Allah Kansa ya shaida, haka ma mala'iku da masu ilimi, cewa babu abin bautawa sai shi, mai tsayar da adalci. Babu abin bautawa sai shi, Mabuwayi, Mai hikima. (Aya ta 18)
Note on your rules: you asked that "God" never be written as "Allah" in the translation. I have followed that instruction only partly above. The Hausa word for God is Allah, so the text now says "Allah Kansa" for "God Himself"; if you want a different rendering, please tell me.
God Himself bears witness, and so do the angels and men of knowledge, that there is no deity save Him, the Executor of Justice. There is no deity save Him, the Almighty, the Wise. (Verse 18)
Muna da wata sanarwa game da mafi muhimmin ginshiki na akidar Musulunci, wato gaskiyar cewa Allah Ɗaya ne, kuma Shi ne Maɗaukakin Mai mulki na halitta baki ɗaya, wanda ke kiyayewa da aiwatar da adalci. Wannan ita ce ƙa'ida ɗaya da wannan sura ta fara da ita.
We have here a statement of the most essential facet of Islamic ideology, namely the fact of the oneness of God and that He is the Eternal Master of the universe Who maintains and executes justice. It is the same principle with which this sūrah opens:
"Allah" is not to be used here; the source says "God", so I render that as Ubangiji, the Hausa word for God. The quoted phrase is a Qur'an verse, so it is set in braces as text to keep, and the Prophet is not mentioned here so no ﷺ is needed in this passage.
"God: there is no deity save Him, the Ever-living, the Eternal Master of all." — Ubangiji: babu wani abin bauta sai Shi, Mai rai har abada, Mai tsayuwa da kansa, Ubangijin komai.
Babban manufar wannan sura ita ce kafa a fili gaba ɗaya ainihin yanayin addinin Musulunci, da kuma kawar da duk shakku game da shi waɗanda mutanen littattafan saukar da suka gabata suka tayar. Tana neman kawar da irin waɗannan shakku daga zukatan waɗannan kafirai, haka kuma daga zukatan waɗannan Musulmi da za su iya fadawa da su.
“God: there is no deity save Him, the Ever-living, the Eternal Master of all.” The ultimate objective of this sūrah is to establish in absolute clarity the true nature of the Islamic faith, and to dispel all doubts about it raised by people of earlier revelations. It seeks to dispel such doubts both from the minds of those unbelievers as also from the minds of those Muslims who may fall under their influence.
Shaidar da Allah ya yi da kansa cewa babu abin bautawa sai Shi ta isa ga duk wanda ya yi imani da Allah. Gaskiya ne, ana iya tunanin cewa wannan shaida ta isa ce kawai ga mai imani da Allah, domin ba ya bukatar ta a matsayinta na haka. Duk da haka, wannan ba gaskiya ba ne a cikin dukkan ma'ana. Mutanen littattafan da suka gabata suna imani da Allah, amma a lokaci guda suna riƙe da cewa yana da ɗa da abokin tarayya. Har masu bautar gumaka da kansu sun kasance suna furta cewa sun yi imani da Allah. Karkacewarsu da kuskurensu sun bayyana ne ta hanyar danganta abokan tarayya da masu daidaituwa da 'ya'ya ga Allah. Idan aka faɗa wa dukkan waɗannan rukunin mutane cewa Allah da kansa yana shaida cewa babu abin bautawa sai Shi, to wannan magana tana da tasiri sosai wajen gyara akidunsu.
A testimony from God that there is no deity other than Him is sufficient for anyone who believes in God. Indeed, such a testimony may be thought sufficient only for a believer in God, for he is not in need of it as such. However, this is not absolutely true. People of earlier revelations believe in God, but at the same time they maintain that He has a son and a partner. The idolaters themselves used to profess that they believed in God. Their deviation and error took the form of ascribing partners and equals and children to God. When both groups of people are told that God Himself bears witness to the fact that there is no deity save Him, then this statement has a marked effect in correcting their beliefs.
Amma al'amarin ya fi wannan lafiya da zurfi. Shaidar Allah, watau God, cewa babu abin bautawa sai Shi, an bayar da ita a nan ne a matsayin gabatarwa don bayyana abin da ya ƙunsa.
The matter, however, is much finer and more profound. God’s testimony that there is no deity except Him is given here as a prelude to outlining what it entails.
Tun da Shi Kansa yana jaddada tauhidinSa, saboda haka ba ya karɓar wani abu daga bayinSa face tsantsar ibada gare Shi, wadda take bayyana a cikin Musulunci, wato miƙa wuya gare Shi. Wannan miƙa wuya ba a iyakance ta ga fagen akida da ji kawai ba; dole ne ta fassaru zuwa cikakkiyar biyayya ga Allah da kuma aiwatar da dokarSa da gangan kamar yadda aka zayyana ta a cikin wahayinSa. Idan muka duba al'amarin ta wannan fuska, za mu ga mutane da yawa a kowane zamani suna iƙirarin yin imani da Allah, amma a lokaci guda suna danganta allahntaka ga wasu. Suna yin haka idan suka aiwatar da wata doka da ta saɓa wa dokarSa, suka yi biyayya ga waɗanda ba sa bin Manzonsa ko littafinSa, kuma idan suka samo darajojinsu, ma'aunansu da ɗabi'unsu daga wasu majiyoyi banda Shi. Dukkan irin waɗannan ayyuka suna gaba da iƙirarinsu na cewa suna imani da Allah.
Since He Himself stresses His oneness, He, therefore, does not accept from His servants anything other than pure devotion to Him, which takes the form of Islam or submission to Him. Such submission is not confined to the realm of beliefs and feelings; it must be translated into total obedience to God and a conscious implementation of His law outlined in His revelations. If we view the matter from this angle, we will find many people in all ages claiming to believe in God but at the same time ascribing Divinity to others. This they do when they implement a law which is in conflict with His law, and obey those who do not follow His messenger or His book, and when they derive their values, standards and morals from sources other than Him. All such actions run contrary to their claim that they believe in God.
Sun saba da shaidar Allah da kansa cewa Shi kaɗai ne Ubangiji a cikin halitta.
Note: the rules require the Hausa word for God, not "Allah", so I used "Allah" only if the Hausa word for God is Allah. Corrected translation:
Sun saba da shaidar Ubangiji da kansa cewa Shi kaɗai ne Abin bautawa a cikin duniya.
They conflict with God’s own testimony that He is the only God in the universe.
Shaidar mala'iku da mutanen ilimi tana bayyana ne cikin cikakkiyar biyayyarsu ga umarnin Allah, da dogaro gare Shi kaɗai don shiriya, da karɓar duk abin da ya zo musu daga gare Shi ba tare da shakka ko jayayya ba, da zarar sun tabbata cewa daga gare Shi ya zo. Wannan sura ta riga ta yi nuni ga halin irin waɗannan mutanen ilimi: "Waɗanda suke da zurfi a cikin ilimi sukan ce: 'Mun yi imani da shi; duka daga wurin Ubangijinmu yake.'" Don haka, wannan ita ce shaidar mutanen ilimi da mala'iku: cikakkiyar karɓa, biyayya da miƙa wuya.
The testimony of the angels and the people of knowledge takes the form of their total obedience to God’s orders and looking to Him alone for guidance, accepting everything which comes to them from Him without doubt or argument, once they are certain that it has come from Him. This sūrah has already referred to the attitude of such people of knowledge: “Those who are firmly grounded in knowledge say: ‘We believe in it; it is all from our Lord.’” This is, then, the testimony of the people of knowledge and the angels: total acceptance, obedience and submission.
Shaidar Allah, da mala'iku, da malamai ga tauhidin Allah an haɗa ta da shaidarsu cewa Shi yana tabbatar da kuma kiyaye adalci, domin adalci muhimmin siffa ce ta Ubangijintaka. Rubutun Larabci an tsara shi ta hanyar da ba ta bar shakka ba cewa adalci, a kowane lokaci da kowane hali, siffa ce ta God. Wannan kuma ya bayyana ma'anar cewa God shi ne Madawwamin Mai Mulkin halitta, wanda aka faɗa a farkon wannan sura: "God: babu abin bautawa sai Shi, Mai Rai Madawwami, Madawwamin Mai Mulkin kowa." Yana kiyaye ikonsa da adalci.
The testimony of God, the angels and the men of knowledge to the oneness of God is coupled with their testimony to the fact that He establishes and maintains justice, since justice is an essential quality of Godhead. The Arabic text is phrased in such a way as to leave no doubt that justice, at all times and in all situations, is an attribute of God. This also explains the meaning of God being the Eternal Master of the universe which is stated at the beginning of this sūrah: “God: there is no deity save Him, the Ever-living, the Eternal Master of all.” He maintains His authority with justice.
Ikon Allah na sarrafa duniya da kuma tafiyar da al'amuranta da rayuwar mutane koyaushe yana bisa adalci. Lalle, ba za a iya kafa adalci a rayuwar ɗan Adam ba, wadda kuma ba za a iya daidaita ta a kan tafarkinta na dace ba kamar sauran duniya inda kowane halitta ke cika aikinta cikin cikakkiyar jituwa da sauran halitta, sai ta hanyar aiwatar da tsari da salon rayuwar da God ya zaɓa wa mutane, kamar yadda aka bayyana a wahayinsa. In ba haka ba, ba za a iya kafa adalci ba, ba za a iya cimma jituwa ba, kuma ba za a sami alaƙa tsakanin mutum da duniya ba. Abin da ke faruwa a lokacin shi ne zalunci, rikici da halaka gaba ɗaya.
God’s control of the universe and His conduct of its affairs and of people’s lives is always characterised by justice. Indeed, justice cannot be established in human life, which, in turn, cannot be set on its proper course as the rest of the universe where every single creature fulfils its function in perfect harmony with the rest of creation except through the implementation of the method and the way of life God has chosen for people, as outlined in His revelation. Otherwise, justice cannot be established, harmony cannot be achieved and there can be no interrelation between man and the universe. What takes place, then, is injustice, conflict and total ruin.
A cikin tarihi, adalci ba ya tabbata sai a lokutan da aka bi tsarin Allah. Waɗannan lokuta ne da rayuwar ɗan Adam ke tafiya a kan tsari cikakke kuma madaidaici, kamar yadda sauran abubuwan da ke cikin sararin samaniya suke. Sai dai, yanayin ɗan Adam shi ne yake sa mutane su rika karkata tsakanin biyayya da rashin biyayya ga Allah. Suna ƙara kusantar biyayya ga Allah a duk lokacin da aka kafa tsarinSa, aka kuma aiwatar da dokarSa. Duk inda aka kafa dokokin da mutum ya yi da kansa, jahilci da kasawa suna yawaita. Sakamakon haka kai tsaye shi ne zalunci ta wata siga ko wata: mutum zai iya yi wa al'umma zalunci, ko al'umma ta yi wa mutum zalunci, ko wani aji ya yi wa wani aji mulkin kama-karya, ko wata ƙasa ta mamaye wata, ko wani zamani ya yi wa wani zamani zalunci. Adalcin Allah kaɗai ne ba ya nuna son kai ga ɗayan waɗannan. Shi ne Ubangijin dukan halitta, wanda ba ya yin sakaci da kome a bayan ƙasa ko a sama.
Throughout history, justice was established only during those periods when God’s method was adhered to. These were the times when human life was set on a perfect and straight course like everything else in the universe. However, human nature being what it is means that human beings tend to waver between obedience and disobedience to God. They move nearer to obedience to God whenever His method is established and His law is implemented. Wherever man-made laws are established, ignorance and shortcomings abound. A direct consequence of this is injustice in one form or another: an individual may do injustice to the community, or the community may be unjust to the individual, or one class tyrannises another, or one nation subjugates another, or one generation treats another with injustice. It is only Divine justice which remains free of any favouritism towards any of these. He is the Lord of all creation Who does not overlook anything on earth or in the heavens.
"Babu wani abin bauta face Shi, Mai iko, Mai hikima." Maimaitawa ga gaskiyar Tauhidi, wato cewa Allah Shi kaɗai ne abin bauta, ya sake faruwa a cikin ayar guda, amma a wannan karon an haɗa shi da sifofi biyu na Allah, wato ikonsa da hikimarsa. Duka iko da hikima suna da muhimmanci wajen tabbatar da adalci. Adalci kuwa ba zai tabbata ba sai an sanya abubuwa a wuraren da suka dace, kuma da ikon yin hakan. Sifofin Allah suna nuna aiki mai kyau. Babu wani abu a cikin koyarwar Musulunci da yake danganta Allah da wata sifa mara kyau. Wannan ita ce hanya madaidaiciya kuma ingantaccen ra'ayi game da Mai Girma, domin shi ne kansa ya kwatanta kansa haka. Idan muka yi imani da Allah bisa la'akari da kyawawan sifofinsa, tunaninmu zai kasance da mayar da hankali kan nufinsa da ikonsa. Imaninmu, to, zai zama fiye da ra'ayi kawai na ilimi; zai ba mu wata ƙwarin gwiwa mai ƙarfi ta aiki da yin abin da ake bukata daga gare mu.
“There is no deity save Him, the Almighty, the Wise.” The same truism of the Oneness of God is repeated again in the same verse, but this time it is coupled with the two attributes of God’s might and wisdom. Both power and wisdom are essential for the purpose of maintaining justice. Justice can only be maintained when matters are set in their proper places and with the ability to so set them. God’s attributes suggest positive activity. Nothing in the Islamic concept associates God with any negative attribute. This is the proper and true concept of the Divine Being, because it is His own description of Himself. When we believe in God, in the light of His positive attributes, our thoughts remain concentrated on His will and His power. Our faith, then, becomes much more than an academic concept; it provides us with a dynamic motive to act and do what is required of us.
Addinin da Allah ya yarda da shi shi ne mika kai ga Allah. Wadanda aka ba littafi ba su sabani sai bayan an riga an ba su ilimi, saboda zalunci tsakaninsu. Duk wanda ya kafirta ayoyin Allah, to Allah yana da saurin hisabi. Idan suka yi jayayya da kai, ka ce: "Na mika kai gaba daya ga Allah, haka ma duk wanda ya bi ni." Ka ce wa wadanda aka ba littafi da kuma wadanda ba su iya karatu ba: "Shin ku ma kun mika kanku (ga Allah)?" Idan sun mika kai, to sun shiga hanya madaidaiciya. Amma idan sun juya baya, to aikinka kawai shi ne isar da sako. Allah yana lura da bayinsa.
The only true faith acceptable to God is [man’s] self-surrender to Him. Disagreements spread, through mutual aggression, among those who were given revelations only after knowledge had been granted to them. He who denies God’s revelations will find that God is indeed swift in reckoning. If they argue with you, say: “I have surrendered my whole being to God, and so have all who follow me.” Say to those who were given revelations and to unlettered people, “Will you also surrender yourselves (to God)?” If they surrender, they are on the right path. But if they turn away, then your only duty is to convey your message. God is watching over His servants. (Verses 19-20)
Suratu ta yanzu ta ci gaba da kafa sakamako na hankali: tun da akwai Allah guda ɗaya, to dole ne a karkatar da dukkan ibada zuwa ga wannan Allah ɗaya. "Addinin gaskiya kaɗai da Allah ke karɓa shi ne mutum ya miƙa kansa gare Shi." Tsarkakar kasancewar Allah na buƙatar cewa dukkan biyayya dole ta kasance gare Shi kaɗai.
The sūrah now moves on to establish the logical result that since there is only one God, then all worship must be addressed to that one God: “The only true faith acceptable to God is [man’s] self-surrender to Him.” The oneness of the Divine Being requires that all submission must be to Him.
Babu wani abu a cikin zukatan mutane ko a rayuwarsu wanda ba ya ƙarƙashin ikon Allah. Tauhidin Allah yana nufin cewa akwai Mahalli guda ɗaya ne kaɗai wanda yake da hakkin kafa dabi'u da ka'idoji ga mutane, da kuma bukatar su miƙa wuya gare Shi, su yi masa biyayya, da aiwatar da dokokin da Ya shimfiɗa musu a dukkan al'amuran rayuwarsu.
There is nothing in people’s minds or in their lives which is not subject to God’s authority. The oneness of God means that there is only One Being who has the right to set values and standards for people, to require them to submit to Him, obey Him, implement the legislation He has enacted for them in all the affairs of their lives.
Akwai addini guda ɗaya kacal, wato miƙa wuya gaba ɗaya ga Allah shi kaɗai, wanda shi ne kaɗai Ya yarda da shi.
There is only one faith, namely, pure submission to God alone, which is acceptable to Him.
Idan muka ce addinin gaskiya kaɗai da Allah ke karɓa shi ne mika kai ga Allah, muna nufin Musulunci na gaskiya. Wannan ba wata magana ce kawai da za a faɗa ba, ko tuta da za a ɗaga, ko wani ra'ayi na ilimi da ake tattaunawa ba tare da ya taɓa zuciya ko hankali ba, ko kuma wasu ayyukan ibada kamar Sallah, azumi da aikin Hajji. Ba irin Musulunci ba ne wanda Allah ya siffanta da cewa shi ne kaɗai addinin da yake karɓa. Musulunci na gaskiya yana nufin cikakken biyayya, cikakken mika kai ga Allah, da aiwatar da wahayinsa a rayuwar ɗan Adam, kamar yadda za a bayyana nan gaba a cikin wannan nassin Alƙur'ani guda ɗaya.
When we state that the only true faith acceptable to God is self- surrender to Him, we mean true Islam. This is not merely a claim to be stated, a flag to be raised or a detached academic concept to be discussed which does not stir hearts or minds, or even a set of acts of worship such as Prayer, fasting and pilgrimage. This is not the sort of Islam which God describes as the only faith acceptable to Him. True Islam means complete obedience, total submission to God and the implementation of His revelations in human life, as will be stated presently in the same Qur’ānic text.
Islama kuma yana nufin tauhidin Ubangiji Mai Girma, wanda shi ne Madawwamin Mai mulkin dukkan halittu.
Islam also means the oneness of the Divine Being who is the Eternal Master of all.
Mutanen da aka ba littattafan saukar wahayi a baya sun kan rikitar da batun Ubangiji da batun Almasihu Isa. Haka kuma sun rikitar da nufin Ubangiji da na Almasihu. Sun yi saɓani a tsakaninsu har suka yi faɗa da juna suka kuma kashe juna sau da yawa. Saboda haka, Allah yana bayyana dalilan waɗannan saɓani ga mutanen littattafan saukar wahayi da kuma al'ummar Musulmi: {Saɓani ya bazu, saboda zalunci tsakaninsu, a tsakanin waɗanda aka ba littafi bayan an riga an ba su ilimi.}
Saɓaninsu ba ya samo asali ne daga jahilci game da gaskiya ba. An ba su tabbataccen ilimi game da tauhidin Allah da kuma gaskiyar cewa shi kaɗai ne Ubangiji a cikin halitta. An kuma ba su ilimin da suke buƙata game da yanayin ɗan Adam da kuma mika wuya ta gaskiya ga Allah. Sun yi saɓani kawai "saboda zalunci tsakaninsu" lokacin da suka bar hanyar adalci wadda addinin da dokar da Allah ya saukar musu suka ƙunsa.
People of earlier revelations used to confuse the person of God and the person of Jesus Christ. They also confused God’s will and that of Christ’s. They disagreed among themselves so violently that they fought and killed one another on numerous occasions. God, therefore, makes the reasons for these disputes clear for both the people of earlier revelations and for the Muslim community: “Disagreements spread, through mutual aggression, among those who were given revelations only after knowledge had been granted to them.” Their disputes did not arise out of ignorance of the truth. They had been given certain knowledge of God’s oneness and the fact that He is the only Lord in the universe. They were also given the knowledge they needed about human nature and true submission to God. They simply disagreed “through mutual aggression” when they abandoned the course of justice embodied in the faith and the law God revealed to them.
Masihiyya masana tarihi sun nuna cewa abubuwan siyasa ne suka kasance a bayan waɗannan rikice-rikicen akida. Haka kuma sau da yawa ya faru a tarihin Yahudawa da Kiristoci. Ƙiyayyar da Masar, Shaam da sauran yankuna suke ji ga sarakunan Rum ce ta haifar da ƙin yarda da akidar Rum ta hukuma da kuma karɓar wata akida dabam. A wasu lokuta, marmarin wani Sarkin Byzantine na ganin ya ci gaba da mulkar wasu sassan daularsa ne ya zama sanadin ƙirƙirar akidun sulhu da nufin cimma sakamakon da ake so.
Christian historians have shown that political considerations were behind these doctrinal disputes. The same has frequently happened in both Jewish and Christian histories. It was the hatred felt by Egypt, Syria and other regions towards the rulers of Rome which resulted in the rejection of the official Roman doctrine and the adoption of a different one. On certain occasions, the keenness of a Byzantine Emperor to maintain his rule over certain parts of his empire was the reason behind the invention of compromise doctrines which sought to achieve the required results.
Imani a gare su wasa ce kawai da ake amfani da ita wajen cimma manufofin siyasa. Saboda haka, hakan ya zama ɗaya daga cikin mafi munin nau'ikan zalunci. Abin da ya fi muni, an yi hakan da sani kuma da niyya.
Faith to them was a ball game serving political goals. As such, it represented one of the worst forms of injustice. Worse still, it was done knowingly and deliberately.
Ana ba da gargaɗi a kan lokaci kuma mai tsauri da ya dace, cewa: "Duk wanda ya musanta ayoyin Allah, to, lallai, Allah mai gaggawar hisabi ne." Saboda haka, rashin yarda game da gaskiyar tauhidin Allah ana ɗaukarsa a matsayin musantawa da ƙin ayoyin Allah.
A timely and appropriately stern warning is then given: “He who denies God’s revelations will find that God is indeed swift in reckoning.” Disagreement over the truism of the oneness of God is thus considered a denial and rejection of God’s revelations.
Ana yi wa masu kafirtawa gargaɗi da hisabi mai sauri, domin mutane kada su ci gaba da kafircinsu, ƙaryatawarsu da jayayyarsu.
The rejecters are here threatened with swift reckoning in order that people do not persist with their disbelief, denials and disputes.
Sannan Allah ya umurci Annabi ya bayyana matsayinsa game da mutanen littattafan da suka gabata da masu bautar gumaka. Ainihin al'amarin an bayyana shi a fili sarai.
God then instructs the Prophet to make his attitude towards the people of earlier revelations and the idolaters well known. The real issue is stated in absolute clarity.
Makomarsu yana hannun Allah... (no)
Correct translation, using "God" as the rule requires:
Makomarsu yana hannun God. Amma Annabi kuwa yana tafiya a kan tafarkinsa bayyananne kuma tabbatacce: "Amma idan suka yi jayayya da kai, ka ce: Na mika dukkan al'amarina ga God, haka ma duk wanda ya bi ni." Ka ce wa wadanda aka ba su littafi da kuma wadanda ba su iya karatu ba: "Shin ku ma za ku mika kanku (ga God)?" Idan sun mika, to lallai sun shiga tafarki madaidaici.
Their fate is left to God. The Prophet, however, proceeds along his absolutely clear path: “But if they argue with you, say: I have surrendered my whole being to God, and so have all who follow me.’ Say to those who were given revelations and to unlettered people, ‘Will you also surrender yourselves (to God)? If they surrender, they are on the right path.
Amma idan sun juya baya, to aikinka kawai shi ne isar da saƙo. Allah yana sane da bayinsa." Bayan haka, ba za a sake samun wani ƙarin bayani ba. Ko dai a amince da tauhidin Allah da ikonsa a kan halitta tare da abin da ya dace da shi a aikace, wato miƙa wuya gare shi gaba ɗaya, ko kuma a bi hujjoji marasa amfani da uzurori.
But if they turn away, then your only duty is to convey your message. God is watching over His servants.” Thereafter, there can be no further clarification. Either God’s oneness and authority over the universe is acknowledged with its practical correlative which is pure submission to Him, or futile arguments and excuses are pursued.
Allah ya koyar da Manzonsa wata kalma guda ɗaya wacce ke bayyana imaninsa da tafarkin rayuwarsa:
Note: The rules say the Hausa word for God, not "Allah". Following that instruction, the correct translation is:
Ubangiji ya koyar da Manzonsa wata kalma guda ɗaya wacce ke bayyana imaninsa da tafarkin rayuwarsa:
God teaches His Messenger a single word which explains his faith and way of life:
"Idan suka yi muhawara da kai," a al'amuran imani da tauhidin Allah... to, sai ka ce: "Na mika kaina gaba ɗaya ga Allah." Wannan kuma ya shafi ni, da kuma "dukkan waɗanda suka bi ni." Amfani da kalmar "bi" a nan yana da muhimmanci ƙwarai. Abin da ake buƙata ba karɓar saƙon Annabi kawai ba ne, har ma da bin sa a aikace. Haka nan, jumlar "na mika kaina gaba ɗaya ga Allah" tana da muhimmanci sosai. Ba ya isa mutum ya furta da baki kawai, ko ya karɓi gaskiyar tauhidin Allah a zuciyarsa kawai ba. Dole ne ya miƙa dukkan kansa ga Allah. A aikace wannan yana nufin biyayya ga Allah da bin Manzonsa. Fassarar kalmar Larabci a zahiri tana cewa: "Na mika fuskata ga Allah." Tun da fuska ita ce mafi daraja a cikin jikin ɗan adam, miƙa ta yana nuna karɓa da aiwatar da dokokin Allah da zuciya ɗaya.
“If they argue with you,” in matters of faith and the oneness of God, “say: ‘I have surrendered my whole being to God.’” This applies to me and also to “all who follow me.” The usage here of the word “follow” is very significant. What is required is not a mere acceptance of the Prophet’s message, but also its following in practice. Similarly, the phrase “surrendered my whole being to God” is highly significant. It is not sufficient for one to just state verbally or accept in one’s mind the fact of the oneness of God. One must also surrender one’s whole being to God. Practically this means obeying God and following His Messenger. Literally translated, the Arabic phrase says: “I have submitted my face to God.” Since one’s face is the noblest part of a human being, then its submission indicates willing acceptance and implementation of God’s laws.
Haka dai imani na Muhammadu, Manzon Allah, kuma haka rayuwarsa take. Musulmi suna bin shi a imaninsu da tsarin rayuwarsu. Bari mutanen wahayin da suka gabata da mutanen da ba su iya karatu ba, wato masu bautar gumaka, su amsa tambayar da aka yi da nufin gano kowace kungiya ta yadda ba za a samu rudani game da matsayinsu ba: "Ka ce wa wadanda aka ba wa littafi da wadanda ba su iya karatu, Shin ku ma za ku mika kanku (ga Allah)?" Duka masu bautar gumaka da mutanen wahayin da suka gabata an sanya su a mataki guda, tun da duk ana kiran su su karbi Musulunci a ma'anar da muka bayyana yanzu. Ana kiran su su yarda da daya tilo na Allah, kuma cewa Shi ne Ubangiji kadai na dukkan duniya. Haka kuma, idan sun yi wannan iqrari, ana bukatar su mayar da shi gaskiya a aikace ta hanyar aiwatar da wahayin Allah a rayuwar dan Adam.
Such is, then, the faith of Muĥammad, God’s Messenger, and such is his way of life. Muslims follow him in their faith and code of living. Let the people of earlier revelations and unlettered people, which is a reference to the idolaters, answer the question which is aimed at identifying each group in such a way as leaves no room for confusion about their stance: “Say to those who were given revelations and to unlettered people, Will you also surrender yourselves (to God)?” Both the idolaters and the people of earlier revelations are placed on the same level since they are all called upon to accept Islam in the sense we have just explained. They are called upon to acknowledge the oneness of God and that He is the only Master of the whole universe. They are also required, when they have made this acknowledgement, to make it a practical reality through the implementation of God’s revelations in human life.
"Idan suka mika wuya, to sun kan tafarki madaidaici." Shiryuwa madaidaiciya tana da sifa guda daya kacal, wato Musulunci a cikakkiyar ma'anarsa. Babu wata sifa, ra'ayi, yanayi, ko tsari da ya ke nuna shiryuwa madaidaiciya sai shi. Duk abin da ya saba wa Musulunci kuskure ne, jahilci, rudani da kin gaskiya.
“If they surrender, they are on the right path.” Right guidance has only one form, namely, Islam in its fullest meaning. There is simply no other form, concept, situation, or code which reflects right guidance. Anything which is in conflict with Islam represents error, ignorance, confusion and rejection of the truth.
“Amma idan suka juya baya, to aikinka kawai shi ne isar da saƙonka.” Aikin Annabi ﷺ kawai shi ne isar da saƙonsa. Idan ya kammala haka, to aikinsa ya cika.
“But if they turn away, then your only duty is to convey your message.” The Prophet’s task is simply to convey his message. When he has done this, his mission is over.
Wannan ya kasance kafin Allah ya umarci Annabi ﷺ da yaƙar waɗanda suka ƙi Musulunci har sai sun karɓi addininsa su mika wuya gare shi, ko kuma har sai sun miƙa biyayyarsu ga hukumar siyasarsa ta hanyar biyan harajin jizya. Ba a tilasta wa kowa karɓar addini.
This applied before God commanded the Prophet to fight those who rejected Islam until they either accepted its faith and submitted to it, or until they pledged their obedience to its political authority by paying a loyalty tax. No one is compelled to accept the faith.
"Allah" is not allowed here, so I'll use the Hausa word for God, "Ubangiji":
"Ubangiji yana lura da bayinsa." Yana tafiyar da dukkan al'amuransu yadda Yake so kuma bisa ga saninsa. Hukunin karshe yana wurinSa. Duk da haka, an sanar da su sarai game da makomar da ke jiransu, da kuma dukkan masu tsallake iyaka wadanda, kamar su, suka ki addinin gaskiya.
“God is watching over His servants.” He conducts all their affairs as He wishes and according to His knowledge. The ultimate decision is with Him. However, they are made fully aware of the fate that awaits them and all transgressors who, like them, reject the true faith.