuma a cikin wannan littafi, domin Manzon ya zama shaida a kanku, ku kuma ku zama shaidu ga dukan mutane. Saboda haka, ku tsaya sallah akai-akai, ku bayar da zakka, kuma ku riƙe Allah sosai. Shi ne Majiɓincinku: Mafi kyawun majiɓinci kuma mafi kyawun mai taimako. (Ayoyi 77-78)

Believers! Bow down and prostrate yourselves, and worship your Lord alone, and do good, so that you might be successful. And strive hard in God’s cause as you ought to strive. It is He who has chosen you, and has laid no hardship on you in [anything that pertains to] religion; the creed of your forefather Abraham. It is He who has named you Muslims, in bygone times and in this [book], so that the Messenger might bear witness for you, and that you might bear witness for all mankind. Thus, attend regularly to your prayer, and pay out your zakāt, and hold fast to God. He is your Guardian: the best of guardians and the best to give support. (Verses 77-78)

Lallai waɗannan ayoyi biyu sun taƙaita tsarin rayuwa da Allah ya shimfiɗa wa al'ummar Musulmi da kuma aikin da Ya ɗora mata. Suna bayyana matsayinta da kuma tsara hanyar aikinta, a baya, a yanzu da kuma nan gaba, muddin ta bi shiryarwarsa.

Indeed these two verses sum up the code of living God has laid down for the Muslim community and the duties He has assigned to it. They define its role and mark out its course of action, past, present and future, provided that it follows His guidance.

Umarni na farko da aka bayar a nan yana umurtar muminai su yi salla, yana nuna ayyuka biyu na musamman na sallar Musulunci, watau rusuchi da sujada ga Allah. Don haka, an ba salla siffa ta zahiri da motsi abin lura, domin mu gan ta a fili a idanunmu. Ta haka, salon bayyana wannan ma ya fi tasiri.

The first instruction given here requires the believers to pray, highlighting two distinctive actions of Islamic prayer, namely bowing down and prostrating before God. Thus, prayer is given a real image and a noteworthy movement so that we see it clearly before our eyes. In this way, the mode of expression is that much more effective.