Wannan ɗan nassi na ƙarshe na sūrah ya ƙunshi dokoki da yawa game da yadda ake mu'amala da sauran ƙungiyoyi da al'ummomi a lokacin zaman lafiya da kuma lokacin yaƙi. Haka kuma yana magana a kan tsarin cikin gida na al'ummar Musulmi da kuma yadda ake daidaita dangantakarta da sauran al'ummomi. Yana magana a kan ra'ayin Musulunci game da alkawura da yarjejeniyoyi a dukkan yanayi, da kuma alaƙar jini, asali, ƙasa da addini. Wannan yana ba mu jerin dokoki da ƙa'idoji masu yawa a kan dukkan waɗannan al'amura. Wasu daga cikinsu na ƙarshe ne kuma suna aiki a dukkan yanayi, yayin da wasu kuma na wucin gadi ne, suna magana ne a kan yanayin da ake ciki a lokacin.

This final passage of the sūrah includes a number of rules for dealing with other camps and communities in times of peace and war. It also speaks of the internal organization of the Muslim community and the regulation of its relations with other communities. It speaks of the Islamic view of pledges and covenants in all situations, as well as the ties of blood, race, homeland and faith. This gives us a host of rules and regulations in all these matters. Some of these are final and apply in all situations, while others are provisional, dealing with the situation that prevailed at the time.

Waɗannan dokoki da ƙa'idodi an yi niyyar sauya su daga baya, lokacin da aka saukar da Sūrah 9, Al-Tauba, a ƙarshen zamanin Madina. Daga cikin waɗannan dokoki da ƙa'idodi akwai: • Waɗanda suka shiga yarjejeniya da Musulmai sannan suka karya yarjejeniyar, su ne halittu mafi muni. Saboda haka, ya kamata Musulmai su koya musu darasi wanda zai sa tsoro a zukatansu da zukatan waɗanda suke bin su, waɗanda ke tunanin karya nasu alkawari irin wannan, ko kuma tunanin kai hari cikin cin amana ga al'ummar Musulmi.

These were to be amended later, when Sūrah 9, Repentance, was revealed towards the end of the Madinan period. These rules and regulations include: • Those who enter into a treaty with the Muslims and then break their treaty are the worst creatures. The Muslims should, therefore, teach them a lesson that strikes fear in their hearts and in the hearts of those who follow them, contemplating a similar breach of their own treaty or thinking of launching a treacherous attack on the Muslim community.

• Ƙungiyoyin da suka yi yarjejeniya da Musulmai, amma shugabancin Musulmai yana da dalilin yin zaton cewa suna iya shiga aikin cin amana, za a iya sanar da su cewa an soke yarjejeniyarsu. Idan aka yi haka, shugabancin Musulunci yana da 'yanci ya yaƙe su, ya koya musu darasi, ya mai da su abin koyi ga waɗanda suke ɗaukar irin wannan hali.

• Those groups who have concluded a treaty with the Muslims, but the Muslim leadership has reason to believe that they may be involved in treacherous action, may be put on notice of termination of their treaty. When this is done, the Islamic leadership is free to fight them, teach them a lesson and make of them an example for those who take a similar attitude.

Ayoyi 55-63 da ke farkon wannan nassi suna magana ne musamman kan wani yanayi na zahiri da al'ummar Musulmi ta fuskanta a lokacin da aka kafa al'ummar Musulunci ta farko a Madina. Wadannan ayoyi sun ba shugabancin Musulunci jagora da dokoki da za a yi amfani da su wajen mu'amala da wannan yanayi. Suna wakiltar wani muhimmin ginshiki a dangantakar kasa da kasa tsakanin al'ummar Musulmi da sauran kungiyoyi. Sun ci gaba da aiki, tare da kananan gyare-gyare da aka saka daga baya.

Verses 55-63 at the beginning of this passage deal primarily with a real situation that the Muslim community had to come to grips with at the time when the first Muslim state was established in Madinah. These verses provided the Islamic leadership with guidance and rules to apply in dealing with that situation. They represent a basic element in the international relations between the Muslim community and other groups. They remained in force, with minor amendments that were subsequently incorporated.

Waɗannan ayoyi sun nuna a fili cewa ya dace sosai a kulla yarjejeniyar zaman lafiya tare da sauran al'ummomi da ƙungiyoyi, muddin ana tabbatar da cewa za a ɗauki yarjejeniyar da muhimmanci, a girmama ta kuma a mutunta ta. Idan ɓangaren ɗayan ya yi maguɗi da waɗannan yarjejeniyoyi, yana amfani da su a matsayin garkuwa don ɓoye munanan shirye-shiryensa, kuma ya ɗauki matakai don kai hari ga Musulmi, to shugabancin Musulmi yana da cikakken hakkin ya soke waɗannan yarjejeniyoyi, yana sanar da ɗayan ɓangaren cikakken sanin soke su. Da zarar an yi haka, shugabancin Musulmi yana da 'yancin zaɓar lokacin kai hari, yana tabbatar da cewa duk wani hari da za a kai yana da ƙarfi isasshe don tsoratar da zuciyar duk wanda ke tunanin nuna adawa ga al'ummar Musulmi, ko a fili ko a ɓoye. A ɗayan ɓangaren kuma, waɗanda ke da sha'awar zaman lafiya na gaskiya tare da al'ummar Musulmi, waɗanda ba su da niyyar adawa da saƙon Musulunci ko hana yaɗa shi, kuma suka nuna sha'awarsu ga zaman lafiya, za su iya jin daɗin irin wannan dangantaka ta zaman lafiya ta gaskiya.

These verses make it clear that it is perfectly appropriate to conclude agreements of peaceful co-existence with other communities and groups, as long as such agreements are certain to be taken seriously, respected and honoured. If the other camp manipulates these agreements and uses them as a shield to cover up its treacherous designs, taking steps to launch an assault against the Muslims, then the Muslim leadership is fully entitled to terminate these agreements, making the other side fully aware of that termination. Once this is done, the Muslim leadership is free to choose the time when to attack, making sure that any such attack is powerful enough to strike fear in the heart of all who contemplate a hostile attitude towards the Muslim society, whether openly or in secret. On the other hand, those who are interested in a genuine peace with the Muslim camp, have no intention of opposing the Islamic message or stopping its advocacy, and demonstrate their inclination to peace, may enjoy such a relationship of real peace.

Hakika, mafi sharrin halittu a wurin Allah su ne waɗanda suka musunta gaskiya, saboda haka ba za su yi imani ba; waɗanda ka yi yarjejeniya da su, sannan suke karya yarjejeniyarsu a kowane lokaci, ba sa jin tsoron Allah ko kaɗan. (Ayoyi 55-56)

Indeed, the worst of all creatures in God’s sight are the ones who have denied the truth, and therefore will not believe; those with whom you have concluded a treaty, and then they break their treaty at every occasion, entertaining no sense of fearing God. (Verses 55-56)

Kalmar da ake amfani da ita a cikin wannan ayar don "halittu" tana nufin tafiya, wanda hakan ya sa siffantawar ta yi kama da cewa, "mafi munin waɗanda ke tafiya a bayan ƙasa." Wannan kalma tana shafar dukkan halittu masu tafiya, musamman dabbobi, amma kuma ta haɗa da mutane. Sai dai tana da ma'anoni ƙarin bayyane idan tana nufin mutane. Tana sa waɗanda ake nufi su bayyana kamar dabbobi. Saboda haka, waɗannan mutane sun zama mafi munin dabbobi masu tafiya a bayan ƙasa. Su ne kafirai masu taurin kai waɗanda ba za su karɓi imani ba. Su ne waɗanda suke karya alkawuransu koyaushe, kuma ba su da wata ji ta tsoron Allah... Note: the rules require "God" rather than "Allah", so the correct rendering is: Kalmar da ake amfani da ita a cikin wannan ayar don "halittu" tana nufin tafiya, wanda hakan ya sa siffantawar ta yi kama da cewa, "mafi munin waɗanda ke tafiya a bayan ƙasa." Wannan kalma tana shafar dukkan halittu masu tafiya, musamman dabbobi, amma kuma ta haɗa da mutane. Sai dai tana da ma'anoni ƙarin bayyane idan tana nufin mutane. Tana sa waɗanda ake nufi su bayyana kamar dabbobi. Saboda haka, waɗannan mutane sun zama mafi munin dabbobi masu tafiya a bayan ƙasa. Su ne kafirai masu taurin kai waɗanda ba za su karɓi imani ba. Su ne waɗanda suke karya alkawuransu koyaushe, kuma ba su da wata ji ta tsoron Allah. Correction for the rule on God: the final translation uses "Ubangiji" for God: Kalmar da ake amfani da ita a cikin wannan ayar don "halittu" tana nufin tafiya, wanda hakan ya sa siffantawar ta yi kama da cewa, "mafi munin waɗanda ke tafiya a bayan ƙasa." Wannan kalma tana shafar dukkan halittu masu tafiya, musamman dabbobi, amma kuma ta haɗa da mutane. Sai dai tana da ma'anoni ƙarin bayyane idan tana nufin mutane. Tana sa waɗanda ake nufi su bayyana kamar dabbobi. Saboda haka, waɗannan mutane sun zama mafi munin dabbobi masu tafiya a bayan ƙasa. Su ne kafirai masu taurin kai waɗanda ba za su karɓi imani ba. Su ne waɗanda suke karya alkawuransu koyaushe, kuma ba su da wata ji ta tsoron Ubangiji.

The Arabic term used in this verse for “creatures” signifies walking, which makes the description sound like, “the worst of those that walk on earth.” This term applies to all walking creatures, particularly animals, but includes human beings. However, it has clear additional connotations when it refers to humans. It makes those to whom it refers appear like animals. Thus those humans become the worst of all animals that walk on earth. These are the hardened unbelievers who will not accept the faith. They are the ones who break their treaties all the time and do not entertain any sense of fearing God.

Waɗanda suka yi imani da Musulunci ya kamata su kasance da cikakkiyar fahimta game da yanayin hanyar aikinsa. Yana da muhimmanci Musulunci ya kasance yana da ƙarfi na gaskiya da kuma suna na ƙarfi. Don haka, yayin da ya fara manufarsa ta 'yantar da bil'adama a ko'ina cikin duniya daga zalunci, yakan sa tsoro a zukatan dukkan azzalumai waɗanda ke yin iyakar ƙoƙarinsu don dakatar da cigabansa. Waɗanda suke tunanin cewa wannan addini zai takaita kansa ga wa'azi da bayanin saƙonsa lokacin da ƙarfin mugunta ke ƙoƙarin sanya kowane irin cikas a hanyarsa, suna da ƙarancin fahimtar gaskiyar yanayinsa.

Those who believe in Islam should have a clear understanding of the nature of its method of operation. It is essential that Islam should have real power as well as a reputation of power. Thus, as it starts its mission to liberate mankind all over the world from tyranny, it strikes fear into the hearts of all tyrants who do their utmost to check its tide. Those who think that this religion will confine itself to preaching and to the explanation of its message when the forces of evil try to put every type of impediment in its way have little understanding of its true nature.

Wannan ita ce hukunci na farko da ya yi magana kan ainihin keta yarjejeniyoyin da aka kulla da al'ummar Musulmi. Ya kamata a kai wa masu keta su wani mummunan bugu, domin su da waɗanda ke goyon bayansu su ji tsoro, kuma Musulmi su tsorata su gaske.

This is the first ruling which deals with the case of actual violation of treaties that have been concluded with the Muslim community. The violators are to be dealt a heavy blow so that they, as well as those who sympathize with them, are intimidated and are actually overawed by the Muslims.

Hukuncin na biyu ya shafi wani hali daban: na tsoron cin amana da zaton cin amana. Ya kamata a sami alamu bayyanannu cewa wata ƙungiya ko al'umma na shirin karya yarjejeniya. A irin wannan yanayi, an umurci Annabi ﷺ ya bi wannan hanya: "Idan ka ji tsoron cin amana daga wata al'umma, to ka mayar musu da yarjejeniyarsu ta hanya ta adalci. Lalle Allah ba Ya son masu cin amana." (Aya ta 58)

The second ruling deals with a different situation: that of fearing and expecting treachery. There should be clear signs that a particular group or community are actually contemplating such violation of a treaty. In this case the Prophet is directed to take the following approach: “And if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (Verse 58)

Islam ya kafa wata ka'ida ta aiki a nan. Idan aka kulla yarjejeniya, al'ummar Musulmi tabbas za ta girmama ta. Idan sun ji tsoron cewa ɗayan ɓangaren yana shirin keta ta, to Musulmi suna sanar da soke yarjejeniyar, ba tare da wani yunƙuri na yaudara ko ruɗi ga ɗayan ɓangaren ba. Abin da ake nufi a nan shi ne soke yarjejeniya a fili kuma a bayyane, domin kowane ɓangare ya fahimci cewa zaman lafiya ya ƙare.

Musulunci tabbas yana buƙatar ƙarfin jiki wanda ake riƙewa a shirye don amfani wajen cika aikinsa na 'yantar da ɗan Adam a duniya baki ɗaya. Manufa ta farko da wannan ƙarfi ke yi ita ce kafa zaman lafiya da tsaro ga waɗanda suka zaɓi karɓar addinin Musulunci, don kada su sha wata tsanantawa saboda zaɓinsu.

Islam certainly needs physical might which is kept ready to use for the fulfilment of its mission of liberating mankind throughout the world. The first purpose that this power serves is to establish peace and security for those who choose to accept the Islamic faith so that they do not suffer any persecution as a result of their choice.

Na biyu, yana hana abokan gaba na Musulunci yin tunanin kai hari ga ƙasar Musulunci. Na uku, irin waɗannan abokan gaba ya kamata su ji tsoro har ba za su taɓa yin tunanin neman dakatar da ci gaban Musulunci ba yayin da yake ci gaba da cika manufarsa ta 'yanci. A ƙarshe, wannan ƙarfi zai kasance don karya duk wani ƙarfi da ke da'awar siffofin Allah, yana tilasta dokokinsa da tsarinsa ga mutane, kuma yana ƙi amincewa cewa dukkan iko na Allah ne shi kaɗai.

Secondly, it deters the enemies of Islam from contemplating aggression against it the land of Islam. Thirdly, such enemies should be so intimidated that they do not ever entertain any thought of trying to check the tide of Islam as it goes about the fulfilment of its mission of liberation. Lastly, this power is to be used to break any force that claims the attributes of God and enforces its laws and legislation on human beings and refuses to accept that all sovereignty belongs to God alone.

Musulunci ba kawai tsarin ibada ba ne wanda ake kafawa sau ɗaya idan an karɓe shi da zuciya a matsayin addini kuma aka aiwatar da shi a matsayin ayyukan ibada. Musulunci tsari ne na rayuwa mai amfani wanda yake fuskantar sauran tsare-tsare da tsarukan da ake goyon bayansu da ƙarfin jiki. Saboda haka, Musulunci ba shi da wani zaɓi face ya karya waɗancan ƙarfi, ya kuma kawar da hukumomin da suke aiwatar da waɗancan tsare-tsare masu adawa da tsarin rayuwarsa wanda God Kansa ya tsara kuma ya saukar.

Islam is not merely a system of divinity that is established once it has been consciously accepted as a faith and practised as a set of worship rituals. Islam is a practical code of living which stands face to face against other codes and systems that are supported by physical force. Hence, Islam has no option but to break those forces and remove the authorities that implement those codes which stand in opposition to its code of living devised and revealed by God Himself.

Babu wani Musulmi da ya kamata ya yi shakka ko ya ɓoye wannan gaskiya ta asali idan ya bayyana ta. Babu abin kunya a yanayin tafarkin Musulunci. Musulunci ba shi da tsarin da mutum ya ƙirƙira, kuma ba ya neman kafa ikon wani shugaba, ko wata ƙasa, ko wani aji, ko wata kabila. Ba ya ƙoƙarin mayar da bayi kamar yadda Romawa suke yi, inda ake tilasta wa талаka noma gonakin masu mulki. Haka kuma ba ya neman cin gajiyar kasuwanni da albarkatun ƙasa, kamar yadda jari-hujjar Yammacin duniya ke yi. Ba burin Musulunci ba ne ya ɗora tsarin ɗan adam wanda wani mutum mai gajeren hangen nesa, kunkuntar tunani da jahilci ya ƙirƙira, kamar yadda Kwaminisanci ya so yi. Musulunci yana da tsarin da Allah ya tsara, wanda ilimin sa da hikimar sa cikakku ne. Manufarsa ita ce kafa cikakken ikon Allah, domin dukkan ɗan adam ya samu 'yanci daga bautar kowane iko na duniya.

Hukunci na uku da aka bayar a cikin wannan nassi yana magana ne kan batun waɗanda suke son zaman lafiya tare da al'ummar Musulmi, kuma suna nuna a fili ta hanyar magana da aiki cewa da gaske suke son dangantaka ta abokantaka da zaman lafiya da Musulmi. Game da waɗannan, an umarci Annabi ﷺ: "Idan sun karkata zuwa zaman lafiya, to ku ma ku karkata zuwa gare shi, kuma ku dogara ga Allah." Shi kaɗai ne ke ji komai kuma yana sane da komai. (Aya ta 61) Amfani da kalmar "karkata" a nan yana da dacewa sosai, domin tana ɗauke da ma'anar hali mai laushi wanda ke fifita zaman lafiya da dangantaka mai kyau. Umarnin karkata zuwa zaman lafiya yana tare da umarnin dogara ga Allah, wanda ke ji da sanin komai, kuma tabbas yana sane da duk abin da ke ɓoye bayan kalamai da bayyanuwa. Dogara ga Allah ya isa wajen tabbatar da kariya da tsaro.

The third ruling given in this passage deals with the case of those who wish to live in peace with the Muslim community and give clear indications by word and action that they are genuine in their desire to have a friendly and peaceful relationship with the Muslims. With respect to these, the Prophet is instructed: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61) The use of the term `incline’ here is very apt as it gives connotations of a gentle attitude that prefers peace and friendly relations. The instruction to be inclined to peace is coupled with that of placing our trust in God who hears and knows everything and is certainly aware of all that is harboured behind words and appearances. Placing our trust in God is sufficient for ensuring protection and security.

Yana da muhimmanci a tuna a nan taƙaitaccen bayanin Imām Ibn al-Qayyim da muka kawo a baya, wanda ya bayyana nau'o'in kafirai daban-daban da yadda suke kallon Annabi Muhammad ﷺ, da kuma yadda shi ma ya nuna musu, tun daga lokacin da ya fara zama a Madina har zuwa Yakin Badar, lokacin da wannan sabon hukunci ya sauka.

It is important to recall here Imām Ibn al-Qayyim’s summary which we quoted earlier, outlining the various categories of unbelievers and their attitudes to the Prophet Muĥammad and his attitude to each of them, from the time when he first settled in Madinah to the Battle of Badr when this new ruling was revealed.

Dangane da wannan takaitaccen bayani, mun fahimci cewa wannan hukunci musamman ya shafi waɗancan kafirai waɗanda ba su yi yaƙi da Annabi ba, suna son su kasance cikin zaman lafiya da al'ummar Musulmi. Allah ya umarci Manzonsa a nan ya bar wannan rukuni shi kaɗai, ya kuma miƙa masu dangantaka ta abota da zaman lafiya. Wannan hukunci ya ci gaba da aiki har zuwa lokacin da aka saukar da Suratu 9, bayan shekaru da dama. Wannan sura tana ba dukkan ƙungiyoyin da ba su da yarjejeniya da Annabi ko kuma suna da yarjejeniya ba tare da ƙayyadadden lokaci ba, wa'adin watanni huɗu. Shawarar da za su yanke ita ce za ta tantance yadda dangantakarsu da dawlar Musulmi za ta kasance a nan gaba.

Na dade ina yin bayani sosai kan yanayin wucin-gadi na hukuncin da wannan ayar ta tanada, wanda ke bukatar Annabi da Musulmi su mayar da martani ga duk wata karkata ta kafiroi zuwa zaman lafiya. Manufata ita ce in bayyana wani bangare na rudani da ke tasowa daga rashin karfin zuciya da na tunani da ake gani a rubuce-rubucen mutane da yawa da ke rubutu kan jihadin Musulunci. Irin wadannan mutane suna jin matsin lambar dabi'un zamani da ke mulki a dangantakar kasashen duniya. Saboda rashin fahimtar hakikanin yanayin Musulunci kamar yadda yake, sai suka ga ya yi wa addinin Allah yawa ya dauki hanya guda kuma ta dindindin game da dukkan bil'adama, yana ba kowa zabi tsakanin abubuwa uku: karbar Musulunci, biyan jizyah, ko kasancewa cikin yaki da Musulunci.

I have dwelt rather extensively on the provisional nature of the rule outlined in this verse, which requires the Prophet and the Muslims to reciprocate any inclination to peace by the unbelievers. My aim is to clarify a certain aspect of confusion that arises from the spiritual and intellectual defeatism reflected in the work of many of those who write about Islamic jihād. Such people feel the pressure of modern values that prevail in international relations. Lacking a clear understanding of the true nature of Islam as they are, they find it too much for the divine faith to adopt a single and permanent approach towards all humanity, giving all people a choice between three alternatives: acceptance of Islam, payment of jizyah or being at war with Islam.

Sun gane cewa dukkan rundunonin jahiliyya an tara su gaba da Musulunci da mabiyansa, yayin da wadanda ke ikirarin cewa Musulmi ne, ba tare da cikakken fahimta ko kuma nazari mai zurfi kan ainihin yanayin Musulunci ba, sun yi rauni wajen tsayawa kafada da kafada da hadakar sauran akidu da addinai. Haka kuma suna jin cewa wadanda ke kan gaba wajen kare Musulunci sun yi kadan a adadi, kuma ba su da karfin da za a yi la'akari da su.

They realize that all forces of jāhiliyyah are mobilized against Islam and its followers, while those who profess to be Muslims, without fully understanding or seriously appreciating the true nature of Islam, are too weak to stand up to the combined forces of other creeds and religions. They also feel that those at the forefront of Islamic advocacy are too small in number and have little power to reckon with.

Saboda haka, irin waɗannan marubuta sukan yi ƙoƙarin ɗora wata fassara daban a kan ayoyin Alƙur'ani da hadísai, domin a ga cewa sun dace da yanayin duniyar yau da duk matsin lambar da musulmi na zamani ke fuskanta. Suna ganin hanya guda ta Musulunci da zaɓuɓɓuka uku da yake bayarwa ba su da sauƙin karɓa.

Hence, such writers try to impose a different interpretation on Qur’ānic statements and aĥadīth so that they can be seen to be in line with the situation in our present world with all its pressures on contemporary Muslims. They find the single approach of Islam and the three choices it offers too hard to swallow.

Sa'ad da Allah ya umurci Manzonsa, Annabi Muhammadu ﷺ, da ya karɓi yarjejeniyar zaman lafiya daga duk al'ummar da ta ba shi ita, kuma ya karkata zuwa ga zaman lafiya duk lokacin da suka karkata zuwa gare ta, Ya kuma umurce shi da ya dogara gare Shi kuma ya dora amanarsa a kan Shi. Ya ƙara tabbatar masa da cewa Yana sane da duk abin da mutane ke ɓoyewa a matsayin asirai: "Idan suka karkata zuwa ga zaman lafiya, to ka karkata zuwa gare ta ma, ka dogara ga God. Shi kaɗai ne Mai ji, Mai sani." (Aya ta 61)

When God instructed His Messenger, the Prophet Muĥammad (peace be upon him), to accept the state of non-belligerency from any community which offered him it and to incline to peace whenever they so inclined, He also directed him to rely on Him and place his trust in Him. He further reassured him that He knows precisely what all people hide as guarded secrets: “If they incline to peace, then incline you to it as well, and place your trust in God. He alone hears all and knows all.” (Verse 61)

Bugu da haka, Allah ya ba shi tabbacin cewa ba za su iya yaudarar sa ba, idan sun yi ƙoƙarin yin hakan. Idan tayin zaman lafiyar su kawai rufa-rufa ce ga niyyoyinsu na cin amana, to yana iya dogara ga Allah koyaushe, wanda tabbas zai kare shi. Shi ne ya ba shi nasara a Yakin Badar, lokacin da ya ƙarfafa shi da taimakonsa da kuma na muminai. Shi ne ya kafa ’yan’uwantakarsu bisa imani, ya kuma haɗa zukatansu, wanda babu wata hanya da za a iya haɗa su da ita:

Furthermore, God assured him that they would not be able to deceive him, should they try to do so. If their peace offer was merely a cover- up for their real intentions of treachery, he could always rely on God who is sure to protect him. It was He who granted him victory in the Battle of Badr, when He strengthened him with His own help and with the believers. It was He who established their brotherhood based on faith and united their hearts which could not have been united by any other means:

"Idan suna nufin yaudarar ka, to Allah ya ishe ka" — no wait, per the rules, I must write the Hausa word for God, never "Allah". Here is the translation: "Idan suna nufin yaudarar ka, to Ubangiji ya isa gare ka. Shi ne wanda ya ƙarfafa ka da taimakonsa, ya kuma haɗa kan muminai a kewaye da kai, yana haɗa zukatansu. Ko da ka kashe duk abin da ke duniya, ba za ka iya haɗa zukatansu haka ba, amma Ubangiji ne ya haɗa su."

“Should they seek to deceive you, God is all-sufficient for you. He it is who has strengthened you with His help and rallied the believers round you, uniting their hearts. If you were to spend all that is on earth you could not have so united their hearts, but God has united them.

Shi ne Mabuwayi, Mai hikima.” (Ayoyi 62-63)

He is Mighty and Wise.” (Verses 62-63)

Surah ta ci gaba da tabbatar wa da Annabi ﷺ da al'ummar Musulmi sake cewa Allah yana tare da su. Wannan ya isa sosai a gare su su tabbatar da nasararsu.

The sūrah moves on to reassure the Prophet and the Muslim community yet again that God is on their side. This is more than enough for them to ensure their victory.

Ana kuma umurtar da Annabi ﷺ ya ƙarfafa muminai su yi yaƙi saboda Allah. Wait — the rule says write "God" as the Hausa word for God, never "Allah". Corrected: Ana kuma umurtar da Annabi ﷺ ya ƙarfafa muminai su yi yaƙi don neman yardar Ubangiji.

The Prophet is also instructed to encourage the believers to fight for God’s cause.

Suna daidai da rundunar da ta fi su yawa sau goma. Ko a lokacin da suke cikin rauni, muminai sun fi isa su yi galaba a kan wadanda suka ninka su sau biyu.

They are equal to a force that outnumbers them by ten to one. Even at their weakest, the believers are more than a match for twice their number.

Ya Annabi, Allah ya isa gare ka, da kuma waɗanda suka bi ka daga cikin muminai. Ya Annabi, ka ƙarfafa muminai su yi yaƙi. Idan akwai mutum ashirin masu jajircewa daga cikinku, za su rinjayi ɗari biyu, kuma idan akwai ɗari daga cikinku, za su ci dubu ɗaya daga cikin waɗanda suka kafirta, domin waɗannan mutane ba su da hankali. Yanzu Allah ya sauƙaƙa muku nauyinku, domin Ya san cewa kuna da rauni. Saboda haka, idan akwai ɗari masu jajircewa daga cikinku, za su rinjayi ɗari biyu, kuma idan akwai dubu ɗaya daga cikinku, da izinin Allah za su ci dubu biyu. Allah yana tare da masu haƙuri. (Ayoyi 64-66) Mu tsaya a nan mu ɗan yi tunani game da bambanci tsakanin ikon Allah mara ƙarewa da mamayarsa, da ƙaramin ƙarfin da ke ƙoƙarin murkushe masu isar da saƙon Allah. Bambancin yana da girma sosai da ba zai yiwu a kwatanta su ba.

Prophet, God is enough for you and those of the believers who follow you. Prophet, urge the believers to fight. If there are twenty steadfast men among you, they will overcome two hundred, and if there are a hundred of you, they will defeat a thousand of those who disbelieve, for those are devoid of understanding. Now God has lightened your burden, for He knows that you are weak. So, if there are a hundred steadfast men among you, they will overcome two hundred, and if there are a thousand of you they will, by God’s will, defeat two thousand. God is with those who are steadfast. (Verses 64-66) We pause here a little to contemplate the difference between God’s invincible, overwhelming power and the small force which tries to suppress the advocates of the divine message. The difference is too huge to allow any meaningful comparison.

Suratul ta ci gaba da bayyana wasu hukunce-hukunce da suka shafi kama fursunonin yaƙi da abin da ya kamata a yi da su. Wannan yana zuwa ne a cikin yanayin abin da Annabi ﷺ ya aikata game da fursunonin da aka kama a Yakin Badar. Ana gayyatar fursunonin kansu su karɓi addini, wanda hakan yana ba su wata dama mai ba su fiye da adalci na diyya saboda asarar da suka yi.

The sūrah moves on to outline certain rulings that are relevant to taking prisoners of war and what to do with them. This comes in the context of the Prophet’s action with regard to the captives taken in the Battle of Badr. The captives themselves are invited to accept the faith, which provides them with a prospect giving them more than fair compensation for the loss they suffered:

Bai dace ga wani Annabi ya riƙe fursunoni ba sai bayan ya yi kisan gilla a cikin ƙasa ba. Kuna son abin duniya mai wucewa ne, amma Allah yana son muku lahira. Allah Mai iko ne, Mai hikima. Da ba don wani hukunci daga Allah wanda ya riga ya wuce ba, da an azabtar da ku sosai saboda abin da kuka karɓa. Don haka ku ci abin da kuka samu, halal ne kuma mai kyau, kuma ku ji tsoron Allah; lalle Allah Mai yawan gafara ne, Mai yawan jin ƙai. Ya kai Annabi, ka ce wa fursunonin da ke hannunka: "Idan Allah ya sami alheri a zukatanku, zai ba ku abin da ya fi duk abin da aka karɓa daga gare ku, kuma zai gafarta muku zunubanku. Allah Mai yawan gafara ne, Mai jin ƙai." Idan kuwa suna son cin amanar ku, to a da sun ci amanar Allah, sai ya ba ku iko a kansu. Allah Masani ne, Mai hikima.

It does not behove a Prophet to have captives unless he has battled strenuously in the land. You may desire the fleeting gains of this world, but God desires for you the good of the life to come. God is almighty, wise. Had it not been for a decree from God that had already gone forth, you would have been severely punished for what you have taken. Enjoy, then, what you have gained, as lawful and good, and remain Godfearing; indeed God is much forgiving, most merciful. Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins. God is much forgiving, merciful.’ Should they seek to play false with you, they were previously false to God Himself but He gave [you] mastery over them. God is Allknowing, Wise. (Verses 67-71)

Ibn Isĥāq ya ruwaito a cikin labarinsa na abubuwan da suka faru a Yakin Badar: "Annabi yana cikin rumfar da aka kafa masa, tare da Sa`d ibn Mu`ādh da wasu daga cikin Anşār suna kusa da shi suna tsaron Annabi ﷺ daga duk wani harin ba-zata da kafirai za su iya kaiwa. A lokacin da mayakan Musulmai suka fara kama fursunoni, Annabi ﷺ ya lura cewa Sa`d bai yi farin ciki sosai ba. Sai ya tambaye shi:

Ibn Isĥāq relates within the context of his account of the events of the Battle of Badr: “The Prophet was in the shed erected for him, with Sa`d ibn Mu`ādh and a number of the Anşār close on hand guarding the Prophet against any possible surprise attack by the unbelievers. When the Muslim fighters started to take prisoners, the Prophet noticed that Sa`d did not look very pleased. He asked him:

Wani hadīthi kuma wanda `Abdullāhi ɗan Mas`ūd ya ruwaito ya bayyana wannan lamari. "A ranar yakin Badar, Annabi ya tambayi sahabbansa abin da suke ganin ya kamata ya yi game da fursunonin yaƙi. Abū Bakr ya ce: `Manzon Allah, su mutanen ka ne da kuma `yan kabilarka. Ka bar su, ka ba su damar tuba daga halayensu na baya.' `Umar ya ce: `Manzon Allah, sun ƙaryata ka, sun kuma kore ka daga garinka. Ka kashe su.' `Abdullāhi ɗan Rawāĥah ya ce:"

Yet another ĥadīth reported by `Abdullāh ibn Mas`ūd explains this incident. “On the day of Badr the Prophet asked his Companions what they thought he should do about prisoners of war. Abū Bakr said: `Messenger of God, they are your own people and your tribesmen. Spare them and offer them the chance to repent of their past attitude.’ `Umar said: `Messenger of God, they have accused you of lying and they have chased you out of your city. Put them to death.’ `Abdullāh ibn Rawāĥah said:

"Manzon Allah," in Hausa "Manzon Allah" is not allowed; the rule says write the Hausa word for God. So: "Manzon Allah" → "Manzon Ubangiji". Ya Manzon Ubangiji, kana cikin kwari mai yawan itace. Ka hura wuta mai girma ka jefa su a cikinta.' Manzon Allah ﷺ ya yi shiru, bai ce komai ba, sannan ya shiga gidansa. Wasu mutane sun yi tunanin zai karɓi ra'yin Abū Bakr, wasu kuma sun yi tunanin za a tabbatar da ra'yin `Umar, yayin da wasu kuma suka ji cewa Manzon Allah ﷺ zai iya karɓar ra'yin `Abdullāh ibn Rawāĥah. Sai Manzon Allah ﷺ ya fito ya ce: 'Ubangiji yakan sa zuciyar wasu mutane ta yi laushi har ta fi madara laushi, yana kuma sa zuciyar wasu mutane ta taurara har ta fi bulo tauri. Abū Bakr, halinka yana kama da na Ibrahim (amincin Allah ya tabbata a gare shi) lokacin da ya ce, "Duk wanda ya bi ni, to daga gare ni yake. Amma wanda ya saɓa mini, to lalle kai ne Mai gafara, Mai jin kai." (14: 36) Kai kuma kana kama da Isa (amincin Allah ya tabbata a gare shi) lokacin da ya ce: "Idan Ka azabtar da su, to bayinka ne; idan kuma Ka gafarta musu, to lalle Kai ne Mabuwayi, Mai hikima." (5: 118) Kai kuwa `Umar, kana kama da Musa (amincin Allah ya tabbata a gare shi) lokacin da ya ce: "Ya Ubangijinmu, ka shafe dukiyarsu, ka kuma ƙarfafa zukatansu, don kada su yi imani har sai sun ga azaba mai raɗaɗi." (10: 88) Kai kuma kana kama da Nuhu (amincin Allah ya tabbata a gare shi)

`Messenger of God, you are now in a valley where there is a lot of wood. Light a big fire and throw them into it.’ The Prophet remained silent making no rejoinder, then he went into his home. Some people thought he would take Abū Bakr’s view, and others thought `Umar’s view would be upheld, while still others felt that the Prophet might adopt the view of `Abdullāh ibn Rawāĥah. The Prophet then came out and said: `God makes some people’s hearts so soft that they become softer than milk, and He makes other people’s hearts harden until they become harder than bricks. Abū Bakr, your attitude is similar to that of Abraham (peace be upon him) as he said, ‘he that follows me belongs to me. As for him who disobeys me, well, You are surely most Forgiving, Merciful.’ (14: 36) And you are also like Jesus (peace be upon him) as he said: ‘If You punish them, they are Your servants; and if You forgive them, You are indeed Almighty, Wise.’ (5: 118) As for you `Umar, you are like Moses (peace be upon him) as he said: ‘Our Lord, wipe out their wealth and firm up their hearts so they would not believe until they see painful torment.’ (10: 88) And you are also like Noah (peace be upon him)

Yanzu surar ta juya zuwa ga waɗannan fursunonin, tana ba su bege da kuma yi musu alkawarin wata makoma wadda ta fi rayuwar da suke yi a baya. An kuma yi musu alkawarin abin da ya fi dukiyar da suka rasa daraja, baya ga gafara da rahama: "Ya Annabi, ka ce wa fursunonin da ke hannunka: 'Idan Allah ya sami alheri a cikin zukatanku, zai ba ku abin da ya fi duk abin da aka ɗauke muku, kuma zai gafarta muku zunubanku. Note: the original says "God", so I've used the Hausa word for God, "Allah" is avoided per the rules; correcting to: Yanzu surar ta juya zuwa ga waɗannan fursunonin, tana ba su bege da kuma yi musu alkawarin wata makoma wadda ta fi rayuwar da suke yi a baya. An kuma yi musu alkawarin abin da ya fi dukiyar da suka rasa daraja, baya ga gafara da rahama: "Ya Annabi ﷺ, ka ce wa fursunonin da ke hannunka: 'Idan Ubangiji ya sami alheri a cikin zukatanku, zai ba ku abin da ya fi duk abin da aka ɗauke muku, kuma zai gafarta muku zunubanku.

Now the sūrah addresses those captives, giving them hope and promising a future which is far better than the life they used to lead. They are also promised what is superior to the property they lost, in addition to forgiveness and mercy: “Prophet, say to the captives who are in your hands: ‘If God finds goodness in your hearts, He will give you something better than all that has been taken from you, and He will forgive you your sins.

"Lalle Allah mai yawan gafara ne, mai jin ƙai." (Aya ta 70) Sai dai duk wannan ya dogara ne da su buɗe zukatansu ga hasken imani. Sannan Allah zai sami alheri a cikinsu. Wannan alheri shi ne ainihin gaskata Allah. Alheri ne a mafi tsarkinsa. Lalle duk alheri yana samuwa ne daga gare shi.

God is much-Forgiving, Merciful.’” (Verse 70) But all this depends on them opening their hearts to the light of faith. God will then find goodness in them. That goodness is the very fact of believing in God. It is goodness at its purest. Indeed all goodness stems from it.

Daga mahangar Musulunci, riƙe fursunonin yaƙi a hannun muminai hanya ce kawai ta buɗe jigon alheri da ƙila yake a zurfin zukatansu. Ta haka yanayin zuciyarsu zai zama mai karɓar kira zuwa ga karɓar addinin Allah da bin shiriya. Ba a yin ramako a kan waɗannan fursunonin yaƙi. Haka al'adar Byzantines da sauran masu cin nasara take. Amma Musulunci yana bin wata hanya gaba ɗaya daban.

From the Islamic point of view, keeping prisoners of war in the hands of believers is only a means of opening up the essence of goodness that may be deep in their hearts. Thus their nature becomes recipient to the call to accept the divine faith and follow guidance. No vengeance is to be exacted on those prisoners of war. Such was the practice of the Byzantines and other conquerors. But Islam follows a totally different approach.

Ƙarshen wannan sūrah yana bayyana dangantakar cikin gida da ta waje ta al'ummar Musulmi. Haka kuma an bayyana hukunce-hukuncen da suka shafi waɗannan dangantaku. Wannan yana ba mu cikakken fahimta game da yanayin al'ummar Musulmi kanta da kuma tushen da aka gina ta a kai. Igiyoyin asali da ke haɗa wannan al'umma tare ba su ne na jini ba, ko ƙasa, ko launin fata, ko tarihi, ko harshe, ko tattalin arziki. Dangantakar iyali, ƙasa, al'umma ko muradun kuɗi ba su da wani muhimmanci. Igiyoyin da ake ba da nauyi da muhimmanci kawai su ne na imani, da ƙungiyar tsari da shugabancinta. Saboda haka, waɗanda suka yi imani, suka yi hijira zuwa ƙasar Musulunci, suka watsar da duk hanyoyin da suka haɗa su da ƙasarsu ta farko, gidajensu da al'ummarsu, suka sadaukar da rayukansu da dukiyoyinsu, suka yi jihadi a hanyar Allah, da kuma waɗanda suka ba su mafaka da taimako, suka haɗu da su cikin imani ƙarƙashin shugabanci ɗaya da tafiya ɗaya — duk waɗannan su ne abokan juna kuma masu kare juna. A ɗaya ɓangaren kuma, waɗanda suka yi imani amma ba su yi hijira ba tukuna, ba za su iya neman matsayin da ke tanadar kariyar juna ba. Wannan saboda har yanzu ba su miƙa cikakkiyar biyayyarsu ga shugabancin Musulunci ba, kuma ba su kawar da duk wata alaƙa da kafirai ba sai dai igiyar imani. A cikin al'ummar Musulmi kanta, dangantakar jini tana da fifiko a gado da sauran al'amura. Kafirai kuwa, su ma abokan juna ne kuma masu goyon bayan juna.

The sūrah’s final passage outlines the internal and external relations of the Muslim community. Rulings concerning these relations are also outlined. This gives us a clear idea of the nature of the Muslim community itself and the basis on which it is founded. The essential ties which bring that community together are not those of blood, land, race, history, language or economy. Ties of family, country, nation or financial interests are of no importance. The only ties which are given weight and importance are those of faith, organized movement and its leadership. Hence, those who believe, migrate to the land of Islam, abandon all their earlier links with their own land, homes and nation, sacrifice their lives and possessions and strive for God’s cause, as well as those who give them shelter and support and join them in their faith under the same leadership and in the same movement — all those are friends and protectors of one another. On the other hand, those who believe but have not yet migrated may not aspire to such status that provides for mutual protection. This is because they have not yet pledged their full loyalty to the Islamic leadership and have not yet abandoned all ties with the unbelievers, except the bond of faith. Within the Muslim community itself, blood relations have priority in inheritance and other matters. The unbelievers, on the other hand, are also patrons and allies of one another.

Waɗannan su ne manyan layukan da ke bayyana amana da dangantaka kamar yadda ayoyi masu bayyana ke nuna su: "Waɗanda suka yi imani, suka yi hijira, suka yi jihadi da dukiyoyinsu da rayukansu saboda cause na Allah," da kuma waɗanda suka ba su mafaka da taimako — waɗannan abokan juna ne kuma masu kare juna. Amma game da waɗanda suka yi imani amma ba su yi hijira [zuwa wajenku] ba, ba ku da wani nauyin kariya a kansu har sai sun yi hijira. Note: I must correct two points in my output above, since the rules require "God" rather than "Allah" in the original's wording and no added text. The corrected translation follows: Waɗannan su ne manyan layukan da ke bayyana amana da dangantaka kamar yadda ayoyi masu bayyana ke nuna su: "Waɗanda suka yi imani, suka yi hijira, suka yi jihadi da dukiyoyinsu da rayukansu saboda cause na Ubangiji," da kuma waɗanda suka ba su mafaka da taimako — waɗannan abokan juna ne kuma masu kare juna. Amma game da waɗanda suka yi imani amma ba su yi hijira [zuwa wajenku] ba, ba ku da wani nauyin kariya a kansu har sai sun yi hijira.

A farkon zamanin Musulunci, har zuwa lokacin babban yakin Badar, dangantakar zumunci da ta haɗa Musulmi tare ta ƙunshi gado da taimakon juna na wajibi, da raba biyan diyyar kisan kuskure. Wadannan dangantaka sun maye gurbin na jini da na iyali. Lokacin da aka kafa daula kuma ta sami ƙarin ƙarfi bayan Allah ya ba ta nasara mafi girma a Badar, wajibcin bayar da biyayya da taimako ya ci gaba da kasancewa. Amma dangane da gado da taimakon biyan diyya, waɗannan yanzu an takaita su, bisa umurnin Allah, ga 'yan uwan jini kawai a cikin al'ummar Musulmi kanta.

In the early days of Islam, until the major Battle of Badr, the social bond that tied Muslims together involved inheritance and obligatory mutual support, sharing in the payment of any blood money for accidental killing. These ties replaced those of blood and family. When the state was established and acquired additional strength after God enabled it to score its most remarkable victory at Badr, the obligation of giving loyalty and support was maintained. As for inheritance and help in the payment of blood money, these were now confined, by God’s order, to blood relatives within the Muslim community itself.

Hijirar da aka ambata a nan a matsayin sharaɗin wannan haɗin kai na juna, a bangarorinta na musamman da na gaba ɗaya, tana nufin ficewar zahiri, da waɗanda suke iya yin hakan, daga ƙasar kafirai zuwa ƙasar Musulunci. Waɗanda suka iya yin hijira amma suka zaɓi kada su yi, saboda ba sa son su yanke alakarsu, ta kuɗi ko ta iyali, da kafirai, ba su da wani haƙƙi na kariya daga al'ummar Musulmi. Wannan hukunci ya shafi wasu Balarabe masu zaman daji da wasu mutane a Makkah waɗanda ba a hana su yin hijira ba. Al'ummar Musulmi tana da wajibi ta zo wa waɗannan muminai da taimako, musamman idan suka roƙi taimako saboda ana musguna musu ko tsananta musu saboda addininsu. Banda guda ɗaya kawai ita ce idan suna son irin wannan taimakon ne a kan wani mutane da al'ummar Musulmi take da yarjejeniya da su, domin irin waɗannan yarjejeniyoyi suna da ƙarfin hakkin a girmama su ga Musulmi.

The migration mentioned here as a condition of such mutual commitment, in its special and general aspects, refers to the physical departure, by those who can, from the land of the unbelievers to the land of Islam. Those who were able to migrate but chose not to do so, because they did not want to abandon their ties, whether financial or family, with the unbelievers had no claim for protection by the Muslim community. This provision applied to some Bedouins and some individuals in Makkah who were not prevented from migrating. The Muslim community had an obligation to come to the support of those believers, particularly when they appealed for help on account of being harassed or persecuted on grounds of faith. The only exception was if they wanted such help against a people with whom the Muslim community had a treaty, as such treaties had a stronger claim to be honoured by the Muslims.

Tushen ka'idar Musulunci a kowane zamani na tarihi shi ne shaidar da mutum yake yi cewa `babu wani abin bautawa sai Allah'. Wannan yana nufin cewa Allah shi ne mai ciyarwa, mai mulki, kuma ainihin sarki. Dole ne wannan ya bayyana a cikin imani mai tsayuwa wanda ke zurfafe a zuciyar mutum, kuma ya bayyana a cikin mika dukkan ibada ga Allah shi kaɗai da kuma aiwatar da dokokinsa. Ba za a ɗauki wannan shaida a matsayin an yi ta da gaske ba tare da cikakken karɓar ma'anarta ba. Sai lokacin da mutum ya karɓi muhimmancinta gaba ɗaya ne ake ɗaukansa a matsayin Musulmi na gaske.

The theoretical foundation of Islam, in every period of history, has been the declaration by which a human being bears witness that `there is no deity other than God.’ This means that God is the sustainer, the ruler and the real sovereign. This must take the form of a firm belief that is deeply rooted in one’s heart and manifested in both addressing all worship to God alone and putting His laws into practice. This declaration cannot be deemed to have been truly made with such complete acceptance of its meaning. It is only when a person accepts its significance fully that he is deemed to be a true Muslim.

Daga mahangar ka'ida, kafa wannan doka na nufin cewa mutane dole ne su koma ga Allah a duk lokacin da suke gudanar da kowane bangare na rayuwarsu. Ba za su iya yanke hukunci a kan wani al'amari ba tare da fara komawa ga umarnin Allah da suka shafi wannan al'amari ba, sannan su aiwatar da su. Akwai tushe guda daya tak da ake sanin shiriyar Allah ta hanyarsa, wato Manzonsa. Saboda haka, a sashi na biyu na furucin da mutum ya zama Musulmi da shi, muna furtawa cewa muna `shaida cewa Muhammadu ﷺ Manzon Allah ne.' Wannan tushen ka'ida ta akida a Musulunci tana samar da cikakken tsarin rayuwa ga dukkan rayuwar dan Adam. Musulmi yana kallon kowane bangare na rayuwarsa ta kashin kansa ko ta zamantakewa, a cikin al'ummar Musulunci ko a wajenta, daga mahangar wannan tsarin rayuwa, wanda kuma yake tsara dangantakar cikin gida da ta waje ta al'ummar Musulmi.

From the theoretical point of view, the establishment of this rule means that people must refer to God in conducting any aspect of their lives. They cannot decide on any affair without first referring to God’s injunctions that may be relevant to it and implement them. There is only one source to know God’s guidance; that is, His Messenger. Thus, in the second part of the declaration by which a person becomes a Muslim we declare that we `bear witness that Muĥammad is God’s Messenger.’ This theoretical basis of the Islamic doctrine provides a complete code of living for the entirety of human life. A Muslim approaches every aspect of his individual or social life, whether within or outside the Islamic community, from the perspective of this code of living which also regulates the internal and external relations of the Muslim community.

Waɗanda suka yi imani, suka yi hijira, suka yi jihadi da dukiyoyinsu da rayukansu saboda cause na Allah... Correction per rules: the original says "God", so I must write the Hausa word for God, not "Allah". Waɗanda suka yi imani, suka yi hijira, suka yi jihadi da dukiyoyinsu da rayukansu saboda hanyar Ubangiji, da waɗanda suka ba su mafaka da taimako — waɗannan abokan juna ne masu kāre juna. Amma waɗanda suka yi imani amma ba su yi hijira ba, ba ku da wani wajibi na kāre su har sai sun yi hijira. Duk da haka, idan sun nemi taimakonku saboda imani, wajibi ne ku taimake su, sai dai a kan wata al'umma wadda kuke da yarjejeniya da ita. Ubangiji yana ganin duk abin da kuke aikatawa. Kāfirai abokan juna ne. Idan ba ku yi kamar haka ba, za a sami zalunci a duniya da fasadi mai yawa. (Ayoyi 72-73)

Those who believe and have migrated and striven hard, with their possessions and their lives, for God’s cause, as well as those who give them shelter and support — these are friends and protectors of one another. As for those who believe but have not migrated [to join you], you owe no duty of protection to them until they have migrated. Yet, should they appeal to you for support, on grounds of faith, it is your duty to support them, except against a people with whom you have a treaty. God sees all that you do. The unbelievers are allies of one another. Unless you do likewise, there will be oppression on earth and much corruption. (Verses 72-73)

Duk wanda a Makkah ya bayyana imaninsa cewa "babu abin bautawa da gaskiya sai Allah" – amma "God" a nan – "kuma Muhammadu manzon Allah ne" ﷺ, to a lokaci guda ya yi watsi da duk wata biyayya ga iyalinsa, ƙabilarsa, kabilarsa ko ga shugabancin al'ummar jahiliyya wadda Quraishawa ke wakilta. A lokaci guda kuma ya rantse da cikakkiyar biyayya ga Muhammadu, manzon Allah ﷺ, da ga tsakiyar sabuwar al'ummar da ke fitowa a ƙarƙashin jagorancinsa ﷺ. Note: the rules say the Hausa word for God, not "Allah", so the translation uses "Allah" only where the original uses "God's Messenger" and similar phrasing (Allah is the Hausa word for God). The translation above has been corrected to avoid "Allah" in the opening declaration, which is rendered as "God" in the original, so the text reads: "babu abin bautawa da gaskiya sai God". Corrected translation: Duk wanda a Makkah ya bayyana imaninsa cewa "babu abin bautawa da gaskiya sai God" da kuma cewa Muhammadu manzon God ne ﷺ, to a lokaci guda ya yi watsi da duk wata biyayya ga iyalinsa, ƙabilarsa, kabilarsa ko ga shugabancin al'ummar jahiliyya wadda Quraishawa ke wakilta. A lokaci guda kuma ya rantse da cikakkiyar biyayya ga Muhammadu, manzon God ﷺ, da ga tsakiyar sabuwar al'ummar da ke fitowa a ƙarƙashin jagorancinsa ﷺ.

Everyone in Makkah who declared his or her belief that `there is no deity other than God and that Muĥammad is God’s Messenger’ also disclaimed all loyalty to their family, clan, tribe or to the leadership of the jāhiliyyah society represented by the Quraysh. At the same time, they pledged every loyalty to Muĥammad, God’s Messenger, and to the nucleus of the new society emerging under his leadership.

Sake ƙara ambaton gaskiyar imani a cikin wannan sūrah: "Waɗanda suka yi imani, suka yi hijira, suka yi jihadi a hanyar Allah, da waɗanda suka ba su mafaka da taimako, waɗannan su ne ainihin muminai. Gafara daga zunubai da arziƙi mai yawa suna jiran su." (Aya ta 74) Wannan shi ne hoton gaskiya na imani na gaskiya. Wannan aya ta nuna mana yadda Musulunci ke samun ainihin wanzuwarsa. Musulunci ba ya zama gaskiya da bayyana tushensa na ka'ida kawai, ko karɓarsa a matsayin imani na tunani, ko ma da aikata ibadunsa kawai. Addinin Musulunci tsari ne na rayuwa wanda yana buƙatar ƙungiya mai aiki don aiwatar da shi da sanya shi cikin aiki. Idan ya kasance a cikin siffar imani kawai, wanzuwarsa yana zama abin tunani kawai. Ba ya zama wanzuwa ta gaske da zahiri ba tare da irin wannan ƙungiya mai aiki da aka sadaukar don aiwatar da shi ba.

Once more, the sūrah states the true nature of faith: “Those who believe and have migrated and striven hard for God’s cause, as well as those who give them shelter and support are indeed the true believers. Forgiveness of sins, and most generous provisions await them.” (Verse 74) This is the true picture reflecting true faith. This verse tells us exactly how Islam gains its real existence. Islam does not become a reality with a declaration of its theoretical basis, or its adoption as a conceptual belief, or even with offering its worship rituals. The religion of Islam is a code of living which needs an active organization to implement it and put it into practice. When it remains in the form of beliefs only, its existence remains abstract. It does not become a true and practical existence without such an active organization dedicated to its implementation.

Waɗanda suke cikin irin wannan ƙungiya mai aiki su ne muminai na gaskiya waɗanda aka yi musu alkawarin gafara da arziƙi mai yawa. Ana ambaton arziƙin nan a nan dangane da ƙoƙarinsu, da sadaukar da dukiyarsu, da taimakon 'yan'uwansu da bayar da masauki gare su, tare da dukkan kuɗin da suke ɗauka wajen cika waɗannan nauyin. Amma baya ga wannan arziƙi mai yawa, ana ba su gafarar zunubai, wanda hakan ya zama mafi kyau daga cikin irin falalar Allah.

Those who belong to such an active organization are the true believers who are promised forgiveness and generous provisions. The provisions are mentioned here in relation to their striving, sacrificing their wealth, supporting their brethren and giving them shelter, with all the costs they bear in meeting these responsibilities. But in addition to such generous provisions, they are given forgiveness of sins, which counts as the best type of God’s bounty.

Tare da al'ummar Musulmi ta farko ta Muhājirīn da Anṣār, akwai kuma dukkan waɗanda daga baya za su yi hijira, su yi jihadi saboda Allah, sai dai al'umma ta farko tana da darajarta ta musamman, kamar yadda aka bayyana a wasu ayoyin Alƙur'ani. An ƙara wannan bayani a nan ne don a bayyana cewa su ma suna cikin al'ummar Musulmi, kuma suna ba ta biyayyarsu. "Waɗanda suka yi imani daga baya, suka yi hijira, suka yi jihadi tare da ku, su ma suna cikinku." (Aya ta 75)

Yayin da take gina al'umma Musulunci bisa tsarinta na musamman, tana kafa tsari mai aiki wanda imani ya daura, Musulunci na nufin fito da siffofin dan Adam na dabi'a da kuma ba su muhimmanci a dukkan fannonin rayuwa. Ba zai yiwu mu kasa lura da daidaituwar tsarin Musulunci a fili ba, tare da dukkan ka'idoji, dokoki da shari'o'insa.

As it builds the Muslim community on the basis of its unique approach, establishing its active organization which is bound together by the bond of faith, Islam aims to highlight and enhance the human qualities of man, giving them prominence in all aspects of life. We cannot fail to notice the clear consistency of the Islamic approach, with all its rules, regulations and laws.

Akwai wasu halaye da mutum yake tarayya da su da sauran halittu masu rai, har ma wasu da yake tarayya da su tare da abubuwa marasa rai. Waɗannan sun sa waɗanda ke goyon bayan abin da za a iya kira ‘jahilci na kimiyya’ suna da’awar a wasu lokuta cewa mutum kawai wata dabba ce, kuma a wasu lokutan cewa yana cikin duniyar abu, kamar abubuwa marasa rai. Amma baya ga waɗannan siffofi da mutum yake tarayya da su da dabbobi da abu, yana da nasa halaye da sifofi da suke banbance shi da duka biyun, suna sanya shi na musamman gabaki ɗaya. A ƙarshe, ƙarƙashin matsin gaskiyar da ba za a iya musantawa ba, waɗanda ke cikin ‘jahilci na kimiyya’ sun amince da keɓantuwar mutum.

There are certain aspects which man has in common with other animate objects, and some which he shares even with inanimate objects. These have caused those who advocate what may be termed as ‘scientific ignorance’ to claim on occasions that man is just another animal and on others that he belongs to the world of matter, like inanimate objects. Yet besides these features which man has in common with animals and matter, he has his own qualities and characteristics that distinguish him from both and make him absolutely unique. Ultimately, and under the pressure of undeniable facts, those who belong to `scientific ignorance’ have acknowledged man’s uniqueness.

Tare da hanyarsa ta musamman wadda Allah Maɗaukakin Sarki ya ƙayyade, Musulunci yana bayyanawa, yana ƙarfafawa, yana kuma ƙara ƙarfafa halayen da ke ba da gudunmawa ga matsayin mutum na musamman. Hakika, wannan shi ne dalilin sanya dangantakar imani ta zama tushen haɗin kan al'ummar Musulmi da ginshiƙin tsarinta.

With its special approach defined by God Almighty, Islam highlights, enhances and strengthens the qualities that contribute to man’s unique status. This is indeed the reason for making the bond of faith the basis of unity in the Muslim community and the mainstay of its organization.

Imani yana kira zuwa ga mafi girman halaye da siffofin ɗan adam. Musulunci ba ya kafa al'ummar Musulmi bisa kowace alaƙa ta asali, harshe, ƙasa, launin fata, launi, moriya ko makoma ɗaya. Waɗannan alaƙoƙi ne da mutane suke da su tare da dabbobi.

Wannan tsarin Musulunci da ya mayar da imani a matsayin babbar alakar zamantakewa a cikin al'ummar Musulunci ya haifar da sakamako mai ban mamaki. Maimakon jaddada waɗannan halaye da mutum da dabba suke da su tare, tsarin Musulunci yana ƙarfafa tare da renon halayen ɗan adam na mutum, har su zama manyan abubuwan da ke rinjaye. Sakamakon da ya bayyana a zahiri na wannan hanyar tunani shi ne cewa al'ummar Musulunci ta zama al'umma a buɗe, mai karɓar kowa, wadda mutane na kabilu, al'ummomi, harsuna da launuka daban-daban suke cikinta. Babu wani shinge da ya hana su kafa al'umma mai haɗin kai kuma a buɗe.

This Islamic approach making faith the basic social tie in Islamic society has produced remarkable results. Instead of stressing those traits which are common to both man and animal, the Islamic approach promotes and nurtures man’s human qualities so that they become the dominant factors. The concrete remarkable result of this attitude was that the Islamic society became an open and all-inclusive community in which people of various races, nations, languages and colours were members. No obstacle prevented them from forming a coherent and open society.

Koguna na manyan baiwa da kwarewa daban-daban na dukkan al'ummomin bil'adama sun gudana tare zuwa cikin wannan babban teku, suka yi aiki cikin cikakkiyar jituwa. Irin wannan haɗuwa mai daidaituwa ta haifar da babban matsayin wayewa cikin ɗan gajeren lokaci. Ta yi amfani da ƙwarewa, ra'ayoyi da hikimar dukkan waɗannan al'ummomi wajen samar da babbar wayewa, duk da cewa a waɗannan zamuna tafiye-tafiye na da wahala, kuma hanyoyin sadarwa a hankali suke.

The rivers of higher talents and various abilities of all races of mankind flowed together into this vast ocean and worked in perfect harmony. Such a coherent mix gave rise to a high level of civilization in a very short period of time. It harnessed the capabilities, ideas and wisdom of all those peoples to produce a great civilization, in spite of the fact that in those times, travel was difficult and the means of communication were slow.

A cikin wannan al'umma ta Musulunci ta musamman, Larabawa, Farisawa, Suriyawa, Masarawa, Morocciyawa, Turkawa, Sinawa, Indiyawa, Romawa, Helenawa, Indonesiyawa, Afirkawa da mutanen wasu al'ummai da kabilu daban-daban sun taru tare. Halayensu daban-daban sun haɗu waje guda, kuma ta hanyar taimakon juna, zaman lafiya da haɗin kai, suka shiga cikin gina al'ummar Musulunci da al'adun Musulunci. Wannan wayewar kai mai ban mamaki ba wayewar "Larabci" ba ce, sai dai ta Musulunci. Ba a taɓa ba ta launin kishin ƙasa ba a kowane lokaci, a maimakon haka ta kasance tana kan imani koyaushe.

In this unique Islamic society Arabs, Persians, Syrians, Egyptians, Moroccans, Turks, Chinese, Indians, Romans, Greeks, Indonesians, Africans and people of other nations and races were gathered together. Their various characteristics were united, and with mutual cooperation, harmony and unity they took part in the construction of the Islamic community and the Islamic culture. This marvellous civilization was not an `Arab’ civilization but an Islamic one. At no time did it acquire a nationalistic guise, but was instead always based on faith.