Mun riga mun yi la'akari da uku daga cikin wajibai da muke da su ga Alkur'ani, yanzu kuma mu ci gaba da yin la'akari da na huɗu. Shi ne cewa ya kamata mu yi aiki da abin da yake ƙunshe da shi

We have already considered three of the duties we owe to the Qur'an and now we proceed to consider the fourth. It is that we should act upon its 35

Ya zama wajibi mu yi imani da Alkur'ani, mu karanta shi, mu yi tunani a kan ma'anoninsa, domin mu aiki da koyarwarsa a rayuwarmu ta yau da kullum. Alkur'ani ba littafi ne na tsafi ko na sihiri da ake karantawa don korar mugunta ba. Ba kayan aiki ba ne kawai na samun albarka ba. Ayoyinsa ba a karanta su ne kawai don samun lada daga Allah (SWT) ko don rage radadin mutuwa ba. Haka kuma, ba batu ba ne na bincike da nazari ta yadda zai zama motsa jiki ga hankalinmu da tunaninmu, har mu shiga cikin nau'ikan tunani mai zurfi da banza da kuma yawan rarrabuwa a cikin fassarar ma'anoninsa.

teachings. Obviously, we are required to believe in the Qur'an, study it, and ponder over its meanings in order that we may act upon its teachings in our actual life. The Qur'an is not a book of magical formulas or mantras which are chanted to ward off evil. It is not a mere instrument for the attaining of blessings. Its ayaat are not to be recited only for the sake of getting a reward from Allah (SVVT) or for reducing the agony of death. Nor is it a subject of investigation and research in the sense that it should provide a good exercise to our intellectual and imaginative faculties so that we could indulge in all sorts of abstruse thinking and useless hair-splitting in the interpretation of its meanings.

Al-Qur'ani, kamar yadda muka sani, shiriya ne ga mutane baki ɗaya (huda lil-naas). Manufar da aka saukar da wannan Littafi za ta cika ne kawai idan mutane sun aiki da koyarwarsa, suka maishe shi jagora a gare su a dukkan fannonin rayuwarsu. Annabi Mai Girma ﷺ ya bayyana a fili cewa babu wani amfani da karatun Alkur'ani da tunani a kan ma'anarsa idan ba mu yi ƙoƙarin tsara rayuwarmu bisa ga umarnansa ba. Idan muka yi watsi da umarnansa, karatun Alkur'ani, maimakon ya amfane mu, zai raunana imaninmu. A cikin wannan mahallin, Littafin Allah ya yi magana a fili, ba tare da wata shakka ba:

The Qur'an, as we all know, is huda lil-naas, guidance for mankind. The purpose for which this Book has been revealed will be realized only if people act upon its teachings and make it a guide for them in every sphere of their life. The Holy Prophet (SAW) has made it crystal clear that no useful purpose will be served by reading the Qur'an and pondering over its meaning if we do not try to mold our lives according to its injunctions. If we disregard its injunctions, the reading of the Qur'an, instead of doing us any good, will undermine our faith. In this context, the Holy Book speaks in unequivocal terms:

... kuma duk wanda ba ya yanke hukunci da abin da Allah ya saukar ba, to waɗannan su ne kafirai. (Al-Ma'idah 544)

... and whosoever does not judge by what Allah has revealed, such are the disbelievers. (Al- Ma'idah 544)

Mun sami ƙarin bayani da kuma jaddada wannan batu a cikin hadisan Annabi ﷺ masu zuwa:

We have further clarification of, and emphasis over this point in the following traditions of the Holy Prophet (SAW):

Ba wanda zai zama mumini ba sai sha'awarsa ta zama ƙarƙashin abin da na zo da shi (wato Shiriyar da aka saukar). (An rawaito shi a cikin Sharhus-Sunnah)

None of you can become a believer until all his desires are subordinated to what I have brought (i.e., the Revealed Guidance). (Narrated in Sharah Al-Sunnah)

Duk wanda ya ɗauki halal abin da Alƙur'ani ya haramta, to ba shi da imani da Alƙur'ani (wato, a zahiri, bai yarda cewa wahayi ne daga Allah ba). (Tirmiziy ne ya ruwaito shi)

One who deems lawful what the Qur'an declares unlawful is not a believer in the Qur'an (i.e., in reality, he does not hold it to be a Divine Revelation). (Narrated by Timidhi)

Hali na wanda yake har yanzu yana bincike yana yawo neman gaskiya, bai kuma yanke shawara ba bayan nazari mai zurfi a kan Alkur'ani ko gaskiya ce tsantsa ko a'a, to lamarinsa ya bambanta. Amma mutumin da ya yi imani cewa Alkur'ani Littafin Allah ne (SW) ba zai amfana da shi ba ko kadan sai dai idan ya karanta shi da kudurin da ba ya karyewa cewa, duk kuwa yawan wahalhalu da girman hadayu, zai bi umarnin Alkur'ani kuma ya gyara halayensa bisa koyarwarsa. Kamar yadda muka riga muka bayyana yayin fassara ma'anar kalmar tilawat a zahiri, Alkur'ani yana ba da cikakkiyar shiryarwarsa ga wadanda suka mika kansu gare shi suka kuma yi tsawon lokaci suna nazarinsa da himma. Mika kai tare da dogon maida hankali da ke samuwa daga horon kai mai zurfi shi ne yake haifar da wannan hali na biyayya da kankane kai da aka ambata a cikin hadisin da aka kawo a sama, watau: "Babu wani daga cikinku da zai zama mumini har sai son ransa ya zama mabiyin abin da na kawo." Duk wanda yake son samun cikakkiyar shiryarwa daga Alkur'ani, dole ne da farko ya sanya kansa cikin wannan hali na tunani, sannan yayin da hulda tasa da Alkur'ani take kara kusanci, zai ci gaba da samun haske mai girma da girma daga gare shi. Alkur'ani mai girma ya tabbatar da cewa:

The case of a person who is still exploring and wandering in quest of truth, and has yet to decide after a careful study of the Qur'an whether it is the absolute truth or not, is different. However, the person who believes the Qur'an to be the Book of Allah (SW) cannot benefit from it at all unless he studies it with a firm resolve that, however heavy the odds and however great the sacrifices, he would abide by its injunctions and modify his character according to its teachings. As we have already stated while explaining the literal meaning of the term tilawat, the Qur'an yields its perfect guidance only to those who abandon themselves to it and pore over it long and assiduously. Self-abandonment combined with a prolonged concentration born of a deep cultivated self-discipline generates that state of submissiveness and self-effacement which has been referred to in the above-quoted tradition viz., "None of you can become a believer until all his desires are subordinated to what I have brought." A person who desires to get full guidance from the Qur'an has, first of all, to put himself into this state of mind and afterwards as his contact with the Qur'an becomes closer and closer he will continue to get greater and greater enlightenment from it. The Holy Qur'an affirms:

Kuma waɗanda suka karɓi shiriya, Yana ƙara musu shiriya, kuma Yana ba su takawarsu.

While as for those who accept guidance, He increases their guidance and bestows on them their piety. (Muhammad 47:17)

Ma'anar wannan ita ce idan mutum ya fara aiki da gaske, yana tafiya bisa shiryarwar Alkur'ani, ba da daɗewa ba zai ga kansa yana tafiya a hankali a kan madaidaiciyar hanya, kuma zai ci gaba da hawa a hankali zuwa matakai masu girma da girma na ci gaban ruhi. A gefe guda kuma, idan mutum bai yanke shawarar canza kansa bisa koyarwar Alkur'ani ba, lokacin da yake ciyarwa wajen karatun Littafi Mai Tsarki zai tafi a banza. Karatun Alkur'ani, maimakon ya amfane shi ta fuskar ruhi, yana iya zama la'ana a gare shi.

It means that if a person actually makes a start, moving under the guidance of the Qur'an, he will soon find himself marching steadily along the straight path, and he will go on gradually rising to the higher and higher planes of spiritual development. On the other hand, if a person has not made up his mind to transform himself in accordance'with the Qur'anic teachings, the time he spends on reciting the Holy Book will be just wasted. Recitation of the Qur'an, instead of doing him any spiritual good, may actually prove to be curse on him.

Imam Ghazali (RA) ya nakalto wani sufi yana cewa: "Wasu masu karatun Alkur'ani ba sa samun komai daga gare shi sai la'anar da yake yi musu."

Imam Ghaiali (RA) has quoted some mystic as saying that "Some readers of the Qur'an do not get anything from it except the imprecation which 'it pronounces upon them.

Lokacin da mutum ya karanta "La'natar Allah ta tabbata ga maƙaryata" alhali shi kansa maƙaryaci ne, to ya zama abin da wannan la'ana ta shafa. Haka nan, idan mai karatu ya karanta:

When he recites "Allah's curse is on the liars" while he himself is a liar, he becomes the target of this curse." Similarly, when a reader reads:

Saboda haka, idan ba su daina ba (daga cin riba), to ku yi musu shelar yaƙi daga wajen Allah da ManzonSa.

So, if they do not desist (from devouring interest), give them an ultimatum of a war on behalf of Allah and His Messenger.. . . (Al-Baqarah 2:279)

Idan kuma shi da kansa ya saba wannan umarni na Allah Mai girma da ɗaukaka (SWT), to shi ne abin magana na wannan gargaɗi. Haka nan, idan mutanen da suke rage awo ko nauyi, da waɗanda suke yawan zance a bayan mutane da zagi, suka karanta "Kaiton masu rage awo da nauyi" (Al-Mutaffifin 83:1) da "Kaiton kowane mai zage-zage, mai bayan mutane" (Al-Humazah 104:1), to su da kansu sun zama abin magana na waɗannan gargaɗi masu ban tsoro.

and if he himself violates this injunction of Almighty Allah (SWT), he becomes the addressee of this ultimatum. In the same way, when those persons who give short measure or short weight and those who indulge in backbiting and carping, read "Woe to those who give less in measure and weight" (Al-Mutamfin 83:l) and "Woe to every slanderer and backbiter" (Al-Humazah 104:1), then they themselves become the addressees of these dreadful warnings.

Ta hanyar yin tunani a kan wannan magana, za mu iya fahimtar cikin sauƙi abin da mutum zai samu daga karatun Alƙur'ani idan ayyukansa ba su dace da koyarwarsa ba.

Reasoning on this line, we can easily understand what a man will gain from the recitation of the Qur'an if his actions are not in accordance with its teachings.

Game da waɗanda ke karatun Alƙur'ani don bincike da nazari, don yin tunani a kan ma'anoninsa da kuma rubuta ko tattara littattafai a kansa, idan ba sa aiwatar da umarnin Alƙur'ani, za mu iya cewa su ne mafi munin masu zunubi. Karatunsu da binciken nasu kamar shiga wani aikin tunani mai ban sha'awa ne, wanda yake daidai da wasa kawai da Littafi Mai Tsarki, ko ma yin ba'a da shi.

As for those who study the Qur'an for investigation and research, for reflection over its meanings and for writing or compiling books on it, if they do not put the injunctions of the Qur'an into practice, we can say that they are the worst sinners. Their study and research is like indulging in a fascinating intellectual exercise which is tantamount to mere toying with the Holy Book, or even making fun of it.

Saboda haka, maimakon shiryar da su zuwa tafarki madaidaici, hakan yana sa su karkata su ɓace.

Consequently, instead of guiding them to the right path, it causes them to deviate and go astray:

Ta hanyar wannan Yakan batar da mutane da yawa, kuma da shi Yakan shiryar da mutane da yawa zuwa hanya madaidaiciya.. . . (Al-Baqarah 2:26)

... by it He causes many to stray, and many He leads to the right path.. . . (Al-Baqarah 2:26)

Waɗannan da ake kira malaman Alƙur'ani suna yaɗa fassarori iri-iri na ɓata, kuma suna zama kayan aiki wajen ɓatarwa da karkatar da mutane ta hanyoyi daban-daban. Dukkan tunaninsu game da Littafi Mai Tsarki yana motsawa ne da muguwar niyyar bin abubuwan ɓoyayye da abubuwan da ba a fahimta ba. Alƙur'ani ya bayyana dalilan da ke sa su yin haka sosai cikin waɗannan kalmomi:

These so-called scholars of the Qur'an disseminate all sorts of mischievous interpretations and become instrumental in misleading and misguiding the people in different ways. Their whole thinking on the Holy Book is motivated by a vicious attempt to run after the abstruse and the recondite. The Qur'an has aptly described their motives in doing so in the following words:

Don't add or use any honorific here; the text is a Qur'an verse inside { }? It is written in parentheses as a reference, not with braces, and contains no mention of the Prophet, so no ﷺ is needed. Translation: Sai su bi ɓangaren da yake na misali, suna neman fitina da neman ma'anoninsa ɓoyayyu... (Aal Imran 3:7)

... So they follow the part thereof that is figurative, seeking discord and searching for its hidden meanings ... (Aal lmran 3:7)

Sahabbai (RA) sun fahimci matuƙar muhimmancin shigar da koyarwar Alƙur'ani cikin rayuwarsu. Shi ya sa waɗanda suke da ƙwarewa ta musamman wajen yin tunani a kan Littafi Mai Tsarki, kuma suke ɗaukar shekaru tare suna nazarin sura guda ɗaya, sukan yi dogon hutu a karatunsu. Ba don su sha 'ya'yan binciken su ko su ƙarfafa iliminsu na ka'ida ba ne, sai dai don su samu ikon aiki da koyarwar Alƙur'ani. Ba sa ci gaba sai sun gamsu cewa suna iya aiwatar da abin da suka koya daga Alƙur'ani. Watakila mai karatu zai ɗan yi mamaki idan ya ji cewa idan Sahabbai (RA) suka haddace sura, ba wai kawai ajiye ta a zuciya suke nufi ba, har ma da fahimtar ma'anoninta sosai da kuma tsara halayensu bisa shiriyar da suke samu daga gare ta. Hakika, abin da Sahabbai (RA)

The Companions (RAA) understood the supreme importance of incorporating teachings of the Qur'an into their lives. That is the reason why those, who had a special aptitude for reflecting over the Holy Book and would spend years together pondering over a single Surah, made such long pauses in their study. It was not so much for the assimilation of the fruit of their research or the consolidation of their theoretical knowledge as for developing a capacity for acting upon the Qur'anic teachings. They would not go ahead until they were satisfied that they were able to put into practice what they had learned from the Qur'an. Perhaps the reader will be a little surprised to know that by learning a Surah by heart, the Companions (RAA) did not mean only preserving it in memory but also comprehending its meanings clearly and molding their character in the light of the guidance they received from it. Positively, what the Companions (RAA)

Ma'anar hifz al-Qur'an (haddace dukkan Alƙur'ani) a nan shi ne cewa kalmominsa su kasance an adana su a cikin ƙwaƙwalwar mutum, ilimin sa ya zama abin kiyayewa a cikin zuciyarsa, kuma koyarwarsa ta bayyana a halayensa, ta yadda dukkan halayensa za su cika da ruhin Alƙur'ani, kuma zurfafan ɓoyayyun sassan zatinsa su haskaka da hasken sa.

actually meant by hit2 a/-Qur'an (memorizing the whole Qur'an) was that its words should be preserved in a person's memory, its knowledge should be treasured up in his mind, and its teachings should be reflected in his conduct so that his whole personality was imbued with thee spirit of the Qur'an and the deepest recesses of his being were illumined by its light.

Irin dangantakar da ke tsakanin halayen ɗan Adam da Alƙur'ani, wadda ake gani a rayuwar Sahabbai (RA), ta kasance a cikin mafi cikar siffa da kamala a rayuwar Annabi Mai Tsarki (SAW). Ummul Mu'minina Aisha (RA) - matar Annabi Mai Tsarki (SAW), wadda ta fi kowa sanin rayuwarsa sosai, kuma saboda haka aka ƙaddara ta zama malama ga Al'ummah - an taɓa tambayarta game da salon rayuwar Annabi (SAW). Ta amsa da cewa "Halayensa sun kasance tabbataccen misali ne na koyarwar Alƙur'ani." Wannan amsa mai cike da hikima da hankali tana nuna zurfin tasirin da Alƙur'ani dole ne ya yi a rayuwar Musulmi na gaskiya.

The type of relationship between human conduct and the Qur'an visible in the lives of the Companions (RAA) was to be found in its most consummate and perfect form in the life of the Holy Prophet (SAW). Ummul Momineen Ayesha (RAA) - wife of the Holy Prophet (SAW), who had the most intimate knowledge of his life and who as such was destined to play the role of a teacher for the Ummah - was once questioned about the Prophet's (SAW) mode of life. She answered "His character was an embodiment of the teachings of the Qur'an." This extreyly wise and judicious answer brings into relief the deep impact which the Qur'an must have on the life of a true Muslim.

A takaice dai, hanya mafi kyau ta amfana da nazarin Alkur'ani ita ce mu ci gaba da gyara halayenmu da kuma canza ɗabi'unmu bisa ga koyarwarsa, yayin da muke ci gaba da fahimtar ma'anoninsa sosai da sosai, ta yadda Alkur'ani zai shiga cikin tsarin halayenmu. In ba haka ba, akwai haɗarin - bisa ga faɗar Annabi Muhammadu ﷺ - cewa

In short, the best way to benefit from the study of the Qur'an is that we should go on mending our ways and modifying our conduct in the light of its teachings as we go on developing a deeper and deeper understanding of its meanings, so that the Qur'an permeates into the composition of our character. Otherwise there is a danger that - according to the pronouncement of the Holy Prophet (SAW)

"Alkur'ani hujja ce ko dominka ko kanka" — ilimi da fahimtar Alkur'ani na iya zama hujja mai karyatuwa a kanmu don halakarmu, kuma su zama sanadin azaba mai girma daga Mai Iko Duka (SW) saboda sakaci da rashin kula da mu.

that "the Qur'an is a plea either for you or against you" - the knowledge and understanding of the Qur'an may become an irrefutable argument against us for our damnation, and may become instrumental in bringing us a greater punishment from the Almighty (SW) for our negligence and indifference.

Anan ya zama dole a bayyana cewa aikata abin da Alkur'ani ya umarta (Amal bil-Qur'an) yana da matakai biyu: na mutum ɗaya da na gama-gari. Akwai umarnin da suka shafi rayuwar mutum ta kashin kansa ko ta sirri, waɗanda kuma zai iya aiwatarwa nan take. Waɗannan umarni sun zama wajibi a kansa tun daga lokacin da ya san su. Babu wani dalili da zai ba shi damar jinkiri ko tsayawa wajen sanya waɗannan umarni cikin halayensa. Hukuncin sakaci a wannan al'amari yana bayyana ne ta hanyar janye Falalar Allah daga gare shi, da kuma rashin iya rayuwa bisa ƙa'idodin da ke cikin Littafi Mai Tsarki. Wannan babban rarrabuwa tsakanin maganarsa da aikinsa, da tsakanin imaninsa da abin da yake aikatawa, wanda Allah Maɗaukaki (SWT) yake ƙi ƙwarai, yana nufin munafunci. Wannan gaskiyar Manzon Allah ﷺ ya ambata ta cikin waɗannan kalmomi:

Here it is necessary to explain that Amal bil-Qur'an (acting upon the Qur'anic injunctions) has two phases - individual and collective. There are injunctions which pertain to a person's individual or private life and which he can carry out immediately. These become binding on him as soon as he comes to know of them. There is absolutely no justification on his part for any postponement or delay in the matter of incorporating these injunctions into his conduct. The punishment for negligence shown in this matter appears in the form of the withdrawal of Divine Grace and his consequent failure to live up to the principles embodied in the Holy Book. This gaping disparity between his word and deed, and between his belief and action, which is so hateful to Almighty Allah (SWT) amounts to hypocrisy. This very fact has been referred to by the Holy Prophet (SAW) in these words:

Yawancin munafukai daga cikin al'ummata za su kasance masu karatun Alkur'ani. (Ahmad ne ya rawaito shi)

Most of the hypocrites among my followers will be the readers of the Qur'an. (Narrated by Ahmad)

Saboda haka, hanya mafi aminci ga mutum shi ne ya fara aiki nan take da abin da ya iya koya daga Alkur'ani.

Therefore, the only safe course for a person would be that he should immediately begin to act upon what he has been able to learn from the Qur'an.

Dangane da hukunce-hukuncen da suka shafi al'amuran rayuwarmu ta gama-gari, waɗanda ba su ƙarƙashin ikon mutum ɗaya, a bayyane yake cewa ba za a ɗaura masa wajibcin aiwatar da su nan take ba. Duk da haka, wajibi ne a kansa ya yi iyakar ƙoƙarinsa don canja yanayin da ake ciki, da taimakawa wajen kafa al'umma bisa ƙa'idodin Alkur'ani, domin ya zama mai yiwuwa a aiwatar da dukkan koyarwar Alkur'ani. A irin wannan yanayi, ƙoƙarin da ya yi a wannan hanya zai zama "uzuri daga gare shi ga Ubangijinsa"2, kuma zai zama madadin cika hukunce-hukuncen da suka shafi rayuwar gama-gari. 2 Wannan yana nufin wani lamari da Alkur'ani ya ba da labarinsa, kamar haka: "Sa'ad da wasu daga cikinsu suka ce: 'Don me kuke yi wa wasu mutane wa'azi waɗanda Allah zai hallaka su ko kuma ya ɗora musu azaba mai tsanani?' (Masu wa'azin) suka amsa: '(Muna yin haka) don a karɓe shi a matsayin uzuri a wurin Ubangijinmu, kuma watakila su ji tsoro.'" ﷺ

As regards the injunctions that pertain to such affairs of our collective life as are beyond the control of an individual person, it is clear that he will not be bound to act upon them immediately. Nevertheless, it is his duty to try as far as possible to change the existing conditions and help in the establishment of a society based on the Qur'anic principles so that it may become possible to act upon the entire teaching of the Qur'an. Under these circumstances, the efforts made by him in this direction will be "an excuse from him with his Lord"'2 and will become a substitute for actual 12 This refers to an incident narrated by the Qur'an, as follows: 'When some of them said: 'Why do you preach to a people whom Allah will destroy or visit with a terrible punishment?' (The preachers) replied: '(We are doing this so) that it may be accepted as an excuse by our Lord, and perchance they may fear Nm.' " compliance with the injunctions that pertain to collective life.

Amma idan bai yi wani ƙoƙari a wannan fage ba, ya gamsu da kansa da ibadunsa na kansa, da tsira da kansa da jin daɗin iyalansa, to akwai haɗarin cewa har aiwatar da umarnin Alƙur'ani da ya shafi al'amuran kansa da na sirri zai yi kama da mummunan aikin waɗanda Alƙur'ani ya soke su da waɗannan kalmomi:

However, if he does not make any effort in this direction and remains content with himself and with his personal devotions, with his personal survival and the well-being of his family, then there is a danger that even his enactment of Qur'anic injunctions relating to personal and private matters will resemble the reprehensible practice of those whom the Qur'an censures in the following words:

...to kuna imani da wani sashe na Littafi, kuma kuna ƙin sauran ne?....') (Al-Baqarah 2:85)

... then do you believe in a part of the Scripture and reject the rest?....') (Al-Baqarah 2:85)

Kamar yadda tazakkur kalma ce ta gaba ɗaya ga fahimtar Alƙur'ani, haka nan kalmar da ta fi yaɗuwa kuma ta fi zama gama-gari ga aiki da koyarwarsa ita ce hukm bima anzalallah (yin hukunci bisa abin da Allah ya saukar). Domin fahimtar ainihin ma'anar kalmar hukm, wadda ita ce ginshiƙin wannan kalma, ya kamata mu duba yadda ake amfani da ita a cikin ayoyi masu zuwa:

Just as tazakkur is a general term for the understanding of the Qur'an, similarly the most general and widely used term for acting upon its teachings is hukm bima anzalallah (to judge in the light of what Allah has revealed)." For grasping the real significance of the word hukm, which is the core of this term, we should consider its use in the following ayaat:

"... hukunci ba na kowa ba ne sai na Allah ..." (Yusuf 12:40)

... the authority is for none but Allah ... . (Yusuf 12:40)

Anan an yi amfani da wannan kalma a ma'anar "umarni" ko "iko." Kuma haka muka saukar da shi a matsayin ma'auni na hukunci, a harshen Larabci... (Ar-Ra'd 13:37)

Here this word has been used in the sense of "command" or "authority." And thus have we revealed it to be a criterion for judgment, in Arabic.. . . (Al-Ra'd 13:37)

Ga yadda Alkur'ani aka sanya shi a matsayin Hukm, wanda aka fassara a nan da "ma'aunin hukunci." Lallai, Mun saukar da shi gare ka (ya Muhammadﷺ!)

Here the Qur'an has been styled as Hukm, which has been translated here as "a criterion of judgment." Surely, We have sent down to you (0 Muhammad!)

Littafin da gaskiya, domin ka yi hukunci tsakanin mutane da abin da Allah ya nuna maka ... (An-Nisa 4: 105)

the Book in truth, that you may judge between men by that which Allah has shown you .... (At-Nisa 4: 105)

A nan an yi amfani da wata kalma da ta samo asali daga kalmar hukm don nuna manufar aikin Manzon Allah ﷺ.

Here a derivative of the word hukm has been used to indicate the mission of the Holy Prophet (SAW).

Ayoyi 44 zuwa 47 na Suratul Ma'ida sun tabbatar a fili cewa waɗanda ba sa yin hukunci bisa hasken Alƙur'ani ba kowa ba ne face kafirai, azzalumai da masu tawaye.

Ayaat 44 to 47 of Surah Al-Ma'idah categorically state that those who do not judge by the light of the Qur'an are none other than the unbelievers, the wrongdoers and the rebels.

Idan muka so ku bayyana ma'anar kalmar hukm a kalma ɗaya, kalmar Turanci mafi kusa da ta zo mana a zuciya ita ce "judgment" ko "decision." Sai dai, don mu fahimci cikakken muhimmancinta, dole ne mu yi tunani a kan manyan sassa biyu na halayyar mutum, watau tunani da aiki.

If we try to express the sense of the word hukm in one word, the nearest English equivalent that strikes our mind would be "judgment" or "decision." However, in order to understand its full significance we must think of the two basic constituents of a person's conduct i.e., thought and action.

Idan wata ra'ayi ko tunani ya mamaye zuciyar mutum gaba ɗaya har ya zama shi ne yake ƙayyade hukuncinsa ko shawararsa, to aikinsa zai kasance a ƙarƙashinsa ta atomatik.

When a viewpoint or a thought so completely dominates a person's mind that it comes to determine his judgment or decision, his action will be automatically subordinated to it.

Saboda haka, don bayyana ra'ayin aiwatar da umarnin Alkur'ani, Alkur'ani ya yi amfani da kalmar nan mai muhimmanci sosai ta hukm bima anzalallah (yanke hukunci a kan kowace matsala bisa abin da Allah ya saukar). Amfani da wannan kalma yana nuna cewa mutum ba zai aiki da koyarwar Alkur'ani ba sai idan tunaninsa ya mamaye Littafi Mai Tsarki, kuma ilimin Gaskiya da yake bayarwa ya shiga zurfin zuciyarsa da hankalinsa.

Therefore, for expressing the idea of putting its injunctions into practice, the Qur'an has employed the highly significant term hukm bima anzalallah (deciding every issue in the light of what is revealed by Allah). The use of this term indicates that a person will act upon the teachings of the Qur'an only when his thinking is dominated by the Holy Book and the knowledge of Reality imparted by' it has gone deep down into both his heart and his mind.

Wani kalma kuma da Alkur'ani ke amfani da ita wajen nuna ma'anar aiki da koyarwar Littafi Mai Tsarki ita ce iqamah (tsayawa tsayin daka a kan, ko kafawa). An yi amfani da ita a aya ta 69.

Another term that is used by the Qur'an to denote the idea of acting upon the teaching of the Holy Book is lqamah (standing fast by, or establish). It has been used in a ayah 69

na Suratul Ma'idah, wadda ta ce game da Yahudawa da Nasara cewa:

of Surah Al-Ma'idah, which says about the Jews and the Christians that:

Kuma da ace sun tsaya daidai da Attaura da Linjila da duk abin da aka saukar musu daga Ubangijinsu, da tabbas sun samu arziki daga bisa kawunansu da daga ƙarƙashin ƙafafunsu.

And if only they had stood fast by the Torah and the Gospel and all the revelation that were sent to them from their Lord, they would surely have gotten provision from above them and from underneath their feet.. . . (Al-Ma'idah 366)

Ana sake amfani da shi a aya ta 71 ta wannan surah, wadda ke yin sanarwar:

Again it is used in ayah 71 of the same Surah, which makes the announcement:

Ka ce: "Ya ku Ahlin Littafi! Ba ku da wata tushe da za ku tsaya a kai, sai dai idan kun tsaya da ƙarfi ga Attaura da Linjila, da kuma abin da aka saukar muku daga Ubangijinku."... (Al-Ma'idah 5:68)

Say: "0 people of the Book! You have no ground to stand upon unless you stand fast by the Torah, the Gospel, and what has been sent down to you from your Lord". . . . (Al-Ma'idah 5:68)

Ma'anar hukm bimā anzalallāh shi ne daidaita halayyar mutum ɗaya da koyarwar Alƙur'ani, amma iqāmat mā unzila minallāh kuwa yana nufin halayyar al'umma gaba ɗaya. Yana nufin kafa tsarin rayuwa bisa adalci na zamantakewa wanda ke tabbatar da cikakken daidaito da jituwa tsakanin membobin al'umma da ajujuwanta daban-daban. Idan mutane suka miƙa wuya ga irin wannan tsari mai cikakken daidaito, to babu wani damar zalunci da take hakki, zalunci da rashin adalci, kuma an rufe dukkan ƙofofin danniyar siyasa da cin zarafin tattalin arziki. Shi ya sa aya ta 69 ta Suratul Mā'ida da aka ambata a sama ta yi bayani musamman cewa jin daɗin al'umma gaba ɗaya da wadatar tattalin arziki sakamako ne babu makawa na irin wannan tsarin.

The term hakm bima anzalallah pertains to making the conduct of the individual conform to the teaching of Qur'an, but lqamah ma unzila minallah pertains to the collective conduct of the community. It signifies the establishment of a system of life based on social justice that ensures perfect balance and harmony between the individual members of the society and its different classes. When people come to owe allegiance to such a perfect social order, the possibility of tyranny and transgression, cruelty and injustice is absolutely ruled out and all the doors of political oppression and economic exploitation are closed. This is why the ayah 69 of Surah Al-Mai'dah quoted above specifically refers to the general social well-being and economic prosperity as an inevitable concomitant of such a system.

Wannan kafa tsari na zamantakewa mai cikakken adalci da daidaito ita ce ainihin manufar da Allah (SWT) ya aiko manzanninsa saboda ita, kuma ya saukar da Littattafansa domin ita:

This establishment of a perfectly just and equitable social order is the very purpose for which Allah (SVVT) sent His messengers and revealed His Books:

Lalle ne, mun aiko manzannilmu da hujjoji bayyananu (watau mu'jizoji da dalilai), kuma muka saukar da Littafi tare da su (watau shiriya da aka saukar) da Ma'auni (watau Shari'a), domin mutane su tsaya da adalci.. . . (Al-Hadeed 57:25)

, We have surely sent our messengers with clear signs (i.e., miracles and proofs), and sent with them the Book (i.e., revealed guidance) and the Balance (i.e., the Shan'ah), so that mankind may stand by justice.. . . (Al-Hadeed 57:25)

A cikin rukū'i na biyu na Suratu Ash-Shura akwai cikakken bayani game da wannan batu. Anan muna da cikakken hoto na haɗin kai da ke tsakanin ginshiƙan ilimin Musulunci, waɗanda aka ambata cikin tsari mai ma'ana da hikima. Waɗannan sun haɗa da hukuncin Allah ko shawararsa, kafa addini, imani da Littafin da aka saukar, da kuma kafa tsarin zamantakewa mai adalci.

In the second ruku' of Surah Al-Shura we have a detailed discussion of this topic. Here we have a clear picture of the coordination subsisting between the fundamental Islamic concepts, mentioned in a highly meaningful and judicious sequence. These include Allah's authority or decision, establishment of Deen,'s belief in the Revealed Book, and the establishment of the just social order.

Da farko, akwai ƙa'ida mai tushe cewa ikon yanke hukunci na Allah shi ne mafi girma, kuma saboda haka an umurce mu, a aya ta 10, da mu gane shi da kuma riƙe shi a cikin dukan yanayi.

To begin with, we have the fundamental principle that Allah's authority of decision is supreme, and in ayah 10 we have, accordingly, been directed to recognize and uphold it under all eventualities:

15 Gabaɗaya ana fassara kalmar "Deen" da "addini", amma wannan kalma tana nufin ginshiƙan asali na Shiriyar Ubangiji da cikakkiyar hanyar rayuwa da take samuwa daga aiwatar da waɗannan ginshiƙai.

15 Generally translated as 'religion," the term Deen signifies the fundamental principles of Divine Guidance and the complete way of life that comes into shape from putting these'principles into practice.

Duk abin da kuka sabawa juna a cikinsa, to hukuncinsa yana wurin Allah ... . (Ash-Shura 42:10)

And whatever it be wherein you differ, the decision thereof is with Allah ... . (Al-Shura 42:10)

Aya ta 13 ta wannan Suratu tana magana ne a kan bayyanar ikon Allah ko hukuncinsa a cikin siffar Addini da Shari'a. {Ya shar'anta muku Addini daidai da abin da Ya yi wasiyya da shi ga Nuhu, da abin da Muka yi wahayi zuwa gare ka (ya Muhammad ﷺ), da abin da Muka yi wasiyya da shi ga Ibrahim, da Musa, da Isa; cewa ku tsayar da Addini, kuma kada ku rarraba a cikinsa.} (Al-Shura 42:13)

Ayah 13 of the same Surah refers to the manifestation of Allah's authority or decision in the form of Deen and Shari'ah, The same Deen has He established for you as that which He enjoined on Noah, which We have revealed to you (0 Muhammad!) and that which We enjoined on Abraham, Moses and Jesus; namely, that you should establish Deen and make no divisions therein.. . . (Al-Shura 42:13)

Sai a cikin aya ta 15, an umurci Annabi Mai Tsira (SAW) da ya bayyana imaninsa ga Littafi, kuma ya yi ƙoƙari wajen kafa al'umma mai adalci ta hanyar aiwatar da adalci ga mutane a aikace: {To, saboda haka ka yi kira (zuwa ga wannan Addini), ka tsaya sosai kamar yadda aka umurce ka, kuma kada ka bi son zuciyarsu, ka ce: "Na yi imani da Littafin da Allah ya saukar; kuma an umurce ni da in yi adalci a tsakaninku ...." (Ash-Shura 42:15)}

Then in ayah 15, the Holy Prophet (SAW) has been instructed to declare his belief in the Book and to strive for the creation of a just society by practically dispensing justice to the people: Now then, for that (reason) call (them to the same Deen) and stand steadfast as you are commanded, and follow not their desires but say: "I believe in the Book which Allah has sent down; and I am commanded to do justice among you ...." (Al-Shura 42:15)

Wannan duka tattaunawar an taƙaice ta a cikin aya ta 17: {Allah ne Wanda Ya saukar da Littafi da gaskiya, da Ma'auni (wato Shari'a, wadda ake auna ɗabi'a da ita). Kuma me zai sanar da kai? Wataƙila Sa'a tana kusa.} (Ash-Shura 42: 17)

This whole discussion is summed up in ayah 17: It is Allah Who has sent down the Book in truth and the Balance (i.e., Shari'ah, by which to weigh conduct). And what will make you know that perhaps the Hour is close at hand? (Al-Shura 42: 17)

A nan, kamar yadda yake a cikin ayar daga Suratul Hadid da aka ambata a sama, muna da kalmar mizani (ko ma'auni) wanda kalma ce mai muhimmanci da ake amfani da ita a wurare daban-daban a cikin Alkur'ani. Maulana Shabbir Ahmad Usmani (RA) ya bayar da cikakken bayani game da wannan kalma cikin waɗannan kalmomi:

Here again, as in the ayah from Surah Al-Hadeed quoted above, we have the word meezan (or balance) which is a very significant term used at different places in the Qur'an. Maulana Sahbbir Ahmad Usmani (RA) has offered a comprehensive explanation of the term in the following words:

Allah (SWT) ya shiryar da mutum ya ƙirƙiri ma'aunin abu, wanda ta hanyarsa ake auna abubuwa na zahiri. Haka kuma Ya ba mutum ma'aunin hankali, wanda shi ne kuma ake kira hankali na adalci da gaskiya. Amma mafi muhimmanci, ma'aunin da aka ba mu shi ne Addinin Gaskiya, wanda ke warware babban al'amari na haƙƙin Mahalicci da na halittunsa, kuma ta hanyarsa ake iya yanke hukunci cikin adalci a kan kowane al'amari.

Allah (SVVT) has guided man to devise the material balance by which material objects are weighed. He has also granted man the intellectual balance, which is another name for sense of justice and fair play. But most important, the balance granted to us is the Religion of Truth which settles the basic issue of the respective right of the Creator and His creatures and by which all issues can be justly decided.

Bisa ga Alƙur'ani, ainihin dalilin karkacewar mutane daga addini na gaskiya, da kuma rikici da tashin hankali a duniya, shi ne mugun halinsu na son mamaye wasu da kuma kiyaye su cikin bautar da su. A aya ta 14 ta wannan Surah, inda ake kira Musulmai su kange yanayin rarrabuwar kai, an bayyana dalilin da ya sa mutane suke ballewa daga Addinin Allah (SWT) suna kafa ƙungiyoyi: {Kuma ba su rarrabu ba sai bayan ilimi ya zo musu, saboda zalunci da danniya a tsakaninsu}. (Ash-Shura 42: 14)

According to the Qur'an, the real cause of people's deviation from the true religion, and of the chaos and anarchy in the world, is their wicked tendency to dominate over others and keep them under subjugation. In ayah 14 of this very Surah where the Muslims are exhorted to curb schismatic trends, the cauge of people's breaking away from the Re!igion of Allah'(SWT) and forming sects has been pointed out: And they became divided only after knowledge had reached them, through inequity and oppression among themselves.. . . (Al-Shura 42: 14)

Yanzu an kai mu ga la'akari da ɗanyen amfani ƙarshe na tsara tunaninmu da ayyukanmu bisa koyarwar Alƙur'ani.

We are now led to consider the final fruit of molding our thought and action according to the teachings of Qur'an.

Ya kamata, kamar yadda muka tattauna a baya, ya zama kafa mulkin Allah da kuma tabbatar da adalci a duniya.

It should be, as we have discussed above, the establishment of Allah's Sovereignty and the rule of justice in the world.

Idan irin wannan tsari ya kafu, duniya za ta kubuta daga kowane irin rashin adalci da zalunci. Sa'an nan malamai da limamai ba za su iya kafa kansu a matsayin alloli ba; attajirai kuma ba za su ci gaba da kange yawo da dukiya a tsakanin kansu ba, kuma babu wata dama ta kowane irin tilastawa da cin zarafi. Dukkan mutane za su zama bayin Allah (SWT), su fara mu'amala da juna kamar 'yan'uwa. Shugabanninsu za su ɗauki kare haƙƙin raunana a matsayin babban aikinsu da kowane hali, kuma ba za su bari masu ƙarfi su zalunce su ta kowace hanya ba.

When such an order is set up, the world becomes free from all sorts of inequity and oppression. Then the priests and divines cannot install themselves as godheads; the wealthy can no longer keep the circulation of wealth confined among themselves, and there is no possibility of any kind of coercion and exploitation. All become servants of Allah (SW) and begin to behave towards one another like brothers. Their rulers consider it their foremost duty to safeguard the rights of the weak at all cost, and not to allow the powerful to tyrannize over them in any way.

Kafa irin wannan tsari mai adalci da daidaito bisa koyarwar Alkur'ani wajibi ne a kan mabiyansa. Cika shi nauyi ne na gama gari a kan muminai, wanda za su yi bayani a kansa gaban Allah Madaukakin Sarki (SWT). Don haka, lokaci ya yi da ya kamata su fahimci wannan nauyi a sarari, kuma su yi iyakar kokarinsu wajen sauke shi.

The establishment of such a just and equitable order in accordance with the teachings of the Qur'an is the bounden duty of its followers. Its fulfillment is the believers' collective responsibility for which they will be answerable to the Almighty (SVVT). It is, therefore, time they should clearly understand this responsibility and strive hard to discharge it.

Wataƙila shi ya sa a ƙarshen tattaunawar da ke cikin Suratu Ash-Shura, wadda muka kawo a takaice a sama, aka ambaci Ranar Alkiyama da kalmomin: "Wataƙila Sa'a tana kusa." Wannan yana nuna gargaɗi cewa kada mu yi sakaci ko jinkiri a cikin wannan muhimmin al'amari, don kada a kama mu kwatsam da Hukunci na ƙarshe. Aikin nan da muke bin Littafin Allah (SWT) zai cika ne idan muka kafa tsarin adalci na zamantakewa, domin "mutane su tsaya da adalci" kuma shugabanninsu "su yi adalci a tsakaninsu." Za a ga cewa tushe da tsarin wannan tsari suna cikin ginshiƙan Addininmu da tsarin rayuwarsa waɗanda Alƙur'ani ya bayyana.

Perhaps that is why at the end of the discussion in Surah Al- Shura which we have reproduced briefly above, there is a mention of the Day of Judgment in the words: 'perhaps the Hour is close at hand." It implies the warning that we should not be guilty of any negligence and delay in this important matter lest we should be suddenly overtaken by the final Doom. This duty that we owe to the Book of Allah (SWT) will be fulfilled if we actually set up a system of social equity so that "mankind may stand by justice" and their rulers "may do justice among them." It will be seen that we have the foundation and structure of this system in the fundamental principles of our Deen and its code of life that have been enunciated by the Qur'an.

Ana iya tambaya game da matakan aiki da ya kamata a ɗauka don cika wannan wajibi. Ko da yake cikakken amsa ga wannan tambaya ya fi ƙarfin wannan littafi, duk da haka ƴan bayani a kan wannan batu ba za su zama marasa dacewa a nan ba. Da farko, a fahimci cewa kafa ginshiƙan addini a cikin al'umma da kuma kafa tsarin adalci da daidaito kamar yadda Alƙur'ani ya tsara, bai kamata a ɗauke shi bisa tsarin kowane motsi na zamantakewa, tattalin arziki, ko siyasa da aka kawar da addini daga cikinsa ba, kuma bai kamata mu yi ƙoƙari wajen cimma wannan kyakkyawar manufa kamar yadda muke yi domin nasarar waɗannan motsi ba.

It may well be asked as to what practical measures should be adopted for the fulfillment of this duty. Although a complete answer to this question is beyond the scope of this booklet, still a few remarks on this topic will not be out of place here. In the first place, let it be understood that the enforcement of the fundamental principles of Deen in the society and the establishment of a just and equitable order as envisaged by the Qur'an should not be conceived on the pattern of any secularized social, economic, or political movement, nor should we strive for the achievement of this splendid ideal as we do for the success of these movements.

Yin hakan zai kasance cike da haɗari mai girma, kuma yana iya zama kamar kashe kai. Dole ne mu sani cewa kamar yadda akwai hanya ɗaya kacal ta kawo sauyin mutum kamar yadda Musulunci ya bukata, haka nan akwai hanya ɗaya kacal ta samar da Juyin Juya Hali na Musulunci a cikin al'umma. Dangane da mutum, da farko ya kamata mu sa Alqur'ani ya mamaye zuciyarsa da hankalinsa, domin jin dadinsa, tunaninsa da hukuncinsa su yi aiki daidai da ruhin Alqur'ani, ayyukansa kuma su dace da koyarwar Alqur'ani. Haka nan, dangane da sauyin al'umma da Musulunci ya bukata, dole ne da farko mu haskaka zukata da hankulan masanan al'ummar da hasken Alqur'ani, domin su sami sauyi a hankali da ruhi. Bayan tarbiyyar masana, waɗanda su ne kwakwalwar al'umma, hasken Alqur'ani zai iya yaduwa cikin sauƙi zuwa sauran mutane, waɗanda su ne, a iya cewa, gaɓɓan al'umma, kuma gabaɗaya suna bin kwakwalwarta. Ta haka zuciyar dukan al'umma za ta yi bugu tare da koyarwar Alqur'ani, kuma ka'idojin asali na Addinin Allah za su fara aiki da mamaye a cikin tsarin adalci na gama-gari cikakke.

To do so would be fraught with grave danger and may even be suicidal. We must know that just as there is only one method of bringing about the transformation of an individual as required by Islam, similarly there is only one method of effecting an Islamic Revolution in the society. So far as the individual is concerned, we should first make the Qur'an dominate his heart and mind so that his feeling, thinking, and reasoning may function in consonance with the Qur'anic spirit and his actions may, consequently, accord with Qur'anic teachings; and likewise for the change in society demanded by Islam, we have first to illumine the minds and hearts of its intelligentsia with the light of the Qur'an so that they are intellectually and spiritually transformed. After the edification of the intelligentsia who are the brain of the community, the light of the Qur'an could easily spread to other people who are, so to speak, the limbs of the community and generally follow its brain. Thus the heart of the whole community will beat in unison with the teachings of the Qur'an and the fundamental principles of Allah's Deen will come to operate and prevail in the form of a perfect system of collective justice.

Babu wata hanya ta cimma wannan juyin juya hali, kuma da'awar cewa za a iya cimma wannan manufa ta hanyar kafa wata harkar siyasa ta hanyar amfani da kaunar al'ummar Musulmi ga addininsu na gado, babu wani amfani a cikinta gaba daya, kuma yin irin wannan yunkuri kamar gina gidajen yashi ne.

There is no other way of bringing about this revolution, and the plea that this goal could be achieved by launching a political movement by exploiting the emotional attachment of a Muslim people to their hereditary religion is absolutely vain, and making such an attempt would be like building sand castles.

Ina neman afuwar wannan karkacewa, dole in sake maimaita cewa aiki da koyarwar Alqur'ani - wanda ya kunshi sigogi biyu, hukm bima anzalallahu da iqamah ma unzila minallahi - wajibi ne babu sassauci a kansa ga Musulmai, na daidaiku da na gama-gari; saboda haka kowannenmu gwargwadon karfinsa da iyawarsa, da al'ummar Musulunci baki daya gwargwadon karfinta da arzikinta, ya kamata su yi kokari sosai wajen sauke wannan babban nauyi.

Hoping to be excused for this digression, I must repeat that the duty of acting upon the teachings of the Qur'an - which assumes two forms, hukm bima an~alalla and lqamah ma unzila minallahM - is an absolute imperative upon the Muslims, both individually and collectively; and, therefore, each one of us according to his means and capacity and the whole Ummah according to its strength and resources should earnestly endeavor to discharge this great responsibility.