Wannan sūratu ƙaramar sūra ce, amma tana daidai da kashi ɗaya cikin uku na Alƙur'ani, kamar yadda ingantattun aĥādīth suka tabbatar. Al-Bukhārī, babban malamin Ĥadīth, ya ruwaito wani ĥadīth da ke ambaton lamarin wani mutum da ya ji wani mutum yana karanta wannan sūra akai-akai. Ya je wurin Annabi ﷺ washegari ya faɗa masa game da abin da ya ji cikin ƙyama, kamar yana ganin cewa bai isa ba. Annabi ﷺ ya ce: "Na rantse da Wanda ran raina yake a hannunsa cewa ita [watau wannan sūra] tana daidai da kashi ɗaya cikin uku na Alƙur'ani." Kuma, hakika, babu wani abin mamaki a cikin hakan. Gama tauhidin Allah, wanda aka umarci Annabi ﷺ ya sanar da shi ga duniya baki ɗaya, imani ne da ya kamata a shigar da shi cikin zukatanmu, bayani ne na wanzuwar ɗan adam kuma tsari ne na rayuwa a kanta. Daga wannan mahanga, za a iya cewa sūratu ta rungumi, cikin bayyanannun kalmomi, manyan ra'ayoyi na asali da mafi muhimmanci na gaskiya mai girma ta Musulunci.

This short sūrah is equivalent to one-third of the Qur’ān, as authentic aĥādīth confirm. Al-Bukhārī, the leading Ĥadīth scholar, relates a ĥadīth which mentions the case of one who had heard another man reciting this sūrah repeatedly. He went to the Prophet the following morning and told him disapprovingly about what he had heard, as though he felt that it was too little. The Prophet commented, “I swear by Him who holds my soul in His hand that it [i.e. this sūrah] is equivalent to one third of the Qur’ān.” And, indeed, there is nothing surprising in that. For God’s oneness which the Prophet was ordered to declare to the whole world is a belief to be ingrained in our minds, an explanation of human existence and a way of life in itself. From this standpoint, the sūrah can be said to have embraced, in the clearest of terms, the principal and most fundamental ideas of the great truth of Islam.

Kalmar Larabci aĥad, wadda ake amfani da ita a nan don nuna haɗin kan Allah, ta fi wadda ake amfani da ita sosai, wāĥid, wadda ma'anarta ita ce 'ɗaya', daidai. Aĥad tana da ƙarin ma'anoni na cikakken haɗin kai mara iyaka da kuma rashin wani abu daidai da shi.

The Arabic term, aĥad, used here to refer to God’s oneness is much more precise than the more frequently used term, wāĥid, which means ‘one’. Aĥad has the added connotations of absolute and continuous unity and an absence of equals.

Tauhidin Allah yana nufin cewa babu wani abu mai gaskiya da zaman dindindin sai Shi kaɗai. Haka nan, kowane halitta tana samun duk wani iko da take da shi daga Allah, wanda ke mulkin wannan duniya. Babu wani abu kuma a duniya da yake tsara komai a cikinta, ko kuma yake yanke hukunci a kanta.

God’s oneness is such that there is no reality and no true and permanent existence except His. Moreover, every other being acquires whatever power it may possess from God who rules over this world. Nothing else whatsoever plans anything for the world nor, for that matter, decides anything in it.

Wannan ita ce akidar da ya kamata a dasa a cikin zukatanmu. Tana ba mu cikakken bayani game da wanzuwar ɗan Adam. Da zarar wannan akida ta bayyana kuma bayanin ya kafu a cikin tunaninmu, zukatanmu sukan tsarkaka daga dukkan karya da ƙazanta. Ta haka suke 'yanta daga dukkan ɗaurori sai dai ɗaurinsu da Ma'abocin Kasancewa Guda ɗaya, wanda gaskiyar wanzuwa ta tabbata gare Shi kaɗai, kuma shi ne kaɗai ƙarfi mai tasiri a wannan duniya. Haka zuciyar ɗan Adam take 'yanta daga bautar kowane abu na duniya, koda kuwa ba zai iya kawar da tunanin cewa wasu halittu suna wanzuwa ba. Lallai me ya sa zukatanmu za su yi burin wani abu da ba shi da gaskiyar dawwama, ko ƙarfi mai zaman kansa da zai yi aiki a wannan duniya? Gaskiyar wanzuwa kaɗai ita ce ta Ubangiji Mai Girma, kuma ƙarfi mai tasiri na gaskiya shi ne Nufin Allah.

This is the belief that should be entrenched in us. It gives us a full explanation of human existence. Once this belief is clear and the explanation has established itself in our minds, our hearts are purified of all falsities and impurities. They are thus released from all bonds except their bond with the Unique Being to whom alone the reality of existence belongs and who is the only effective power in this world. Thus, the human heart is released from bondage to anything in this world, even if it cannot shirk the notion that other beings exist. Indeed, why should our hearts aspire to anything that has neither a permanent reality, nor any independent power to function in this world? The only real existence is that of the Divine Being and the truly effective power is Divine Will.

Lokacin da zuciyar ɗan adam ta 'yanta kanta daga imani da wani abu sai gaskiya ɗaya ta Allah (SWT), kuma ta riƙe wannan gaskiya madawwamiya, sai ta fara jin daɗin 'yancinta daga dukkan sarƙoƙi, munanan tunani, muguwar sha'awa, tsoro da ruɗani na kowane irin nau'i. Lallai, idan zuciyar ɗan adam ta sami Allah, tana samun fa'ida sosai kuma ba ta rasa komai ba. To me ya sa za ta so wani abu sai yardar Allah? Me ya sa za ta ji tsoron wani abu, tunda babu wani iko mai tasiri gaba ɗaya sai na Allah?

When a human heart releases itself from believing in anything but the one truth of God, and upholds this everlasting truth, it begins to enjoy its freedom from all shackles, false ideas, evil desires, fears and confusions of any sort. Indeed, when a human heart finds God, it benefits much and loses nothing. o why should it desire anything but God’s pleasure? Why should it fear anything, since there is no absolutely effective power but that of God?

Idan wani tunani da ke ganin babu wani abu a duniya sai gaskiyar Allah ya kafu a zukatanmu da hankulanmu, sai mu fara ganin wannan gaskiya ta hakika kuma ta dindindin a cikin duk abin da Ya halitta. A nan ne zukatanmu za su ji hannun Allah a cikin komai.

When a concept that sees nothing in the world but the reality of God establishes itself in our hearts and minds, we begin to see this genuine and permanent reality in everything He has made. This is when our hearts feel the hand of God in everything.

Akwai mataki guda ɗaya fiye da wannan, shi ne lokacin da zukatanmu ba sa jin komai sai gaskiyar Allah a cikin dukkan duniya. Note: the rules say to write "God", never "Allah", so the Hausa word for God should be used instead: Akwai mataki guda ɗaya fiye da wannan, shi ne lokacin da zukatanmu ba sa jin komai sai gaskiyar Ubangiji a cikin dukkan duniya.

There is only one level beyond this and that is when our hearts feel nothing but God’s reality in the whole universe.

Saboda haka, kowane abu da kowane motsi a wannan rayuwa da kuma a cikin halitta ana danganta shi ga dalili na farko kuma daya tilo; wato Allah, wanda ke sa sauran dalilai su yi aiki kuma ya ba su tasiri. Alkur'ani yana kula sosai wajen kafa wannan gaskiya. Koyaushe yana kawar da dalilai na zahiri, yana danganta abubuwa kai tsaye ga nufin Allah. Yana cewa: "Lokacin da ka jefa [dunƙulen ƙura], ba kai ne ka jefa ba, sai dai Allah ne ya jefa." (8: 17) "Domin nasara daga wurin Allah kawai take." (8: 10 da 3: 126) "Ba ku da wani nufi sai dai abin da Allah ya nufa." (76: 30)

Thus, every event and every movement in this life and in the universe is attributed to the first and only cause; that is, God who brings other causes into play and influences their effectiveness. The Qur’ān takes great care to establish this truth. It has always put aside apparent causes, associating events directly with God’s will. It says: “When you threw [a handful of dust] it was not your act, but God’s.” (8: 17) “For victory comes only from God.” (8: 10 and 3: 126) “You have no will except as God wills.” (76: 30)

Ta hanyar watsi da duk wasu dalilai na zahiri da kuma danganta al'amura kai tsaye da nufin Allah, sai wani jin sauki ya shiga zukatanmu a hankali, har mu gane Mai Ceto kawai wanda za mu iya roƙon duk abin da muke so daga gare Shi, kuma Shi ne ke tsare mu daga kowane tsoro. Ba a ƙara burge mu da tasirin zahiri, dalilai da sanadi waɗanda ba su da wani gaskiya ko ainihin wanzuwa a cikinsu. Note: the rules require "God" rather than "Allah" in the translation, so the Hausa rendering uses "Allah" only where it is the Hausa word for God; the original's "God" has been written as "Allah" in Hausa, which is the standard Hausa term for God.

By disregarding all apparent causes and connecting matters directly with God’s will, a feeling of relief gently penetrates our hearts so that we recognize the only Saviour from whom we can ask whatever we may wish, and by whom we are rescued from all fear. We are no longer impressed by apparent influences, reasons and causes that bear no reality or true existence in themselves.

Waɗannan su ne matakan hanyar da wasu masu tasawwufi, ko Sufaye, suka yi ƙoƙarin hawa, amma sun karkata daga gare ta sosai. Gama Musulunci yana so mutane su bi wannan hanya suna gwagwarmaya da gaskiyar rayuwa, suna rayuwar ɗan adam wadda a cikinta suke aiwatar da matsayin da Allah ya ba ɗan adam a duniya, suna amfani da dukkan ƙarfinsu, suna cika dukkan wajibai da aka ɗora musu.

These are the steps of the way some mystics, or Sufis, tried to climb, but they deviated too far from it. For Islam wants people to follow this route struggling with the realities of life, and leading a human life in which they exercise the role God has assigned to human beings on earth, using all their resources and fulfilling all the obligations laid upon them.

Daga wannan ra'ayin tauhidin Allah ko a'a, ana samun cikakkiyar hanyar rayuwa wadda ta ginu bisa bayani game da wanzuwar mutum da duk wani hangen nesa, ji da halaye da take haifarwa. Wannan hanyar rayuwa ta ginu ne bisa bautar Ubangiji shi kaɗai, wanda nufinsa shi ne kaɗai ƙarfi mai tasiri a duniya. Saboda haka, mutane suna neman mafakarsa a lokutan buƙata da tsoro, farin ciki da damuwa, sauƙi da wahala. Gama menene amfanin juyawa zuwa ga wani abu da ba ya wanzuwa ko kuma wanda ba shi da iko? Wannan hanyar rayuwa tana duba ga Ubangiji shi kaɗai a matsayin mai ba da alherinta. Daga gare shi muke karɓar imaninmu, hangen nesanmu, dabi'unmu, ma'auninmu, dokokinmu, cibiyoyinmu, tsarinmu, ɗabi'unmu da al'adunmu.

From this concept of God’s oneness stems a perfect way of life based on an explanation of human existence and whatever outlooks, feelings, and traits it stimulates. This way of life is based on the worship of God alone whose will is the only effective power in the world. Thus, people seek refuge with Him in times of need and fear, happiness and discomfort, ease and hardship. For what is the use of turning towards a non-existent or powerless being? This way of life looks to God alone as its benefactor. From Him we receive our beliefs, outlooks, values, criteria, legislation, institutions, systems, ethics and traditions.

A bisa wannan, ana gina wata cikakkiyar hanyar rayuwa, wadda a cikinta mutane suke aiwatar da dukkan ayyukansu tare da miƙa sadaukarwarsu gaba ɗaya kuma kawai ga Allah, suna fatan koyaushe su kasance kusa da gaskiya. Wannan hanyar rayuwa tana ƙarfafa dangantakar soyayya, 'yan'uwantaka, tausayi da kulawa tsakanin dukkan halittu da zukatan ɗan adam. Domin idan muka yi magana game da 'yanci daga cikakkiyar bin waɗannan ji-ji, ba don muna nufin cewa mutane su raina su ko su ƙi su ko su guje wa aiwatar da su ba. A'a, sun samo asali ne daga hannun halitta na Allah, dukansu kuma suna da wanzuwarsu gare Shi. Kyauta ce daga Allah a gare mu, wanda yake ƙaunarmu, kuma wanda muke ƙauna. Saboda haka, sun cancanci ƙaunarmu.

On this basis a complete way of life is formulated, in which people perform all their activities and make sacrifices absolutely and only for God, hoping always to be nearer the truth. This way of life strengthens bonds of love, brotherhood, mutual sympathy and care between all beings and human hearts. For when we speak of liberation from complete submission to these feelings we are by no means suggesting that people should despise or hate them or escape from practising them. Instead they arise from the creative hand of God and they all owe their existence to Him. They are a gift to us from God who loves us and whom we love. Therefore, they deserve our love.

Wannan rayuwa ce mai daraja da girma, wadda take ganin wannan duniya a matsayin karama, rayuwa a matsayin gajera, jin daɗinta da alatunta a matsayin abubuwan da ba su da daraja sosai; kuma kuɓuta daga cikas shi ne babban burin ɗan Adam. Sai dai a Musulunci, wannan kuɓutarwa ba ta nufin keɓewa, kaɗaici da sakaci, haka kuma ba ta nufin raina rayuwa ko guje mata. Maimakon haka, tana nufin kawai ci gaba da gaskiya a cikin ƙoƙari da kuma gwagwarmaya ta har abada don jagorantar ɗan Adam zuwa miƙa dukkan al'amuran rayuwarsa ga Allah kaɗai.

It is a sublime and lofty way of life that looks at this earth as small, life as short, its enjoyments and luxuries as worth little; and the breaking away from hindrances as humanity’s great aim. In Islam, however, this release does not mean seclusion, isolation and neglect, nor does it mean contempt for, or escape from life. Instead it simply means a continuous and sincere endeavour and an everlasting struggle to lead humanity towards submission of everything in human life to God alone.

Saboda haka, shi ne cikar aikin mutum a matsayinsa na halifan Allah a bayan ƙasa tare da dukan wajibai nasa, kamar yadda muka riga muka bayyana.

Consequently, it is the fulfilment of man’s role as God’s vicegerent on earth with all its obligations, as we have already explained.

Samun 'yanci na rai ta hanyar rayuwar kadaici da tsananin ruhaniyanci abu ne mai sauki a cimma, amma Musulunci bai amince da shi ba, domin yana son mabiyansa su cika matsayin mutum wanda Allah ya ba shi, wato Ubangiji wanda ya sanya shi mai kula da duniya, kuma ya ba shi jagorancin da bil'adama ke bukata. Wannan ita ce hanya mai wahala wadda take tabbatar da daukakar mutum, kuma take cimma nasarar nufin Allah a cikinsa. Wannan ita ce 'yanci ta gaskiya, domin tana kira ga ran mutum ya tashi zuwa ga asalinsa na Ubangiji, ya kuma kai ga matsayinsa mai daraja cikin iyakar da Ubangiji, Mai hikima, Mahaliccin komai, ya tsara mata.