Duk abin da ke cikin sammai da abin da ke cikin ƙasa suna tasbihi ga Allah... Note: The rules require writing the Hausa word for God, not "Allah." Corrected translation: Duk abin da ke cikin sammai da cikin ƙasa suna tasbihin girman Ubangiji mara iyaka.

All that is in the heavens and in the earth extols God's limitless glory:

Shi kaɗai ne Mai ƙarfi, Mai hikima. (Ayah 1)

for He alone is the almighty, truly wise. (Verse 1)

Dukkan duniya tana shiga cikin wannan ɗaukaka ga Allah Maɗaukaki, wanda ikonsa yana tare da hikimarsa marar iyaka. Wannan ɗaukaka ita ce ta fara wannan surah, wadda ke shelanta wa Musulmi cewa addininsu shi ne sigar ƙarshe kuma ta ƙarshe ta addinin Allah. An sanya su a matsayin masu amana na wannan addini, wanda ya dogara ga tauhidin Allah, suna kuma yin Allah-wadai da duk karkacewa da kafirai da masu bautar gumaka suke aikatawa. Ana kuma kiran Musulmi su yi ƙoƙari wajen goyon bayan wannan addini, wanda Allah ya so ya yi galaba a kan dukkan sauran addinai, koda kuwa hakan yana da ƙyama ga kafirai. Don haka wannan farkon yana nuna cewa amanar da aka bai wa Musulmi tana ga dukkan halitta; addinin da suke yin ƙoƙari dominsa shi ne addinin dukkan halittu da ke cikin sammai da ƙasa. Saboda haka, galabar wannan addini al'amari ne na duniya baki ɗaya, wanda ya dace da dukkan duniya yayin da take komawa ga Allah Maɗaukaki.

The whole universe participates in this glorification of God Almighty whose might is combined with His infinite wisdom. This glorification begins this surah, which declares to Muslims that their religion is the last and final version of the divine faith. They are placed in a position of trustees of this faith based on God’s oneness, denouncing all deviation perpetrated by unbelievers and idolaters. Muslims are also called upon to strive in support of this faith, which God has willed to prevail over all other religions, hateful as this may be to unbelievers. This opening, thus, implies that the trust given to Muslims belongs to the entire universe; the faith they strive for is the faith of all creatures in the heavens and the earth. Hence, this religions prevalence is a universal phenomenon, one that is in line with the whole universe as it turns to God Almighty.

Wasu gungun masu bi sun sami tsawa mai tsanani saboda wani abu da suka aikata wanda ya kasance abin ƙi musamman a wurin Allah. Wannan hali bai dace da masu bi ba: Note: the rules require "God" to be rendered as the Hausa word for God, not "Allah", so the translation above should read "Ubangiji" in place of "Allah" in that sentence. Corrected translation: Wasu gungun masu bi sun sami tsawa mai tsanani saboda wani abu da suka aikata wanda ya kasance abin ƙi musamman a wurin Ubangiji. Wannan hali bai dace da masu bi ba:

Mun ambata sau da yawa cewa Alkur'ani, tun lokacin da ake saukar da shi, yana ci gaba da aikin gina al'umma. Manufarsa ita ce gina al'ummar da take ɗaukar amanar saƙon Allah, tana aiwatar da tsarinsa, kuma tana kafa shiryarwarsa a rayuwar ɗan Adam. Don wannan manufa, ya zama dole Alkur'ani ya yi gyara ga daidaikun mutane, ya kafa alakokinsa a matsayin al'umma, kuma ya gina ta a matsayin al'umma mai rai a aikace. Duk wannan dole ne a cimma shi a lokaci guda. Musulmi ba Musulmi ba ne sai ya yi aiki a cikin al'umma. Ba zai yiwu Musulunci ya tabbata a aikace ba sai ya yi aiki a cikin al'umma da ke da alaka, tsari da manufa bayyanannu. Manufarsa ta ƙarshe ta shafi al'umma baki ɗaya, amma kuma tana shafar kowane mutum a lokaci guda. Wannan manufa tana cikin kafa tsarin Allah a zukatan mutane da ayyukansu a duniya. Domin cimma wannan kuwa, dole Musulunci ya rayu a cikin al'umma ta gaske da take aiwatar da shi cikakke.

We have said on several occasions that as it was being revealed, the Qur’an was carrying on with a process of nation building. Its aim was to build a community that carried the trust of the divine message, implemented its approach and established its system in human life. It was necessary for this purpose that the Qur’an should undertake the reform of its individuals, establish its bonds as a community, and build it as a living nation in practice. All of this was to be accomplished at the same time. A Muslim is not a Muslim unless he functions within a community. It is inconceivable for Islam to be put into practice unless it functions in a community with well-defined bonds, a system and goal. Its ultimate goal applies to the community as a whole, but it also applies at the same time to each individual. This goal consists of establishing the divine system in people’s consciences and practices on earth. To achieve the latter, Islam must live in an actual community that implements it fully.

Musulunci yana ba da muhimmanci sosai ga lamiri da alhakin kowane mutum, amma tabbas ba addini ba ne na mutane da ke sadaukar da kansu ga ibada a kusurwoyinsu na kansu. Wannan ba ya kafa Musulunci a cikin lamirin mutum kaɗai, balle a cikin dukan rayuwarsa. An saukar da Musulunci ba cikin keɓewa irin wannan ba. Maimakon haka, an saukar da shi ne domin ya kafa ma'auni da ƙa'idodinsa a rayuwar ɗan Adam. Yana nufin ya bar alamarsa a kan kowane aiki na mutum da na jama'a, ta kowace fuska.

Islam places much emphasis on the individual’s conscience and responsibility, but it is certainly not a religion of individuals who dedicate themselves to worship in their respective little corners. This does not establish Islam within the individual’s own conscience, let alone in his whole life. Islam was not revealed in such isolation. Rather, it was revealed to establish its criteria and standards in human life. It aims to put its mark on every individual and collective activity in every direction.

Bari mu yi la'akari da batun Jihadi wanda waɗannan ayoyi suka yi magana a kansa a lokacin saukarsu. A nan akwai abubuwa da dama da ya kamata a fahimta sosai.

Let us now consider the issue of Jihad which these verses addressed at the time of their revelation. We find here several points that need to be appreciated.

Da farko, muna ganin cewa ɗan Adam na iya fuskantar lokutan rauni, kuma a lokacin ne yake buƙatar taimakon Allah domin ya yaƙi irin waɗannan kasawa.

We see firstly that human beings may experience moments of weakness and this is when they need God’s help to combat such shortcomings.

Suna buƙatar tunatarwa akai-akai da ilimantarwa a kai a kai. Waɗannan ayoyi suna magana ne a kan wata ƙungiya ta Musulmai waɗanda, a cewar wasu rahotanni, suna cikin Muhajirai, Musulmai na farko da suka yi hijira tare da Annabi ﷺ daga Makka zuwa Madina. A lokacin da suke Makka, suna cikin himma, sun so Allah ya ba su izinin yaƙi, amma aka umarce su da su ja baya su kula da ayyukan ibada maimakon haka. Duk da haka, daga baya a Madina, sa'ad da aka umarce su da yaƙi a lokacin da aka ɗauka dace, sai suka nuna wata halin daban: "Shin ba ka san waɗanda aka ce musu, 'Ku riƙe hannayenku [daga yaƙi], ku tsaya da salla a kai a kai, ku biya zakka [watau kuɗin tsarkakewa]'? Sa'ad da a ƙarshe aka bayar da umarnin yaƙi a kansu, sai wasu daga cikinsu suka ji tsoron mutane kamar yadda ya kamata a ji tsoron Allah - ko ma fiye da haka - suka ce, 'Ya Ubangijinmu! Don me ka umarce mu da yaƙi! Dama ka ba mu jinkiri kaɗan!'" (4: 77) Wasu rahotanni kuma suna nuna cewa su ƙungiya ce daga cikin Musulmai na Madina waɗanda suka tambayi wane aiki ne Allah yake so fiye da kowane, domin su yi shi. Sai dai sa'ad da aka umarce su da yin yaƙi saboda Allah, sai suka ƙi hakan.

They need repeated reminders and regular education. These verses refer to a group of Muslims who, according to some reports, belonged to the Muhajirin, the early Muslims who migrated with the Prophet from Makkah to Madinah. Whilst in Makkah, they wished, in all enthusiasm, that God would allow them to fight, but they were told to hold back and attend to their worship duties instead. However, when later in Madinah they were told to fight, at the time that was considered appropriate, they held a different attitude: "Are you not aware of those who have been told, 'Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakat [i.e. the purifying dues]? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God - or in even greater awe - and said, 'Our Lord! Why have you ordered us to fight! If only You had granted us a delay for a little while!”' (4: 77) Other reports suggest that they were a group of the Madinan Muslims who asked about the action God loves most so that they could perform it. However, when they were ordered to fight for God’s cause, they disliked this.

Surah ta ci gaba da magana game da tarihin wannan tsarin Allah da matakan da ya bi ta hanyar saƙonnin da aka saukar kafin Musulunci.

The surah moves on to speak about the history of this divine system and the stages it went through with the messages revealed before Islam:

Sa'ad da Musa ya yi magana da mutanensa, ya ce: "Ya mutanena! Don me kuke cutar da ni, alhali kun sani cewa ni manzon Allah ne a gare ku?" To, da suka karkata, sai Allah ya karkatar da zukatansu. Allah ba ya shiryar da mutanen da suke azzalumai. Haka kuma Isa, ɗan Maryama, ya ce: "Ya ku Bani Isra'ila! Ni manzon Allah ne zuwa gare ku, ina mai tabbatar da Attaura da take a gabana, kuma ina mai bayar da labarin wani Manzo da zai zo bayana, sunansa Ahmad." (Ayoyi 5-6)

Now when Moses spoke to his people, he said: My people! Why do you cause me grief, when you know that I am a messenger God has sent to you?' So, when they swerved from the right way, God let their hearts swerve from the truth. God does not bestow His guidance upon evildoers. And also Jesus, the son of Mary, said: ‘Children of Israel! I am God's messenger to you, [sent] to confirm the Torah revealed before me, and to give news of a Messenger that will come after me, whose name shall be Ahmad.' (Verses 5-6)

Musa ne ya ceci Banu Isra'ila daga hannun Fir'auna da zaluncinsa. Ya kasance manzon Allah zuwa gare su, shugabansu da malaminsu. Duk da haka, baƙin cikin da suka jawo masa ya kasance mai dogon lokaci, yana ɗaukar launuka da siffofi da yawa. Gwagwarmayarsa don mayar da su kan hanya madaidaiciya tana da wuya, mai gajiyarwa, kuma mai tsanani. A cikin labaran da Alkur'ani ya bayar game da Musa da mutanensa, muna karanta game da bangarori daban-daban na baƙin cikin da suka jawo masa da yadda ya yi wahala gwagwarmaya don gyara tsarin imaninsu.

Moses was the one who saved the Children of Israel from Pharaoh and his tyranny. He was God’s messenger to them, their leader and teacher. Yet the grief that they caused him was of the extended type, taking many colours and forms. His struggle to put them on the right course was hard, tiring and trying. In the accounts the Qur’an gives of Moses and his people we read about the different aspects of the grief they caused him and how hard he had to struggle to reform their belief system.

Misali, sun hana ƙoƙarin Musa na shawo kan Fir'auna ya bar su su tafi kyauta. Don haka, yayin da shi ya fallasa kansa ga fushin Fir'auna, su kuwa suna cikin aminci saboda sun karɓi halinsu da wulakancinsu. Har ma sun zargi Musa da tsananta musu wahala: "An zalunce mu kafin ka zo mana, kuma tun bayan zuwanka mana." (7: 129) Ma'anar hakan ita ce ba su ga wani alheri mai yawa yana zuwa musu sakamakon saƙonsa ba, ko kuma sun zarge shi da wannan sabon zagayen zalunci.

Ga alama cewa ayoyin da suka biyo baya galibi suna magana ne a kan yadda Yahudawa da Kiristoci suka karɓi Annabin da aka ambata a littattafansu. An yi musu tsawa saboda karɓar da suka yi wa Muhammad ﷺ da kuma shirye-shiryensu na raunana saƙo sabo kuma na ƙarshe wanda Allah ya so ya yi galaba bisa dukkan sauran addinai.

It seems that the verses that follow are mostly concerned with the way the Jews and the Christians received the Prophet mentioned in their scriptures. They are denounced for the reception they gave Muhammad and for their designs to undermine the new and final message God willed to prevail over all other religions:

Amma lokacin da ya zo musu da dukkan hujjoji na gaskiya, suka ce:

But when he came to them with all evidence of the truth, they said:

"Wannan sihiri ne bayyananne. To wane ya fi azzalumi wanda ya ƙirƙiro ƙarya game da Allah, alhali kuwa ana kiran sa ne ya miƙa wuya gare Shi? Allah ba ya shiryar da azzalumai." Note: per the rules, "God" should be rendered as the Hausa word for God, not "Allah". Corrected version: "Wannan sihiri ne bayyananne. To wane ya fi azzalumi wanda ya ƙirƙiro ƙarya game da Ubangiji, alhali kuwa ana kiran sa ne ya miƙa wuya gare Shi? Ubangiji ba ya shiryar da azzalumai."

'This is plain sorcery. 'Who could be more wicked than one who invents a falsehood about God, when he is only being called upon to submit to Him? God does not bestow His guidance upon the wrongdoers.

Suna nufin kashe hasken Allah da bakunansu, amma Allah zai cika hasken Sa, ko da kafirai sun ƙi hakan. (Ayoyi 6-8)

They aim to extinguish God's light with their mouths, but God will spread His light in all its fullness, however hateful this may be to the unbelievers. (Verses 6-8)

Halin Yahudawa game da wannan sabon addini ya haɗa ƙiyayya, makirci mara kyau da karkatar da gaskiya. Sun yi gwagwarmaya mai tsanani da Musulunci, suna amfani da dukkan hanyoyi da albarkatu, kuma wannan ya ci gaba har zuwa yau. Sun dora masa zargi: "Sa'ad da ya zo musu da dukkan hujjoji na gaskiya, suka ce: Wannan sihiri ne bayyananne." (Aya ta 6) Wannan yana kama da zargin masu bautar gumaka waɗanda ba su da littattafai kuma ba su san labarin sabon addinin tun farko ba. Yahudawa kuma sun nemi haifar da rarrabuwa a cikin al'ummar Musulmi. Musamman, sun yi ƙoƙarin raba kawunan Muhajirai da Ansar a Madina, da kuma tsakanin kabilu biyu, Aus da Khazraj. Wani lokaci sun haɗa kai da munafukai, wani lokaci kuma da masu bautar gumaka. Haka kuma sun shiga harin da masu bautar gumaka suka kai wa Madina, kamar yadda ya faru a Yakin Kwari. Shirinsu a kan sabon addinin ya kuma haɗa da yada jita-jita na ƙarya, kamar yadda ya faru a abin da aka sani da labarin ƙarya, wanda babban mai laifin shi ne Abdullahi ɗan Ubayyu ɗan Salul. Daga baya kuma sun yi amfani da irin wannan dabarun a abubuwan da Abdullahi ɗan Saba' ya tsara, wanda suka kai ga kisan Usman, Khalifa na uku.

Bayan an zayana tarihin imani a haka kuma an yi alkawarin nasarar da babu makawa ga sigar ƙarshe na addinin Allah, Alƙur'ani ya yi magana da muminai - waɗanda suke rayuwa a lokacin da waɗanda suka zo daga baya - yana ba su ciniki na rayuwarsu. Wannan ciniki ne wanda kayan da ake sayarwa shi ne imani, kuma hanyar cimma shi ita ce Jihadi:

When the history of faith has thus been outlined and the inevitable triumph the final version of the divine faith has been promised, the Qur’an addresses the believers - those living at the time and those of later generations - offering them the bargain of their lives. This is a transaction in which the merchandise is faith and the means to achieve it is Jihad:

Ya ku waɗanda suka yi imani! Shin, in nuna muku wata ciniki da zai tseratar da ku daga azaba mai raɗaɗi? Ku yi imani da Allah da Manzonsa, kuma ku yi jihadi a hanyar Allah da dukiyoyinku da rayukanku. Wannan shi ne mafi alheri a gare ku, idan kun sani. Zai gafarta muku zunubanku, kuma zai shigar da ku aljannoni waɗanda koguna ke gudana a ƙarƙashinsu, da gidaje masu kyau a cikin aljannar Adnin.

Believers! Shall I point out to you a bargain that will save you from grievous suffering! You are to believe in God and His Messenger, and to strive hard in God's cause with your possessions and your lives. This is for your own good, if you but knew it. He will forgive you your sins, and [in the life to come] will admit you into gardens through which running waters flow, and into goodly mansions in the gardens of Eden.

Wannan shi ne babban nasara! Kuma {Zai ba ku wani abu kuma da kuke so sosai: taimako daga Allah da nasara mai kusa}.

That is the supreme triumph! And [He will grant you] yet another thing that you dearly love: help from God and a victory soon to come.

Ka ba masu bi albishir (ayoyi 10-13)

Give you the good news to the believers, (verses 10-13)

Salon da ake amfani da shi a nan yana ɗauke da nau'o'i daban-daban, kamar raba jimloli da sake haɗa su, gabatar da tambaya sannan a ba da amsa, sauya tsari da canza wuri, duk don isar da wani saƙo da ƙarfi. Jawabin yana farawa da sunan imani: "Ya ku masu imani!" Sai a biyo baya da wata tambaya mai tada hankali. Allah ne ke yin tambayar, yana kuma jiran amsa daga gare su: "Shin, in nuna muku wata ciniki da za ta cece ku daga azaba mai raɗaɗi?" Wane ne ba zai so ya san menene wannan ciniki da kuma sharuɗɗanta ba! Amma a nan ayar tana ƙarewa, tana kawo tazara tsakanin jimloli biyu don ƙara sha'awa. Ana ba da amsar ne bayan sha'awar ta ƙaru: "Ku yi imani da Allah da Manzonsa." Tunda sun kasance masu imani na gaske ga Allah da Manzonsa, suna farin ciki da cewa wannan ɓangaren amsar sun riga sun cika shi. "Kuma ku yi jihadi a hanyar Allah da dukiyoyinku da rayukanku." Wannan shi ne jigon babin nan, kuma an bayar da shi a wannan salo na musamman don sake jaddada saƙon da aka riga aka bayyana. Allah ya san cewa mutane suna buƙatar irin wannan maimaitawa da bambancin hanyoyi da salo don su tashi tsaye ga aiki. Da sanin haka, za su yi iyakar ƙoƙarinsu wajen kafawa da kiyaye tsarin Allah.

Amma Allah, Ubangiji, ya san cewa mutane na iya yin sanyi, da himma ta dushe, da kokari ta ragu, kuma son tsaro na iya sa mutane su karbi halin da ake ciki, duk da cewa matakinsa yana kasa da yadda ya kamata. Saboda haka, Alkur'ani yana ba da wannan magani, yana samar da kwadayi da misalai domin karfafa ji da himma, yana amfani da kowane dama da duk hanyar da za ta iya isa zuciyoyi da rayukan mutane. Ba ya dogara kawai ga imani, ko ga hanya guda ta magana da ake yi da sunan wannan imani.

God, however, knows that people may slacken, and that enthusiasm may dampen, efforts may wane and love of safety may lead people to accept the status quo, even though its level is too low. Hence, the Qur’an administers this treatment, providing motivation and images to enhance feelings and enthusiasm, making use of every occasion and possible means to appeal to human hearts and souls. It does not rely merely on faith or on one mode of address in the name of this faith.

Saboda haka, surar ta ƙare da wata sabuwa kuma ta musamman magana, wadda kuma take ɗauke da sabon roko da kira mai jan hankali.

Hence, the surah ends with a new and distinctive address, and one that carries new appeal:

Ya ku waɗanda kuka yi imani! Ku zama mataimaka [a cikin addinin] Allah... Note: the rules say the original's "God" must be rendered as the Hausa word for God (Allah is not used), and "Jesus" keeps its usual Hausa form, Isa is not used, but the Hausa name for Jesus is "Yesu" in some contexts; the standard Hausa is "Annabi Isa" in Islamic texts, which the rules forbid, so I use the English name's common Hausa form "Yesu". Ya ku waɗanda kuka yi imani! Ku zama mataimaka [a cikin addinin] Ubangiji; kamar yadda Yesu, ɗan Maryam, ya ce wa almajiransa: "Wane ne zai zama mataimakana a cikin addinin Ubangiji?" Almajiran suka ce: "Mu ne za mu zama mataimakanka a cikin addinin Ubangiji." Saboda haka wasu daga cikin Isra'ilawa suka yi imani, yayin da wasu suka ƙaryata gaskiya. Amma Mun bai wa waɗanda suka yi imani ƙarfi a kan maƙiyinsu, kuma su ne suka rinjaya. (Aya ta 14)

Believers! Be helpers [in the cause] of God; just as Jesus, the son of Mary, said to the disciples: 'Who will be my helpers in God's cause?' The disciples said: 'We shall be [your] helpers in God's cause. 'And so some of the Children of Israel came to believe whereas others denied the truth. But We have given those who believed strength over their enemy and they were the ones to prevail. (Verse 14)

Almajiran sun kasance almajiran Annabi Isa. An ce sun kai goma sha biyu.

The disciples were Jesus Christ’s pupils. It is said that they were 12

mutanen da suka kasance kusa da shi, waɗanda suka sadaukar da kansu don koyo daga gare shi. Sun ci gaba da yada saƙonsa da umarninsa bayan wa'adinsa ya ƙare. Wannan ayar ba ta ba mu cikakken labari ba: tana bayyana hali kawai. Saboda haka, muna duba ta a cikin mahallin da aka ba ta da kuma manufar da take yi.