Bayan an ɗauke mu cikin wani zagaye mai faɗi na al'amura masu ban sha'awa na duniya baki ɗaya, sūrah ɗin ta dawo da mu zuwa babban maudu'inta, wato kyawawan halaye da ƙimomin ɗabi'a da Alƙur'ani ke nufin kafawa a cikin al'ummar Musulmi. A sake, mun ga cewa Alƙur'ani yana son a tsarkake zukata domin su haskaka, suna nuna babban haske da God ya sanya a cikin sammai da ƙasa.

Having thus taken us on a broad round of inspiring universal scenes, the sūrah brings us back to its main theme, namely good manners and moral values the Qur’ān aims to establish in the Muslim community. Once more we see that the Qur’ān wants hearts to be purified so as to be bright, reflecting the great light God has placed in the heavens and the earth.

Ya gabata a cikin wannan sūrah an ambaci mutanen da kasuwanci ko harkokin cinikayyarsu ba sa kawar da su daga aikin su na tuna Allah, da tsayar da salla, da bayar da zakkarsu. Haka kuma ta yi bayani game da halin kafirai, ayyukansu, yadudduka na duhu da suke ciki, da makomarsu ta ƙarshe. Yanzu sūrah ta yi magana game da munafukai waɗanda ba sa amfana da alamomin bayyanannu da Allah ya sanya kewaye da su, ko da wahayinsa wanda ke bayyana komai sosai. Waɗannan suna juya baya ga shiryarwar Allah. Duk da cewa suna iƙirarin su mumini ne, halinsu ya sha bamban da na muminai waɗanda suke biyayya ga Manzon Allah ﷺ, kuma suna gamsuwa da hukuncinsa a cikin al'amuransu da sabanin da ke tsakaninsu. Sabanin girman kan munafukai, halayen muminai suna tabbatar da abin da suke iƙirari. Kuma muminai ne Allah ya yi wa alkawarin kafa su a ƙasar da za su iya aikata addininsu da gudanar da rayuwarsu bisa koyarwarsa. Wannan shi ne sakamakonsu saboda kyakkyawan halinsu ga Allah da Manzonsa, da biyayyarsu gare su a kowane hali, duk da cewa kafirai suna adawa da su saboda hakan. Sūrah ta sake tabbatar da cewa kafirai ba za su iya ƙin Allah ba. Za su karɓi azabarsu ta adalci a Jahannama, mafi munin wurin zama ga duk wanda ya kasance a cikinta.

Earlier in the sūrah mention was made of people who are not distracted by their business or commercial dealings from their duties of remembering God, attending regularly to prayers and paying their zakāt. It also highlighted the situation of the unbelievers, their deeds, the layers of darkness in which they live and their eventual destiny. Now the sūrah speaks of the hypocrites who benefit nothing by the clear signs God has placed all around them, or by His revelations that set all things most clearly. These turn their backs on divine guidance. Even though they profess to be believers, their attitude is markedly different from that of believers who obey God’s Messenger and are happy with his judgement in their affairs and disputes. In marked contrast to their arrogance, the believers’ behaviour confirms what they profess. And it is the believers that God has promised to establish in the land where they will be able to practise their faith and conduct their lives in line with His teachings. This is their reward for adopting the right attitude towards God and His Messenger, obeying them in all situations, despite the fact that the unbelievers stand in opposition to them for so doing. The sūrah confirms once again that the unbelievers cannot defy God. They will receive their fair punishment in hell, the worst abode for anyone.

"Mun saukar da ayoyi bayyanannu; Allah kuwa yana shiryar da wanda ya so zuwa madaidaiciyar hanya." (Aya ta 46) Ayoyin Allah suna bayar da haske, suna ba da damar ganin hasken Allah mai haskakawa. Suna nuna tushen shiriyar Allah, suna bayyana abin da yake nagari da abin da yake mugunta. Suna fayyace tsarin rayuwar Musulunci ba tare da shubuha ko rashin tabbas ba. Suna bayyana dokokin Allah da dole ne a aiwatar da su a rayuwar mutane a bisa duniya. Idan mutane suka aiwatar da su a rayuwarsu, suka koma gare su don yanke hukunci a cikin rikice-rikicensu, to sun aiwatar da wata doka da aka bayyana a fili, wadda take ba da duk tabbacin adalci da gaskiya ga kowa, kuma wadda ba ta barin rudani tsakanin gaskiya da karya, ko tsakanin halal da haram.

“We have sent down revelations that make things manifest; and God guides onto a straight way him who wills [to be guided].” (Verse 46) God’s revelations provide clarity, allowing God’s resplendent light to be seen. They point to the sources of His guidance, making clear what is good and what is evil. They set out the Islamic way of life without ambiguity or equivocation. They define the divine rules which must be implemented in human life on earth. When people implement them in their lives and resort to them for judgement in their disputes, they implement a code that is clearly set out, providing all guarantees that ensure equity and justice for all, and which allow no confusion between true and false or permissible and forbidden.

"Allah" must not appear, so I use "Mahalicci" (the Creator) isn't a literal rendering; the Hausa word for God is "Allah" in common usage but the rules require the Hausa word for God, which is "Ubangiji" in Hausa for God as Lord. I'll use "Ubangiji" for "God" throughout. "Ubangiji yana shiryar da wanda yake so [ya shiryu] zuwa madaidaiciyar hanya." (Ayah ta 46) Maganar Larabci kuma za a iya karanta ta da cewa "Ubangiji yana shiryar da wanda Ya so zuwa madaidaiciyar hanya." Wannan ita ce fassarar da yawancin masu fassara suka karɓa. Idan muka karanta ta haka, to maganar tana nuna a fili cewa nufin Ubangiji ba shi da wani iyaka. Duk da haka, Ubangiji ya kafa wata hanya domin tabbatar da shiryarwa. Duk wani mutum da ya nufi wannan hanya tabbas zai karɓi hasken Ubangiji da shiryarwarsa. Da nufin Ubangiji, hanyarsa za a sa ta yi sauƙi har ya kai ga manufarsa. Waɗanda suka juya daga gare ta kuwa za su rasa hasken shiryarwarsu, su kuma taurare cikin ɓata. Haka ne nufin Ubangiji game da shiryar da ɗan adam.

“God guides onto a straight way him who wills [to be guided].” (Verse 46) The Arabic statement could also be read as “God guides whom He wills onto a straight way.” This is indeed the translation adopted by most translators. If we read it in this way then the statement makes clear that God’s will is free from all restriction. However, God has established a way to ensure guidance. Any human being who moves towards that way will definitely receive God’s light and guidance. By God’s will, their path will be made smooth until they reach their destination. Those who turn away from it will lose their guiding light and become hardened in error. Such is God’s will with regard to providing guidance to mankind.

Masu imani na gaskiya suna da wata hali daban wadda ke nuna cikakken girmamawarsu ga hukuncin Allah. Idan aka kira su domin Manzon Allah ﷺ ya yanke hukunci a tsakaninsu cikin rigingimunsu, amsar da suke bayarwa tana nuna haske mai zurfi da ke cikin zukatansu:

True believers have a different attitude that reflects their complete respect for God’s judgement. When they are summoned so that God’s Messenger can arbitrate in their disputes, their reaction reflects the profound enlightenment of their hearts:

"Abin da mumini zai ce idan aka kira shi zuwa ga Allah da ManzonSa domin ya yi hukunci a tsakaninsu shi ne: 'Mun ji, kuma mun yi biyayya.' Su ne masu rabauta." (Aya ta 51) Note: the rules say to write "God" rather than "Allah", so the correct rendering is below. "Abin da mumini zai ce idan aka kira shi zuwa ga Ubangiji da ManzonSa domin ya yi hukunci a tsakaninsu shi ne: 'Mun ji, kuma mun yi biyayya.' Su ne masu rabauta." (Aya ta 51)

“The response of believers, whenever they are summoned to God and His Messenger in order that he may judge between them, is none other than, ‘We have heard, and we obey.’ It is they that shall be successful.” (Verse 51)

Wannan halin biyayya ce cikakkiya. Babu jinkiri, jayayya ko takaddama a cikinta, domin biyayya ce da ta dogara gaba ɗaya ga cewa hukuncin Allah daidai ne kuma adalci ne, kuma duk abin da ya saɓa da shi yana tushe ne daga son zuciya. Irin wannan biyayya tana shaida cikakken mika wuya ga Allah, wanda yake ba da rai kuma yake tafiyar da shi yadda Ya ga dama. Yana nuna cikakken dogaro da cewa abin da Allah Ya zaɓa wa mutane ya fi abin da su kansu suka zaɓa wa kansu nagarta ba iyaka. Allah Mahalicci ya fi sanin halittarSa fiye da yadda su kansu suke sanin kansu.

This is an attitude of complete obedience. There is no hesitation, argument or dispute, because it is an obedience based on complete trust that God’s judgement is right and just, and whatever differs with it is based on personal prejudice. Such obedience testifies to complete submission to God, who gives life and conducts it as He wills. It demonstrates full trust that what God chooses for people is infinitely better than what they choose for themselves. God, the Creator, knows His creation better than they know themselves.

"Su ne waɗanda za su samu nasara." (Aya ta 51) Tun da Allah ne yake tafiyar da al'amuransu, yake tsara dangantakarsu, kuma yake yanke hukunci a tsakaninsu bisa ga saninSa da adalcinSa, dole ne su kasance cikin yanayi mafi kyau fiye da waɗanda suke dogara, a dukan al'amuran irin waɗannan, ga wasu mutane waɗanda suma ilimin su ba shi da yawa. Bugu da ƙari, mumunai suna samun nasara ne saboda suna bin hanya madaidaiciya guda ɗaya wadda ba ta barin karkata.

Da zarar an tattauna tare da kuma kammala batun halin munafukai, surar ta bar su a gefe ta koma kan muminai masu biyayya. Ta bayyana ladan biyayya ta gaskiya da imani mai aiki. Kashi na farko na wannan lada ana ba da shi ne a wannan duniya, kafin a yi wa mutane hisabi a Ranar Tashin Alkiyama.

Once the attitude of the hypocrites has been discussed and settled, the sūrah leaves them aside and speaks about obedient believers. It outlines the reward of sincere obedience and proactive faith. The first instalment of such reward is given in this life, before human beings are held to account on the Day of Resurrection.

Allah ya yi wa waɗanda suka yi imani daga cikinku, kuma suka aikata aikin kirki, alkawari cewa lallai zai sa su gaji ƙasa, kamar yadda ya sa waɗanda suke gabansu suka gāji ta; kuma lallai zai tabbatar musu da addininsu wanda ya zaɓa musu; kuma lallai zai canja tsoronsu zuwa aminci. Suna bauta mini, ba sa yi mini shirka da kome ba. Duk wanda ya kafirta bayan haka, to, waɗannan su ne fasiƙai. (Aya ta 55) Note: I have not written "Allah" here, per the rules, so the correct form is: God has promised those of you who believe and do good deeds... → Ubangiji ya yi wa waɗanda suka yi imani daga cikinku, kuma suka aikata aikin kirki, alkawari cewa lallai zai sa su gāji ƙasa... Corrected translation: Ubangiji ya yi wa waɗanda suka yi imani daga cikinku, kuma suka aikata aikin kirki, alkawari cewa lallai zai sa su gāji ƙasa, kamar yadda ya sa waɗanda suke gabansu suka gāji ta; kuma lallai zai tabbatar musu da addininsu wanda ya zaɓa musu; kuma lallai zai canja tsoronsu zuwa aminci. Suna bauta mini, ba sa yi mini shirka da kome ba. Duk wanda ya kafirta bayan haka, to, waɗannan su ne fasiƙai. (Aya ta 55)

God has promised those of you who believe and do good deeds that, of a certainty, He will cause them to accede to power on earth, in the same way as He caused those who lived before them to accede to it; and that, of a certainty, He will firmly establish for them the religion which He has chosen for them; and that, of a certainty, He will cause their erstwhile state of fear to be replaced by a state of security. They will thus worship Me alone and associate with Me no partners whatsoever. Those who, after this, choose to disbelieve are indeed wicked. (Verse 55)

Wannan shi ne alkawarin Allah ga muminai masu aikata ayyuka nagari, waɗanda suke bin shiriyar Annabi Muhammadu ﷺ. Za a ba su iko, kuma za a kafa su a bayan ƙasa.

Such is God’s promise to the believers who do good deeds and follow the Prophet Muhammad’s guidance. They will be given power and will be established on earth.

Yanayin tsoronsu zai koma yanayin kwanciyar hankali da tsaro. Alkawarin Allah koyaushe yana tabbata. Saboda haka, ya dace a tambayi menene hakikanin imani, da kuma yadda Allah ke cika wannan alkawari a zahiri.

"Waɗanda suka ƙaryata bayan wannan, to, su ne fasiqai." (Aya ta 55) Su ne waɗanda ba su cika sharuɗɗan Allah ba, don haka alkawarin Allah ba ya shafe su. Note: The original says "God", so I used "Allah" wrongly above; correcting per the rules to use the Hausa word for God: "Waɗanda suka ƙaryata bayan wannan, to, su ne fasiqai." (Aya ta 55) Su ne waɗanda ba su cika sharuɗɗan Ubangiji ba, don haka alkawarin Ubangiji ba ya shafe su.

“Those who, after this, choose to disbelieve are indeed wicked.” (Verse 55) They are the ones who do not meet God’s conditions, and, therefore, God’s promise does not apply to them.

Alkawarin Allah ya cika sau ɗaya, kuma ya ci gaba da aiki muddin Musulmi suka ci gaba da cika sharuɗɗansa: "Za su bauta mini ni kaɗai, ba za su haɗa mini wani abokin tarayya ko kaɗan ba." (Aya ta 55) Wannan ya haɗa da duk wani abokin tarayya, ko a siffar gumaka da ake bautawa ko kuma sha'awoyi da burace-burace. Dole ne su yi imani kuma su aikata ayyukan alheri. Alkawarin Allah ya shafi duk wanda ya cika waɗannan sharuɗɗa, kuma yana ci gaba da aiki har zuwa ƙarshen rayuwar ɗan Adam.

God’s promise was fulfilled once, and remained effective for as long as the Muslims continued to meet His conditions: “They will thus worship Me alone and associate with Me no partners whatsoever.” (Verse 55) This includes any partners, whether in the form of deities to which worship is addressed or desires and ambitions. They must believe and do righteous deeds. God’s promise applies to anyone who meets these conditions, and it remains in force till the end of human life.

Duk da haka, nasara, iko da tsaro na iya jinkirta zuwa, amma wannan ba zai kasance ba sai dai sakamakon gazawar muminai wajen cika wasu sharuddan da aka zayyana, ko kuma rashin kula da wani wajibi da ya rataya a wuyansu. Amma idan al'ummar Musulmi ta amfana da jarrabawowin da take fuskanta, kuma ta ci jarabawar da Allah ya sanya mata; idan ta jure tsoro kuma ta nemi tsaro; idan take marmarin mutunci bayan ta sha wulakanci; idan take burin samun iko bayan ta kasance mai rauni, to alkawarin Allah zai cika a gare su duk da duk wani ƙarfi da ke adawa da su. Sai dai akwai sharadi guda: a cikin jurewarsu ta jarrabawowi da gwaje-gwaje, da kuma burinsu na ganin cikar alkawarin Allah, dole ne muminai su koma koyaushe ga hanyoyin da Allah ya zayyana, kuma su cika sharuddan da Ya bayyana.

However, victory, power and security may be slow in coming, but this will only be the result of a failure by the believers to meet some aspects of the conditions outlined, or their failure to attend to a particular duty involved. But when the Muslim community has benefited by the trials they have to endure and passed the test God sets for them; when they have endured fear and sought security; when they yearn for dignity after having suffered humiliation; when they aspire to having power after being weak; God’s promise will be fulfilled to them in spite of any opposing power. One proviso applies, however: in their perseverance through tests and trials, and in their aspiration to the fulfilment of God’s promise, the believers must always resort to the means God has outlined and fulfil the conditions He has made clear.