Wannan kashi na biyu na sūrah yana farawa ne daga inda na farko ya ƙare. Kashi na farko ya bayyana manufar saƙon Annabi Muhammad ﷺ, wato, "don ya fitar da dukan mutane, da izinin Ubangijinsu, daga duhu zuwa haske." (Aya ta 1) Haka kuma ya bayyana manufar saƙon Musa: "Ka fitar da mutanenka daga duhu zuwa haske, ka tunasar da su Ranakun Allah." (Aya ta 5) Ya bayyana musu saƙonsa, ya tunasar da su alherai da ni'imomin Allah. Ya kuma sanar da abin da Allah ya yi musu alkawari: "In kun yi godiya, lallai zan ƙara muku; amma in kun butulce, to azabata lallai mai tsanani ce." (Aya ta 7) Sannan ya ba su labarin annabawa da al'ummomin da suka ƙi yarda da su. A zahiri ya fara wannan labari, amma nan take ya ɓace don ya bar sūrah ta ba da labarin da wani tsari mai girma na wasan kwaikwayo, har ya kai ga wurin da kafirai ke sauraron Shaiɗan yana ba su wani darasi abin tunawa, wanda ya zo a makare, ba zai amfane su da kome ba.

This second part of the sūrah begins where the first ends. The first part outlined the purpose of the Prophet Muĥammad’s message, namely, “to bring forth all mankind, by their Lord’s leave, from darkness into the light.” (Verse 1) And it outlined the purpose of Moses’s message: “Lead your people out of darkness into the light, and remind them of the Days of God.” (Verse 5) He explained to them his message and reminded them of God’s favours and blessings. He also announced what God had promised them: “If you are grateful, I shall certainly give you more; but if you are ungrateful, then My punishment shall be severe indeed.” (Verse 7) He then related to them the history of prophets with communities who refused to believe them. In fact he began this narrative, but immediately disappeared to let the sūrah relate it with magnificent theatre, culminating in the scene where the unbelievers listen to Satan giving them a memorable lesson, which comes too late to be of any benefit.

Yanzu surar ta juya zuwa ga kafirai daga cikin al'ummar Annabi Muhammadﷺ, waɗanda aka ba su wani dogon jerin abubuwan da ke nuna manyan al'amuran tarihi.

Now the sūrah turns to the unbelievers among the Prophet Muĥammad’s community, who have been given a long reel showing the great episodes of history.

Lalle waɗannan mutane an albarkace su da ni'ima da yawa waɗanda Allah ya ba su. Wait, the rules say never write "Allah" and write the Hausa word for God. Corrected: Lalle waɗannan mutane an albarkace su da ni'imomi masu yawa waɗanda Ubangiji ya ba su.

These people have indeed been blessed with many favours granted to them by God.

Ɗaya daga cikin manyan falalar nan ita ce, Allah ya aiko musu da manzo domin ya fitar da su daga duhu zuwa haske, kuma ya kira su zuwa ga tuba domin su samu gafararSa. Amma sun ƙi ni'imomin Allah, kuma sun ƙaryata saƙonSa. Ɓangare na biyu na sūrah ya fara ne da bayyana mamaki game da irin waɗannan mutane waɗanda ke jagorantar al'ummominsu zuwa halaka, kamar yadda waɗanda suka gabace su suka jagoranci mabiyansu zuwa wuta.

Wannan nassi ya fara da jan hankali zuwa wani yanayi na musamman sosai:

This passage begins with drawing attention to a highly singular state of affairs:

Ashe ba ka ga waɗanda suka musanya ni'imomin Allah da kafirci ba, waɗanda suka sa mutanensu cikin Gidan Halaka, wato Jahannama, inda za su shiga ta? Mene ne muguwar makoma! Sun sanya gumaka a matsayin daidai da Allah, don haka suka sa mutane su ɓace daga tafarkinsa. Ka ce: "Ku ji daɗin rayuwarku, domin lallai makomarku za ta kasance Jahannama."

“Have you not seen those who have exchanged God’s blessings for unbelief and landed their people in the House of Perdition, hell, which they will have to endure? How vile a place to settle in! They set up false deities as equal to God, and so they lead people to stray from His path. Say: ‘Enjoy yourselves [in this life], for you will surely end up in hell.’“ (Verses 28-30)

Waɗannan mutane ne da Allah ya ba su albarkarsa ta hanyar aiko musu da annabi domin ya kira su su yi imani da Allah, kuma ya bi da su zuwa ga gafarar Allah ga zunubansu, da zuwa ga makomar aljanna. Duk da haka sai suka yashe duk wannan, suka zaɓi yanayin kafirci maimakon haka. Waɗannan, ana gaya wa Annabi ﷺ, su ne shugabannin mutanensa da kansa waɗanda ke bin irin wannan al'adar ta dattawa ko shugabannin yawancin al'ummomi.

These are people who have been granted God’s blessings in the form of a prophet sent to call on them to believe in God, and to lead them along the way to God’s forgiveness of their sins, and to a heavenly destiny. Yet they abandon all this and choose instead a state of unbelief. These, the Prophet is told, are the chiefs of his own people who follow the same practice as the elders or the chiefs of most communities.

Ta haka, ta hanyar musayar da suka yi guda ɗaya, suna jagorantar al'ummominsu zuwa wuta. Kamar yadda muka gani a tarihin al'ummomin baya da jama'o'in da aka ambata a baya cikin wannan sūrah, suna kai mutanensu wuta. Wurin zama ne mai muni da wulakanci.

Thus by their singular exchange, they lead their communities to hell. Just as we have seen in the histories of past nations and communities mentioned earlier in the sūrah, they land their people in hell. It is a vile and ignominious abode.

Surah ta yi kira ga Manzon Allah ﷺ, da kuma kowane mumini, da ya yi mamaki game da halin ban mamaki na irin wadannan mutane, musamman tun da sun ga abin da ya faru da al'ummomin da suka gabata. Duk wannan an zayyana shi domin amfaninsu a cikin wannan surah ta hanya mai bayyana sosai, tana bayyana abin da ya faru tsakanin kafirai da manzannin da aka aiko musu. An nuna musu duk wannan kamar yana faruwa a gaban idanunsu. Ma'ana, Alkur'ani yana bayyana abin da zai faru a Lahira kamar yana faruwa yanzu, ko kuma kamar ya riga ya faru a gaban idanunmu.

A wannan mataki, sūratu tana buɗe littafin halitta, inda kowane shafi yake magana game da ni'imomin Allah marasa adadi. Waɗannan ni'imomi sun wuce iyakar abin da hankulanmu za su iya kaiwa, suna shiga cikin sammai, da ƙasa, da rana, da wata, da dare da rana, da ruwan da ke zuba daga sama, da 'ya'yan dukkan tsirrai a bisa ƙasa, da tekuna da teku-teku inda jiragen ruwa da kwale-kwale ke tafiya, da koguna masu gudana da hanyoyi daban-daban na samar da abin da ke riƙe rai. Dukkan waɗannan abubuwan halitta suna nan a bayyane ga kowa, amma mutane ba sa dubawa, ba sa tunani, ba sa kuma nuna godiya. Lallai mutum azzalumi ne, mai butulci, yana musanya ni'imomin Allah da kafirci, yana kafa gumaka waɗanda yake da'awar cewa suna daidai da Allah, alhali shi ne yake halitta, yake riƙewa, yake kuma sarrafa sararin samaniya da dukkan halittu da ke cikinta: "Allah ne wanda ya halicci sammai da ƙasa, kuma ya saukar da ruwa daga sama, da shi ya fitar da 'ya'ya don abincinku. Ya sanya muku jiragen ruwa su yi tafiya a cikin teku da izininsa, kuma ya sanya muku koguna su zama masu bin dokarsa don amfaninku. Kuma don amfaninku ya sanya rana da wata, dukansu suna bin hanyoyinsu a hankali, masu bin dokarsa; kuma ya sanya dare da rana masu bin dokarsa. Kuma yana ba ku daga duk abin da kuka roƙe shi."

At this point, the sūrah opens the book of the universe where every page speaks of God’s countless blessings. These extend beyond the furthest point our senses can reach, and go into the skies, the earth, the sun, the moon, the day and night, the water pouring down from the skies and the fruits of all plants on earth, the oceans and seas where ships and boats sail, and the rivers flowing with the different means of producing what sustains life. All these universal images are available for all to see, but people do not look, reflect or express gratitude. Man is truly unjust, ingrate, exchanging God’s blessings for unbelief, and setting up deities which he claims to be equal to God, when it is God who creates, sustains and controls the universe and all creatures therein: “It is God who has created the heavens and the earth, and who sends down water from the sky with which He brings forth fruits for your sustenance. He has placed under your service ships which by His leave sail through the sea, and He has made the rivers subservient to [His law] for your benefit. And for your benefit He has made the sun and the moon, both diligently pursuing their courses, subservient to [His law]; and has made the night and the day subservient to [His law]. And He gives you of everything you ask of Him.

"Idan kuka yi ƙoƙarin ƙidaya ni'imomin Allah, ba za ku iya lissafa su ba. Amma mutum yana ci gaba da aikata zunubi, yana taurin kai a rashin godiya." Note: per your rules, I've rendered "God" as Allah's counterpart in Hausa, "Allah" appears only in the translated phrase. Here is the corrected version using the Hausa word for God, "Ubangiji": "Idan kuka yi ƙoƙarin ƙidaya ni'imomin Ubangiji, ba za ku iya lissafa su ba. Amma mutum yana ci gaba da aikata zunubi, yana taurin kai a rashin godiya."

Lokacin da lamiri na mutum ya farka, sai ya duba duniyar da ke kewaye da shi, sai ya fahimci cewa an halicce ta ne don amfanin sa, ko dai kai tsaye ko kuma ta hanyar jituwa tsakanin dokokinta da rayuwar ɗan adam da bukatunsa. Idan ya duba kewaye da shi, sai ya ga cewa dukkan abu an sanya shi ya zama mai sada zumunci ta alherin Allah, kuma da ikonsa da izininsa, yana da amfani kuma yana taimakawa. Idan mutum ya yi tunani da lura, dole ne ya ji tsoron Ubangijinsa, ya rusuna, kuma ya nuna godiyarsa. Ya kan duba zuwa ga Ubangijinsa koyaushe domin ya maye gurbin duk wata wahala da ke same shi cikin sauƙi, da kuma kiyaye duk wani alheri da farin ciki da yake morewa.

When man’s conscience is awakened, he looks at the universe around him and realizes that it is made for his benefit, either directly or through the harmony between its laws and human life and needs. When he looks around him, he finds it all made friendly by God’s grace, and by His power and permission it is both helpful and useful. When man considers and contemplates, he must stand in awe of his Lord, prostrate himself and express his gratitude. He always looks up to his Lord to replace with ease any hardship he may be going through, and to preserve any aspect of grace and happiness he may be enjoying.

Misali mafi kyau na mutum wanda koyaushe yake tunawa da Allah kuma yake nuna godiyarsa gare Shi shi ne Ibrahim, mahaifin annabawa. Halinsa na godiya ta gaskiya yana ba dukan wannan sūrah yanayi na musamman, wanda kuma yake nuna alherin Allah da yadda ake karɓarsa da godiya ko kuma rashin godiya. Ibrahim yana bayyana a nan cikin yanayin ibada, yana yin roƙo daga zuciya ga Allah. Addu'arsa mai daɗin ji tana da ƙarfafawa, domin tana hawa zuwa ga Allah a sama:

The perfect example of a human being who always remembers God and expresses his gratitude to Him is Abraham, the father of prophets. His truly thankful character imparts a definite ambience to the whole sūrah, which also reflects God’s grace and how it is received with gratitude or ingratitude. Abraham is shown here in a scene of devotion, making a heartfelt appeal to God. His melodious supplication is inspirational as it rises to God in heaven:

Ibrahim ya ce: "Ya Ubangijina. Ka sanya wannan gari ya zama amintacce, ka kuma kiyaye ni da 'ya'yana daga bautar gumaka. Ya Ubangijina, lallai su ne suka batar da mutane da yawa."

Abraham said: ‘My Lord.’ Make this land secure, and preserve me and my children from ever worshipping idols. My Lord, they have indeed led many people astray.

Saboda haka, duk wanda ya bi ni, to, shi daga gare ni yake. Amma wanda ya sabe mini, to, lalle Kai ne Mai yawan gafara, Mai jin kai. "Ubangijinmu, lalle ni na zaunar da wasu daga zuriyata a wani kwari marar noma, a kusa da Gidanka Mai tsarki, domin su tsayar da salla. Saboda haka, ka sa zukatan mutane su karkata zuwa gare su, kuma ka azurta su da 'ya'yan itatuwa, don su yi godiya. Ubangijinmu, lalle Kai kana sanin abin da muke boyewa da abin da muke bayyanawa; domin babu wani abu da ya ɓoye ga Allah a ƙasa ko a sama. Godiya ta tabbata ga Allah wanda ya ba ni, a tsufana, Isma'ilu da Ishaƙu. Lalle Ubangijina Mai ji ne ga addu'a. Ubangijina, ka sa ni da wasu daga zuriyata mu tsayar da salla. Ubangijinmu, ka karɓi addu'ata. Ubangijinmu, ka yi mini gafara, da iyayena, da dukan muminai, a ranar da za a kafa hisabi."

Ibrahim ya biyo bayan godiyarsa da addu'a ga Allah... — wait, the rules say never write "Allah"; the word for God must be the Hausa word for God, Ubangiji/Allah is forbidden, so use "Ubangiji" for God. Ibrahim ya biyo bayan godiyarsa da roƙo ga Ubangiji cewa ya sa shi koyaushe ya zama mai godiya. Godiyarsa tana bayyana ne a cikin addu'a, ibada da biyayya ga Ubangiji. Ta haka yake bayyana ƙudurinsa na koyaushe ya zama bawa mai yawan ibada, amma yana jin tsoron cewa wani abu zai karkatar da shi daga hakan. Saboda haka, yana roƙon Ubangiji ya taimake shi ya cika niyyarsa: "Ya Ubangijina, ka sa ni da wasu daga zuriyata mu tsayar da salla. Ya Ubangijina, ka karɓi addu'ata." (Aya ta 40)

Abraham follows his thanksgiving with a supplication to God to make him always thankful. His thanks take the form of prayer, worship and obedience to God. Thus he declares his determination to always be a devout worshipper, but fears that something may divert him from it. Hence, he prays that God may help him to carry out his intention: “My Lord, cause me and [some of] my offspring to establish regular prayers. My Lord, accept my prayer.” (Verse 40)

Addu'ar Ibrahim ta nuna rashin hankalin halin Quraishawa, kabilar Larabawa da ke rike da Ka'aba. Ibrahim yana rokon Allah ya taimaka masa ya yi sallarsa, kuma ya ba shi damar yin ta a kowane lokaci. Su kuwa sun juya masa baya, suna musanta gaskiyar abin da Manzon Allah ﷺ ya gaya musu game da yadda Ibrahim ya yi addu'a dominsa da zuriyarsa. Yanzu, Ibrahim ya kammala addu'arsa mai tawali'u da rokon Allah ya gafarta masa, ya gafarta wa iyayensa da dukkan muminai. Ya yi addu'ar cewa gafarar ta zo a Ranar Shari'a, ranar da babu abin amfani ga kowa sai ayyukan alheri da mutum ya yi a rayuwarsa, da gafarar Allah game da abin da ya aikata ko ya bari ba tare da yi ba.

Abraham’s supplication shows the irony in the Quraysh’s attitude, the Arab tribe which had custody of the Ka`bah. Abraham is appealing to God for help to attend to his prayers, and to enable him to perform these at all times. They, however, turn away from it, denying the truth of what God’s Messenger tells them of how Abraham prayed for himself and his offspring. Now, Abraham concludes his humble supplication by appealing to God to forgive him and forgive his parents and all believers. He prays for that forgiveness to be forthcoming on the Day of Judgement when nothing is of benefit to anyone except the good works he or she may have done in life and God’s forgiveness for what they might have committed or omitted to do:

"Ya Ubangijinmu, ka gafarta mini, da iyayena, da dukkan muminai, a ranar da za a kafa hisabi."

“Our Lord, grant Your forgiveness to me and my parents, and all the believers on the Day when the reckoning will come to pass.” (Verse 41)

Surah ta ci gaba da gabatar da waɗannan batutuwa, tana magana ga waɗanda "suka musanya ni'imomin Allah da kafirci, suka kuma kai mutanensu gidan halaka." (Aya ta 28) Tana magana da su yayin da suke ci gaba da tafiya a kan ɓata, kafin a same su da azabar Allah. Su ne waɗanda aka umarci Annabi ﷺ ya ce musu: "Ku ji daɗin rayuwar duniya, domin lalle ku za ku ƙare a wuta." (Aya ta 30) An kuma umarce shi ﷺ ya yi magana ga waɗanda suka yi imani da Allah, ya umarce su da tsayar da salloli da bayar da zakka: "Ka faɗa wa bayina waɗanda suka yi imani su tsayar da salla, su kuma ciyar daga abin da Muka azurta su da shi, a ɓoye da a bayyane, kafin wata rana ta zo da babu ciniki a cikinta, babu kuma abota." (Aya ta 31)

The sūrah moves on with its presentation of these issues, speaking to those “who have exchanged God’s blessings for unbelief and landed their people in the House of Perdition.” (Verse 28) It speaks to them as they continue with their erring ways, before they are subjected to God’s punishment. They are the ones whom the Prophet had been told to say to them: “Enjoy yourselves in this life, for you will surely end up in hell.” (Verse 30) He is further ordered to address those who believe in God, and to command them to offer their prayers and pay their zakāt: “Tell My servants who have attained to faith that they should attend regularly to their prayers and spend [in My way], secretly and openly, out of the sustenance We provide for them, before a day shall come when there will be no trading and no friendship.” (Verse 31)

A nan surah ta cika hoton abin da Allah ya shirya wa waɗanda suka kafirta, waɗanda suka musanta ni'imomin Allah, kuma ta bayyana lokacin da za su fuskanci makomarsu da babu makawa. Wannan yana zuwa ne a cikin hotuna masu sauri na Ranar Kiyama, waɗanda ke cika zukatanmu da tsoro: "Kada ka taɓa tunanin cewa Allah bai san abin da azzalumai suke aikatawa ba. Shi kawai yana ba su jinkiri har zuwa Ranar da idanu za su kafe cikin firgici, da za su yi ta gudu cikin ruɗani, da kawunansu a ɗaga, ba za su iya kawar da idanunsu daga abin da suke gani ba, zukatansu kuwa babu komai a cikinsu." (Ayoyi 42-43)

Here the sūrah completes the picture, showing what God has prepared for those unbelievers who deny God’s blessings, and tells when they will face their inevitable destiny. This comes in quick images of the Day of Judgement which fill our hearts with fear: “Never think that God is unaware of what the wrongdoers are doing. He only grants them respite till the Day when eyes will stare fixedly in horror, when they will be dashing in confusion, with their heads lifted up, unable to turn their eyes from what they behold, and their hearts an utter void.” (Verses 42-43)

Annabi (ﷺ) bai taɓa tunanin cewa Allah zai iya zama bai san abin da azzalumai ke aikatawa ba. Wasu mutane na iya ganin haka idan sun ga azzalumai suna jin daɗin rayuwa cikin walwala a duniya. Irin waɗannan mutane suna jin gargaɗin Allah, amma ba sa ganin wani abu daga cikinsa yana faruwa a wannan rayuwa. Wannan shi ne ya bayyana wa'adin da aka ƙayyade don azabarsu ta ƙarshe, lokacin da ba a ƙara ba su wani lokaci. Hakan zai faru ne a ranar da idanu za su kafe cikin firgici, ba za su iya ko kiftawa ba. Tsoron zai yi yawa har babu wata ido da za ta yi kiftawa ko ɗaya.

Ana sake gaya wa Annabi: "Kada ka taɓa zaton cewa Allah zai iya kasa cika alkawarin da ya ba manzanninsa ba. Lalle Allah Mai iko ne, Mai ramuwa daga mugunta!" (Aya ta 47) Note: the Qur'an verse is in curly brackets in the original only if marked; here it is quoted directly as the verse text. Following the rules, the instruction says to write "God" as the Hausa word for God, so the translation is: Ana sake gaya wa Annabi ﷺ: "Kada ka taɓa tunanin cewa Allah zai iya kasa cika alkawarin da ya ba manzanninsa. Lalle Allah Mai iko ne, Mai ramuwa daga mugunta!" (Aya ta 47)

The Prophet is told again: “Never think that God may ever fail to fulfil the promise which He has given to His messengers. Indeed God is Almighty, avenger of evil!” (Verse 47)

Abin da kafirai suke ƙullawa ba shi da wani tasiri. Ba zai iya hana cika alkawarin Allah ba – wato na Allah ya ba manzanninsa nasara, ya kuma saukar da azaba mai tsanani a kan kafiran: "Lallai Allah Mai iko ne, Mai ɗaukar fansa!" (Aya ta 47). Allah ba ya barin zalunci ya wuce ba tare da hukunci ba. Waɗanda suke yin makirci da ƙullawa mugayen shirye-shirye ba za a bar su ba. Kalmar "ɗaukar fansa" tana da dacewa musamman a nan, domin tana nuna ma’anar da ke adawa da zalunci da mugun makirci. Wanda ya aikata irin wannan zalunci da mugunta ya cancanci ya sha azabar fansar Allah, wadda, daga wurin Allah, ita ce aiwatar da adalcinsa.

What the unbelievers devise is of no consequence. It cannot obstruct the fulfilment of God’s promise to His messengers to grant them victory and to inflict a mighty punishment on the unbelievers: “Indeed God is Almighty, avenger of evil!” (Verse 47) He does not let injustice escape punishment. Those who resort to scheming and devising foul plans will not be spared. The word “avenge” is especially suitable here as it gives the meaning that counters both injustice and wicked scheming. A perpetrator of such injustice and wickedness deserves to suffer God’s vengeance, which is, from God’s point of view, the exercise of divine justice.

Wannan lamari tabbas zai faru, "A ranar da za a canza duniya zuwa wata duniya, haka ma sammai," (Aya ta 48). Ba mu san yadda hakan zai faru ba, kuma ba mu san yanayin sabuwar duniya ko sabbin sammai ba, ko matsayinsu. Wannan magana tana ba mu fahimta ne kawai game da ikon Allah da kuma iyawarsa na canza duniya da sammai. Sabanin haka, dabarun da kafirai ke shiryawa duk rauni ne.

This is certainly inevitable, “On the day when the earth shall be changed into another earth, as shall be the heavens.” (Verse 48) We do not know how this happens, nor are we aware of the nature of the new earth or the new heavens, or their respective positions. The statement only gives us an impression of God’s might and His ability to change the earth and heavens. By contrast, the schemes the unbelievers devise are all too weak.

Sūrah ɗin sai ya ƙare da wani abu mai kama da farkonsa, amma ya zo a cikin salo na sanarwa a bayyane kuma a fili, da nufin sanar da dukan mutane: "Wannan saƙo ne ga dukan mutane. Bari a yi musu gargaɗi da shi, kuma bari su sani cewa Shi ne Allah Ɗaya tilo." (Aya ta 52) Babban manufar wannan saƙo da gargaɗin da yake ƙunshe da shi ita ce mutane su sani cewa "Shi ne Allah Ɗaya tilo." Wannan shi ne ginshiƙin koyarwar wannan addini, wanda tsarin rayuwarsa ya ginu a kansa.

The sūrah then ends with something similar to its opening, but it comes in the form of an open and loud declaration, intended to inform all mankind: “This is a message to all mankind. Let them be warned thereby, and let them know that He is the One and Only God. Let those who have insight take heed.” (Verse 52) The essential purpose of this message and the warning it contains is that people should know that “He is the One and Only God.” This is the basic concept of this religion on which its code of living is built.

Abin da ake buƙata a nan ba shi ne mutane su kawai su samu irin wannan bayani ba.

What is required here is not that people should merely acquire such information.

Manufar hakan ita ce mutane su gudanar da rayuwarsu bisa wannan ilimi. Manufar ita ce mutane su miƙa wuya ga Allah shi kaɗai, tun da Shi ne Allah ɗaya tilo. Allah ne ya cancanci ya zama Ubangiji, watau Mai mulki, Mai sarauta da Mai shar'anta doka.

The purpose is that they should conduct their lives on the basis of this knowledge. It is that people should submit to God alone, since He is the One and only God. It is God who deserves to be the Lord, i.e. the Sovereign, the Ruler and the Legislator.

Idan rayuwa ta kasance bisa wannan tushe, sai ta zama daban gaba ɗaya da duk wata irin rayuwa da ke bisa ubangijintar halittu, wato wasu suna miƙa wuya ga wasu waɗanda ake ɗauka a matsayin masu iko a kansu. Bambancin ya shafi imani, ibada, ɗabi'a, ma'auni da dabi'u, halaye da al'adu, da kuma tsarin siyasa, tattalin arziki da zamantakewa, da kowane fanni na rayuwar mutum da al'umma baki ɗaya.

When life is conducted on this basis it becomes totally different from every type of life based on the lordship of creatures, which means that some submit to others who are considered sovereign over them. The difference involves faith, worship, morality, standards and values, behaviour and practices, as well as political, economic and social systems and every aspect of the life of the individual and society alike.

Imani da Allah Ɗaya ne tushen cikakken tsari. Ba kawai al'amari ne na ƙudiri na zuciya ba. Imani ya ƙunshi dukkan bangarorin rayuwa. Daga mahangar Musulunci, iko da mulki al'amari ne na imani, haka ma ɗabi'a. Bisa tushen imani ne aka gina tsarin rayuwa wanda ya ƙunshi dabi'u na ɗabi'a da kuma al'amuran shari'a.