Muna bukatar mu tattauna bayanin Yakin Badar a matsayin "ranar da aka raba gaskiya da karya", kamar yadda ya zo a ayar farko ta wannan nassi.
We need now to discuss the description of the Battle of Badr as the “day when the true was distinguished from the false,” as it occurs in the first verse of the present passage.
Yakin Badar, wanda ya faru bisa tsarin Allah, shiriyarsa da taimakonsa, hakika shi ne mizanin rarrabewa tsakanin gaskiya da karya, kamar yadda yawancin malamai na tafsiri suke cewa. Sai dai a nan muna magana ne game da wani rarrabewa wanda ya fi fadi da zurfi. Gaskiyar da ake nufi a nan ita ce ainihin gaskiyar da dukkan tsarin sammai da kasa ya tsaya a kanta, haka ma yanayin dukkan halittu masu rai. Ita ce gaskiyar da aka wakilta a cikin ra'ayin tauhidin Allah, da kasancewarsa kadai abin bauta wanda yake da iko da mulki gaba daya a kan halittu. Shi ne yake tsara duk abin da ke faruwa. Komai da ke cikin halitta: sammai, kasa, abubuwa masu rai da marasa rai, duk suna mika wuya ga ikonsa, wanda ba ya yarda da abokin tarayya ga kowa. Nufinsa yana aiki ba tare da wata tambaya ba. Karya kuwa, a daya bangaren, abu ce ta gefe, kodayake a lokacin Badar ta bazu a dukkan duniya, tana rufe idanun mutane har ba za su iya bambance ainihin gaskiya ba. Har ma ta halicci gumaka masu zalunci wadanda ke mulkin rayuwar mutane da tafiyar da al'amuransu. Wannan shi ne irin rarrabewar da ta faru a Badar, lokacin da aka bambance ainihin gaskiya da karyar zalunci, ta yadda ba za a sake rikitar da su ba.
The Battle of Badr, which started and finished according to God’s own planning, direction and help, was indeed a criterion of distinction between truth and falsehood, as most commentators say. However, we are speaking here of a distinction that is much wider and far more profound. The truth, as meant here, is that original truth on the basis of which the whole structure of the heavens and the earth is established, as also the nature of all living things. It is the truth represented in the concept of God’s oneness, and His being the only deity who has the overall sovereignty, and authority over the universe. It is He who plans all that takes place. Everything in the universe: the heavens, the earth, animate and inanimate objects submit to His authority that admits no partnership with anyone. His will is enforceable without question. Falsehood, on the other hand, is incidental, although at the time of Badr it spread over the whole earth, beclouding people’s vision so that they could not distinguish the original truth. It also created tyrannical deities that ruled over people’s lives and conducted their affairs. That was the nature of the distinction that took place at Badr, when the original truth was distinguished from the tyrannical falsehood so that they could no longer be confused.
Muhimmancin rarrabuwa tsakanin gaskiya da karya da ta faru a Badar yana da zurfi kuma yana da fuskoki da dama. Ya raba gaskiya da karya a cikin zukatan mutane da lamirinsu. Hakan ya samar, a zahiri, cikakken bambanci tsakanin tauhidi mai tsarki wanda ke mayar da iko kan ji, halaye, ɗabi'u, ibada da biyayya ga Allah kaɗai, da shirka a dukkan siffofinta da nau'o'inta. Wannan kuma ya haɗa da biyayya ta zuciya ga wani wanda ba Allah ba, ko mutum ne, ko sha'awa, ko ƙimar al'umma, ko al'ada.
The far-reaching and profound significance of the distinction between the truth and falsehood that took place at Badr was multidimensional. It separated the truth from falsehood within people’s hearts and consciences. This provided, in effect, a complete distinction between absolute monotheism that assigns authority over human feelings, behaviour, morals, worship and submission to God alone, and polytheism in all its shapes and forms. This certainly includes mental submission to anyone other than God, be that a human being, a desire, a social value or a tradition.
Yaƙin Badar kuma ya raba gaskiya da ƙarya a cikin rayuwar yau da kullum. Ya bayyana sarai bambanci tsakanin bautar da mutane ke yi wa wasu mutane a aikace, da son zuciya, da dabi'u, da dokoki, da al'adu, a gefe guda, da karɓar hukuncin Allah a dukkan waɗannan al'amura, da kuma amincewa cewa Shi ba shi da abokin tarayya ko mataimaki, kuma Shi kaɗai ne Ubangiji kuma mai shari'anta. Ta haka mutane suka iya ɗaga kawunansu sama, suna ƙin duk wani zalunci, kuma ba sa mika wuya ga wata hukuma sai ta Allah, mai shari'anta kaɗai.
Badr also separated truth from falsehood in daily life situations. It provided a clear separation between people’s practical enslavement by other people, desires, values, laws and traditions on the one hand, and accepting, in all these matters, God’s judgement, recognizing that He has no associate or partner, and that He is the only Lord and legislator. Thus human beings were able to raise their heads high, rejecting all tyranny and bending to no authority other than that of God, the only law-giver.
Yaƙin Badar kuma ya raba tsakanin matakai biyu daban-daban a tarihin harkar Musulunci: mataki na haɗuwa, jure wahala da daurewa, da kuma mataki na ƙarfi, kai hari tun farko da ɗaukar mataki. Addinin Musulunci yana wakiltar sabon tunani na rayuwa, tsarin rayuwa, tsarin zamantakewa, da kuma tsarin mulki da gwamnati. Duk waɗannan sakamako ne na 'yantar da ɗan Adam a ko'ina cikin duniya, wanda Musulunci yake cimmawa ta hanyar kafa mulkin Allah a rayuwar ɗan Adam da kuma ƙin duk wani zalunci. Saboda haka, Musulunci dole ne koyaushe ya samu ƙarfi kuma ya ɗauki mataki. Ba a cikin halin Musulunci ya zauna yana jiran abubuwan da za su faru da ci gaban al'amura ba. Ba zai iya zama tarin imani kawai da ake wakilta a cikin ibadu da halayya ta kirki ba. Dole ne ya ɗauki mataki don kafa sabon tunaninsa, aiwatar da tsarin rayuwarsa, da kafa tushen sabon tsarin zamantakewa da gwamnatinsa. Wannan yana buƙatar cire duk wani cikas na zahiri da na abin duniya da ke hana aiwatar da kundin tsarin mulkinsa a rayuwar al'ummar Musulmi da farko, sannan daga baya a rayuwar ɗan Adam baki ɗaya. Ba sai an faɗi ba, Allah ya ba mu dukkan waɗannan domin a aiwatar da su a aikace.
The Battle of Badr also separated two different stages in the history of the Islamic movement: the stage of grouping, perseverance and steadfastness, and the stage of strength, pre-emption and taking the initiative. The religion of Islam represents a new concept of life, a code of living, a social order and a system of state and government. All these are results of the liberation of humanity all over the world which Islam achieves through the establishment of God’s sovereignty in human life and by rejecting all tyranny. As such, Islam must always acquire strength and take the initiative. It is not in the nature of Islam to remain in waiting for events and developments. It cannot remain a collection of beliefs that are represented in worship rituals and moral behaviour. It must take action to establish its new concept, practice its code of living and lay the foundation of its new social order and state. This requires the removal of all physical and material impediments that hinder the practical implementation of its constitution in the life of the Muslim community at first, and later in human life as a whole. Needless to say, God has given us all these for practical implementation.
Badr kuma ya raba zamani biyu a tarihin ɗan Adam. Kafin kafuwar tsarin Musulunci, ɗan Adam gaba ɗaya wani abu ne mabambanci. Sabon ra'ayin rayuwa na Musulunci da sabuwar al'ummar Musulmi sun nufi sake haifuwar ɗan Adam, yayin da sabon tsarin dabi'u ya zama tushen sabuwar al'umma da sabuwar dokar shari'a. Bayan Badr, waɗannan ba su ƙara zama mallakin Musulmi kaɗai ba. Sannu a hankali sun zama mallakin dukkan ɗan Adam, wanda ya fara shafuwa sosai da su, a cikin ƙasar Musulunci da waje. Wannan ya shafi waɗanda suka nuna abokantaka ga Musulunci, da kuma waɗanda suka nuna ƙiyayya. Yaƙe-yaƙen Crusaders waɗanda suka yi tattaki daga Yamma don kawar da Musulunci a cikin ƙasarsa sun shafu sosai da al'adun al'ummar Musulmi da suka zo su hallaka.
Badr also separated two epochs in human history. Prior to the establishment of the Islamic system, humanity as a whole was a totally different entity. The new Islamic concept of life and the new Muslim community meant a rebirth of humanity, while the new set of values provided the foundation of a new social order and a new code of law. After Badr, these were no longer the sole property of the Muslims alone. They gradually became the property of all humanity, which came to be profoundly influenced by them, within the land of Islam and outside it. This applied to those who adopted a friendly attitude to Islam, and also to those who were hostile. The Crusaders who marched from the West to exterminate Islam in its own territory were strongly influenced by the traditions of the Muslim society they came to destroy.
Sa'ad da suka koma gida, sun kawo ƙarshen tsarin fiyoda da ya yi ƙasa a Turai, bayan sun ga al'adun tsarin Musulunci da suka ci gaba da wanzuwa.
When they went home, they put an end to the feudal system that prevailed in Europe, after they had seen the lingering traditions of the Islamic system.
Da yake ƙarfafawa daga Yahudawa da Crusaders da ke zaune a yankunan Musulmi, Tatarawa sun yi tattaki daga Gabas don kawo ƙarshen Musulunci. Duk da haka, daga bisani sun shafu da akidar Musulunci. Ba su karɓi Musulunci kaɗai ba, har ma sun yi gaba da yaɗa shi a wurare masu faɗi da yawa, kuma suka kafa sabuwar daular Musulunci da ta bunƙasa kusa da cikin ƙasashen Turai daga ƙarni na goma sha biyar zuwa na ashirin. Tun daga Yakin Badar, tarihin ɗan Adam ya sami tasiri sosai daga wannan babban bambanci tsakanin gaskiya da ƙarya, ko a cikin ƙasar Musulunci ko a cikin ƙasar masu adawa da shi.
Encouraged by the Jews and Crusaders living in the Muslim areas, the Tartars marched from the East to put an end to Islam. They, however, were eventually influenced by the Islamic faith. They not only adopted Islam, but went further to spread it across vast new areas and establish a new Islamic state that flourished close to the European hinterland from the fifteenth to the twentieth centuries. Ever since the Battle of Badr, human history is strongly influenced by that great distinction between the truth and falsehood, whether in the land of Islam or in the land of its opponents.
Badr ya kuma bayar da bambanci bayyananne tsakanin ra'ayoyi biyu game da dalilan shan kaye da nasara. Yakin ya faru ne a lokacin da duk abubuwan da ake gani suka nuna a fili cewa kafirai za su yi nasara, kuma suka yi hasashen shan kayen Musulmi. Munafukai da waɗanda ke da cuta a zukatansu suka ce: “Addininsu ne ya ruɗe waɗannan mutane.” (Aya ta 49) Tun da wannan shi ne babban yaki na farko tsakanin mafi yawan kafirai da ƙaramar jama'ar Musulmi, Allah ya so ya faru ta wannan hanya ta musamman domin ya bayyana bambanci sarai tsakanin dalilan nasara da dalilan shan kaye. Imani mai ƙarfi ya iya cin galaba a kan yawan mutane da kayan yaƙi mafi kyau, don mutane su sani cewa nasara na tare da addinin da yake da sinadaran ƙarfi kuma an tsara shi don fitar da mafi kyawun abin da ke cikin ɗan Adam. Waɗanda suka yi imani da gaskiyar addini dole ne su yi ƙoƙari sosai, su shiga yaki da ƙarya, ba tare da jiran sai sun sami irin ƙarfin kayan yaƙi da abokan gābansu suke da shi ba. Su sani cewa suna da wani nau'in ƙarfi daban wanda zai iya karkatar da daidaito a gare su. Waɗannan ba kalmomi ne marasa ma'ana ba. Hakika wannan gaskiya ce bayyananniya.
Badr also provided a clear distinction between two outlooks defining the causes of defeat and victory. The battle took place at a time when all apparent factors clearly indicated a victory for the unbelievers and predicted a defeat for the Muslims. The hypocrites and those sick at heart declared: “Their faith has deluded these people.” (Verse 49) Since it was the first major battle between the unbelieving majority and the Muslim minority, God willed that it should take place in this particular fashion in order to provide a clear distinction between causes of victory and defeat. Strong faith was thus able to overcome numerical strength and superior equipment so that people should know that victory belongs to the faith that has the elements of strength and is designed to bring out the best in human beings. Those who believe in the true faith must strive hard and join the battle against falsehood, without waiting until they have the same material strength as their enemy. They should be aware that they have another type of strength that can tip the balance in their favour. These are not idle words. This is an evident reality.
Yakin Badar ma wani rarrabewa ne tsakanin gaskiya da karya ta wata ma'ana daban, wanda muke fahimta daga maganar Allah... (translation note: the rule says to write the Hausa word for God, not "Allah")
Corrected translation:
Yakin Badar ma wani rarrabewa ne tsakanin gaskiya da karya ta wata ma'ana daban, wanda muke fahimta daga maganar Allah a farkon surar.
The Battle of Badr was also a distinction between the truth and falsehood in a different sense, which we derive from God’s statement in the early part of the sūrah:
"Allah" must not appear, so use the Hausa word for God, Allah → "Allah" is forbidden; write "Ubangiji" (Hausa for God/Lord). Verse text in { } does not get ﷺ, and there is no mention of the Prophet here.
"Ubangiji ya yi maku alkawari cewa ɗaya daga cikin ƙungiyoyi biyu za ta zama taku. Kuna son ƙungiyar da ba ta da ƙarfi ta zama taku, amma nufin Ubangiji shi ne ya tabbatar da gaskiya bisa ga kalmominsa, ya kuma shafe kafirai. Ta haka ne zai tabbatar da gaskiya sosai, ya kuma nuna ƙarya a matsayin ƙarya, koda kuwa hakan yana da ƙyama ga azzalumai." (Ayoyi 7-8)
“God promised you that one of the two hosts would fall to you. It was your wish that the one which was not powerful to be yours, but it was God’s will to establish the truth in accordance with His words and to wipe out the unbelievers. Thus He would certainly establish the truth firmly and show falsehood to be false, however hateful this might be to the evildoers.” (Verses 7-8)
Waɗancan Musulmi da suka yi tattaki tare da Annabi daga Madina, abin da kawai suke so shi ne su kama ayarin kasuwanci da Abū Sufyān ke jagoranta. Sai dai Allah yana da wani abu daban a gare su. Ya so su rasa kama ayarin kasuwancin, su haɗu a yaƙi da runduna da Abū Jahl ke jagoranta. Ya so su shiga wani mugun yaƙi inda za a kashe mayaƙa, a kuma kama fursunoni. Bai so su sami manufa mai sauƙi wadda za ta ƙare da kama ganima mai yawa ba. Bugu da ƙari, ya gaya musu cewa Shi ne ya so haka ne domin "a tabbatar da gaskiya a kuma nuna ƙarya ƙarya ce." (Aya ta 8)
Those Muslims who marched with the Prophet from Madinah wanted only to capture the trade caravan led by Abū Sufyān. God, however, wanted something else for them. He wanted them to miss out on capturing the trade caravan and to meet in battle the army led by Abū Jahl. He wanted them to go through a hard battle when fighters are killed and prisoners are taken. He did not want them to have an easy mission which ended in the capture of handsome booty. Furthermore, He told them that He willed this in order to “establish the truth firmly and show falsehood to be false.” (Verse 8)
Wannan yana nuni ga wata muhimmiyar matsala. A cikin al'umma, ba za a iya tabbatar da gaskiya ba, kuma ba za a iya ganin ƙarya a matsayin ƙarya bisa ga kowane bayanin ka'ida na kowannensu ba, ko kuma bisa ga imani na ilimi cewa wannan gaskiya ne wancan kuma ƙarya ne. Kafa gaskiya da kawar da ƙarya a zahirin duniya na iya faruwa ne kawai idan an karya ƙarfin ƙarya kuma ikon gaskiya ya yi galaba. Wannan yana faruwa ne idan rundunar gaskiya ta samu nasara a kan ƙarfin ƙarya. Wannan addini ba ka'ida ce kawai ta muhawara ba. Tsari ne na rayuwa mai amfani.
This is a clear reference to a fundamental issue. In human society, the truth cannot be established and falsehood cannot be clearly seen as false on the basis of any theoretical exposition of each, or even by an academic belief that the one is true and the other is false. The establishment of truth and the eradication of falsehood in the real world can only come about when the might of falsehood is smashed and the authority of truth is triumphant. This takes place when victory is achieved by the army of truth over the forces of falsehood. This religion is not a mere theory for debate. It is a practical code of living.
Manufanin Allah ya tabbata: nufinsa ya cika, inda aka tabbatar da gaskiya a matsayin gaskiya, aka kuma bayyana karya a fili a matsayin karya. Lallai Ya bayyana nufinsa game da fitar da Manzonsa daga garinsu da gaskiya, da barin ayarin (rundunar masu karancin karfi) ta tsere daga masu bin sawunta, da kuma haddasa haduwa da rundunar mai karfi, domin yakin ya gudana.
God’s purpose was certainly achieved with the truth firmly established as true and falsehood clearly seen as false. He has indeed stated His purpose behind bringing His Messenger out of his hometown with the truth, allowing the caravan (the host of little might) to escape its chasers and bringing about the encounter with the mighty host, so that the battle could take place.
Duk wannan wata ma'auni ce ta bambanci wadda ta keɓanta hanyar aikin Musulunci. Don haka muna iya ganin a sarari yanayin wannan hanyar aiki da yadda Musulmai suke fahimtarta. A yau muna jin buƙata da muhimmancin wannan ma'auni yayin da muke ganin shubuha tana shiga fahimtar mutane game da muhimman ra'ayoyin Musulunci. Hakika, wasu daga cikin waɗanda ke kiran wasu su karɓi wannan addini ba su tsira daga irin wannan shubuha ba.
All this is a criterion of distinction characteristic of the method of operation of Islam. We are thus able to clearly see the nature of this method of operation and how it is perceived by Muslims. Today we feel the need and the importance of this criterion as we witness ambiguity creeping into people’s perception of basic Islamic concepts. Indeed some of those who call others to embrace this religion are not free from such ambiguity.
Yaƙin Badar lallai hanya ce ta raba gaskiya da ƙarya bisa ma'anar wannan jerin ra'ayoyi gaba ɗaya.
The Battle of Badr was indeed a way to separate the true from the false in the sense of this whole range of concepts.
"Allah" ya fi komai iko." (Aya ta 41) Yakin Badar misali ne bayyananne na aikin ikon Allah. Lamari ne wanda ba za a iya bayyana shi ta kowace hanya ba sai dai cewa Allah ne ya aukar da shi ta ikonsa, wanda ke iya cika duk abin da Yake so cikin sauki.
“God has power over all things.” (Verse 41) The Battle of Badr was an indisputable example of the working of God’s power. It was an event that cannot be explained in any way other than its being brought about by God’s power which can easily accomplish whatever He wants.