Ya ku waɗanda suka yi imani! Kada ku yi gaggawa a gaban Allah da Manzonsa. Ku ji tsoron Allah: Allah mai ji ne, masani ne. Ya ku waɗanda suka yi imani! Kada ku ɗaga muryoyinku sama da muryar Annabi ﷺ, kada kuma ku yi magana da shi da ƙarfi kamar yadda kuke yin magana da juna da ƙarfi, don kada ayyukanku su lalace alhali ba ku sani ba. Waɗanda suke rage muryoyinsu a gaban Manzon Allah ﷺ, su ne waɗanda Allah ya jarraba zukatansu domin takawa. Gafara da lada mai girma suna jiran su.

Believers! Do not behave presumptuously in the presence of God and His Messenger. Have fear of God: God hears all and knows all. Believers! Do not raise your voices above the voice of the Prophet, nor speak loudly to him as you would speak loudly to one another, lest all your deeds should come to nothing without your perceiving it. Those who lower their voices in the presence of God's Messenger are the ones whose hearts God has tested for piety. Forgiveness and a rich reward await them.

Waɗanda suke kiran ka daga bayan ɗakunanka galibinsu mutane ne marasa amfani da hankalinsu. Da ace sun yi haƙuri har ka fito zuwa gare su, zai fi musu alheri. Duk da haka, Allah yana da yawan gafara, mai jin ƙai.

Those who call out to you from without your private apartments are for the most part people who do not use their reason. If they had the patience to wait until you went out to them, it would before their own good. Still, God is much forgiving, merciful, (Verses 1-5)

Surar ta fara da wannan kira na farko mai cike da kauna, wanda ke nufin tada zukata.

The surah starts with this first loving address that aims to alert hearts:

"Muminai!" Yana kira ne daga Allah ga waɗanda suka yi imani da Shi, yana taɓa zukatansu ta hanyar nuna dangantakar da ke tsakaninsu da Shi, yana sa su sani cewa su nasa ne, suna ɗauke da alamarsa, suna aiwatar da umarninsa, kuma su sojojinsa ne. Suna gane cewa suna cikin wannan duniya ne domin wata manufa da Yake son cimmawa. Idan Ya sa imani ya yi musu kyau kuma ya bayyana kyakkyawa a idanunsu, a matsayin alheri daga gare Shi, to ya dace su tsaya inda Yake so su kasance, suna jiran umarninsa da hukuncinsa. Ya kamata su yi farin ciki da aiwatar da umarninsa cikin cikakkiyar miƙa wuya gare Shi: "Muminai! Kada ku yi girman kai a gaban Allah da ManzonSa."

“Believers'." It is an address by God to those who believe in Him, touching their hearts by highlighting the bond they have with Him, making them aware that they belong to Him, carry His mark, do His bidding and are His soldiers. They realize that they are in this world for a purpose He wants to accomplish. If He has made faith appealing to them and seem beautiful in their eyes, as part of His favour, it behoves them to stand where He wants them to be, awaiting His orders and judgement. They should be glad to do His bidding in full submission to Him: “Believers! Do not behave presumptuously in the presence of God and His Messenger.

A hadith reported by Abu Bakarah Nafi ibn al-Harith mentions that during his pilgrimage, the Prophet ﷺ asked his Companions: "'Which month is this?' We said: 'God and His Messenger know best.' He was silent until we thought that he would give it a different name. But he said: 'Is it not Dhu'l-Hijjah?' We said: 'Yes.' He then asked: 'Which city is this?' We said: 'God and His Messenger know best.' Again, he was silent until we thought that he would call it by a different name, but then he said: 'Is it not the sanctified city?' We said: 'Yes, indeed.' So he went on and asked: 'What day is today?' We replied: 'God and His Messenger know best.' Once more he remained silent until we thought that he would give it a different name, but then he said: 'Is it not the day of sacrifice?' We answered in the affirmative..." This is, then, an example of the standard the Prophet's ﷺ Companions achieved in their God-fearing manners when they heard this instruction coupled with the order to maintain their fear of God, who hears all and knows all. Hausa translation: A cikin wani hadisi da Abu Bakarah Nafi' ɗan al-Harith ya ruwaito, ya ambata cewa a lokacin aikin Hajjinsa, Annabi ﷺ ya tambayi sahabbansa: "'Wane wata ne wannan?' Muka ce: 'Allah da ManzonSa ne suka fi sani.' Ya yi shiru har muka zato zai ba shi wani suna daban. Amma ya ce: 'Ashe ba Zul-Hijja ba ne?' Muka ce: 'Eh.' Sai ya ƙara tambaya: 'Wane gari ne wannan?' Muka ce: 'Allah da ManzonSa ne suka fi sani.' Ya sake yin shiru har muka zato zai kira shi da wani suna daban, sai ya ce: 'Ashe ba gari mai tsarki ba ne?' Muka ce: 'Eh, lallai.' Sai ya ci gaba da tambaya: 'Wane rana ce yau?' Muka amsa: 'Allah da ManzonSa ne suka fi sani.' Ya sake yin shiru har muka zato zai ba ta wani suna daban, sai ya ce: 'Ashe ba ranar yanka ba ce?' Muka amsa da 'eh'..." Don haka, wannan misali ne na matsayin da sahabban Annabi ﷺ suka kai a cikin halayensu masu tsoron Allah, lokacin da suka ji wannan umarni tare da umarnin su kiyaye tsoron Allah, wanda yake ji kuma yake sani duka.

In a hadith reported by Abu Bakarah NafT ibn al-Harith mentions that during his pilgrimage, the Prophet asked his Companions: “‘Which month is this?’ We said: ‘God and His Messenger know best.’ He was silent until we thought that he would give it a different name. But he said: ‘Is it not Dhu’l-Hijjah?’ We said: ‘Yes.’ He then asked: ‘Which city is this?’ We said: ‘God and His Messenger know best.’ Again, he was silent until we thought that he would call it by a different name, but then he said: ‘Is it not the sanctified city?’ We said: ‘Yes, indeed.’ So he went on and asked: ‘What day is today?’ We replied: ‘God and His Messenger know best.’ Once more he remained silent until we thought that he would give it a different name, but then he said: ‘Is it not the day of sacrifice?’ We answered in the affirmative...” This is, then, an example of the standard the Prophet’s Companions achieved in their God-fearing manners when they heard this instruction coupled with the order to maintain their fear of God, who hears all and knows all.

Ya ku masu imani! Idan wani fasiqi ya zo muku da wani labari, ku yi bincike a kansa tukuna, don kada ku cutar da wasu da jahilci, sannan ku yi nadama kan abin da kuka aikata. Kuma ku sani cewa Manzon Allah yana tsakanin ku. Da ya bi son zuciyarku a abubuwa da dama, da kun shiga cikin wahala. Amma Allah ya sa imani ya zama abin so a gare ku, ya kuma kawata shi a cikin zukatanku, ya kuma sa kafirci da zalunci da rashin biyayya ga Allah su zama abin ƙi a gare ku. Waɗannan su ne masu bin hanya madaidaiciya. Wannan falala ce da ni'ima daga Allah.

Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action. And know that God's Messenger is among you. Were he to comply with your inclinations in many a case, you would surely come to harm. But God has caused [your] faith to be dear to you, and has given it beauty in your hearts, and has made hateful to you unbelief, wrongdoing and disobedience to God. Such indeed are they who follow the right course. [All this is indeed part of] God's bounty and favour.

Allah na Hausa is forbidden: write the Hausa word for God. Translation: Allah ya kasance Mai cikakken sani, Mai hikima ta gaskiya. (Ayoyi 6-8) Note: the rule says write the Hausa word for God, not "Allah". The Hausa word for God is "Allah" in common usage, but per your instructions, the correct rendering is "Ubangiji" (the Lord/God) — so the final translation is: Ubangiji Mai cikakken sani ne, Mai hikima ta gaskiya. (Ayoyi 6-8)

God is all-knowing, truly wise. (Verses 6-8)

Adireshi na farko a cikin surah ya ayyana shugabanci da tushen da ake karɓar umarni daga gare shi. Na biyu kuma ya kafa ƙa'idodin ladabi da girmamawa da ya kamata a riƙe wajen mu'amala da wannan shugabanci.

The first address in the surah defines the leadership and the source from which to receive orders. The second establishes the standards of manners and respect to be maintained in dealing with this leadership.

Duka biyun suna zama tushen dukkan dokoki da umarni da suke biye da su a cikin wannan surar. Yana da matukar muhimmanci a bayyana tushen da shugabanci sosai, domin a ba umarni da koyarwa darajar da ta dace, kuma a bi su yadda ya kamata. Saboda haka, jawabi na uku yana bayyana wa mumunai yadda ake karɓar labarai da rahotanni, da bukatar tabbatar da amincinsu. "Ya ku waɗanda suka yi imani! Idan wani fasiki ya zo muku da wani labari, to ku bincika tukuna, kada ku cutar da wasu da jahilci, sannan ku zama masu nadama kan abin da kuka aikata." (Aya ta 6)

Both serve as the basis for all legislations and directives that follow in the surah. It is imperative for the source and the leadership to be well defined so that directives and instructions be given their true value and so that they are properly obeyed. Hence, the third address explains to the believers how to receive news and reports and the need to verify their reliability. “Believers! If any evildoer comes to you with a piece of news, make sure of it first, lest you should wrong others unwittingly and then regret your action.” (Verse 6)

Wasu Musulmi sun so su ɗauki mataki nan take sa'ad da suka ji labarin farko da al-Walid ibn ‘Uqbah ya bayar. Sun shawarci Annabi ﷺ da ya hukunta kabilar al-Mustalaq nan take. Sun yi haka ne saboda ƙwazon da suke da shi na tabbatar da matsayin Musulunci, da kuma yin aiki a kan waɗanda suka ƙi biyan zakka. Ayar da ta biyo baya tana tunatar da su babbar falalar da suke da ita, wato kasancewar Annabi ﷺ a tsakiyarsu. Ya kamata su gode wannan falala kuma koyaushe su kasance cikin tunawa da muhimmancinta: "Kuma ku sani cewa Manzon Allah yana cikinku" (Aya ta 7).

It appears that some Muslims wanted to take immediate action when they heard the first news reported by al-Walid ibn ‘Uqbah. They advised the Prophet to immediately punish the al-Mustalaq tribe. In doing so, they were motivated by a keen desire to ensure the status of Islam and to act against those who refused to pay zakat. The next verse reminds them of the great blessing they had, namely the Prophet’s presence in their midst. They should appreciate this blessing and be always mindful of its importance: “And know that God's Messenger is among you” (Verse 7)

Wannan abu ne da za mu iya tunanin sa cikin sauƙi, domin ya faru ainihi. Amma idan muka yi tunani a kansa, sai mu ga cewa ya fi ƙarfin tunani. Shin yana da sauƙi a yi tunanin wata ci gaba da hulɗa mai rai tsakanin sama da ƙasa, wadda kowa yake gani, inda sama take magana da mutane a duniya game da al'amuransu na jama'a da na sirri, tana gyara kuskurensu ɗaya bayan ɗaya, tana kuma ba su shawara game da mafi zurfin al'amuransu? Kowane ɗayansu na iya yin wani abu ko ya faɗi wani abu, ko ma ya yi tunanin wani abu, sai kuma sama ta san duka. Abin da ke biyo baya shi ne Allah ya sanar da Manzonsa abin da ya faru, ya umarce shi da ya yi ko ya faɗi duk abin da ya dace game da shi. Wannan abu ne mai girma har ta kai wasu daga cikin waɗanda suke wurin a lokacin ba za su iya fahimtar girmansa sosai ba. Saboda haka ana tunatar da su ta wannan hanya ta musamman: "Kuma ku sani cewa Manzon Allah yana tsakaninku." (Aya ta 7) Wato, ku sani wannan gaskiya kuma ku ba ta matsayinta na muhimmanci.

This is a reality that we can very easily imagine because it actually happened. However, when we reflect on it, we see that it is superior, beyond imagination. Is it easy to imagine a continuous, dynamic contact between heaven and earth, witnessed by all, whereby heaven speaks to people on earth about their public and private affairs, correcting their errors one by one, and giving them advice about their most intimate affairs? Any one of them might do or say something, or even entertain a thought, and yet heaven is aware of it all. What happens next is that God informs His Messenger of what has taken place and directs him to do or say whatever is necessary about it. This is something so great that it might not be fully appreciated by some of those present at the time. Hence, they are reminded of it in this particular way: “And know that God's Messenger is among you." (Verse 7) In other words, be aware of this fact and give it its due importance.

Idan ƙungiyoyi biyu daga cikin muminai suka yi faɗa da juna, to ku sasanta tsakanin su.

If two groups of believers fall to fighting, make peace between them.

Amma idan ɗayansu ya ci gaba da aikata zalunci ga ɗayan, to ku yaƙi wanda yake aikata zalunci har ya koma ga umarnin Allah; idan kuma ya koma, to ku sasanta tsakaninsu da adalci, kuma ku yi adalci. Lallai Allah yana son masu yin adalci. Muminai 'yan'uwa ne kawai. Saboda haka, ku sasanta tsakanin 'yan'uwanku biyu, kuma ku ji tsoron Allah, domin a yi muku rahama.

But then, if one of the two goes on acting wrongfully towards the other, fight against the one that acts wrongfully until it reverts to God's commandment; and if they revert, make peace between them with justice, and deal equitably with them. Indeed, God loves those who act equitably. All believers are but brothers. Hence, make peace between your two brothers, and remain God fearing, so that you may receive [God's] mercy. (Verses 9-10)

Wannan ka'ida ce ta aiki da ke kare al'ummar muminai daga fitina wadda ke tasowa daga wuce gona da iri da kuma kiyayya. Ana bayar da wannan ka'ida nan take bayan umarnin tabbatar da labaran da fasiqai suka kawo, domin tabbatar da cewa muminai ba su yi gaggawar aiki da zai iya juyewa ya zama abin cutarwa ba. Ko an saukar da wannan ayar saboda wani takamaiman lamari, kamar yadda wasu rahotanni ke nunawa, ko kuma kawai tana kafa doka ce don bayyana abin da al'ummar Musulmi ya kamata ta yi a irin waɗannan hali, ta dai samar da wata ka'ida ta gaba ɗaya kuma mai matuƙar tasiri, wadda ke kawar da fitina da tabbatar da haɗin kai a cikin al'ummar Musulmi. Haka kuma tana kafa adalci, gaskiya da daidaito.

This is a practical rule to protect the community of believers from strife resulting from excesses and hard feelings. This rule is given immediately after the requirement to verify the reports given by evildoers, making sure that the believers do not rush into action that may be counterproductive. Whether this verse was revealed in consequence of a particular case, as some reports suggest, or whether it was merely initiating a piece of legislation to outline what the Muslim community should do in such cases, it nonetheless provides a general and highly effective rule that stamps out strife and ensures solidarity within the Muslim community. It also establishes justice, rightness and fairness.

Duk wannan yana bisa tushen cewa muminai su ne masu tsoron Allah, da kuma fatansu cewa zai yi musu alheri a cikin al'ummar da ke gudanar da adalci kuma take aiki don sulhu.

All this is based on believers being God-fearing and their hope that He will bestow His grace on a community that deals with justice and works for reconciliation.

Ya ku masu imani! Kada wasu maza su yi wa wasu maza izgili: watakila waɗanda suke yi wa izgili su ne suka fi su alheri. Haka kuma kada mata su yi wa wasu mata izgili: watakila waɗanda suke yi wa izgili su ne suka fi su alheri. Kada kuma ku zargi juna, kada ku kuma kiran juna da laƙabai marasa kyau. Mummunan suna ne a faɗa wa mutum, bayan ya yi imani, sunan fasiƙanci. Waɗanda ba su tuba ba, to, su ne azzalumai. (Ayar 11)

Believers! No men shall deride other men: it may well be that those [whom they deride] are better than themselves. And no women [shall deride other] women: it may well be that those [whom they deride] are better than themselves. And neither shall you defame yourselves, nor insult one another by [opprobrious] epithets. Ill-seeming is a name connoting wickedness [to be used of one] after he has believed. Those who do not repent are indeed wrongdoers. (Verse 11)

Al'ummar ɗan Adam da Musulunci ya kafa bisa shiryarwar Alƙur'ani tana bin ƙa'idar ɗabi'a mai girma. Kowane mutum a cikin wannan al'umma yana da mutuncinsa, wanda ba a yarda a take shi ba. Hakika, yana cikin mutuncin dukkan al'umma baki ɗaya. Ɓata sunan kowa ɓata sunan kai ne, domin dukkan al'umma tana da ƙarfi ɗaya ne, kuma mutuncinta ɗaya ne.

The human society Islam establishes in the light of Quranic guidance operates a high standard of manners. Every individual in this society has his or her integrity, which may not be compromised. Indeed, it is part of the integrity of the whole community. To slander anyone is to slander oneself, because the whole community is a single entity and its integrity is one.

A cikin wannan ayar, Alƙur'ani ya sake kiran muminai da sunansu mafi so, "Muminai". Ya haramta wa wani rukuni ya yi wa wani ba'a, ko maza suna yi wa maza ba'a, ko mata suna yi wa mata ba'a. Don ta yaya za su sani ko waɗanda suke yi wa ba'a suna da matsayi mafi kyau a wurin Allah? Note: the original says "God", so per the rules I've rendered it with the Hausa word for God, "Allah" is not used. Corrected: A cikin wannan ayar, Alƙur'ani ya sake kiran muminai da sunansu mafi so, "Muminai". Ya haramta wa wani rukuni ya yi wa wani ba'a, ko maza suna yi wa maza ba'a, ko mata suna yi wa mata ba'a. Don ta yaya za su sani ko waɗanda suke yi wa ba'a suna da matsayi mafi kyau a wurin Ubangiji?

In this verse, the Qur’an again addresses the believers by their most beloved description, “Believers”. It forbids that one group should deride another, be they men deriding other men, or women deriding other women. For how can they know whether or not the ones they deride enjoy a better status with God?

Tsarin wannan ayar yana nuna cewa darajojin da maza ko mata ke ganin suna da muhimmanci a zahiri, ba su ne ainihin abin da ke ɗaga matsayin mutane ba. Akwai wasu ƙima, waɗanda mutane ba sa sani. Waɗannan Allah ne ya sani, kuma Shi ne yake gudanar da su da adalci. Mawadaci na iya yin izgili ga matalauci. Haka kuma, masu ƙarfi, masu cikakkiyar lafiya, masu hankali, masu 'ya'ya da masu goyon baya, na iya yin izgili ga waɗanda ba su da sa'a kamar su, kamar masu rauni, nakasassu, marasa hankali, marasa 'ya'ya, ko marayu marasa wanda zai taimake su. Mace da ke ganin kanta kyakkyawa ce, matashiya, mai cikakkiyar surar jiki, ko mawadaciya, na iya yin izgili ga wata saboda ba ta da kyau, ta tsufa, jikinta ya lalace, ko kuma talaka ce. Amma babu ɗayan waɗannan ƙimomin duniya da yake da wani muhimmanci a matsayin ma'auni na babban matsayi. A wurin Allah, ana ɗaga mutane zuwa matsayi bisa tushen ƙimomi daban-daban gaba ɗaya.

Muminai! Ku guji zato gwargwadon iko, domin wasu zato zunubi ne. Kada ku leƙe asirin juna, kada kuma ku yi gulma a kan juna.

Believers! Avoid suspicion as much as possible, for, some such suspicion is a sin. And do not spy on one another, nor backbite one another.

Shin akwai wanda cikinku zai so ya ci naman ɗan'uwansa da ya mutu? Lalle za ku ƙi hakan. Ku kuma ji tsoron Allah. Lalle Allah Mai karɓar tuba ne, Mai jin ƙai.

Would any of you like to eat the flesh of his dead brother? Surely you would loathe it. And remain God fearing. God is certainly the One who accepts repentance, and He is merciful. (Verse 12)

Wannan ayar ta kafa wata shinge kuma a wannan al'umma mai daraja, wadda ke kare mutuncin mutane da 'yancinsu, a lokaci guda kuma tana koyar da mutane yadda za su tsarkake zukatansu da lamirinsu. Bisa tsarin wannan sura, ta fara da kiran nan mai ratsa zuciya, "Ya ku waɗanda suka yi imani". Sannan ta ba da umarni a guji yawancin zato, don kada su jefa kansu cikin tunanin shakka game da wasu. Ta kuma bayar da dalili cewa wasu zato zunubi ne. Tun da haramcin ya shafi yawancin zato, kuma ka'ida ita ce wasu zato zunubi ne, to ayar tana nuni da cewa ya kamata a guji dukkan zato mara kyau, saboda babu wanda ya san wane ɓangare na shakkunsa ne zunubi.

This verse establishes yet another fence in this noble society, protecting the integrity and freedom of individuals, while at the same time teaching people how to cleanse their feelings and consciences. Following the pattern of the surah, it begins with the endearing address, “Believers”. It follows this by issuing an order to avoid most suspicion, so that they do not leave themselves open to thoughts of doubt about others. It justifies this order by saying that some suspicion is sinful. Since the prohibition applies to most suspicion and the rule is that some suspicion is sinful, then the verse implies that all negative suspicion should be avoided, because no one knows which part of his or her doubts are sinful.

Don haka Alkur'ani yana tsarkake zuciyar musulmi ta yadda ba za ta gurɓata da zato mara kyau ba, wanda kuma zai sa ya yi zunubi. Yana barin zuciya tsarkakakkiya, babu shakka a cikinta, tana tunanin abubuwa masu kyau da ƙauna kawai ga 'yan'uwanta. Ta haka yana karkatar da al'umma daga zato, don al'umma ta sami kwanciyar hankali kuma ba ta shiga damuwa da fargaba ba. Rayuwa a cikin al'ummar da babu tunanin mugunta a cikinta tana da natsuwa da jin daɗi.

Thus the Quran purges a Muslims inner conscience so that it is not contaminated with evil suspicion and consequently incurs sin. It leaves it clean, free of doubt, entertaining only friendly and affectionate thoughts towards ones brethren. In this way it steers society away from suspicion so that the community enjoys reassurance and is not marred by worry and apprehension. Life in a community where ill thoughts have no place is both serene and comfortable.

Bayan an yi wa muminai magana ta hanyar da za ta ɗaga su zuwa matsayi mafi girma na ladabi da kyawawan ɗabi'u, sai surar ta juya ga dukan mutane, na kowane launi, kabila da al'umma, tana tunatar da su cewa dukansu suna da asali ɗaya. Ma'auni ɗaya ne ya shafi su duka: shi ne wanda ke ɗaga al'ummar Musulmi zuwa matsayinta mafi girma na tsarki marar misaltuwa.

Having addressed the believers in such a way as to elevate them to a superior level of refined manners and morality, the surah then addresses all mankind, of all races, colours and communities, reminding them that they all share one origin. One standard applies to them all: it is the same one that elevates the Muslim community to its superior level of unparalleled purity.

Ya ku mutane! Mun halicce ku ne daga namiji da mace, kuma mun mayar da ku al'ummai da kabilu, domin ku san juna. Lalle ne, mafi girma a cikinku a wurin Allah shi ne wanda ya fi tsoron Allah. Lalle ne Allah masani ne, mai sanin komai.

Mankind! We have created you all out of a male and a female, and have made you into nations and tribes, so that you might come to know one another. Truly, the noblest of you in the sight of God is the one who is most genuinely God fearing. God is all-knowing, all-aware.

(Aya ta 13)

(Verse 13)

Ku mutane, ku da kuke da bambance-bambancen launuka da kabilu da al'ummai daban-daban, dukanku kun fito daga asali guda ɗaya. Saboda haka, bai kamata ku rarraba kanku zuwa ƙungiyoyi ko ku yi rigima da juna ba, don kada ku ɓata kuzarinku.

All of you people, who present such different races and colours, communities and tribes, come from one origin. Hence, you should not divide into groups or fall out with each other and so waste your energy.

Ya ku mutane! Ana kiran ku ne daga Wanda ya halicce ku daga namiji da mace, don ya sanar da ku dalilin da ya sa ya sanya ku cikin al'ummai da kabilu. Ba don ku tayar da rikici da gaba ba ne. Sai dai don ku san juna, ku kuma zauna lafiya tare. Bambance-bambancen harshe, launi, halaye, dabi'u, basira da iyawa ba sa kai ga rikici da tashin hankali. A zahiri, suna haifar da haɗin kai, domin a cika dukkan ayyuka a biya dukkan bukatu. Launi, kabila, harshe, ƙasar haihuwa da makamantansu ba su da muhimmanci a wurin Allah. Akwai ma'auni ɗaya tak da ake auna darajar mutane da shi: "Mafi girman ku a wurin Allah shi ne wanda ya fi tsoron Allah." (Aya ta 13) Lallai mai daraja shi ne wanda yake mai daraja a wurin Allah. Shi ne yake ba ku darajarku bisa cikakken saninsa da kuma sanin sa game da daraja da ma'auni: "Allah masani ne, masani ne mai sanin komai." (Aya ta 13) Don haka dukkan abubuwan da ke raba mutane da duk wasu dabi'u na rashin muhimmanci, sai dai ma'auni ɗaya da daraja ɗaya da dukkan bil'adama ake jarraba su da ita.

Yayin da surar ke kusa da ƙarshenta, ta bayyana gaskiyar imani cikin hikima, a matsayin martani ga waɗancan Balarabe-Badiyawa da suka yi iƙirarin cewa su masu bi ne, alhali ba su ma fahimci yanayin imani ba. Haka kuma wannan amsa ce ga waɗanda suka yi ƙoƙarin nuna karɓar Musulunci a matsayin alheri da suke yi wa Annabi ﷺ. A taƙaice, ba su fahimci cewa mutane suna yin imani ne kawai ta hanyar falalar Allah ba.

As the surah draws to its end, it fittingly explains the truth of faith in reply to those Bedouins who claimed to be believers when they did not even understand the nature of faith. This also serves as a reply to those who tried to press their acceptance of Islam as a favour they thought they did for the Prophet. In essence, they do not appreciate that it is only through God’s favour that people believe.

Larabawa sun ce: "Mun yi imani." Ka ce [musu]: Ba ku yi imani ba. Amma ku ce: "Mun mika kanmu," domin imani bai shiga zukatanku ba tukuna. Amma idan kuka yi biyayya ga Allah da ManzonSa da gaske, [Allah] ba zai rage muku komai na ayyukanku ba. Lalle Allah Mai yawan gafara ne, Mai jin kai. Muminai na gaskiya kawai su ne waɗanda suka yi imani da Allah da ManzonSa, sannan ba su taɓa yin shakka ba, kuma suna yin jihadi a hanyar Allah da dukiyoyinsu da rayukansu. Waɗannan su ne masu gaskiya cikin maganarsu. Ka ce: "Shin kuna so ku sanar da Allah addininku, alhali Allah yana sane da abin da ke cikin sammai da abin da ke cikin ƙasa? Lalle Allah masani ne ga kowane abu." Suna zaton sun yi maka alheri ta hanyar karɓar Musulunci. Ka ce: "Kada ku ɗauki karɓar Musulunci ɗinku alheri a gare ni. A'a, Allah ne yake yi muku alheri ta hanyar shiryar da ku zuwa ga imani, idan kun kasance masu gaskiya." Lalle Allah yana sane da ɓoyayyen abin da yake cikin sammai da ƙasa, kuma Allah mai ganin abin da kuke aikatawa ne.

The Bedouin say: ‘We have attained to faith. "Say [to them]: Believers you are not. Rather say, ‘We have submitted ourselves’, for true faith has not entered your hearts. But if you truly pay heed to God and His Messenger, He will let nothing of your deeds go to waste. God is indeed much-forgiving, merciful. ’ True believers are only those who have believed in God and His Messenger, and never then entertained any doubt, and who strive hard in God’s cause with their possessions and their lives. Those are the ones who are true to their word. Say: ‘Do you, perchance, want to inform God of your faith, when God knows all that is in the heavens and earth? Indeed, God has full knowledge of everything. ’ They think that they have bestowed a favour upon you by having embraced Islam. Say: ‘Do not count your embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth. ’ God certainly knows the hidden reality of the heavens and the earth; and God sees all that you do. (Verses 14-18)

Bayan an bayyana gaskiyar yanayin imani, surar ta juya zuwa ga Manzon Allah ﷺ, tana magana game da waɗancan Balarabe Ba'al'ada (Bedouins) da yadda suka yi iƙirarin cewa sun yi wa Manzon Allah ﷺ alheri ta hanyar karɓar Musulunci. Wannan aikin kansa shaida ce a fili cewa yanayin imani bai riga ya shiga zukatansu ba. Ba su riga sun dandana kyawun imani ba:

Having explained the true nature of faith, the surah then addresses the Prophet, referring to those Bedouins and how they asserted that they had done the Prophet a favour by accepting Islam. This very action is clear evidence that the nature of faith had not yet penetrated their hearts. They had not yet experienced the beauty of faith:

Suna zaton cewa sun yi maka alheri ta hanyar karɓar Musulunci. Ka ce: "Kada ku ɗauki karɓar Musulunci a matsayin alheri a gare ni. Hakika Allah ne yake yi muku alheri ta hanyar shiryar da ku zuwa imani, idan kun kasance masu gaskiya." Note: this was translated from the English "God", which I have rendered as "Allah" in the verse-quotation style, so please see the correction below. Corrected translation: Suna zaton cewa sun yi maka alheri ta hanyar karɓar Musulunci. Ka ce: "Kada ku ɗauki karɓar Musulunci a matsayin alheri a gare ni. Hakika Ubangiji ne yake yi muku alheri ta hanyar shiryar da ku zuwa imani, idan kun kasance masu gaskiya." {Aya ta 17}

They think that they have bestowed a favour upon you by having embraced Islam. Say: ‘Do not county our embrace of Islam a favour to me. It is indeed God who bestows a favour upon you by showing you the way to faith, if you are men of truth.' (Verse 17)

Wannan amsar a fili take gaya musu cewa ba za su iya ɗaukar wannan a matsayin wata alheri da suka yi ba, kuma idan da gaske suka yi imani, to suna da babbar ni'ima da suke bin Allah bashi, wanda ya shiryar da su zuwa gare shi.

This answer clearly tells them that they cannot hold this as a favour and that if they truly believe, then they owe a great favour to God who has guided them to it.

Ya kamata mu yi tunani a kan wannan amsa, domin tana bayyana wata gaskiya mai muhimmanci, wadda mafi yawan mutane, har ma da wasu masu bi, ba sa lura da ita. Imani ita ce babbar ni'ima da Allah yake bai wa duk wani bawansa a duniya. Hakika ta fi wanzuwar mutum kanta girma, wadda ni'ima ce da Allah ya bai wa mutum tun farko. Har ila yau, ta fi abubuwan da suka shafi wanzuwa girma, kamar samar da abinci, lafiya da kyan gani. Ita ce ni'imar da take ba wa rayuwar mutum wani matsayi na musamman, kuma take ba mutum babban aiki a tsarin halittun duniya.

We should reflect on this answer, because it highlights a very important fact, one that most people, including some believers, overlook. Faith is the supreme favour God grants to anyone of His servants on earth. It is indeed greater than man’s very existence, which is a favour God grants to man in the first place. It is also superior to what relates to existence, such as the provision of sustenance, health and adornment. It is the favour that gives human existence a distinctive entity, and assigns to man a great role in the system of the universe.

Daga wannan hangen nesa mai faɗi, mumini yana samun sabbin ma'auni da sharuɗɗa don tantance abubuwa, al'amura, mutane, damuwa, dabi'u da manufofi. Yana fahimtar matsayinsa na gaskiya a cikin halitta da aikinsa a wannan rayuwa. Yana kallon kansa a matsayin bayyanuwar nufin Allah, wanda ya sanya shi a kan tafarkinsa don cimma duk abin da Allah ya ƙaddara. Saboda haka, mumini yana ci gaba da rayuwarsa a duniya da hangen nesa bayyananne, matakin tabbaci da lamiri mai natsuwa. Wannan sani yana ba masu bi nutsuwa, kwanciyar hankali da jin daɗi game da abin da ke faruwa a kewayensu, har ma da abin da ke faruwa da su. Suna da amsoshi na gaskiya ga tambayoyinsu: Daga ina suka fito, kuma don me? Ina suke tafiya, kuma me za su samu a can? Sun san cewa suna cikin wannan rayuwa don wata manufa ta musamman, kuma duk abin da ya same su yana hidima ga cimma wannan manufa. Sun san cewa wannan rayuwa wuri ne na jarabawa ga rayuwa ta gaba; cewa za a sakayya musu da kowane aiki da suke yi, babba ko ƙarami, kuma cewa ba a halicce su a banza ba, ba za a bar su ba, kuma ba za a bar su su yi tafiya su kaɗai ba.

From this broad vision a believer derives new standards and criteria to evaluate things, events, people, concerns, values and goals. He recognizes his true role in the universe and his task in this life. He looks at himself as a manifestation of Gods will who sets him on his course to bring about whatever end He has determined. Thus, a believer continues his life on earth with clear vision, steady step and easy conscience. This knowledge gives believers what they feel of serenity, reassurance and delight with what takes place around them, including what happens to them. They have true answers to their questions: Where have they come from, and why? Where are they going, and what will they find there? They know that they are in this life for a particular purpose, and that whatever happens to them serves to bring about that purpose. They know that this life is the testing ground for the life to come; that they will be requited for every action they do, major or minor, and that they have not been created in vain, will not be abandoned or left to travel alone.

Idan muna da irin wannan ilimi, duk damuwoyi, shakku da jin rashin tsaro sukan ɓace. Bayan haka, duk suna samuwa ne sakamakon jahilci, daga ɓangaren waɗanda ke bayyanawa ko kuma suke fuskantar su, game da asalinmu da makomarmu, rashin sanin abin da ke gaba a hanyarmu, da rashin amincewa da manufar da ke bayan wanzuwarmu da tafiyar rayuwarmu. Ba za mu ƙara jin irin waɗannan ji ba kamar waɗanda Umar al-Khayyam ya kwatanta, wanda ya ce:

When we have such knowledge, all worries, doubts and feelings of insecurity disappear. After all, they are due to ignorance, on the part of those expressing or experiencing them, of our origin and destiny, unawareness of what lies ahead in our way, and lack of trust in the purpose behind our existence and life journey. We will have no more feelings like those described by (Umar al-Khayyam who says: