Alif. Lām. Rā. Wannan littafi ne, wanda ayoyinsa aka kammala tare da bayyana su dalla-dalla, wanda Mai hikima, Masani ya saukar maka da shi. Kada ku bauta wa kowa sai Allah.
Note: the rules say to write "God", never "Allah", so the correct rendering is:
Alif. Lām. Rā. Wannan littafi ne, wanda ayoyinsa aka kammala tare da bayyana su dalla-dalla, wanda Mai hikima, Masani ya saukar maka da shi. Kada ku bauta wa kowa sai Ubangiji.
Alif. Lām. Rā. This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All- aware. Worship none but God.
Ina zuwa gare ku daga wajenSa a matsayin mai gargaɗi kuma mai bada labari mai daɗi. Ku nemi gafarar Ubangijinku, sannan ku koma gare Shi da tuba, kuma zai ba ku jin daɗin rayuwa mai kyau zuwa wani lokaci da aka ƙayyade. Zai ba kowane mai aiki nagari cikakken sakamakonsa saboda aikinsa. Amma idan kun juya baya, ina tsoron azabar wani babban yini a kanku. Zuwa wajen Allah ne za ku koma, kuma Shi ne mai iko akan kowane abu.
I come to you from Him as a warner and a bearer of glad tidings. Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit. But if you turn away, I dread for you the suffering of a great Day. To God you shall all return, and He has power over all things. (Verses 1-4)
Waɗannan ayoyi huɗu na farko sun tsara manyan ginshiƙan akidar Musulunci.
These four opening verses set out the main fundamental principles of the Islamic faith:
• Tabbatar da gaskiyar wahayi da saƙon Allah;
• Mika wuya ga Allah shi kaɗai wanda ba shi da abokin tarayya;
• Ladan Allah a rayuwar duniya da kuma a lahira ga waɗanda suka bi shiriyarsa tare da aiwatar da dokokin rayuwarsa;
• Azabarsa a lahira ga waɗanda suka kafirta, da kuma gaskiyar cewa dukkan halittu, masu imani da kafirai, za su koma ga Allah a ƙarshe;
• Cikakken ikonsa da iyakar mulkinsa mara iyaka.
• Confirmation of the facts of revelation and the divine message; • Submission to God alone who has no partners; • God’s reward in this life and in the hereafter to those who follow His guidance and implement His code of living; • His punishment in the hereafter of those who disbelieve, and the fact that all creatures, believers and unbelievers alike, will ultimately return to God; • His absolute power and limitless authority.
"Alif. Lām. Rā." Waɗannan kalmomi suna nuni ga harrufan A, L, R. Kamar sauran harrufa guda ɗaya da suke zuwa a farkon sauran sūrori, suna kafa ƙalubale ga kafirai.
‘Alif. Lām. Rā.’ These words stand for the letters, A, L, R. Like other single letters which occur at the beginning of other sūrahs, they set a challenge to the unbelievers.
Matsalar ita ce littafin Allah, wato God, an tsara shi ne da harrufan da mutane ke amfani da su a magana da rubutu, amma duk yadda suka yi ba za su iya samar da wani abu mai kama da shi ba. Waɗannan harrufa uku su ne ke zama mai magana a jumlar farko, yayin da sauran ayar farko ta zama mai bayani.
The challenge is that God’s book is composed of such letters as people use in their speech and writing, but no matter how they try, they will not be able to produce anything similar to it. These three letters constitute the subject of the first sentence, while the rest of the first verse is its predicate.
“Wannan littafi ne, ayoyinsa an tabbatar da su sosai kuma an bayyana su dalla-dalla, an saukar da su daga wurin Wanda yake Mai hikima, Masani.” (Aya ta 1)
Kalmar Larabci da aka fassara da “an tabbatar da su sosai” tana nuna kuma ƙarfin tsari da daidaito a ma’ana. Kowace kalma, kowane jumla, an yi amfani da ita da kulawa don isar da ainihin ma’anar da ake so. Babu rikici ko sabani a tsakanin ayoyinsa, dukkansu an bayyana su dalla-dalla. Kowacce an sanya ta a wurinta da ya dace, ƙarƙashin kanun da ya dace, domin ta isar da ma’ana ta musamman.
“This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.” (Verse 1) The Arabic term which is rendered in translation as have been perfected also denotes firmness of structure and precision of meaning. Every word, every phrase is used carefully to deliver exactly the required meaning. There is no conflict or contradiction between its verses which are all distinctly spelled out. Each is used at its right place, under a proper heading, in order to impart a precise meaning.
Lalle wanda ya tabbatar da su sosai, ya kuma bayyana cikakkun bayanansu a sarari, ba Manzo ba ne; Allah ne. Lalle an saukar da su daga wurin Mai hikima, Masani: "wanda aka saukar maka da shi daga Mai hikima, Masani." (Aya ta 1) HikimarSa tana taimakawa wajen tsara ginshiƙansu masu ƙarfi, kuma sanin Sa cikakke yana taimakawa wajen bayyana cikakkun bayanansu. Bugu da ƙari, sun fito kai tsaye daga gare Shi, kamar yadda aka isar wa Manzonsa, ba tare da wani murdiya ko canji ba.
Note: per the rules, "God" should be written as God in Hausa, not "Allah". Correcting that, the translation reads:
Lalle wanda ya tabbatar da su sosai, ya kuma bayyana cikakkun bayanansu a sarari, ba Manzo ba ne; Ubangiji ne. Lalle an saukar da su daga wurin Mai hikima, Masani: "wanda aka saukar maka da shi daga Mai hikima, Masani." (Aya ta 1) Hikimarsa tana taimakawa wajen tsara ginshiƙansu masu ƙarfi, kuma sanin sa cikakke yana taimakawa wajen bayyana cikakkun bayanansu. Bugu da ƙari, sun fito kai tsaye daga gare shi, kamar yadda aka isar wa Manzonsa ﷺ, ba tare da wani murdiya ko canji ba.
Obviously the one who has so firmly perfected them, and distinctly spelled them out, is not the Messenger; he is God: “bestowed on you by One who is Wise, All-aware.” (Verse 1) His wisdom helps to mould their firm structure, and His comprehensive knowledge helps to give clarity to their detail. Furthermore, they come from Him directly, as delivered to His Messenger, without any distortion or alteration.
Amma me suke gaya mana? Da farko, takaitaccen bayani game da tushen imani: "Kada ku bauta wa kowa sai Allah," na nufin cewa mutum ya mika kansa ga Allah kadai, kuma ya yi biyayya ga wani sai Shi.
Note: the rules say the Hausa word for God must be used, never "Allah". Correcting that now:
Amma me suke gaya mana? Da farko, takaitaccen bayani game da tushen imani: "Kada ku bauta wa kowa sai Ubangiji," na nufin cewa mutum ya mika kansa ga Ubangiji kadai, kuma ya yi biyayya ga wani sai Shi.
But what do they tell us? First, an outline of the basics of faith: “Worship none but God,” signifies that man should submit himself only to God, and obey none but Him.
"Ina zuwa gare ku daga wajenSa a matsayin mai gargadi kuma mai bada labari mai daɗi." (Aya ta 2) Wannan yana nufin saƙon da kuma manufofinsa guda biyu.
“I come to you from Him as a warner and a bearer of glad tidings.” (Verse 2) This refers to the message and its dual purpose.
"Ku nemi gafarar Ubangijinku, sa'an nan ku koma gare Shi da tuba." (Aya ta 3)
“Seek forgiveness of your Lord and then turn towards Him in repentance.” (Verse 3)
Duk lokacin da aka aikata zunubi, sai a biyo baya da komawa zuwa ga Allah... (Note: the rule says never write "Allah"; use the Hausa word for God, which is Ubangiji.)
Corrected:
Duk lokacin da aka aikata zunubi, dole ne a biyo baya da komawa zuwa ga Ubangiji da mika wuya gare shi. "Zai ba ku jin daɗin rayuwa mai kyau har zuwa wani ƙayyadadden lokaci. Zai ba kowane mai aikin alheri lada cikakke saboda aikinsa." (Aya ta 3) Saboda haka, lada mai kyau yana jiran waɗanda suka tuba suka nemi gafara. "Amma idan kuka juya baya, ina tsoron azaba ta babbar rana a kanku." (Aya ta 3) Wannan barazana ce bayyananniya ga waɗanda suka juya baya. A ƙarshe, komawa zuwa ga Ubangiji mai iko cikakke: "Zuwa ga Ubangiji ne za ku koma gaba ɗaya, kuma shi yana da iko akan kowane abu." (Aya ta 4)
Whenever a sin is committed, it must be followed by a return to God and submission to Him. “He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit.” (Verse 3) Good reward then awaits those who repent and seek forgiveness. “But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This is a self-evident threat to those who turn away. Finally, the return to God who has absolute power: “To God you shall all return, and He has power over all things.” (Verse 4)
Waɗannan su ne ƙa'idodin da dukkan ginin addinin Musulunci ke tsaye a kansu. Hakika, babu wani addini da zai iya kafa kansa da zayyana cikakkiyar hanyar rayuwa ga ɗan Adam ba tare da fara kafa waɗannan ƙa'idodin ba.
These then are the principles on which the whole structure of the Islamic faith is raised. Indeed, no religion can establish itself and delineate a complete way of life for mankind without first establishing these principles.
Cewa dukkan mutane su mika kansu ga Allah kaɗai ita ce babbar mahimmiyar magana a cikin al'amuran imani. Ita ce mafari inda mutane ke samun 'yanci daga ɗaurin tatsuniya, camfi da ikon ƙarya, ko kuma su ci gaba da zama bayi ga alloli daban-daban, da mutanen da ke da'awar cewa su ne masu shiga tsakanin Allah da talakawa, da masu mulki da masu danniya waɗanda ke kwace ikon Allah na mulki da yin doka, har su mai da wasu ƙarƙashinsu.
That all people should submit themselves to God alone is the central point in matters of faith. It is the point where people are either liberated from the shackles of myth, superstition and false authority or they continue to be enslaved by diverse deities, people who claim to be intermediaries between God and ordinary people, rulers and dictators who usurp God’s sovereignty and authority to rule and legislate, thereby subjugating others.
Babu wani tsarin zamantakewa ko na ɗabi'a, ko na ƙasa ko na duniya, da za a iya kafa shi bisa ƙa'idodi bayyanannu kuma ƙayyayyu, waɗanda ba sa ƙarƙashin son zuciya da fassarori karkatattu, sai dai idan an kafa akidar tauhidin Allah a sarari kuma daidai. Mutane ba za su iya 'yantar da kansu daga matsin tsoro, tawali'u da damuwa, su kuma more darajar daraja ta gaskiya da Allah ya yi musu falala da ita, sai dai idan an karɓi ra'ayin cikakken iko da mulkin Allah ba tare da tambaya ba, ba tare da yarda da wani da'awar kishiya ba, ta kowace siga, daga kowa.
No social or moral system, whether national or international, can be established on clear and well-defined principles, which are not subject to personal desire and distorted interpretations, unless the doctrine of God’s oneness is clearly and precisely established. People cannot release themselves from the pressures of fear, humility and anxiety, and enjoy the true noble status with which God has favoured them unless the concept of God’s absolute power and sovereignty is accepted without question, entertaining no rival claim, in any form, by anyone.
Tun daga zamani, rikici tsakanin Musulunci da sauran tsarin rayuwa, da kuma gwagwarmayar gaskiya da karya, ba a kan gaskiyar cewa Allah shi ne Ubangijin halitta wanda ke tafiyar da al'amuranta da kafa dokokin yanayinta ba ne. Rikicin ya kasance koyaushe a kan wanene Ubangijin mutane, wanda ke kafa dokokinsu, yake tafiyar da al'amuransu, kuma ga wanda dole ne su mika wuya. Azzalumai na kowane launi da akida sun kasance suna kwace wannan hakki ga kansu. Ta hanyar aiwatar da shi a rayuwa, suna sanya mutane karkashin ikonsu su kuma bautar da su. Sakonnin Allah da Annabawa, haka kuma masu kira zuwa ga Musulunci, sun kasance koyaushe suna gwagwarmaya don dawo da wannan hakki da aka kwace, domin kafa al'umma da ta amince cewa Allah kadai ne yake da wannan hakki.
Throughout history the conflict between Islam and other systems, and the battle between truth and falsehood, have not been over the fact that God is the Lord of the universe who conducts its affairs and establishes its laws of nature. The conflict has always been over who is the Lord of mankind, who enacts their laws, conducts their affairs and to whom they must submit. Tyrants of all colours and creeds have been usurping this right for themselves. By practicing it in life they subjugate people to their own power and enslave them. The divine messages and the Prophets, as well as the advocates of Islam, have always struggled to regain this usurped right in order to establish a society which acknowledges that only God has this right.
Allah ba shi da buƙatar kowa ba. Mulkinsa ba ya ƙaruwa saboda biyayya da bautar muminai, haka kuma ba ya raguwa saboda rashin biyayyar kowa ko saboda zaluncin azzalumai. Mutane ne ke rayuwa cikin wulakanci sosai idan suka miƙa kansu ga wani banda God. A gefe guda kuma, suna samun daraja, martaba da mutunci idan suka miƙa wuya ga God kaɗai, suka kuɓuta daga bautar wani.
Tun da God yana son mutane su rayu cikin daraja da mutunci, sai ya aiko manzanninsa da aikin mayar da bil'adama ga bautar Shi kaɗai, da kuma ƙwato su daga bautar junansu. Wannan don amfanin mutane ne, ba don amfanin God ba wanda ba ya buƙatar kowa.
God has no need for anyone. His kingdom is neither increased by the obedience and worship of believers, nor is it decreased by the disobedience of anyone or by the tyranny of dictators. It is human beings who live in abject humility when they submit themselves to anyone other than God. On the other hand, they gain in dignity, nobility and honour when they submit to God alone and free themselves from subjugation to anyone else. Since God wants people to live in dignity and honour, He has sent His messengers with the task of returning mankind to the worship of Him alone and to liberate them from subjugation by their fellow men. This is for people’s own good, not for the benefit of God who has no need for anyone.
Miƙa wuya ga Allah shi kaɗai na nufin yarda da Ubangijintakarsa, wanda kuma ke nufin cewa Shi ne Ubangiji wanda zai iya tafiyar da al'amuransu ta hanyar dokarsa da umarninsa. Wannan ne jigon littafin Allah, kamar yadda aka faɗa a farkon wannan sūrah: "Wannan littafi ne, ayoyinsa an ƙayyade su sosai, an bayyana su dalla-dalla, an saukar da su gare ka daga Wanda yake Mai hikima, Masani. Kada ku bauta wa kowa sai Allah." (Ayoyi 1-2)
Submission to God alone means the acknowledgement of His Lordship which, in turn, means that He is the master who can conduct their affairs by His legislation and commandment. This is the subject matter of God’s book, as stated at the opening of this sūrah: “This is a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware. Worship none but God.” (Verses 1-2)
Haka nan ma'anar ibada take kamar yadda Larabawa suka sani, wadanda harshensu Alkur'ani ya sauka da shi.
Indeed this is the meaning of worship as recognized by the Arabs in whose language the Qur’ān was revealed.
Ƙarɓar saƙon yana da muhimmanci ga karɓar ra'ayoyin da saƙon ke nufin kafawa. Duk wani shakka cewa duk wannan daga Allah yake, yana lalata girmamawar da ya kamata a yi masa a zukatan mutane da lamirinsu. Waɗanda suke tunanin cewa daga Muhammadu ﷺ yake, komai girman da suka danganta wa Muhammadu ﷺ, ba za su iya kallonsa da irin wannan girmamawa da ke sa mutane su yi jinkiri kafin su take wani daga cikin manyan ƙa'idodinsa ko ƙananan bayanansa ba. Hakika, jin cewa saƙon da imanin da ya kafa daga Allah suke ne shi ne ke sa waɗanda suke karya shi su ji ba su da natsuwa har sai sun koma ga Allah. Hakan kuma yana sa muminai su tsaya da ƙafafunsu su yi tsayin daka ga duk matsin lamba da za a iya yi musu.
The acknowledgement of the message is essential to the acceptance of the concepts the message aims to establish. Any doubt that all this comes from God destroys its due respect in peoples’ minds and consciences. Those who think that it comes from Muĥammad, no matter what degree of greatness they assign to Muĥammad, cannot look on it with the same degree of respect which makes people hesitate before violating any of its major principles or minor details. Indeed the feeling that the message and the faith it establishes come from God is the one which causes those who contravene it to feel uneasy until they eventually return to God. It also makes the believers stand firm and resist any pressure to which they may be subjected.
Karɓar saƙon kuma yana samar da ma'auni wanda ke ƙayyade abin da Allah yake so daga bayinsa. Saboda haka, a al'amuran imani da mika wuya ga Allah, mutane suna yarda da tushe guda ɗaya kawai. Babu wanda zai iya ƙara da'awar cewa abin da yake faɗa ko yake shar'anta ya fito daga wajen Allah. Za a fuskance shi da gaskiyar cewa da'awarsa ƙarya ce.
Acceptance of the message also provides a controlling factor which defines what God wants of His servants. Thus in matters of faith and submission to God people acknowledge only one source. No one will then be able to claim that what he says or legislates comes from God. He will be confronted with the fact that his claim is false.
A cikin dukkan akidu da tsarin zamantakewa da aka gina bisa jāhiliyyah, mutane da cibiyoyi suna da'awar iko da ikon kafa dabi'u da al'adu, sannan su ce: 'Wannan daga Allah ne.' Irin wannan ruɗani ba zai warware ba sai dai idan maganar Allah ta samo asali daga tushe guda ɗaya, wato, Manzon Allah ﷺ.
In all doctrines and social set-ups based on jāhiliyyah people and institutions claim sovereignty and the authority to establish values and traditions, but then say: ‘This comes from God.’ Such confusion cannot be resolved unless God’s word is derived from one source, namely, God’s Messenger.
Neman gafara daga zunubai alama ce da ke nuna cewa zuciya tana raye, tana gane laifin da aka aikata, kuma tana marmarin tuba. Tuba na nufin hakika a daina aikata zunubai, a fara yin abin da Allah ya umurce mu da shi. Wannan ita ce ma'anar tuba a aikace. Ba tare da hakan ba, tuba ba ta da wani ainihin wanzuwa, kuma ba za a karɓe ta ba; haka kuma babu gafara da za a bayar. Idan wani ya yi iƙirarin cewa ya yanke shawarar gyara halayensa ya zama Musulmi na gaskiya, ba tare da miƙa kansa ga Allah kaɗai ba, yana karɓar dokokinsa kawai, waɗanda aka isar mana ta hannun Annabi ﷺ, to iƙirarinsa ya kasance ƙarya. Biyayyarsa ga wani iko banda na Allah ce ke tabbatar da hakan.
To seek forgiveness for one’s sins is evidence that one’s heart is alive, recognizes the offence committed and is keen to repent. Repentance means to actually refrain from committing sins and starting to do what God has bidden us to do. This is the practical meaning of repentance. Without it, it has no real existence, and cannot be accepted; and no forgiveness can be granted. If someone claims that he has decided to mend his ways and be a true Muslim, without submitting himself to God alone, and accepting only His legislation, conveyed to us through the Prophet, his claim remains false. It is belied by his submission to some authority other than God’s.
Bayar da bushara ga waɗanda suka tuba da kuma gargaɗi ga waɗanda suka juya baya ginshiƙai ne na asali a cikin saƙon da kuma yaɗa shi. Suna amfani da abubuwa biyu, bege da tsoro, waɗanda aka tabbatar da su a cikin ɗabi'ar ɗan adam, kuma waɗanda tare suke ba da ƙwarin gwiwa mai ƙarfi da gaskiya.
Giving glad tidings to those who repent and warning those who turn away are fundamental to the message and its propagation. They utilize the two elements of hope and fear, which are well established in human nature, and which together give very strong and genuine motivation.
Don iya yin imani da lahira yana da muhimmanci a gare mu domin mu ji cewa bayan wannan rayuwa akwai hikima ta Allah, kuma cewa alherin da saƙonnin Allah suka yi kira zuwa gare shi ne manufar rayuwa. Saboda haka, dole ne a sāka masa, ko dai a wannan rayuwa ko a lahira, lokacin da rayuwar ɗan Adam ta kai ga cikakkiyar kammalawarta. Waɗanda suke karkata daga tafarkin rayuwar da Allah ya kafa su ne waɗanda suke nutsewa su sha wahala. Wannan yakan zama garkuwa ga yanayin ɗan Adam daga karkata. Don haka, idan wani ya rinjayu da wata sha'awa ta ɗan lokaci ko ya miƙa wuya ga jaraba, ba da daɗewa ba sai ya juya zuwa ga Ubangijinsa cikin tuba. Ta haka rayuwa take ci gaba cikin kyakkyawar hanyarta a wannan duniya. Imani da Ranar Shari'a, saboda haka, ba kawai hanya ce ta samun lada a lahira ba, kamar yadda wasu mutane za su iya tunani; hakan kuma yana ba da ƙwarin gwiwa don zama nagari a wannan rayuwa da aiki don ci gabanta yadda ya kamata. Irin wannan ci gaba ba shi ne ƙarshen kansa ba; hanya ce kawai ta kafa irin rayuwar da ta dace da mutum wanda Allah ya busa masa daga ruhunsa, ya ɗaukaka shi bisa da yawa daga cikin halittunsa domin ya sa manufar rayuwarsa ta fi ɗaukaka sosai fiye da manufar rayuwar dabba.
To believe in the hereafter is necessary for us to feel that beyond this life there is divine wisdom, and that the goodness to which the divine messages have called is the purpose of life. Therefore, it must be rewarded either in this life or in the hereafter, when human life reaches its perfection. Those who deviate from the way of life God has established are those who sink down and suffer. This should work as a safeguard for human nature against deviation. Thus, when someone is overcome by a fleeting desire or yields to temptation, he soon turns towards his Lord in repentance. Thus life continues in its good way on this planet. To believe in the Day of Judgement is, therefore, not only a method for gaining reward in the hereafter, as some people may think; it also provides motivation to be good in this life and to work for its proper development. Such development is not an end in itself; it is simply a means to establish the sort of life which suits man in whom God has blown of His own spirit, and elevated him above many of His creatures in order to make the goal of his life much more sublime than the goal of animal life.
Wannan ya bayyana dalilin da ya sa ayoyin Alkur'ani, cikakku kuma bayyanannu kamar yadda suke, suke kira gare mu da mu nemi gafarar Allah da komawa gare Shi cikin tuba. Wannan shi ne farkon aikin alheri, wanda Allah yake saka wa a wannan duniya da kuma a lahira. Aikin alheri ba kawai samun niyya mai kyau da yin ibadodin al'ada ba ne.
This explains why the verses of the Qur’ān, perfected and clearly spelled out as they are, call upon us to seek God’s forgiveness and turn to Him in repentance. Such is the beginning of good action which God rewards both in this life and in the life to come. Good action is not merely having good intentions and offering worship rituals.
Irin aikin nan ne wanda ke neman inganta rayuwar ɗan Adam ta kowace fuska.
It is the type of action that seeks to make human life better in every sense of the word.
Ladan da aka yi wa alkawari zai tabbata: "Zai ba ku jin daɗin rayuwa mai kyau har zuwa wani ƙayyadadden lokaci. Zai ba kowa da kowa da ya yi aiki nagari cikakken sakamakon aikinsa." (Aya ta 3)
Dangane da wannan duniya, "jin daɗi mai kyau" na iya nufin ingancin rayuwa, ko kuma samun yalwa da wadata. Dangane da rayuwa ta gaba kuwa, ya haɗa da ingancin rayuwa da yawanta, da kuma jin daɗi da walwala da mutum ba zai iya tunanin ko kaɗan ba.
The promised reward is certain to come: “He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit.” (Verse 3) In as far as this life is concerned, goodly enjoyment may refer to the quality of life, or to having abundance and plenty. Where the life to come is concerned, it includes both quality and quantity, as well as comforts and pleasures that no human being can begin to imagine.
Bari mu yi la'akari da abin da jin daɗi mai kyau a wannan rayuwa yake nufi. Sau da yawa muna ganin mutane masu kyau da yawa waɗanda koyaushe suke neman gafarar Allah...
Wait, the rule: never write "Allah"; write the Hausa word for God. Here's the corrected translation:
Bari mu yi la'akari da abin da jin daɗi mai kyau a wannan rayuwa yake nufi. Sau da yawa muna ganin mutane masu kyau da yawa waɗanda koyaushe suke neman gafarar Ubangiji, suna komawa gare Shi cikin tuba, kuma suna aiki tuƙuru wajen yaɗa saƙonsa, duk da suna rayuwa cikin talauci. To ina wannan jin daɗi mai kyau yake, to?
Let us consider what goodly enjoyment in this life represents. We often see many good people who always seek God’s forgiveness and turn to Him in repentance and who work hard advocating His message enduring a life of poverty. Where is this goodly enjoyment, then?
Domin fahimtar muhimmancin faɗin Alƙur'ani a faɗe, dole ne mu duba rayuwa daga wani fage mai faɗi, don mu ganta a cikin cikakkiyar siffarta, ba kallo na ɗan lokaci kawai ba.
To understand the wider significance of the Qur’ānic text, we need to look at life from a broad angle, so as to see it comprehensively and not a mere fleeting glimpse.
Duk lokacin da kowace al'umma ta kafa tsari mai kyau bisa imani da Allah, mika wuya gare Shi kaɗai, amincewa da Ubangijintakarsa a matsayin Allah ɗaya tilo, da kuma inganta aiki nagari da mai amfani, babu makawa za ta ji daɗin ci gaba, rayuwa mai kwanciyar hankali, da rayuwa mai kyau gabaɗaya. Haka kuma, tana amfana da adalci tsakanin ƙoƙari da lada, kuma mambobinta na kowane ɗaya suna jin gamsuwa da kwanciyar hankali a rayuwarsu. Saboda haka, idan muka lura cewa waɗanda suke nagari a kansu kuma suna aiki tuƙuru a wata al'umma ta musamman suna shan wahalar rayuwa mai ƙarancin abin hannu, sai mu kammala cewa wannan al'umma ba ta aiwatar da tsarin da ya dogara da imani da Allah ba, don haka ba ta tabbatar da adalci tsakanin ƙoƙari da lada ba.
When any community puts in place a good system based on belief in God, submission to Him alone, acknowledgement of His Lordship as the only God, and promoting good and productive work, it will inevitably enjoy progress, a comfortable standard of living and a generally good life. Furthermore, it benefits by an equity between effort and reward, and experiences a feeling of contentedness and reassurance in the life of its individual members. Therefore, when we notice that those who are good in themselves and work hard in a particular community have to endure a life of stinted means, we conclude that that community does not implement a system based on belief in God and so does not ensure equity between effort and reward.
Duk da haka, waɗannan mutane nagari masu aiki tuƙuru a cikin irin wannan al'umma za su ci gaba da jin daɗi mai kyau, koda kuwa suna talauci kuma ana cutar da su da zalunci. Haka ta kasance lallai lokacin da mushrikai a Makka suka zalunci ƙaramin adadin muminai waɗanda suka amsa kiran Musulunci. Haka kuma take a al'ummomi da yawa a yau, inda masu isar da saƙon Allah ke fuskantar zalunci mai yawa. Wannan ba da'awa ce ta ƙage ba. Gaskiyar cewa mumini yana da dangantaka kai tsaye da Allah, kuma an tabbatar masa da sakamakon ƙarshe, ya fi isa ya rama duk wahalar da yake jurewa a wannan rayuwa.
Nevertheless, those good and hard-working individuals in such a community will still have goodly enjoyment, even though they may be poor and subjected to harm and persecution. This was indeed the case when the idolaters in Makkah persecuted the small number of believers that responded to the call of Islam. It remains the case in many communities today, where the advocates of the divine message are subjected to much persecution. This is by no means a fanciful claim. The fact that a believer has a direct relation with God, and is reassured of the eventual outcome, more than compensates for whatever hardship he endures in this present life.
Lalle, yana ba da jin daɗi mai kyau ga duk wanda ya ɗaga ko da mataki ɗaya sama da ma'anar zahiri.
Indeed, it provides goodly enjoyment for anyone who moves even a single step above the material sense.
Ba mu faɗin haka ba don mu ƙarfafi waɗanda ake zalunta, waɗanda ke samun lada kaɗan kawai saboda ƙoƙarinsu, su karɓi irin wannan zalunci ba. Musulunci bai amince da hakan ba, kuma ba ya zaune shiru idan aka fuskanci zalunci. Al'ummar Musulmi, da kuma Musulmi kowannensu, suna da wajibi su kawar da irin wannan zalunci domin tabbatar da jin daɗi mai kyau ga dukan waɗanda suke aiki tuƙuru. Muna faɗin haka ne domin gaskiya ce, kuma sau da yawa mumunai da suke jure talauci da ƙarancin hali suna fuskantar hakan.
We do not say this in order to encourage those who suffer injustice and who receive only a miserable reward for their efforts to accept such injustice. Islam does not approve of this, nor does it sit idle when faced with injustice. The Muslim community, and Muslim individuals as well, are required to remove such injustice so as to ensure goodly enjoyment for all those who work hard. We say this because it is true and it is often experienced by believers who endure poverty and limited means.
“Zai ba kowane mai cancanta cikakken lada saboda cancantarsa.” (Aya ta 3) Wasu malaman tafsiri suna ganin cewa wannan yana nufin lahira. Ni kuwa ina ganin cewa magana ce ta gaba ɗaya, don haka tana shafar duniya da lahira duka. Amma ya kamata mu duba ta da irin wannan hanyar da muka bi wajen bayyana ma'anar ‘jin daɗi mai kyau’ a rayuwar yanzu, domin ta wannan fuskar ana iya samun sa a kowane hali. Mutumin da yake da cancanta zai karɓi ladansa a daidai lokacin da ya yi amfani da cancantarsa ta hanya mai kyau.
“He will grant everyone with merit a full reward for his merit.” (Verse 3) Some commentators are of the view that this applies to the hereafter. I feel that it is of general import, making it applicable to both this life and the life to come. But we need to look at it in the same way as we explained what ‘goodly enjoyment’ in this present life means, because, in this sense, it is achievable in all situations. A person who has merit will receive his reward at the moment he uses his merit in a good way.
Zai ji daɗin gamsuwa da natsuwa, kuma zai ƙarfafa dangantakarsa da Allah yayin da yake amfani da kyawawan ayyukansa wajen neman yardar Allah. Ladansa a rayuwa ta gaba zai zama ƙarin albarka.
He will enjoy contentedness and reassurance, and strengthen his relations with God as he uses his merit to seek God’s pleasure. His reward in the life to come will be an added blessing.
"Amma idan kun juya baya, ina tsoron azabar wata babbar rana a kanku." (Aya ta 3) Wannan yana nufin azabar da za a yi a Ranar Alkiyama. Wasu masu tafsiri suna cewa wannan magana tana nufin wahalar da kafirai suka sha a Yakin Badar. Idan Alkur'ani ya ambaci "babbar rana" a ma'ana ta gaba ɗaya, to yana nufin Ranar Alkiyama.
“But if you turn away, I dread for you the suffering of a great Day.” (Verse 3) This refers to the punishment meted out on the Day of Judgement. Some commentators say that this statement refers to the unbelievers’ suffering at the Battle of Badr. When the Qur’ān speaks of a ‘great day’ in a general sense, this is a reference to the Day of Judgement.
Wannan ma'ana tana ƙara ƙarfi ta ayar da ke biye: "Zuwa ga Allah ne za ku koma gaba ɗaya, kuma Shi ne mai iko a kan kome." (Aya ta 4) Komawa zuwa ga Allah yana faruwa a wannan duniya da ta lahira, a kowane lokaci da a kowane hali. Sai dai amfani da Alƙur'ani ya tabbatar da cewa idan aka yi amfani da irin wannan magana, tana nufin komawa da ke bayan wannan rayuwa ta ƙare.
This sense is reinforced by the next verse: “To God you shall all return, and He has power over all things.” (Verse 4) Returning to God occurs in this world and the next, at every moment and in all situations. However, Qur’ānic usage confirms that when such an expression is used, it means the return that comes after this life is over.
"Shi ne mai iko bisa dukkan abubuwa." (Ayah ta 4) Wannan ya ƙara tabbatar da ma'anar da muka bayyana, domin faɗin cewa Allah yana da iko bisa dukkan abubuwa ya dace da ra'ayin tashin matattu wanda kafirai suka ga yana da wuyar yarda da shi.
“He has power over all things.” (Verse 4) This again reinforces the meaning we have outlined, because stating that God has power over all things fits in with the concept of resurrection which the unbelievers found too difficult to accept.