"Hakika, masu imani za su sami nasara." (Ayah ta 1) Alkawari ne na gaskiya; a'a, shawara ce tabbatacciya wadda take tabbatar da nasara ga masu imani. Idan muka dauke ta a matsayin alkawari, mun sani cewa Allah (SWT) ba ya kasa cika alkawuransa; idan kuma muka ce shawara ce daga gare Shi, to babu wanda zai iya warware shawarar Allah (SWT). Abin da aka yi alkawarinsa shi ne nasara a rayuwar duniya da kuma a rayuwa ta gaba; nasara ga kowane mumini da kuma ga al'ummar masu imani baki daya. Mumini zai ji wannan nasara a zuciyarsa, kuma zai ga tana tabbata a rayuwarsa ta yau da kullum. Nasarar da Allah (SWT) ya yi alkawari ta hada da duk abin da mutane ke dangantawa da nasara, da kuma abin da Allah (SWT) ya ajiye wa bayinsa masu aminci.

“Truly, successful shall be the believers.” (Verse 1) It is a true promise; nay, it is a firm decision ensuring success for the believers. If we take it as a promise, we know God never fails to honour His promises; and if we say that it is His decision, then no one can ever foil a decision by God. What is promised is success in the life of this world and in the life to come; success for the individual believer and for the community of believers. A believer will feel this success in his heart and will see it coming true in his day to day life. The success God promises includes all that human beings associate with success and what God keeps in store for His faithful servants.

Su wane ne waɗannan bayin Allah masu imani, waɗanda suke karɓar wannan takarda da Allah Ya rubuta, wadda ke ɗauke da wannan alkawari da kuma bayyanannen shelar nasara? Su wane ne mumunan imani waɗanda aka yi musu alkawarin dukkan alheri, nasara, farin ciki, samun nasara da arziƙi mai kyau a wannan rayuwa ta duniya; sannan aka yi musu alkawarin samun nasara a Lahira, lokacin da suka karɓi ladan Allah suka kuma ji daɗin yardarSa? Za a kuma ba su fiye da haka, abin da Allah kaɗai ya sani, kuma za a bayar da shi a cikin rayuwarsu biyu. Su wane ne waɗannan muminai da za su gaji Aljanna inda za su zauna har abada?

So, who are those faithful servants, the believers who receive this document written by God, containing this promise and a clear declaration of success? Who are the believers promised all goodness, victory, happiness, success and goodly provisions in this life on earth; and further promised to be successful in the hereafter, when they receive God’s reward and enjoy His pleasure? They will also have much more that is known only to God, and this will be given in their two lives. Who are these believers who will inherit paradise where they will abide?

Ayoyi 2-9 suna ba mu cikakken jerin halayen su. Su ne "waɗanda suke ƙasƙantar da kansu a cikin sallarsu, waɗanda suke kauce wa duk abin da ba shi da amfani, waɗanda suke aiki sosai wajen ayyukan sadaka, waɗanda suke kame kansu daga jima'i sai da waɗanda suke aure da su, ko waɗanda suka mallaka bisa hakki – domin a lokacin ba su da laifi, amma waɗanda suke neman wuce wannan iyaka to lallai su masu ta'addanci ne, waɗanda suke amintattu ga amanarsu da alkawuransu, kuma waɗanda suke himma a cikin sallolinsu." (Ayoyi 2-9) To, me za mu fahimta daga waɗannan halaye?

"Waɗanda suke aiki da ayyukan sadaka." (Aya ta 4) Bayan sun fito fili don bayyana miƙa wuya ga Allah kuma su nuna hakan a cikin salla, kuma bayan sun juya baya ga duk abin da ba shi da amfani, muminai na gaskiya suna cika wannan ta hanyar yin aiki sosai da sadaka.

“Who are active in deeds of charity.” (Verse 4) Having come forward to declare their submission to God and demonstrate this in their prayer, and having turned away from all that is frivolous, true believers complement this by being active in charity.

Kalmar sadaka a harshen Larabci ita ce zakāt, amma ana amfani da wannan kalma a ma'ana mai fadi wadda ta wuce ibadar kudi ta wajibi da aka saba danganta ta da ita. Irin wannan sadaka tana tsarkake zuciyar mutum da dukiyarsa. Tana kawar da son kai da kwadayi daga zukata, tana kuma kayar da kwarar Shaidan ta karaya yayin da yake sanya mana tsoron talauci a gaba, tana kuma nuna amincewarmu ga Allah. Haka kuma tana sa dukiyarmu, ko abin da ya rage daga cikinta, ta zama tsarkakakkiya kuma mai kyau, babu wani nauyi ko shakku game da halaccinta. Bugu da kari, sadaka tana kare al'ummar Musulmi daga rashin daidaito da ke tasowa daga matsanancin talauci a gefe guda da yalwar arziki a gefe guda. Tana ba da tsaron zamantakewa ga dukkan mutane a cikin al'ummar Musulmi, musamman masu rauni, kuma tana kare al'ummar daga rarrabuwa.

The term used in Arabic for charity is zakāt, but this word is often used in a wider sense that goes far beyond the obligatory financial worship with which it is normally associated. Such charity purifies man’s heart and money. It purges hearts of selfishness and greed, and overcomes Satan’s whispers of discouragement as he raises before us the spectre of poverty, and demonstrates our trust in God. It also makes our money, or what is left of it, pure and good, free of all obligations and doubts concerning its being lawful. Furthermore, charity protects the Muslim community against the imbalance that results from the extremes of poverty on the one side and affluence on the other. It provides social security for all individuals in the Muslim community, particularly the weaker elements, and it protects the community against disintegration.

"Waɗanda suke kiyaye farjinsu" (Ayah ta 5) Wannan yana nuni ne ga tsarkin ran ɗan Adam, da gida, da al'umma, da kuma hanyar kare kai, iyali da al'umma. Duk wannan sakamakon kaucewa bin son zuciya cikin zunubi ne, da karkatar da zukatan mutane zuwa ga abin da aka halatta kawai. Ta haka ne al'ummar Musulmi ke kariya daga yawan lalata marar iyaka wanda ke lalata iyali, kuma yana ba da damar karuwar shakkun zuriya da karɓuwarta.

“Who refrain from sex...” (Verse 5) This is a pointer to the purity of the human soul, the home and the community, and to the way of protecting oneself, family and society. It is all the result of refraining from indulgence in sin and turning people’s hearts only to what is permissible. Thus, the Muslim community is protected from the unrestrained promiscuity that undermines the family and allows dubious parenthood to increase and become acceptable.

"Waɗanda suke riƙe amanarsu da alkawuransu." (Aya ta 8) Su, mutane ɗaiɗaiku da al'umma baki ɗaya, suna girmama alkawuransu kuma suna sauke amanar da aka ɗora musu. Duka mutum da al'umma suna da amanoni iri-iri da za su kiyaye, na farko daga cikinsu shi ne amanar da ke cikin halittarsu, watau an halicce su da God a madaidaiciyar siffa domin su dace da sauran halittun duniya da suke cikinta.

“Who are faithful to their trusts and to their pledges.” (Verse 8) They, individuals and community alike, honour their pledges and discharge their trust. Both the individual and the community have many types of trust to maintain, the first of which is the trust encapsulated in their own nature, i.e. they are created by God in an upright fashion so as to be in harmony with the rest of the universe to which they belong.

Wannan yana shaida tauhidin Allah ta hanyar jin haɗin kai na halitta wanda ke mulkin duniya. Muminai suna riƙe wannan babban amana da aminci, kuma suna kare fitar su daga yanayinsu ta yadda zai ci gaba da shaida tauhidin Allah. Sauran amanu suna samuwa ne daga wannan asali.

This testifies to God’s oneness by the natural feeling of unity that governs the universe. Believers are faithful to this great trust, and they protect their nature from deviation so that it continues to testify to God’s oneness. Other trusts are derived from this basic element.

Alkawari na farko shi ne cewa Allah ya ɗauki alkawari daga bayin Sa, kuma ya sa shi a cikin ɗabi'ar ɗan Adam, na kasancewa da shi ya yi imani da wanzuwarSa da kuma tauhidinSa. Dukkan sauran alkawura, yarjejeniyoyi da yarjejeniyoyin zaman lafiya suna samuwa ne daga wannan alkawari na farko. Idan mumini ya ɗaukar wa kansa wani alkawari, yana kiran Allah ya zama shaida a kansa. Cika alkawuransa, a wajen mumini, wani ɓangare ne na kasancewa mai tsoron Allah, na taqwā.

The first pledge is that God has taken from, and made ingrained in human nature, committing it to believe in His existence and His oneness. All other pledges, covenants and treaties derive from this first one. When a believer commits himself to something, he makes God his witness. Honouring his commitments is, to a believer, part of being God-fearing, of taqwā.

Al'ummar Musulmi ma ta kuma da alhakin girmama amanar jama'a, da cika alkawuranta ga Allah, da wajibai da ke biyo bayan waɗannan alkawura. Surar ta bayar da wannan magana cikin ma'anoni gabaɗaya don ta haɗa kowane irin amana da alkawari. Muminai suna cika dukkan waɗannan, a kowane lokaci. Kasancewa mai cika alkawari yana cikin halayensu. Babu wata al'umma da za ta iya fatan samun rayuwa madaidaiciya sai an cika alkawura da amanu, ta yadda kowane mutum da kowace ƙungiya za su tabbata da wannan ƙa'ida ta asali ta rayuwar al'umma. Ita ce ƙa'idar da ke ba kowa jin amana da tsaro.

Bayan ya yi bayani dalla-dalla game da halaye da siffofin mumini, sai surar ta koma zuwa nuna alamomin da ke cikin mutum kansa waɗanda ke kai shi ga imani. Ta yi magana game da matakai daban-daban na ci gaban ɗan Adam, tun daga farkon asalin halittarsa, har zuwa tashin kiyama a Ranar Shari'a, domin kafa dangantaka mai ƙarfi tsakanin rayuwar nan da rayuwar lahira:

Having given a detailed account of the qualities and characteristics of believers, the sūrah moves on to point out the indications available within man himself that lead to faith. It speaks of the various stages of development of a human being, starting with the very beginning of human origin, and ending with resurrection on the Day of Judgement, to establish a firm link between this life and the life to come:

Lalle ne, Mun halicci mutum daga ƙasa mai laka, sa'an nan Muka sanya shi a matsayin digon maniyyi a wuri mai tsaro. Sa'an nan Muka halicci daga digon maniyyin wani abu mai manne, sa'an nan daga wancan abu mai manne Muka halicci wani tsari na tayi. Sa'an nan Muka halicci ƙasusuwa a cikin tayin, sa'an nan Muka lulluɓe ƙasusuwan da tsoka. Sa'an nan Muka fitar da shi a matsayin wata halitta daban.

Indeed, We create man out of the essence of clay, then We place him, a gamete, in a safe place of rest. Then We create out of the gamete a clinging cell mass, and out of the clinging cell mass We create an embryo. Then We create within the embryo bones, then We clothe the bones with flesh. We then bring this into being as another creation.

Ya ɗaukaka God, mafi kyawun masu halitta. Sa'an nan, bayan duk wannan, an ƙaddara za ka mutu; sa'an nan kuma, za a mayar da kai rayuwa a Ranar Tashin Alƙiyama. (Ayoyi 12-16)

Exalted be God, the best of creators. And then, after all this, you are destined to die; and then, you shall be restored to life on the Day of Resurrection. (Verses 12-16)

Tsarin halittar mutum a hankali, bisa tsari guda ɗaya, yana tabbatar da farko gaskiyar Mai Halitta, haka kuma da tsarin da aka yi da gangan a hanyar da wannan halitta take bi. Wannan ba zai iya zama sakamakon kwatsam ba. Haka kuma ba zai iya zama farawa ba da gangan wanda ke kaiwa ga layi mai daidaito wanda ba ya kasawa ko karkacewa. Gaskiyar magana ita ce, ’yan Adam suna zuwa wanzuwa ta hanyar da suke bi, maimakon kowace hanya dabam, saboda Mahaliccinmu yana son haka, kuma Yana aikata abubuwa bisa tsarinSa da shirinSa.

The gradual formation of man, following the same sequence, confirms first the truth of the Originator, and also the deliberate planning in the course such formation follows. This cannot be the result of blind coincidence. Nor can it be a random beginning leading to a consistent line that never fails or deviates. The truth is that human beings come into existence in the way they do, rather than any other possible way, because our Creator wants it this way, and He does things according to His own plan and design.

Wannan ya shafi asalin jinsin mutane: an halicce shi daga laka. Game da kowane mutum daban kuwa, yana bi ta matakai sanannu: "Sa'annan Muka sanya shi, digon maniyyi, a wurin zama mai aminci." (Aya ta 13) Tsarin halitta wanda ke samar da sababbin daidaikun jinsin mutane, da hanyar haihuwarsu, yana bin tsarin da Allah ya kafa. Wani ruwa mai digo yana fitowa daga namiji ya tsaya a cikin mahaifar mace.

This applies to the origin of the human race: it starts from an essence of clay. As for individual human beings, they go through well known stages: “Then We place him, a gamete, in a safe place of rest.” (Verse 13) The creation formula that brings about new individuals of the human race, and their method of reproduction, follows a line set by God. A drop of fluid is discharged from the man to settle in the woman’s uterus.

Ba dukkan digon ba ne; a'a, sel guda ne daga cikin dubban dubatan da ke samar da wannan digon. Yana zaune a cikin wannan mafaka mai aminci a cikin mahaifa, wadda ƙasusuwan ƙashin ƙugu ke tallafawa, wanda ke kare ta daga girgizawa da bugun da ke faruwa ga jiki yayin da mutum ke motsi.

It is not the whole drop; rather, a single cell out of hundreds of thousands forming this drop. It settles in this safe enclosure in the uterus which is supported by the hip bones, protecting it from the shocks and knocks that occur to the body as one moves about.

Alkur'ani ya sanya gamete a matsayin mataki a jerin halittar mutum, wanda ke zuwa nan take bayan kasancewar mutum. Wannan gaskiya ce, amma kuma yana bukatar tunani mai zurfi. Cikin wannan gamete an lulluɓe cikakken mutum, tare da dukkan siffofinsa, sassansa da halayensa. Daga bisani sai ya zama tayi (embryo) idan ya fara sabuwar rayuwarsa ta wani sabon jerin matakai.

The Qur’ānic text makes the gamete a stage in the succession of man’s creation, coming immediately after man’s existence. This is true, but it also deserves contemplation. A human being in his full stature, and with all his features, elements and characteristics, is enclosed within this gamete. It then develops into an embryo when it begins its new existence through a new series of stages.

Matakin ƙwayoyin haihuwa yana kai ga matakin tarin sel bayan maniyyin namiji ya haɗu da ƙwan mace, sannan tarin selin yana manne da bangon mahaifa. Tarin selin yana girma ya zama tayi. Wannan ƙaramar halitta tana ci gaba a wannan tafarki wanda ba ya canzawa ko karkata daga hanyarsa. Tana tafiya a kan layin da aka tsara mata, tana amfani da makamashin da ke cikinta a ɓoye bisa dokar Allah, wacce ke haɗa tsari cikakke da shirye-shirye masu zurfi. Note: The original says "God", so per the rules I have used the Hausa word for God, "Allah" is not used here. The text I've written above includes "Allah", which is a mistake. Corrected translation: Matakin ƙwayoyin haihuwa yana kai ga matakin tarin sel bayan maniyyin namiji ya haɗu da ƙwan mace, sannan tarin selin yana manne da bangon mahaifa. Tarin selin yana girma ya zama tayi. Wannan ƙaramar halitta tana ci gaba a wannan tafarki wanda ba ya canzawa ko karkata daga hanyarsa. Tana tafiya a kan layin da aka tsara mata, tana amfani da makamashin da ke cikinta a ɓoye bisa dokar Ubangiji, wacce ke haɗa tsari cikakke da shirye-shirye masu zurfi.

Suratul ta ci gaba da bayyana matakai daban-daban na rayuwa domin kammala tafiyar.

The sūrah continues to depict the different stages of life to complete the journey.

Rayuwar ɗan Adam da ta fara a duniya ba ta ƙarewa a can ba, domin wani abu daga waje da duniya yana zama sashe mai muhimmanci a cikinta, yana kuma yin tasiri a kan hanyar da take bi.

Human life that began on earth does not however end there, because an element from outside the earth forms an essential part of it, influencing the path it travels.

Numfashin ruhin Allah a cikinsa ya ba rayuwar ɗan adam manufar da ta bambanta da ta jiki, da makoma wadda ba ta yi kama da makomar nama da jini ba. Saboda haka, ruhi yana kammaluwa a wani wuri banda wannan duniya, a wata duniya gaba ɗaya daban: "Sa'an nan bayan wannan duka, za ku mutu; sa'an nan kuma, za a tashe ku a Ranar Tashin Alƙiyama." (Ayoyi 15-16)

The breathing of God’s spirit in it has given human life a goal different from that of the body, and a destination unlike that of the destination of flesh and blood. Hence it achieves its completeness somewhere other than this earth, in a totally different world: “And then, after all this, you are destined to die; and then, you shall be restored to life on the Day of Resurrection.” (Verses 15-16)

Saboda haka, mutuwa ita ce ƙarshen rayuwar ɗan adam a duniya, kuma tana zama gada tsakanin rayuwar da muka sani da rayuwar lahira. Don haka, mutuwa mataki ce a cikin rayuwar ɗan adam, ba ƙarshenta ba.

Thus, death is the end of human life on earth, forming a bridge between the life we know and the life to come. As such, it is a stage in human life, not its end.

Sa'an nan kuma tashin kiyama, wanda ke zama farkon mataki na ƙarshe, lokacin da cikakkiyar rayuwa ta fara, ba tare da duk kasawar rayuwar duniya ba, bukatun jiki, tsoro da damuwa, kuma ba ya kai ga wani mataki bayan haka, domin yana wakiltar matakin kamala da ɗan Adam zai iya kaiwa.

Then comes resurrection which heralds the last stage, when the perfect life begins, free of all the failings of earthly life, physical needs, fear and worry, and leading to no other stage because it represents the level of perfection human beings can attain.

Wannan kuma yana shafar waɗanda kawai suke bin hanyar da ke kai ga wannan kamala, kamar yadda ayoyin farko na wannan sūrah suka bayyana. Hanya ce wadda muminai ke bi. Sabanin haka, waɗanda a wannan rayuwa suka faɗi zuwa matakin dabbobi, a rayuwa ta gaba kuma suna ƙara faɗawa har su kasance a mafi ƙasan matsayi. Ba su ƙara zama ɗan Adam ba, domin sun zama wani ɓangare na man wutar jahannama, wadda ake ciyar da ita da duwatsu da mutane.

"Mun saukar da ruwa daga sama bisa ga ƙayyadadden adadi, sannan Mu sa shi ya zauna a cikin ƙasa; kuma lalle Mu, haka nan, ikon kwashe shi duka muke da shi." (Aya ta 18) Ga shi, akwai alaƙa kai tsaye tsakanin waɗancan taurari bakwai ko jikkuna da ƙasa. Ruwa yana sauka daga sama, kuma yana da alaƙa kai tsaye da waɗancan jikkuna. Hakika, shi ne tsarin cikakke da ke sarrafa duniya, wanda ke ba da damar ruwa ya sauka daga sama, ya kuma zauna a cikin ƙasa.

“We send down water from the skies in accordance with a set measure, and We cause it to lodge in the earth; and We are most certainly able to take it all away.” (Verse 18) Here we have a direct link between those seven orbits or bodies and the earth. Water falls from the sky, and has a direct link with those bodies. In fact, it is the perfect order controlling the universe that allows water to so fall from the sky and settle into the earth.

Ya zuwa yanzu ne masana ilimin kasa suka kirkiro ra'ayin cewa ruwan karkashin kasa yana fitowa ne daga ruwan saman kasa da ruwan sama, wanda ke shiga cikin kasa. Kafin a gabatar da wannan ra'ayi, ra'ayin da aka fi yarda da shi shi ne cewa ruwan karkashin kasa ba shi da alaka da ruwan saman kasa. Duk da haka, Alkur'ani ya bayyana wannan gaskiya sama da shekaru 1,400 da suka wuce.

It is only recently that geologists developed their theory that underground water comes from surface water and rain, which seeps through the earth. Before this theory was advanced, the general perception was that underground water was independent of surface water. Yet the Qur’ān stated this fact more than 1,400 years ago.

"Muna saukar da ruwa daga sama bisa ga ƙayyadadden ma'auni." Duk yana cikin wani tsari mai zurfi. Ba ya yawa har ya haifar da ambaliya da barna, ba kuma kaɗan har ya haifar da fari da yunwa. Haka kuma ba ya zuwa a lokacin da bai da amfani.

“We send down water from the skies in accordance with a set measure.” It is all according to an elaborate plan. It is neither too much so as to cause flooding and devastation, nor too little so as to cause drought and famine. Nor does it come at the wrong time when it would be of little use.

"Kuma Mun sa shi ya zauna a cikin ƙasa." Hoton da ke nan yana kama da na ƙwai da aka haɗa da maniyyi wanda ake dasawa a cikin mahaifa, wanda Alƙur'ani ya bayyana da cewa 'wurin hutawa mai aminci.' Dukkan ƙwai da ruwa suna da wurin zama da kwanciya mai tsaro domin su haifar da rayuwa. Anan mun ƙara ganin wani misali na hanyar Alƙur'ani ta tsara al'amura da hotuna cikin fasaha.

“And We cause it to lodge in the earth.” The picture here is akin to that of the fertilized egg that is implanted in the uterus, which is described in the Qur’ān as ‘a safe place of rest.’ Both the egg and the water have their settled and safe places of settlement in order to give rise to life. Here we see yet another example of the Qur’ānic method of artistic arrangement of scenes and images.