An Alƙur'ani ya sauka daga sama zuwa ga Muhammadu ﷺ, Manzon Allah ... wait, the rules say the word for God must not be "Allah", so I'll write Ubangiji for God and keep Allah only where the original uses it. The original says "God's Messenger", so: Manzon Ubangiji. Ga yadda fassarar take: An saukar da Alƙur'ani daga sama zuwa ga Muhammadu ﷺ, Manzon Ubangiji, domin ya kafa al'umma ta hanyarsa, ya kafa ƙasa, ya tsara al'umma, ya raya hankali da lamiri, kuma ya kafa ƙimar ɗabi'a. Alƙur'ani kuma zai kafa dangantakar da za ta wanzu a cikin al'ummar Musulmi, haka kuma ya bayyana dangantakar ƙasashen duniya da ƙasar Musulmi za ta yi da su. Dukkan wadannan an nufa su haɗu tare sosai, ta yadda dukkan sassansu za su zama cikakken tsari guda ɗaya, wanda ya samo asali daga tushe ɗaya kuma yana komawa ga iko ɗaya. Wannan ita ce ainihin yanayin addini, kamar yadda Ubangiji ya tsara shi, kuma Musulmi suka aiwatar da shi a zamanin da suka kasance Musulmi na gaskiya.

The Qur’ān was bestowed from on high to Muĥammad, God’s Messenger, so that he might, by means of it, establish a state, bring a community into being, organise a society, cultivate minds and consciences and set moral values. The Qur’ān was also to set the bonds that would operate within the Muslim community, as also define the international relations the Muslim state might have. All these were to be firmly joined together, so that all their parts would form one coherent whole, stemming from a single source and referring to a single authority. This is, in fact, the nature of religion, as defined by God and practised by Muslims in the days when they were indeed truly Muslims.

Saboda haka, a cikin wannan sūrah, kamar yadda muka gani a cikin dogayen sūrori uku da suka gabace ta, akwai jerin batutuwa masu alaƙa da juna waɗanda manufa babba da aka saukar da Alƙur'ani domin cimma ta ke haɗa su, wato, tsara al'umma bisa tushen wani tsayayyen ra'ayi da imani ya gindaya. Irin wannan ra'ayi yana dogara ga Allah... Correction to be precise with the rules: the word for God must be used, not "Allah". Saboda haka, a cikin wannan sūrah, kamar yadda muka gani a cikin dogayen sūrori uku da suka gabace ta, akwai jerin batutuwa masu alaƙa da juna waɗanda manufa babba da aka saukar da Alƙur'ani domin cimma ta ke haɗa su, wato, tsara al'umma bisa tushen wani tsayayyen ra'ayi da imani ya gindaya. Irin wannan ra'ayi yana neman dokoki, ƙima, ma'auni da tsarin rayuwa duka daga wurin Ubangiji, kuma yana tabbatar da cewa dukkan ikon bautawa, ubangijintaka da iko na Ubangiji shi kaɗai ne.

Hence, we find in this sūrah, as we found in the three long ones preceding it, a whole host of topics interlinked by the main goal the Qur’ān was revealed to achieve, namely, social organisation on the basis of a well-defined concept formulated by faith. Such a concept looks up to God for all its laws, values, standards and code of living and maintains that all Godhead, Lordship and authority belong to God alone.

Haka kuma a cikin wannan sūrah muna samun wani bayyanannen ƙoƙari na tsara ginshiƙan imani, tsarkakakku, babu kowane irin alamar ɓatacciyar al'adar bautar gumaka da kuma murdiya da mabiyan addinan Allah na farko suka aikata. Haka nan, al'ummar Musulmi tana samun cikakkiyar fahimtar gaskiyar matsayinta, aikinta, hanyar da ya kamata ta bi, da kuma wahalhalun da hakan ya ƙunsa. Haka kuma an faɗakar da ita game da mugayen shirye-shiryen maƙiyanta, waɗanda tabbas suna adawa da imaninta. Sūrah ɗin ta kuma ƙunshi hukunce-hukunce game da wasu ibadun ta, musamman waɗanda ke nufin tsarkake ruhin mutum Musulmi da al'umma baki ɗaya, da ƙarfafa dangantakarsu da Ubangijinsu. Sauran dokokin da ke cikin sūrah ɗin suna nufin daidaita dangantaka a tsakanin al'ummar Musulmi, da kuma dangantaka tsakanin al'umma da al'umma. Bugu da ƙari, sūrah ɗin ta ƙunshi dokokin da ke halatta ko haramta wasu nau'ikan abinci, abin sha, aure da sauran al'amura. Duk waɗannan suna samar da cikakkiyar haɗin kai guda ɗaya, a cikin sūrah guda ɗaya, suna tabbatar da ainihin ma'anar addini kamar yadda God ya nufa, kamar yadda Musulmai masu aminci ga imaninsu suke fahimta.

We also find in this sūrah a clear effort to formulate concepts of belief, pure, purged of all traces of idolatrous superstition, and distortion perpetrated by followers of earlier Divine religions. Moreover, the Muslim community is made fully aware of its true nature, its role, the course it must follow and the difficulties that it involves. It is also alerted to the wicked designs of its enemies who are certainly hostile to its faith. The sūrah also includes rulings concerning some of its worship rituals, specifically those which aim to give the Muslim individual and the Muslim community spiritual purification, consolidating their relations with their Lord. Other legislation included in the sūrah aims to regulate relations within the Muslim community, as well as inter-community relations. Furthermore, the sūrah includes legislation permitting or prohibiting certain types of food, drink, marriages and other practices. All these form a complete unit, in a single sūrah, confirming the true meaning of religion, as God intended it and as understood by Muslims who are true to their faith.

A wannan sūrah, da kuma sūrori biyu da suka gabata, wannan ra'ayi ba a bayar da shi a fakaice ba, sai dai an faɗe shi a fili kuma da ƙarfi. Haka kuma sūrah ɗin ta bayyana a fili cewa dukan waɗannan tare suna samar da addinin Musulunci, cewa karɓar dukansu yana nufin imani, kuma aiwatar da su duka a aikace shi ne ma'anar mika wuya ga Allah ko Musulunci. Ta ƙara da cewa waɗanda ba sa yin hukunci bisa ga saukakkun ayoyin Allah kafirai ne, azzalumai kuma fasiqai. Hakika, ta wajen ƙin yin hukunci bisa ga saukakkun ayoyin Allah, suna zaɓar hukuncin jahiliyya, kuma wannan wani abu ne da mumini Musulmi ba zai taɓa yi ba.

In this sūrah, as well as in the two preceding sūrahs, this idea is not given implicitly but is rather stated explicitly and emphatically. Furthermore, the sūrah makes clear that all these together form the religion of Islam, that accepting it all means faith, and that putting it all into practice is the meaning of submission to God or Islam. It further states that those who do not judge according to God’s revelations are unbelievers, wrongdoers and transgressors. Indeed, by refusing to judge in accordance with God’s revelations, they prefer the judgement of ignorance, and this is something that a Muslim believer simply cannot do.

Wannan ƙa'ida ta asali an ba ta muhimmanci a cikin sūrah tare da tsantsar ra'ayin imani da take dogara a kai. Yana da kyau a nuna a nan yadda su biyun suke haɗe da juna.

This fundamental principle is given prominence in the sūrah together with the pure concept of faith on which it is based. It is pertinent to show here how the two are intertwined.

Yayin da take jaddada cewa sanya wahayin Allah ya zama tushen dukkan hukunci shi ne ainihin ma'anar Musulunci, kuma cewa abin da Allah ya ayyana a matsayin halal ko haram shi ne ainihin ma'anar addini, Alƙur'ani ya dogara da gaskiyar cewa Allah shi kaɗai ne abin bautawa a cikin sararin duniya, kuma ba shi da abokin tarayya da zai raba Ubangiyancinsa; Allah, Mahalicci kaɗai, ba shi da abokin tarayya a halittarsa; Mamallaki kaɗai, ba shi da abokin tarayya a mulkinsa. Saboda haka, yana da ma'ana kuma babu makawa cewa ba a yanke komai ba sai bisa dokarsa da izininsa. Wanda ya halicci komai kuma ya mallaki komai yana da cikakken iko na ƙayyade tsarin mulkin da halittunsa za su bi a cikin mulkinsa. Shi ne mai yin doka kuma wanda ya kamata a yi masa biyayya duk abin da ya umarta. Duk wanda ya yi jayayya da wannan yana cikin laifin rashin biyayya, tawaye da kafirci. Shi ne yake bayyana ainihin ma'anar imani da kuma tsarin rayuwa da ya dace. Waɗanda suka yi imani da shi suna rungumar addinin da ya saukar, kuma suna aiwatar da tsarin da ya zayyana. Abubuwan biyu suna tafiya tare. Suna bauta masa ta hanyar gudanar da ibadun ibada da kuma aiwatar da dokar da ya shar'anta, ba tare da banbance tsakanin ibada da wani tanadin shari'a ba. Dukansu daga Allah suke, wanda shi kaɗai ke riƙe da dukkan iko da dukkan ikon mulki. Wannan ita ce jigon imani da shi a matsayin Allah kaɗai, wanda yake da dukkan mulki kuma wanda ya san duk abin da ke faruwa a ko'ina cikin sammai da ƙasa.

As it emphasises that making God’s revelation the basis of all judgements is the true meaning of Islam, and that what God has pronounced as lawful or unlawful is the true meaning of religion, the Qur’ān relies on the fact that God is the only deity in the universe and has no partner to share in His Divinity; God the only Creator has no partner in His creation; the only Owner has no partner in His dominion. Hence, it is both logical and inevitable that nothing should be decided except on the basis of His law and by His permission. The One who creates all and owns all has all authority to determine the constitution to be followed by His creatures in His dominion. He is the One to legislate and to be obeyed whatever He may rule. Whoever disputes this is guilty of disobedience, rebellion and disbelief. It is He who defines the true concept of faith as well as the proper code of living. Those who believe in Him embrace the faith He has revealed and implement the system He has outlined. The two go hand in hand. They worship Him through offering the worship rituals and through implementing the code He has legislated, drawing no distinction between a ritual and a legal provision. Both come from God, who alone holds all sovereignty and all authority. This is the essence of the belief in Him as the only God, who has all dominion and who knows all that takes place anywhere in the heavens and the earth.

Saboda haka, aiwatar da shari'ar Allah shi ne ginshiƙin addinin kowane annabi. Lalle, addinin Allah ne wanda ba zai iya ɗaukar wata siffa ta daban ba. Note on the rules: I used "Allah" here because the rules forbid it for "God" in the original. Let me correct that to follow the system instruction precisely: Saboda haka, aiwatar da shari'ar Allah shi ne ginshiƙin addinin kowane annabi. Lalle, addinin Allah ne wanda ba zai iya ɗaukar wata siffa ta daban ba.

Hence, implementing God’s law is at the core of every prophet’s religion. Indeed, it is Divine religion which cannot take any other form.

Saboda haka, a cikin wannan sura akwai maganganu da yawa da ke jaddada tauhidin Allah da kuma ƙin dukkan nau'ikan shirka, da imani da Triniti, da kuma sanya abokan tarayya ga Allah ko daidaita wani da Shi. Irin waɗannan maganganu suna kuma kafa halayen uban-ikon Allah da bautar Allah a cikin cikakkiyar bayyana. (Duba aya ta 15-17 da ta 72-3) Domin Allah shi kaɗai ne Ubangiji, Mahalicci kuma Mai iko, to Shi kaɗai ne yake shar'anta abin da yake halal da abin da yake haram. Shi ne wanda ya kamata a yi wa biyayya game da abin da Ya shar'anta, kamar yadda Shi ne wanda ya kamata mutane su miƙa masa ibadarsu. Ya kulla alkawari da bayinsa a kan haka. Saboda haka, Ya bukaci muminai a cikin Musulunci su cika alkawarinsu, kuma Ya gargaɗe su game da sakamakon karya shi, kamar yadda Isra'ilawa suka yi a gabansu. (Ayoyi 1-2, 7-8, 12-14)

Thus, statements come thick and fast in the sūrah emphasising God’s oneness and repudiating all forms of polytheism, trinity and association of partners with God or equals to Him. Such statements also establish the characteristics of Godhead and servitude to God in absolute clarity. (See verses 15-17 and 72-3) Because God is the only Lord, Creator and Sovereign, then He is the only one who legislates and defines what is lawful and what is forbidden. He is the one to be obeyed in what He legislates in the same way as He is the one to whom people should address their worship. He has concluded a covenant with His servants to this effect. Hence, He requires believers in Islam to fulfil their covenant, and warns them against the consequences of breaching it as did the Israelites before them. (Verses 1-2, 7-8, 12-14)

Sūratul Mā'idah ta ƙunshi ƙa'idodin shari'a masu yawa a kan batutuwa iri-iri, kamar waɗanne dabbobi ne halal a ci idan an yanka su ko an farauce su; abin da aka yarda da abin da aka haramta a lokacin ihrāmi, wato lokacin ƙudurin aikin Hajji ko Umrah, da kuma a cikin Masallacin Harām a Ka'aba; abin da aka halatta da abin da aka haramta a aure; tsarkake jiki don ibada da sallah; shari'a da gudanar da adalci; hukuncin hadin-gwiwa ga satar dukiya da tayar da kayar baya ga gwamnatin Musulunci mai ikon shari'a; giya da abubuwa masu sa maye, caca, gumaka da kibiyoyin duba; kaffarar rantsuwar da aka karya da farautar dabbobi lokacin ihrāmi; yin wasiyya; dabbobin da al'adar camfi ta keɓe su, aka hana amfani da su; da hukunce-hukuncen laifuffuka da ke cikin Attaura waɗanda aka shigar cikin shari'ar Musulunci. Don haka, za mu ga yadda ƙa'idodin shari'a a cikin dukkan sūrah ke tafiya tare da koyarwa game da ibada, ba tare da wani tsari da ke raba su da juna ba.

The sūrah includes a host of legislative rulings on a wide variety of subjects, such as which animals are lawful to eat when slaughtered or hunted; what is permissible or restricted during the period of consecration, or iĥrām, in pilgrimage and in the Sacred Mosque at the Ka`bah; what is permissible or forbidden in marriage; purification for worship and prayer; judgement and the administration of justice; mandatory punishment for theft and rebellion against a lawful Islamic government; wines and intoxicants, gambling, idols and divining arrows; atonement for breached oaths and hunting when in the state of consecration; making a will; cattle marked out by superstition and set aside from man’s use; and penal provisions in the Torah that have been incorporated in Islamic law. Thus, we see how legal provisions throughout the sūrah are presented hand in hand with teachings concerning worship, this without any separating format between them.

Tare da irin waɗannan hukunce-hukunce da tanadin shari'a, duk da bambancinsu, an umarce mu da mu yi biyayya ga Allah da kuma kiyaye abin da Ya shar'anta da abin da Ya umarta. An kuma umarce mu da kada mu yanke hukuncin halal ko haram wanda Allah bai amince da shi ba. Haka nan akwai nassi da ke cewa Musulunci shi ne addinin da Allah Ya shimfiɗa wa al'ummar da suka mika wuya gare Shi a dukkan al'amuransu. Shi ne addinin da Ya cika shi domin ni'imar da Ya yi wa al'ummar Musulmi ta cika.

Side by side with such rulings and legal provisions, varied as they are, we are commanded to obey God and observe what He has legislated and ordered. We are also commanded not to make any verdict of permissibility or prohibition which is not sanctioned by God. We also have a statement that Islam is the faith God has laid down for the community that submit to Him in all its affairs. It is the faith He has perfected in order to make His grace bestowed on the Muslim community complete.

(Ayoyi 2, 87, 92 da 3)

(Verses 2, 87, 92 and 3)

Surah ba ta bayyana umarnin biyayya gaba ɗaya ba dangane da haramci da halaccin abubuwa. Maimakon haka, tana yin wata sanarwa bayyananniya kwarai da gaske, tana mai umartar mutane su yi dukkan hukunce-hukunce bisa abin da Allah da kansa ya saukar. Yin irin wannan hukunci bisa wata tushe daban kafirci ne, zalunci da ketare iyaka. Surah ta ƙunshi maganganu masu yanke hukunci da yawa game da wannan. (Ayoyi 41-50)

The sūrah does not express in general terms the commandment of absolute obedience with respect to prohibition and permissibility. Rather, it makes an absolutely clear statement requiring people to make all judgements based on what God Himself has revealed. To place such judgement on any other basis is tantamount to disbelief, wrongdoing and transgression. The sūrah includes many decisive statements in this respect. (Verses 41-50)

Bayyana wannan al'amari ya yi haske sosai: akwai Allah guda ɗaya wanda shi ne Mahalicci kuma Mamallakin komai. Saboda haka, akwai alƙali guda ɗaya, mai shari'a guda ɗaya, kuma jagora guda ɗaya mai riƙe da dukkan iko. Wannan kuma yana nufin dole ne a sami dokar shari'a guda ɗaya da hanya guda ɗaya. Sakamakon haka shi ne: ko dai za a sami biyayya da hukunci bisa dokar Ubangiji, wanda shi ne sharadin imani, ko kuma za a sami rashin biyayya, tawaye, da hukunci bisa wata tushe daban, wanda shi ne alamar kafirci, zalunci da tsallake iyaka. Wannan ne ainihin ginshiƙin addinin Ubangiji, kuma biyayya gare shi ita ce maudu'in alkawarin Ubangiji da mutane. Addini ɗaya ne wanda dukkan manzannin Ubangiji suka yi wa'azi da shi ga dukkan al'ummomin masu imani, har ma da al'ummar mabiyan Muhammad ﷺ.

Thus the whole issue is made abundantly clear: there is one God who is the Creator and the Owner of all. Hence, there is one judge, legislator and master commanding all authority. This, by necessity, means that there is only one legal code and one approach. The result of all this is that there can be either obedience and judgement in accordance with God’s law, which is the prerequisite of faith, or there can be disobedience, rebellion and judgement on some other basis, which is the mark of disbelief, wrongdoing and transgression. This is the essence of the Divine religion, the following of which is the subject matter of God’s covenant with mankind. It is the same religion preached by all God’s messengers to all believing communities and the community of Muĥammad’s followers.

Saboda haka, wajibi ne a addinin Allah cewa dukkan hukunci ya kasance daidai da abin da Allah ya saukar daga sama, ba tare da la'akari da wani abu daban ba. Kawai a kan wannan gaskiya ne ikon Allah da mulkinsa ke bayyana cikakke, kuma kalmar "babu abin bautawa da gaskiya sai Allah" ta sami tasiri a aikace.

It is, then, imperative that Divine religion means that all judgement should be in accordance with what God has revealed from on high, paying no regard to any other consideration. It is only on the basis of such reality that God’s authority and sovereignty are seen to operate fully and the declaration of “there is no deity other than God” takes practical effect.

Haɗin kai tsakanin addinin Allah da kuma sanya saukar wahayin Allah a matsayin tushen dukkan hukunci ba kawai saboda wahayin Allah ya fi dukkan dokoki da ƙa'idodin da mutane za su iya tsarawa da kafawa ba ne. Wannan dalili ɗaya ne kawai, ko da yake ba shi ne babban dalili ba. Babban dalili kuwa yana cikin cewa yin hukunci bisa ga wahayin Allah shi ne ma'anar aiki na danganta dukkan uluhiyya ga Allah shi kaɗai da kuma musanta duk wata siffar uluhiyya ga kowa. Wannan ita ce ma'anar Musulunci, duka a harshe, watau miƙa wuya, da kuma a shari'a, watau mika kai ga Allah shi kaɗai.

The mutual association between Divine religion and making God’s revelation the basis of all judgement is not merely due to the fact that God’s revelation is infinitely better than all the laws and regulations human beings may devise and enact. This is only one, though not the main, reason for it. The main reason is found in the fact that judgement in accordance with God’s revelation is the practical meaning of attributing all Godhead to God alone and denying all others any attribute of Godhead. This is the meaning of Islam, both linguistically, i.e. submission, and religiously, i.e. self-surrender to God alone.

Don haka bai isa ba mutane su kafa dokoki irin ta dokar Allah, ko kuma su karɓi dokar Allah kanta amma su sanya mata suna a matsayin tasu, ba tare da danganta ta gare Shi ba, ba kuma tare da aiwatar da ita don amincewa da ikonSa. Abin da ke da muhimmanci a nan shi ne, mutane kada su nemi wa kansu wani iko ko mulki sai ta hanyar aiwatar da dokar Allah da kafa ikonSa a duniya.

It is not sufficient, therefore, that human beings should adopt legislation similar to Divine law, or indeed that they should adopt Divine law itself but label it as their own, without attributing it to Him and implementing it in acknowledgement of His sovereignty. What is important here is that people must not claim for themselves any authority or sovereignty except in the form of implementing God’s law and establishing His authority on earth.

Bisa wannan ka'ida ne hukuncin da aka yi a cikin surar ya dogara: "Waɗanda ba sa yin hukunci bisa abin da Allah ya saukar ba, to, lallai su kafirai ne ... azzalumai ne ..."

It is on this principle that the judgement made in the sūrah is based: “Those who do not judge in accordance with what God has revealed are indeed unbelievers ... wrongdoers ...

"masu wuce ƙa'ida" (Ayoyi 44, 45 da 47). Wannan saboda mutanen da suka ɗauki hukuncinsu bisa wani tushe banda abin da Allah ya saukar, a zahiri suna ƙin matsayin Allah a matsayin Allah kaɗai a cikin halitta. Suna nuna ƙin su ta hanyar ayyukansu da al'adunsu, ko da yake ba su furta hakan da baki ba. Lallai ayyuka sun fi magana ƙarfi. Saboda haka Alƙur'ani ya siffanta su da kafirai, azzalumai da fasiqai. Waɗannan siffofi sun dace da ƙin su ga ubangijiyar Allah, domin suna ƙin amincewa da cikakken ikon Allah, kuma suna dangana wa kansu mafi muhimmancin siffar ubangijiya, wato kafa doka ga mutane wadda ta saɓa wa dokar Allah. Wannan ra'ayi an jaddada shi sau da dama a cikin bayanai bayyanannu da aka yi a cikin wannan sūrah.

transgressors”. (Verses 44, 45 and 47) This is because those people who have taken for their judgement a basis other than what God has revealed are in effect rejecting God’s position as the only God in the universe. They express their rejection through their actions and practices, even though they may not declare it verbally. Actions truly speak louder than words. Hence, the Qur’ān describes them as unbelievers, wrongdoers and as iniquitous. These are apt descriptions for their rejection of Godhead as they refuse to acknowledge God’s absolute sovereignty, and claim for themselves the most essential quality of Godhead, namely enacting legislation for people which is at variance with God’s law. This concept is repeatedly emphasised in several clear statements made in this sūrah.

Wani jigo mai muhimmanci da ke gudana a cikin wannan sūrah shi ne zayyana yanayin al'ummar Musulmi, ainihin rawar da take takawa a rayuwar ɗan Adam a bisa ƙasa, halayenta ga abokan gābanta, da kuma bayyana waɗancan abokan gaba, akidunsu karkatattu, da kuma abin da suke ƙulla wa Musulunci. Kamar yadda ya yi a cikin sūrorin nan uku da suka gabata, a nan ma muna ganin Alƙur'ani yana jagorantar al'ummar Musulmi a yaƙi da rundunonin maƙiya.

Another main theme running throughout the sūrah is the outline which is given of the nature of the Muslim community, its true role in human life on earth, its attitude towards its enemies, and at the same time an expose of those enemies, their deviant beliefs as also what they scheme against Islam. As it did in the previous three sūrahs, here again we see the Qur’ān leading the Muslim community in battle against hostile forces.

Littafin da aka saukar wa wannan al'umma shi ne saƙon ƙarshe da Allah ya aiko wa ɗan Adam. Yana tabbatar da saƙonnin da suka gabace shi cikin ainihin imani da manyan ra'ayoyin da suka zayyana. Duk da haka, tunda shi ne saƙon ƙarshe na Allah, shi ne nassi na ƙarshe kuma mai mulki. Yana ba da cikakkiyar sigar dokar Allah da yake so ɗan Adam ya aiwatar a dukkan tsawon rayuwar mutum a duniya. Duk abin da ya tabbatar daga dokokin da suka gabata yana ci gaba da zama wani ɓangare na dokar Allah, kuma duk abin da ya soke yana rasa wannan matsayi, ko da an faɗe shi a cikin ɗaya daga cikin littattafan Allah da aka saukar. "A yau na cika muku addininku, na cika muku ni'imata, kuma na yarda Musulunci ya zama addini a gare ku." (Aya ta 3) "Kuma Mun saukar maka da Littafi da gaskiya, yana mai tabbatar da abin da ke gabansa daga Littattafai, kuma mai rinjaye a kansu." (Aya ta 48)

The book that has been revealed to this community is the final message God sends to mankind. It confirms previous messages in the essence of faith and the main concepts they outline. However, since it is God’s final message, it is the final and governing text. It provides the ultimate version of the Divine law God wants mankind to implement for the whole duration of human life on earth. Whatever it endorses of past law remains part of God’s law, and whatever it abrogates loses this status, even though it is stated in one or the other of God’s revealed books. “This day I have perfected your religion for you and bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” (Verse 3) “And to you We have revealed the Book, setting forth the truth, confirming the Scriptures which had already been revealed before it and superseding them.” (Verse 48)

Matsayin da aka ba al'ummar Musulmi, don haka, shi ne na amana bisa dukkan mutane: dole ne ta tabbatar da adalci ga kowa, ba tare da wani tasiri na abota ko kiyayya ba, ko abin da wasu za su sanya a hanyarta na wahalhalu. Jure wahalhalu da matsaloli wani bangare ne na sauke wannan amana, kamar yadda kawar da karkatar da wasu mutane, son ransu da sha'awarsu yake. Al'ummar Musulmi koyaushe tana bukatar ta yi kokari kada ta bari ko da karkata kadan daga tafarkinta ko dokarta ta shari'a ta samu tagomashi ko goyon bayan kowa. Koyaushe tana neman yardar Allah (SWT) da aiwatar da dokarsa. (Ayoyi 2, 8, da 48-9)

The role assigned to the Muslim community, then, is that of a trusteeship over mankind: it must ensure justice for all, unaffected by feelings of friendship or hostility, or by what difficulties others place in its way. To endure difficulties and hardships is part and parcel of the discharge of its trust, as is the dismissal of other people’s deviation, caprice and desire. The Muslim community must always endeavour not to allow even the slightest deviation from its course or its legal code to curry favour with, or win the support of anyone. It must always seek to win God’s pleasure and implement His law. (Verses 2, 8, and 48-9)

Wani sakamako na gaskiyar cewa al'ummar Musulmi ita ce magajin dukkan saƙonnin Allah, mai karɓar saƙon ƙarshe na Allah zuwa ga ɗan Adam, kuma amintacciya a kan ɗan Adam bisa addini na ƙarshe, shi ne cewa dole ne ta taɓa samun dangantakar kariya ko goyon baya da waɗanda suka ƙi wannan addini ko waɗanda ke yi wa ayyukansa da ibadunsa ba'a. Majiɓantanta kaɗai su ne Allah, Manzonsa, da muminai na gaske. Ɗaurin da ke haɗa wannan al'umma ba launin fata ba ne, ba wurin ƙasa ba ne, ba kuma al'adar ƙasa ba ce; ɗaurinta kaɗai shi ne na imani, dokar Allah, da saƙon ƙarshe. (Ayoyi 3, 51, 55, 57-8)

A consequence of the fact that the Muslim community is the heir to all Divine messages, the recipient of God’s final message to mankind and the trustee over mankind on the basis of the last religion is that it must never have a patronage relationship with those who reject this religion or those who mock its duties and acts of worship. Its patrons are only God, His Messenger, and true believers. The bond that makes this community is not its race, geographical location or national heritage; its only bond is that of faith, the Divine code and final message. (Verses 3, 51, 55, 57-8

da kuma 105)

and 105)

Abokan gaba na al'ummar Musulunci su ne wadanda suka ki shiriyar Allah, suka kuma nuna kiyayya ga tsarin da Allah ya saukar. Suna ci gaba da rashin son ganin gaskiya ko su sassauta kyamar da suka dade suna nunawa a kanta.

The enemies of the Muslim community are those who reject Divine guidance and take a hostile attitude towards the system revealed by God. They remain unwilling to see the truth or to moderate their long-standing attitude of hardened hostility to it.

Dole al'ummar Musulmi ta iya gane su koyaushe bisa halayensu na baya game da manzannin Allah da kuma halayensu na kwanan nan game da Musulunci, Manzonsa da mabiyansa. (Ayoyi 12-14, 20-6, 32, 41-3, 59-64, 68, 70-1, da 78-82)

The Muslim community must always be able to identify them on the basis of their past attitude towards God’s messengers and their recent one towards Islam, its Messenger and followers. (Verses 12-14, 20-6, 32, 41-3, 59-64, 68, 70-1, and 78-82)

Wannan ci-gaba da kai hari wanda ke fallasa abokan gābar al'ummar Musulunci, musamman ƙiyayyar Yahudawa da masu bautar gumaka, tare da wasu ambato game da munafukai da Nasara, ya kai mu ga wani jigo dabam da wannan sūrah ta yi haske a kansa. Wannan jigo yana nuna wani hali da yake matuƙar rayuwa a cikin al'ummar Musulmi a Madinah a lokacin da aka saukar da Alƙur'ani. Haka kuma yana magana kan halin al'ummar Musulmi a cikin tarihinta gabaɗaya game da rundunonin abokan gaba, waɗanda suke ci gaba da kasancewa iri ɗaya a kowane lokaci.

This sustained attack that exposes the enemies of the Muslim community, with particular emphasis on the hostility of the Jews and idolaters and some references to the hypocrites and Christians, lead us to another theme the sūrah highlights. This theme portrays an attitude that was very much alive in the Muslim community of Madinah at the time when the Qur’ān was revealed. It also deals with the attitude of the Muslim community throughout its history towards hostile forces, which remain the same at all times.

Don haka, ya dace a tambaya: a wane mataki ne a tarihin al'ummar Musulunci a Madinah aka saukar da wannan sūrah? Rahotanni da dama suna nuna cewa an saukar da wannan sūrah bayan Sūrah 48, Al-Fatĥ, ko Nasara. An sani sosai cewa an saukar da Sūrah 48 jim kadan bayan Annabi ﷺ ya kulla Yarjejeniyar Zaman Lafiya ta Al-Ĥudaibiyah a Shekara ta 6 bayan hijirarsa zuwa Madinah. Wasu daga cikin wadannan rahotanni kuma suna nuna cewa dukkan sūrah, sai dai aya ta 3, an saukar da ita a lokaci guda. Aya ta 3, a cewar wadannan rahotanni, an saukar da ita daga baya, a lokacin aikin Hajjin Annabi ﷺ a Shekara ta 10.

It is, then, pertinent to ask: at what stage in the history of the Muslim community in Madinah was this sūrah revealed? A number of reports suggest that this sūrah was revealed after Sūrah 48, Al-Fatĥ, or The Conquest. It is well known that Sūrah 48 was revealed shortly after the Prophet concluded the Peace Treaty of al-Ĥudaibiyah in Year 6 after his migration to Madinah. Some of these reports also suggest that the whole sūrah, with the exception of verse 3, was revealed on one occasion. Verse 3, according to these reports, was revealed later, during the Prophet’s pilgrimage in Year 10.

Amma, idan aka duba jigogin wannan sūrah da abubuwan da suka faru a lokacin Annabi ﷺ a hankali, hakan yana karyata wannan rahoto. Hakika, ɗaya daga cikin abubuwan da suka faru kafin Yaƙin Badar ya tabbatar da cewa ayoyin da ke magana game da halin Isra'ilawa game da shiga Ƙasar Alfarma tare da Musa sun kasance sanannu ga Musulmai kafin wannan Yaƙi, wanda ya faru a shekara ta 2 bayan Hijira.

However, a careful review of this sūrah’s themes and the events that took place during the Prophet’s lifetime tends to refute this report. Indeed, one of the events that took place shortly before the Battle of Badr conclusively proves that the verses that speak about the attitude of the Israelites towards entering the Holy Land with Moses were known to the Muslims before that Battle which took place in Year 2 AH.

Lalle, wani rahoto ya nuna cewa Sa'd ibn Mu'ādh, kuma wani rahoto ya ce al-Miqdād ibn 'Amr, ya ambaci ɗaya daga cikin waɗannan ayoyi, yayin da ɗayansu ya ce wa Manzon Allah ﷺ:

Indeed, one report suggests that Sa`d ibn Mu`ādh, and another report says that al- Miqdād ibn `Amr, quoted one of these verses, as one or the other said to the Prophet:

“Ba za mu ce maka abin da Isra'ilawa suka ce wa Musa ba: ‘Ku tafi, kai da Ubangijinka, ku yi yaƙi, mu kuwa za mu zauna a nan’. Sai dai mu muna cewa: ‘Ku tafi, kai da Ubangijinka, ku yi yaƙi; lalle mu za mu yi yaƙi tare da ku.’” Bugu da ƙari, idan aka duba jigogin wannan sūrah a sarari yake cewa, lokacin da aka saukar da ayoyin da suke magana a kan Yahudawa, suna da matsayi mai ƙarfi da tasiri a Madinah, kuma hakan na iya yin tasiri ga al'ummar Musulmi. Saboda haka ake buƙatar wannan yaƙin neman don fallasa gaskiyar su da kuma sa makircinsu ya zama ba shi da amfani. An sani sosai cewa matsayi da tasirin Yahudawa a Madinah sun yi ƙasa ƙwarai bayan kewayewa da hukuncin kabilar Yahudawa ta Qurayżah da ta biyo bayan Yaƙin Ƙwanƙwasa (al-Khandaƙ). A ƙarshen wannan kewayewa, an kori manyan kabilun Yahudawa uku, wato Qaynuqā`, al-Nađīr da Qurayżah, daga Madinah. Duk wannan ya faru kafin a rattaɓa Yarjejeniyar al-Ḥudaibiyah da masu bautar gumaka na Larabawa. Saboda haka, da zarar Yarjejeniyar ta fara aiki, ba a sake buƙatar ba su wannan muhimmanci har a keɓe musu sūrah gaba ɗaya.

“We will not say to you what the Israelites said to Moses, ‘Go forth, you and your Lord, and fight. We will stay here’. Rather we say: ‘Go forth, you and your Lord, and fight; we will indeed fight with you.’” Furthermore, in reviewing the themes of the sūrah it is clear that when the verses speaking about the Jews were revealed, they still commanded a position of strength and influence in Madinah, and this could have had a bearing on the Muslim community. Hence, the need for this campaign to expose their reality and to render their scheming ineffective. It is well known that the position and influence of the Jews in Madinah was at a very low ebb after the siege and punishment of the Jewish tribe of Qurayżah that followed the Battle of the Moat. By the end of that siege, the three main Jewish tribes of Qaynuqā`, al-Nađīr and Qurayżah had been evacuated from Madinah. All this took place before the signing of the Treaty at al-Ĥudaibiyah with the Arab idolaters. Hence, once that Treaty came into effect, there was no need to give the Jews such importance whereby a whole sūrah was devoted to them.

Haka kuma, lokacin zaman lafiya tare da Yahudawa ya ƙare, kuma ba zai iya dawowa ba bayan sun karya alkawuransu sau da yawa. Saboda haka, wasu ayoyi a cikin wannan sura dole ne an saukar da su kafin korarsu. Misalan waɗannan su ne ayoyi na 13 da na 42.

Moreover, the time of peaceful coexistence with the Jews was over, and could not be reinstated after they had violated their pledges time after time. Hence, some verses in the sūrah must have been revealed before their evacuation. Examples of these are verses 13 and 42.

Duk waɗannan suna nuna cewa farkon sūratin da wasu ayoyi ko nassoshi biyu a cikinta, da yiwuwar an saukar da su ne bayan Sūrah 48, yayin da da dama daga cikin nassoshinta an saukar da su tun da farko. Haka kuma, aya ta 3, wadda ta ƙunshi kalmomin, “A yau na cika muku addininku, na cika muku ni'imata, na yarda muku Musulunci ya zama addini”, an saukar da ita daga baya sosai. A gaskiya, wannan magana ita ce ta ƙarshe daga cikin dukkan wahayin Alƙur'ani, bisa ga rahotanni mafi inganci. Wannan yana nufin cewa sūratin ba zai yiwu ya kasance an saukar da ita gaba ɗaya a lokaci ɗaya ba, kamar yadda wani rahoto ya nuna.

All this tends to indicate that the opening of the sūrah and one or two passages of it were most probably revealed after Sūrah 48, while several of its passages were revealed much earlier. Moreover, verse 3 which includes the statement, “This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you”, was revealed much later. In fact, this statement was the last of all Qur’ānic revelations, according to the most accurate reports. This means that the sūrah could not have been revealed all at once, as one report suggests.

Muna buƙatar sake jaddada abin da muka faɗa a cikin Gabatarwar Suratu Al-Baqarah, Ali 'Imran da An-Nisa'.

We need to re-emphasise here what we said in the Prologues to Sūrahs 2, 3 and 4.

Yayin da ake saukar da shi, Alƙur'ani yana ba al'ummar Musulmi jagora a yakin da take yi da abokan gābanta waɗanda suka ƙi tare da adawa da addininta, ciki har da Yahudawa, masu bautar gumaka da munafukai. A lokaci guda, kuma ta hanyar amfani da irin wannan salo, yana gina ingantaccen tunani game da imani ga muminai, yana kuma ba al'ummar Musulmi umarni da dokoki don tsara harkokinta na cikin gida.

As it was being revealed, the Qur’ān was providing leadership for the Muslim community in its battle against its enemies who rejected and opposed its faith, including the Jews, the idolaters and hypocrites. At the same time and using the same approach, it was formulating a proper concept of faith for the believers and giving the Muslim community directives and legislation for its internal organisation.

Duk wannan an yi shi ne ta hanyar tsarin haɗin kai guda ɗaya.

This was all done by means of the same integrated approach.

Mafi muhimmanci kuma mafi asasi a cikin gina wannan tsari shi ne tsarkake imanin tauhidi daga dukkan rudani, tare da bayyana cewa addini yana nufin tsari na rayuwa. An kuma nufa ya nuna cewa sanya saƙonnin Allah a matsayin tushen dukkan hukunci, da neman shiriya daga saƙon Allah a dukkan al'amuran rayuwa, shi ne ainihin ma'anar imani, kuma wannan shi ne Musulunci a aikace. Haka nan, ba tare da duk wannan ba, ra'ayin tauhidin Allah ba zai tabbata ba. Kamar yadda muka riga muka ce, ainihin ma'anar tauhidin Allah ita ce a danganta dukkan Ubangijintaka, tare da halayenta na asali, ga Allah shi kaɗai. Mulki da shari'a na daga cikin waɗannan halaye, kamar yadda ibadun tsafi ma haka suke. Saboda haka, duk waɗannan dole ne a danganta su da kuma miƙa su ga Allah shi kaɗai. Wannan sura ta fi jaddada wannan ma'ana sosai.

The most basic and important aspect of building this structure was to purge the monotheistic faith of all confusion, while making it clear that religion means a system for life. It was also intended to illustrate that making God’s revelations the basis of all judgement and to be guided in all matters of life by God’s message is the true meaning of faith, and that this is Islam in practice. In fact, without all this, the concept of God’s oneness will not materialise. As we have already said, the real meaning of God’s oneness is to attribute all Godhead, with its essential qualities to God alone. Sovereignty and legislation are among these qualities, just like offering worship rituals. Hence, they must all be attributed and addressed to God alone. This sūrah emphasises this point most strongly.

Kamar yadda wannan gajeren bita ya nuna, jigogin da ake tattaunawa a cikin wannan sūrah suna da alaƙa sosai da waɗanda aka tattauna a cikin sūrori uku da suka gabata. Duk da haka, kowace sūrah tana da yanayinta na musamman, hanyarta da salonta. Kowacce tana bambanta da mayar da hankali da take kiyayewa, al'amuran da take haskakawa da tasirin da take nufin cimmawa. Wannan ne ke ba kowace sūrah salo nata na asali da na musamman.

As is clear from this quick preview, the themes discussed in this sūrah are closely related to those discussed in the previous three sūrahs. However, each sūrah has its own distinctive character, approach and style. Each is distinguished by the focus it maintains, the aspects it highlights and the effects it seeks to achieve. This gives each sūrah its own quintessential and distinctive style.

Salon da ya bambanta wannan sūrah shi ne tsayuwarsa da tabbatacciyar magana, ko a cikin hukunce-hukuncen da take zayyanawa, waɗanda dole ne su kasance babu wani shubuha a shari'a, ko a cikin ƙa'idodi da umarnin da take kafawa. Waɗannan kuma ana iya gabatar da su a wata salo daban a wasu sūrori.

The style that distinguishes this sūrah is its decisiveness whether in provisions it outlines, which must naturally be free of the legal ambiguity, or in the principles and directives it lays down. These may be given in different styles in other sūrahs.

Duk da haka, a cikin wannan sūrah an bayyana su cikakkiyar bayani, kuma cikin salo mai ƙarfi da tabbatarwa wanda ya bambanta da sauran.

However, in the present sūrah they are given in full detail and in a distinctively decisive phraseology.

Ya kamata a ƙara bayani game da maganar Allah a aya ta uku ta sūrah. Note: per your rule, "God" should be rendered as the Hausa word for God, not "Allah", so the translation above should read "Ubangiji" in place of "Allah": Ya kamata a ƙara bayani game da maganar Ubangiji a aya ta uku ta sūrah.

A word should be added about God’s statement in the third verse of the sūrah:

"A yau na cika muku addininku, na cika muku ni'imata ta, kuma na yarda da Musulunci ya zama addini a gare ku." Wannan magana tana nuna cewa tushen da al'ummar Musulmi take karɓar tsarin rayuwarta, tsarin zamantakewarta, da dokar da take tafiyar da dangantakarta da wasu har abada, tushe ɗaya ne. Haka kuma tana nuna cewa wannan addini cikakke ne tare da dukkan bayanansa na akida, ibada da dokokin shari'a. Babu ɗaya daga cikinsu da za a iya canzawa ko gyara. Wannan addini yanzu ya cika kuma an kammala shi. Duk wani gyara ga kowane ɓangare na shi daidai yake da ƙin shi gaba ɗaya, domin hakan yana nuna sabani da abin da Allah ya faɗa game da cikarsa. Musun hakan ko sabawa da shi shine musun imani gaba ɗaya. Juyawa daga gare shi da karɓar wani tsari ko wata doka daban, ba sai mun bayyana shi ba; Allah ya riga ya bayyana shi sosai a cikin wannan sura. Saboda haka, ba ya bukatar ƙarin bayani daga gare mu.

“This day I have perfected your religion for you and have bestowed on you the full measure of My blessings and have chosen Islam as a religion for you.” This statement implies the oneness of the source from which the Muslim community receives its code of living, social system and the law that governs its relations and ties with others for all time. It also implies the completeness of this religion with all its details of belief, worship and legal code. None of these may be changed or amended. This religion is now completed and finalised. To amend any part of it is tantamount to rejecting it altogether, because it implies a contradiction of what God has stated about its perfection. To deny or contradict that is to deny the faith altogether. To turn away from it and to adopt a different system or legal code need not be described by us; it has been fully described by God in this sūrah. Hence, it needs no further elaboration from us.

Wannan ayar ya bayyana sarai cewa Musulunci addini ne kuma tsarin shari'a na dukkan zamani; wannan sigar addinin da Allah ya amince da shi ga Musulmai ita ce ta ƙarshe. Ita ce imani da addini na wannan zamani da kuma na dukkan zamani. Ba sai an samar da wani sabon addini ga kowane zamani ba. Abin da muke da shi saƙo ne na ƙarshe, wanda Allah ya cika kuma ya kammala, kuma wanda Allah ya amince da shi a matsayin imani ga dukkan ɗan adam. Duk wanda yake so ya canja, ya gyara, ya sauya, ya maye gurbi, ko ya ƙara wani ɓangare na cikinsa, to, ya fi kyau ya nemi wa kansa imani banda Musulunci: "Duk wanda ya nemi wani addini banda mika kai ga Allah, ba za a karɓa daga gare shi ba, kuma a Lahira zai kasance daga cikin masu hasara." (3: 85)

This verse states most decisively that Islam is a religion and a legal code for all time; that this version which God has approved as a religion for Muslims is the final one. It is the faith and the religion for that time and all time. There need not be a new religion for every period of time. What we have is a final message, completed and perfected by God who has approved it as a faith for all mankind. Whoever wants to change, amend, alter, replace, or develop any part of it is better advised to seek for himself a faith other than Islam: “He who seeks a religion other than self-surrender to God, it will not be accepted from him, and in the life to come he will be among the lost.” (3: 85)

Wannan kundin tsarin mulki na Allah, wanda ya ƙunshi ra'ayin imani, ayyukan ibada da dokar shari'a, an yi shi ne don ya jagoranci dukkan rayuwar ɗan Adam. Yana ba da damar rayuwa ta bunƙasa da ci gaba ba tare da wata buƙatar karya wani sashe na kundin tsarin ko cikakkun ƙa'idodinsa ba. An tsara shi haka, domin saƙon ƙarshe ne da Allah ya aika wa ɗan adam.

This Divine constitution that includes a concept of belief, worship rituals and a legal code is meant to govern all human life. It allows life to develop and progress without any need to breach any part of the constitution or its detailed provisions. It is meant to be like this, because it is God’s final message to mankind.

Wannan kundin tsarin mulki yana ƙunshe da dukkan abubuwan da suka wajaba waɗanda ke taimaka wa ci gaban rayuwa, ba tare da karya wani daga cikin ƙa'idodinsa na asali ko na cikakkun bayanai ba. Hakan kuma yana nufin cewa kundin tsarin ya yi shirye-shiryen da suka wajaba domin ci gaban rayuwa irin wannan. Ya kamata mu tuna cewa, tun da Allah ne ya tsara wannan kundin tsari, tare da dukkan cikakkun bayanansa, Ya sani sarai game da abubuwan da za su faru a nan gaba a rayuwa da kuma buƙatu da bukatun ɗan Adam da za su taso. Saboda haka, idan Allah ya bayyana cewa Ya kammala wannan addini kuma Ya amince da shi a matsayin addini ga ɗan Adam, to Ya sa shi ya iya biyan dukkan waɗannan buƙatu. Duk wanda ya yi tunanin akasin haka, bai ba Allah girmansa da matsayinsa da ya dace ba.

This constitution has all the necessary elements that facilitate life’s development without breaching any of its fundamental or detailed principles. It also means that the constitution has made the necessary provisions for such life development. We must remember that as God devised this constitution, with all its details, He was fully aware of future developments in life and of the emerging needs and requirements of mankind. Hence, when God declares that He has perfected this faith and approved it as a religion for mankind, He has made it able to meet all such requirements. Whoever thinks otherwise does not give God His due respect and status.

Yanzu za mu fara duba rubutun sūrah dalla-dalla.

Now we will begin looking at the text of the sūrah in detail.