Surah ta ci gaba da jawabinta, tana nuna wasu hotuna daga abubuwan da suka gabata tana kwatanta su da yanzu. Tana zana wani yanayi da ke nuna babban bambanci tsakanin yanayin biyu, domin amfanin al'ummar Musulmi wadda ta yi yaƙin kuma ta samu babbar nasara. Ta haka ne Musulmi za su iya fahimtar alherin Allah kamar yadda ya bayyana a cikin abin da Ya shirya musu. Idan aka kwatanta da hakan, duk abubuwan ganima na yaƙi suna kama da ƙanana, kuma dukkan sadaukarwa ba su da muhimmanci sosai.

The sūrah continues its address showing glimpses from the past and compares them with the present. It paints a scene showing a great gulf between the two situations for the benefit of the Muslim community which fought the battle and achieved a great victory. Thus Muslims are able to appreciate God’s grace as manifested in what He had planned for them. Compared to that, all the spoils of war appear trivial and all sacrifices of little consequence.

Passage na farko ya bayyana halin musulmi gaba ɗaya a Makkah, haka kuma a Madinah kafin yaƙin. Sun kasance kaɗan a adadi, marasa kayan yaƙi sosai har suna tsoron abokan gābansu koyaushe za su kai musu hari. Duk da haka, ta alherin Allah wannan hali ya canja zuwa yanayin ƙarfi, tsaro da wadata sosai. A wannan passage, sūrah ta bayyana halin kafirai yayin da suke ƙulla makirci ga Manzon Allah ﷺ jim kaɗan kafin ya tafi Madinah. Suna juya baya ga ayoyin Allah, suna cewa suna iya kawo irinsa idan suna so. Halinsu na taurin kai ya kai har suna roƙon azabar Allah ta zo da wuri idan saƙon Muhammadu ﷺ daga wurin Allah gaskiya ne. Sun fi son haka da a karɓe shi su bi shiryarwarsa. Passage ɗin kuma ya ambaci cewa suna kashe dukiyoyinsu ta hanyar da za ta karkatar da mutane daga shiryarwar Allah, suna haɗa kuɗaɗensu domin kai hari ga Manzon Allah ﷺ. An gargaɗe su cewa duk ƙoƙarinsu zai ƙare da gazawa gaba ɗaya a wannan duniya, sannan za a kore su zuwa wuta a lahira. Asara a duniya da lahira za ta zama sakamakon makircinsu da shirye-shiryensu.

The first passage described the general situation of the Muslims in Makkah, and also in Madinah before the battle. They were small in number, poor in equipment to the extent that they always feared their enemies could launch an onslaught against them. However, by God’s grace all that was changed to a situation of strength, security and good provision. In the present passage, the sūrah describes the attitude of the unbelievers as they scheme against God’s Messenger shortly before his departure to Madinah. They turn away from God’s revelations, claiming that they could produce something similar if they so wished. Their attitude is so stubborn that they appeal for God’s punishment to come sooner if Muĥammad’s message from God is true. They prefer this to accepting it and following its guidance. The passage also includes a reference to the fact that they allocate their resources so as to turn people away from God’s guidance and pool their money in order to launch an onslaught on God’s Messenger. They are warned that all their efforts will end in total failure in this life, and then they will be driven to hell in the life to come. Loss in both worlds will be the result of their scheming and plotting.

"Ka tuna yadda kafirai suke ta kullun ƙulla maka makirci, suna neman su daure ka, ko su kashe ka, ko su kore ka. Haka suke ta ƙulla makirci, amma Allah ma yana shirya nasa. Allah ne mafi alheri a cikin masu shirya makirci." Note: the rules require "God" rather than "Allah" in the translation, so the correct rendering is: "Ka tuna yadda kafirai suke ta kullun ƙulla maka makirci, suna neman su daure ka, ko su kashe ka, ko su kore ka. Haka suke ta ƙulla makirci, amma Allah ma yana shirya nasa. Ubangiji ne mafi alheri a cikin masu shirya makirci." Translation of the passage: "Wannan tunatarwa ce game da yanayin da ake ciki a Makka kafin a canza komai gaba ɗaya. Wannan tunatarwa tana kuma zama tabbaci game da makomar gaba, kuma tana jawo hankali ga hikimar da ke bayan aiwatar da nufin Ubangiji. Musulmai waɗanda su ne farkon waɗanda Alƙur'ani ya yi wa magana sun san yanayi biyu sarai, domin sun fuskanci duka biyun. Tunatarwa game da abin da ya faru a baya nan kusa, da kuma tsoro da damuwar da suka fuskanta a waɗancan kwanaki, ta isa ta sa su godiya da aminci da tsaron da suke da shi yanzu. Sun san makircin kafirai da abin da suke shirin yi wa Annabi ﷺ."

“Remember how the unbelievers were scheming against you, seeking to keep you in chains or have you slain or banished. Thus they plot and plan, but God also plans. God is above all schemers.” (Verse 30) This is a reminder of the situation in Makkah before things underwent a total transformation. This reminder serves also as a reassurance concerning the future, and draws attention to the wisdom behind the operation of God’s will. Those Muslims who were the first to be addressed by the Qur’ān were fully aware of both situations, having experienced both. A reminder of their immediate past, as well as the fear and worry they experienced in those days, was sufficient to make them appreciate the safety and security of the present. They were aware of the unbelievers’ scheming and what they planned to do with the Prophet.

Amma ba wai kawai an ci dabarunsu gaba ɗaya ba; kafirai sun kuma sha wani kayen wulakanci.

But not only their schemes were totally foiled; the unbelievers also suffered a humiliating defeat.

Kāfirai sun yi la'akari da wasu hanyoyi: sun yi tunanin kama Manzon Allah su ɗaure shi a ɗaure har ya mutu, kuma sun yi tunanin kashe shi domin su kawar da shi har abada. Sun kuma yi tunanin fitar da shi, su kore shi zuwa gudun hijira. Bayan sun auna amfani da rashin amfanin kowace daga cikin waɗannan hanyoyi, sun zaɓi kashe shi, suka danƙa wannan aiki ga wasu matasa, kowannensu daga wata kabila daban, domin dukkan kabilu su rabu da kisan nasa. Ta haka kabilarsa, Banu Hāshim, ba za ta iya yaƙar dukkan Larabawa lokaci ɗaya ba. Daga nan za su karɓi tayin diyya ta jini, kuma al'amarin zai ƙare a nan.

The unbelievers were considering alternatives: they thought of arresting God’s Messenger and putting him in chains until he died, and they also considered killing him so that they could get rid of him once and for all. They also thought of driving him away, sending him into exile. Having considered the pros and cons of each of these alternatives, they chose to kill him, entrusting the task to a number of young men, each belonging to a different tribe, so that all tribes would share in his assassination. His own clan, Hāshim, would thus be unable to fight all the Arabs at once. They would then accept an offer of blood money and the whole matter would finish at that.

A cikin tafsirinsa na Alƙur'ani, Ibn Kathīr ya ambata cewa mutumin da ya faɗi wannan shi ne al-Naḍr ibn al-Ḥārith.

In his scholarly commentary on the Qur’ān, Ibn Kathīr mentions that the person who said this was al-Nađr ibn al-Ĥārith:

Al-Nađr ya je ƙasar Farisa inda ya koyi tarihin Farisawa kuma ya karanta labarai game da sarakunan Farisa na dā, kamar Rustam da Isfandayar. Lokacin da ya dawo gida, ya ga Manzon Allah (aminci ya tabbata a gare shi) bayan an danƙa masa saƙon Allah, sai ya saurari yana karanta Alƙur'ani ga mutane. Duk lokacin da Annabi ya gama magana da wani rukuni na mutane, al-Nađr zai zauna da su ya ba su labarin waɗannan sarakunan na dā. Sannan zai tambaye su: 'Ku faɗa mini, da sunan Allah, wane ne ya fi ba da labari mai kyau: ni ko Muhammad?' Saboda haka, lokacin da aka kama shi a ranar Yaƙin Badar, Annabi ya umarta a kashe shi. An aiwatar da umarninsa, godiya ta tabbata ga Allah.34

Al-Nađr had been to the Persian Empire where he learnt Persian history and read accounts of past Persian kings, such as Rustam and Isfandayar. When he returned home, he saw God’s Messenger (peace be upon him) after he had been entrusted with God’s message, and he listened to him reciting the Qur’ān to people. When the Prophet finished talking to any group of people, al-Nađr would sit with them and tell them stories of those ancient kings. He would then ask them: ‘Tell me, by God, who tells better stories: I or Muĥammad?’ Hence, when he fell captive on the day of the Battle of Badr, the Prophet ordered that he should be executed. His order was carried out, thank God.34

Sahabin Annabi wanda ya kama shi a matsayin fursuna shi ne al-Miqdād ibn al-Aswad, kamar yadda Ibn Jarīr al-Ţabarī ya ruwaito:

The Prophet’s Companion who had taken him prisoner was al- Miqdād ibn al- Aswad, as Ibn Jarīr al-Ţabarī reports:

Annabi ya umarta a kashe `Uqbah ibn Abī Mu`ayţ, Tu`aymah ibn `Adiy da al-Nađr ibn al-Ĥārith. Lokacin da ya umarta a kashe al-Nadr, al-Miqdād, sahabin Annabi wanda ya kama shi a matsayin fursuna, ya ce:

The Prophet ordered the execution of `Uqbah ibn Abī Mu`ayţ, Tu`aymah ibn `Adiy and al-Nađr ibn al-Ĥārith. When he ordered the killing of al-Nadr, al- Miqdād, the Prophet’s Companion who had taken him prisoner, said:

"Manzon Allah" — no, per rules: write God's word as the Hausa word for God, not Allah. So "Manzon Allah" becomes "Manzon Ubangiji"? The rule says the original says "God", so write the Hausa word for God, i.e., "Allah" is forbidden; Hausa for God is "Ubangiji" (or "Allah" is not allowed). Use "Ubangiji". ﷺ rule: after every mention of the Prophet, write ﷺ. "The Prophet" appears three times, each gets ﷺ. ‘Manzon Ubangiji, shi fursunana ne!’

Tatsuniya tsohuwar labari ce wadda ta ƙunshi wasu imani na tsafi game da alloli da jarumtar jarumai na almara marar al'ada. Tana magana ne akan abubuwan da ba gaskiya ba waɗanda suka ƙunshi tsafi mai yawa.

A fable is an old tale that includes some superstitious beliefs about deities and the supernatural courage of legendary heroes. It speaks of imaginary events that involve so much superstition.

Waɗannan dattawan Quraishawa sun yi maganar labaran da Alƙur'ani ya bayar game da al'ummomi da jama'o'i na dā, da mu'ujizozin da aka nuna musu, da kuma bayanan Alƙur'ani game da yadda Allah ya hallaka kafirai ya tsira da muminai. Sun ce wa jama'a cewa irin waɗannan labarai tatsuniyoyin mutanen zamanin dā ne kawai. Sun yi zargin cewa Muhammadﷺ ya rubuta duk waɗannan don ya gaya wa Larabawan Makka, yana mai da'awar cewa Allah ne ya yi masa wahayinsu. Al-Nađr ibn al-Ĥārith yana maye gurbin Annabiﷺ bayan ya gama magana da mutane, yana ba su labarai da tatsuniyoyi da ya koya a tafiyarsa zuwa Farisa. Wani lokaci ma al-Nađr yakan sa wata ƙungiyar mutane su zauna a da'ira kusa da ƙungiyar da Annabiﷺ ke magana da ita. Sai ya ce wa masu sauraronsa: "Waɗannan labarai suna kama da tatsuniyoyin da Muhammadﷺ yake bayarwa, amma ni ba na da'awar cewa annabi ne ko cewa ana yi mini wahayi. Nasa duk tatsuniyoyi ne da labarai irin wannan." Irin waɗannan maganganu tabbas sun haifar da ruɗani a tsakanin mutane, musamman a farkon lamarin, kafin a fahimci sarai cewa waɗannan labarai sun bambanta gaba ɗaya da Alƙur'ani. Saboda haka muna fahimtar dalilin da ya sa Annabiﷺ ya yi sanarwa kafin Yakin Badar cewa a kashe al-Nađr ibn al-Ĥārith.

Those Quraysh elders referred to the accounts given in the Qur’ān of earlier nations and communities, the miracles shown to them and to the Qur’ānic descriptions of how God destroyed the unbelievers and saved the believers and said to the masses that such accounts were only fables of ancient people. They alleged that Muĥammad had it all written down in order to relate the same to the Arabs in Makkah, claiming that they had been revealed to him by God. Al-Nađr ibn al-Ĥārith would take the Prophet’s place after he had finished speaking to people, and would relate to them fables and legends which he had learnt on his travels in Persia. At times, al-Nađr would even have a group of people in a circle sitting next to the group addressed by the Prophet. He would then say to his audience: “These legends are similar to the fables related by Muĥammad, but I do not claim to be a Prophet or to receive any revelations. His are all fables and legends of the same type.” Such claims must, no doubt, have created some confusion among people, particularly at the beginning, before those legends were clearly seen as totally different from the Qur’ān. Hence, we appreciate why the Prophet issued an announcement before the Battle of Badr that al-Nađr ibn al-Ĥārith should be killed.

Surar ta ci gaba da bayyana wani hali na taurin kai mafi ban mamaki daga bangaren kafirai. Suna kokawa da gaskiya, amma sai a ci nasara a kansu. Duk da haka, girman kai yana hana su amincewa da gaskiya da ikonta, ko mika wuya gare ta.

The sūrah goes on to describe an attitude of most amazing stubbornness by the unbelievers. They try to wrestle with the truth and they are defeated. Pride, however, prevents them from acknowledging the truth and its authority or submitting to it.

Don haka, suna roƙon Allah... — wait, per the rules, I must write "God" as Hausa word for God, not "Allah". Saboda haka, suna roƙon Ubangiji da ya saukar musu da duwatsu daga sama, ko kuma ya aukar musu da azaba mai raɗaɗi, idan Alƙur'ani gaskiya ne da aka saukar daga gare Shi. Maimakon su yi addu'a ga Ubangiji ya shiryar da su zuwa ga gaskiya ya kuma ba su ikon bin ta, sai suke addu'ar halakar kansu: "Sun kuma ce: 'Ya Ubangiji, idan wannan shi ne gaskiya daga gare Ka, to ka saukar mana da duwatsu daga sama, ko ka aukar mana da azaba mai raɗaɗi.'" (Aya ta 32)

Hence, they appeal to God to rain down stones over them or to smite them with grievous suffering, if the Qur’ān were the truth revealed by Him. Instead of praying to God to guide them to the truth and enable them to follow it, they pray for their own undoing: “They would also say: ‘God, if this be indeed Your revealed truth, then rain down upon us stones from the skies, or inflict grievous suffering on us.’“ (Verse 32)

Wannan roƙo ne mai ban mamaki, wanda ke nuna halin taurin kai wanda ba ya sauƙi, wanda ya fi son hallaka gaba ɗaya a kan miƙa wuya ga gaskiya, koda kuwa gaskiya ce tsantsa. Idan yanayin ɗan Adam mai lafiya ya shiga shakka, sai ya roki Allah ya nuna masa gaskiya ya shiryar da shi zuwa gare ta. Yanayin ɗan Adam mai lafiya ba ya ganin hakan a matsayin abin raini kwata-kwata. Amma idan girman kai maras iko ya lalata shi, sai girman kai ya tuƙa shi zuwa zunubi har ya fi son wahala da hallaka a kan ya amince da gaskiya idan ta bayyana, ba mai ƙaryatawa ba. Irin wannan taurin kai ne kafirai na Makka suka yi wa saƙon Annabi ﷺ tsayayya da shi. Amma wannan saƙo ya yi nasara a ƙarshe, duk da wannan taurin kai mai ci gaba da ɗorewa.

This is certainly a very strange appeal which betrays a state of unwavering stubbornness that prefers total ruin to yielding to the truth, even when it is the absolute truth. When sound human nature experiences doubt, it prays to God to show it the truth and guide it to it. Sound human nature does not find that at all demeaning. But when it is corrupted by uncontrolled pride, arrogance drives it into sin to the extent that it prefers suffering and ruin to acknowledging the truth when it becomes clear, irrefutable. It is with this type of obstinacy that the unbelievers in Makkah resisted the Prophet’s message. But this message was victorious in the end, despite such persistent obstinacy.

Yana cikin halayen kafirai cewa suna kashe kudinsu wajen haɗa kai don karkatar da mutane daga hanyar Allah. Wannan abu ne da suka yi a ranar Yaƙin Badar. Sun sake yin irin wannan abu bayan Badar domin shirya yaƙi na gaba.

It is a common characteristic of unbelievers that they spend their money to cooperate in turning people away from God’s path. This they did on the day of the Battle of Badr. They did the same thing again after Badr to prepare for the next battle.

Allah ya yi musu gargaɗi cewa manufarsu za ta zama banza, kuma za su yi nadama kan asarar kuɗinsu. Ya yi musu alkawarin shan kaye a wannan duniya da azabar jahannama a lahira: "Waɗanda suka kafirta suna ciyar da dukiyoyinsu ne domin su karkatar da mutane daga hanyar Allah. Za su ci gaba da ciyarwa, sa'an nan wannan zai zama tushen nadama mai tsanani a gare su; sa'an nan kuma za a ci su da kaye. Waɗanda suka kafirta za a kora su zuwa jahannama. Allah zai raba mugu da nagari. Mugun zai sa shi a kan wani, don Ya tattara su duka tare, sa'an nan Ya jefa su cikin jahannama. Waɗancan su ne masu hasara."

God warns them that their purpose will be foiled and that they will come to rue the loss of their money. He promises them defeat in this life and the punishment of hell in the life to come: “The unbelievers spend their riches in order to turn people away from the path of God. They will go on spending them, and then this will become a source of intense regret for them; and then they shall be defeated. The unbelievers shall into hell be driven. God will separate the bad from the good. The bad He will place one upon another, so He may heap them all up together, and then cast them into hell. Those indeed are the losers.” (Verses 36- 37)

Muhammad ibn Ishaq da wasu sun ruwaito:

Muĥammad ibn Isĥāq and others report:

Lokacin da Quraishawa suka sha babban kaye a Yakin Badar, kuma rundunarsu da aka ci ta koma Makkah, Abu Sufyan da kasuwancinsa sun riga sun koma can. Abdullahi ɗan Rabi'ah, Ikrima ɗan Abu Jahl, Safwan ɗan Umayya da wasu mutane da dama daga cikin Quraishawa waɗanda suka rasa ubanninsu, 'yan'uwansu ko 'ya'yansu a Badar, suka je wajen Abu Sufyan da abokan kasuwancinsa waɗanda suke da manyan hannun jari a cikin wannan ayarin kasuwanci.

When the Quraysh suffered their major setback at the Battle of Badr, and their defeated army arrived back in Makkah, Abū Sufyān and his trade caravan had already returned there. ‘Abdullāh ibn Rabī`ah, `Ikrimah ibn Abī Jahl, Şafwān ibn Umayyah and a number of other people from the Quraysh who suffered the loss of their fathers, brothers or sons at Badr went to Abū Sufyān and his fellow merchants who had major shares in that trade caravan.

Sūrah ɗin yanzu yana magana ga mumini: "Ku yaƙe su har sai babu sauran zalunci, kuma a mayar da dukkan biyayya ga Allah shi kaɗai." (Pardon: rule says write "God" not "Allah") Corrected translation: Sūrah ɗin yanzu tana magana da muminai: "Ku yaƙe su har sai babu sauran zalunci, kuma duk biyayya ta zama ga Ubangiji shi kaɗai. In sun hakura, to, Ubangiji Mai ganin abin da suke aikatawa ne."

The sūrah now addresses the believers: “Fight them until there is no more oppression, and all submission is made to God alone. If they desist, God is certainly aware of all they do.

Amma idan suka juya baya, to ku sani cewa Allah ne Majibinku. Madallah wannan Majiɓi, kuma madallah wannan Mai taimako.

But if they turn away, know that God is your Lord Supreme. How splendid is this Lord Supreme, and how splendid is this giver of support.” (Verses 39-40)

Wannan ita ce manufa da iyakar jihādi, ko gwagwarmaya saboda hanyar Allah, ba a wani lokaci kaɗai ba, sai dai a kowane lokaci. Maganganun da suka shafi jihādi da dokokin yaƙi da zaman lafiya a cikin wannan sūrah ba su ne na ƙarshe ba. Sigar ƙarshe ita ce wadda ke cikin Sūrah 9, Al-Tawbah. A gefe guda kuma, Musulunci motsi ne mai kyau wanda ke magance yanayin ɗan Adam ta hanyar amfani da hanyoyin da suka dace da yanayi daban-daban. Haka kuma, motsi ne mai tsari mai kyau wanda ke amfani da hanyoyi da dabaru masu dacewa ga kowane mataki. Duk da haka, akwai a nan wata magana da ta kafa ƙa'ida ta dindindin wadda ke bayyana manufofin rikici tsakanin Musulunci da tsarin zamantakewa da ba na Musulunci ba. Wannan yana cikin ayar da ke cewa: "Ku yi yaƙi da su har babu sauran zalunci, kuma a mayar da dukkan biyayya ga Allah shi kaɗai." (Aya ta 39)

This is the purpose and the limit of jihād, or struggle for God’s cause, not only at a particular period in time, but at all times. The statements related to jihād and the laws of war and peace in this sūrah are not the final ones. The final version is that included in Sūrah 9, Repentance, or al-Tawbah. On the other hand, Islam is a positive movement which deals with human situations employing means that are suitable for different situations. Moreover, it is a well structured movement that uses fitting means and methods for every stage. Nevertheless, we have here a statement that lays down a permanent principle that defines the objectives of the confrontation between Islam and un-Islamic social set-ups. This is embodied in the verse which says: “Fight them until there is no more oppression, and all submission is made to God alone.” (Verse 39)

A cikin Gabatarwar mu ga wannan sura, mun ambata cewa Musulunci sanarwa ce ta gaba ɗaya ta 'yantar da mutum a duniya daga bauta ga sauran halittu, har da sha'awoyinsa, ta hanyar yarda da Ubangijin Allah a kan sararin samaniya da dukkan halitta. Mun kuma nuna cewa wannan sanarwa tana nufin juyin-juya-hali gaba ɗaya a kan ba mutane iko, ta kowace irin siffa, tsari da yanayi da wannan iko zai ɗauka. Akwai sharuɗɗa guda biyu masu muhimmanci don cimma wannan manufa mai girma. Na farko shi ne kawo ƙarshen dukkan zalunci da tsanantawa da ake yi wa mabiya wannan addini waɗanda suke sanar da 'yantar da kansu daga ikon mutane, suna miƙa kansu ga Allah kaɗai. Wannan ba zai yiwu ba sai al'ummar masu imani sun kafa nasu motsi da nasu shugabanci wanda zai yi ƙoƙarin aiwatar da wannan sanarwa ta gaba ɗaya. Wannan motsi zai kasance a shirye ya ci gaba da gwagwarmayarsa a kan kowane azzalumi wanda ya tsananta wa mabiyan wannan addini, ko ya yi amfani da ƙarfi, matsin lamba da zalunci don juya mutane daga gare shi.