Za a iya fahimtar daraja da muhimmancin wannan nassi, da kuma abubuwan da ya bayyana na al'ummomi da jama'o'in da suka shude, idan mutum ya tuna cewa Alƙur'ani shi ne littafin da ke ba al'ummar Musulmi ƙwarin gwiwa, mai ba su shawara cikin gaskiya, kuma jagora a rayuwa. Da Alƙur'ani ne Allah ya tsara al'ummar Musulmi ta farko, wadda Ya dora wa aikin aiwatar da tsarin rayuwa na Musulunci. Bayan rasuwar Annabi ﷺ, Alƙur'ani ya kasance jagorar da yake shirya al'ummomin Musulmi masu zuwa domin rawar jagorancin ɗan Adam da aka ba su. Wannan ita ce rawar da Allah ya yi wa al'ummar Musulmi alkawari a duk lokacin da ta cika alkawuranta na bin shiriyarSa, tare da ba Alƙur'ani fifiko a kan duk dokoki da hanyoyin da mutane suka ƙirƙira.

We can better appreciate the value of this passage and the experience of past nations and communities it relates when we bear in mind that the Qur’ān is the inspiring book of the Muslim community, its sincere counsellor and guide through life. It was with the Qur’ān that God moulded the first Muslim community to which He assigned the task of implementing the Islamic code of living. After the Prophet’s death, the Qur’ān remains the guide which prepares future Muslim generations for their role of leadership of mankind. This is the role God has promised the Muslim community whenever it fulfils its pledges to follow His guidance, giving the Qur’ān supremacy over all man-made laws and methods.

Al-Qur'ani ba kawai kyawawan ayoyi ne da ake karantawa don nishaɗi ba. Kundin tsarin mulki ne mai cikakken tsari wanda ke ba da ilimi da shiriya a cikin rayuwa. Saboda haka, yana ba da misalai daga abubuwan da al'ummomin da suka gabata suka fuskanta, domin amfanin sababbin tsararrun Musulmai. Yana ba da muhimmanci na musamman ga abubuwan da suka faru a baya wajen yaɗa addini, yana nuna yadda aka yi mu'amala da mutane a rayuwar yau da kullum. Irin wannan arziki na gogewa da Al-Qur'ani ya zayyana yana da matuƙar muhimmanci wajen wayar da kan masu kiran mutane zuwa Musulunci.

The Qur’ān is not merely fine verses to be recited for enchantment. It is a comprehensive constitution providing education and guidance through life. Hence, it provides examples of the experience of past communities for the benefit of the new generations of Muslims. It lays special emphasis on past experience in the advocacy of faith, highlighting its interaction with people in practical life. Such wealth of experience portrayed in the Qur’ān is of great value in the enlightenment of the advocates of Islam.

Wannan shi ne dalilin da ya sa Alkur'ani ya ƙunshi labarai masu yawa na tarihi masu ƙarfafa zuciya. Tarihin Banu Isra'ila ne ya samar da mafi yawan waɗannan labarai, saboda dalilai daban-daban da muka tattauna a Babi na 3. Za mu iya ƙara da cewa ƙarin muhimmancin da aka ba tarihin Yahudawa watakila saboda sanin Allah tun farko cewa wasu al'ummomin Musulmi za su shiga yanayi irin wanda Isra'ilawa suka shiga. Saboda haka, Yana faɗakar da su game da kuskuren da zai iya kasancewa a hanyarsu, ta hanyar nuna darussan da za su iya koya daga irin wannan tarihi.

Ba mu buƙatar shiga cikin yawan fassarorin da ake yi dangane da ko wane ne mutanen da ake magana a kansu a cikin wannan ayar, ko lokacinsu da wurinsu. Da ce waɗannan bayanai suna da muhimmanci sosai wajen fahimtar darasi da saƙon labarin, to da tabbas Alƙur'ani zai ba da su a cikin labarinsa.

We need not go into the plethora of interpretations with regard to the identity or the time and place of the people referred to in this verse. Had these details been of any particular importance in understanding the moral and the message of the story, they would most certainly have been given in the Qur’ānic account.

Manufar wannan ayar kawai ita ce tabbatar da cewa rayuwa da mutuwa suna ƙayyade ne ta hanyar nufin Allah, kuma cewa ya kamata mutane su cika wajibãinsu a rayuwa da cikakken dogara ga nufin Allah da cikakken kwanciyar hankali cewa abin da ya same su wani ɓangare ne na tsarin abubuwa na Allah.

The aim of this verse is simply to establish that life and death are determined by the will of God, and that human beings should fulfil their obligations in life with complete trust in God’s will and total reassurance that what befalls them is an integral part of God’s order of things.

Babu wani matakan kariya da zai iya hana mutuwa ko kawo cikas ga nufin Allah, haka kuma tsoro ko yanke ƙauna ba zai iya tsawaita rayuwa ba. Rayuwa da mutuwa suna hannun Allah kaɗai. Yana rarraba su bisa dalilai da Shi kaɗai ya sani, kuma alherinSa da rahamarSa suna bayyana a cikin duka biyun. "Lalle Allah Mai falala ne ga mutane, amma mafi yawansu ba sa godiya." Irin wannan fitowar jama'a mai yawa, inda dubban mutane ke guduwa a lokaci guda, ko saboda harin abokan gaba ko barkewar cuta, na iya faruwa ne kawai cikin tsananin firgici. Duk da haka, gudu ba zai ceci waɗannan mutane daga mutuwa ba, domin "Allah ya ce musu: Ku mutu." (Aya ta 243)

No precautions could ever prevent death or impede God’s will, nor could fear or despair prolong life. Life and death are entirely in God’s hands. He dispenses them according to reasons known only to Him, and His grace and mercy are evident in both. “Surely, God grants limitless bounty to mankind, but most people are ungrateful.” Such a mass exodus, with thousands of people fleeing at the same time, whether from a hostile attack or the outbreak of disease, could only occur in a state of total panic. Nevertheless, running away could not save those people from meeting their death, for “God said to there; ‘Die.’“ (Verse 243)

Ba a bayar da cikakkun bayanai game da yadda Allah ya yi magana da waɗannan mutane ko yadda suka mutu ba, domin waɗannan ba su da alaƙa da manufar labarin, wato cewa barin gidajensu da suka yi cikin yanke ƙauna bai canja ƙaddarar da Allah ya riga ya ƙudurta ga waɗannan mutane da suka firgita ba. Sun buƙaci su dage, su yi haƙuri, kuma su dogara ga Allah da zuciya ɗaya.

Yayin da surar ke ci gaba, muna fara fahimtar muhimmancin labarin, kuma muna iya fahimtar wani ɓangare na manufar Allah na ambatar wannan labari tun farkon tarihin al'ummar Musulunci. Aya ta gaba tana cewa: "Ku yi yaƙi a hanyar Allah, kuma ku sani cewa Allah Mai ji ne, Masani ne." (Aya ta 244)

As the sūrah continues, we begin to understand the significance of the story and partly appreciate God’s purpose in citing this episode quite early on in the history of the Muslim nation. The next verse says: “Fight for the cause of God and know that God hears all and knows all.” (Verse 244)

Wannan ayar ta bayyana wa Musulmai a sarari cewa ba soyayyar rayuwa ko tsoron mutuwa ya kamata ta hana su yin yaƙi saboda manufar Allah ba. Mutuwa da rayuwa Allah ne yake ƙaddara su, kuma waɗanda suka yi imani su yi yaƙi saboda manufarSa kaɗai, a ƙarƙashin tutarSa kaɗai. Su kuma tuna cewa Allah yana sane da abin da suke aikatawa, yana nan don amsa buƙatunsu, da godiya da ba da lada saboda ayyukansu.

This verse tells the Muslims very clearly that neither their love of life nor their fear of death should stop them from fighting for God’s cause. Death and life are determined by God, and those who believe should fight for His cause and under His banner alone. They should be mindful that God is aware of what they do and is there to respond to their needs and appreciate and reward their actions.

Don yin yaƙi saboda Allah, wato mafi girman nau'in jihadi, yana buƙatar sadaukarwa da hadaya. A cikin Alƙur'ani, ana yawan danganta jihadi da bayar da kuɗi, musamman a farkon zamanin Musulunci, lokacin da yaƙi ya kasance na son rai kuma ana buƙatar mayaƙa su biya kuɗin shiga yaƙin da kansu. Akwai masu himma da iya yaƙi waɗanda rashin kuɗi kaɗai ya hana su fita tare da rundunar Musulmi. Saboda haka, jaddada hadayar kuɗi yana da muhimmanci, kamar yadda sūrah ta jaddada sosai: "Wane ne zai ba Allah rance mai kyau, wanda Shi zai biya shi ninki da yawa? Allah ne yake takura wa mutane lamarinsu, kuma Shi ne yake ba da yalwa; kuma zuwa gare Shi za a mayar da ku duka." (Aya ta 245)

To fight for the cause of God, which is the ultimate form of jihād, requires devotion and sacrifice. In the Qur’ān, jihād is frequently associated with financial contribution, especially in the early days of Islam when fighting was voluntary and fighters were required to finance their own participation in it. There would be eager and capable ones who were prevented from going out with the Muslim army only by their lack of means. The emphasis on financial sacrifice was, therefore, essential, as the sūrah strongly states: “Who will offer God a generous loan, which He will repay multiplied many times over? It is God who straitens people’s circumstances and it is He who gives abundantly; and to Him you shall all return.” (Verse 245)

Suratun ta ci gaba da ambaton wani lamari daga labarin Banu Isra'ila bayan rasuwar Musa, manzon Allah zuwa gare su. "Shin, ba ku sani ba game da dattawan Banu Isra'ila, bayan zamanin Musa, lokacin da suka ce wa wani annabinsu: 'Ka naɗa mana sarki, mu kuma mu yi yaƙi a hanyar Allah'?" Ya ce: "Shin, watakila idan aka wajabta muku yaƙi, za ku ƙi yin yaƙin?" Suka ce: "Me zai hana mu yi yaƙi a hanyar Allah alhali an kore mu daga gidajenmu da 'ya'yanmu?" Amma sa'ad da aka wajabta musu yaƙin, sai suka juya baya, sai ƴan kaɗan daga cikinsu. Allah ya san azzalumai sosai. (Aya ta 246)

he sūrah goes on to cite another episode of the story of the Israelites after the death of Moses, God’s messenger to them: “Are you not aware of those elders of the Children of Israel, after the time of Moses, when they said to one of their Prophets, Appoint for us a king, and we shall fight for the cause of God.’ He said, ‘Would you, perchance, refuse to fight if fighting is ordained for you?’ They said, ‘Why should we not fight for the cause of God when we have been driven out of our homes and our children?’ Yet, when fighting was ordained for them, they turned back, save for a few of them. God is fully aware of the wrongdoers.” (Verse 246)

Ana magana ne a nan game da wasu dattawan Isra'ilawa waɗanda suka roƙi ɗaya daga cikin Annabawansu da yawa, wanda ba a bayyana sunansa ba saboda ba shi da muhimmanci a cikin wannan mahallin, da ya naɗa musu sarki da zai jagorance su zuwa yaƙi "saboda al'amarin Allah". Labarin yana nuna lokaci na farfaɗowar addini a tsakanin Isra'ilawa, da kuma sha'awa mai ƙarfi ta riƙe gaskiya da kāre ta daga maƙiya marasa bin Allah.

The reference here is to a group of the Israelite elders who had asked one of their numerous Prophets, whose identity has not been given as it is not essential in this context, to appoint them a king to lead them into battle “for the cause of God”. The narrative suggests a time of religious revival among the Israelites, a .d a strong desire to uphold ‘the truth and defend it against the ungodly enemies.

Azama tana kai jarumi rabin hanyar zuwa nasara. Dole ne ya tabbata da halaccin dalilinsa, da karyar dalilin abokin gābansa, kuma manufarsa ta kare dalilin Allah dole ne ta bayyana a fili a zuciyarsa.

Resolve takes a fighter halfway to victory. He must be certain of the legitimacy of his cause, and the falsehood of that of his enemy, and his objective to uphold the cause of God must also be clear in his mind.

Annabi mai hikima yana bukatar tabbaci cewa jin dadin dattawan game da yaki ba fariya kawai ba ce, kuma cewa suna da gaske a cikin kudurinsu, suna kuma jajircewa ga abubuwan da yaki don neman yardar Allah ke bukata. Ba ya so kokarinsa ya zama a banza.

Duk da rashin cikakkun bayanai na labarin, za mu iya fahimta cewa Saul ya shirya rundunarsa ta mayaka masu son yaki, ya kuma tafi gaba don yin yaki; da zarar sun fara tafiya, sai ya gwada amincinsu. "Sa'ad da Saul ya fita tare da sojojinsa, ya ce, 'Allah zai jarraba ku yanzu ta wurin kogi. Duk wanda ya sha daga cikinsa, ba zai zama nawa ba; amma duk wanda bai ɗanɗana ruwansa ba, lallai zai zama nawa, sai dai wanda ya ɗebi ruwa da hannunsa kaɗan.' Dukansu suka sha daga cikinsa, sai kaɗan daga cikinsu." (Aya ta 249)

Despite the lack of narrative details, we can gather that Saul had organized his fighting force of willing men and had gone ahead to do battle, and that as soon as they were on their way, he put their loyalty to the test. “And when Saul set out with his troops, he said, ‘God will now put you to the test by a river. He who drinks from it will not belong to me, but he who does not taste its water will indeed belong to me, except him who takes a scoop with his hand.’ They all drank [their fill] of it, except for a few of them.” (Verse 249)

Yanzu ana fara ganin halayen shugabanci na Sawul. Yana jagorantar rundunar wata al'umma da aka ci da yaki wadda ta sha shan kashi sau da dama a tarihinta, kuma yana shirin fuskantar abokin gaba mai karfi, don haka dole ne ya gwada karfin zuciyar sojojinsa. Dole ne ya tabbatar da iyawarsu ta shawo kan sha'awoyinsu da jure wahala da rashi. Sama da komai, dole ne ya gwada amincinsu da biyayyarsu, da iyawarsu ta daukar nauyi. Ya gwada su a bakin kogi, bayan ya tabbatar cewa sun fara jin kishi sosai, don ya gano wanda zai yi masa biyayya da wanda ba zai yi ba.

The leadership qualities of Saul are now coming to light. He was leading an army of a vanquished nation who had experienced defeat many times in its history, and was about to meet a formidable enemy, and had therefore to test the will of his troops. He had to be sure of their ability to overcome their desires and endure hardship and deprivation. Above all, he had to test their loyalty and obedience, and their ability to shoulder responsibility. He put them to the test at the river, having established that they were getting very thirsty, to find out who would obey him and who would not.

"Dukansu sun sha daga cikinsa, sai kaɗan daga cikinsu." (Aya ta 249) Ya ba su izinin ɗauka da hannu guda ɗaya kawai don kashe ƙishirsu, amma yawancinsu sun sha har suka ƙoshi, don haka aka bar su a baya saboda sun kasa jarabawar. Ya fi kyau ga sauran rundunar yaƙi, domin raunana za su zama nauyi a filin daga. Ƙarfin soja ba ya tabbata da girma ko yawan mutane, sai dai ana auna shi da ƙudurin zuciya, da ƙarfin ɗabi'a, da imanin sojojin.

“They all drank [their fill] of it, except for a few of them.” (Verse 249) He allowed them a single scoop with the hand to quench their thirst, but most of them drank their fill and were left behind because they had failed the test. It was better for the rest of the fighting force as weaklings would have been a liability on the battlefield. Military prowess is not determined by size or numbers, but is measured by the will and moral strength and faith of the troops.

Dawud annabi ne kuma sarki, wanda ya yi fice wajen sana'ar kera kayan aikin ƙarfe da makamai, kamar yadda Alƙur'ani ya ambata a wani wuri (21: 80). Manufar bayar da wannan labari ta bayyana a jumlar ƙarshe ta ayar: "Da ba don Allah yana korar wasu mutane da wasu ba, da duniya ta lalace gaba ɗaya. Amma Allah Mai yawan falala ne ga dukkan talikai." (Aya ta 251)

David was a king and a Prophet, who excelled in the craft of making iron tools and implements of war, as the Qur’ān tells us elsewhere (21: 80). The purpose behind relating this story is revealed in the closing sentence of the verse: “Had it not been for the fact that God repels one group of people by another, the earth would have been utterly corrupted. God is limitless in His bounty to all the worlds.” (Verse 251)

Wannan magana mai ƙarfi tana ɗaga mu sama da labarin da aka iyakance ga mutane da al'amuran da suka faru, zuwa ga hikima ta Allah wadda ke tattare da gwagwarmaya ta dindindin, da fafatawar iko da yaƙe-yaƙe a tsakanin ɗimbin jama'ar ɗan adam cikin hargitsin rayuwa. Tana bayyana rikici mara ƙarewa da ruhun gasa da hamayya da ke tura mutane zuwa ga manufofinsu da burinsu daban-daban a duniya, bisa tsarin Allah baki ɗaya ƙarƙashin hannunsa mai hikima wanda ke jagorantar su duka zuwa ga ci gaba da mafi girman matsayi na rayuwa.

This powerful statement takes us beyond the limited narrative and its personalities and events to reveal the fundamental divine wisdom underlying the constant contention, power struggles and battles among the multitudes of mankind in the tumult of life. It depicts the incessant strife and the spirit of competition and rivalry that drive human beings to their various ends and objectives in this world, according to the overall divine scheme under God’s wise hand which leads them all towards progress and higher standards of life.

Da ba don wannan ruhin gwagwarmaya da fafatawa ba, rayuwa da ta yi tsit kuma ta gundure.

Were it not for this spirit of struggle and competition, life would be dull and stale.

Rikicin muradi da kuma bambancin manufofin da mutane ke nema a wannan duniya su ne hanyoyin da ake fitar da basira da kuzarin ɗan adam, a sa su aiki, domin a sake farfado da rayuwar ɗan adam da kuma sabunta ta don amfanin bil'adama. Wannan motsi mai ci gaba yana haifar da ainihin ƙarfin ɗan adam na alheri, yana bayyana gaskiya, yana ƙara wa mutum fahimtar abin da yake daidai da abin da ba daidai ba, kuma yana kafa adalci a doron ƙasa da ƙarfi. Yana ba masu imani na gaskiya da ikhlasi damar gano matsayinsu mai daraja a rayuwa. Yana kuma ba su nufi da ƙarfin hali don jurewa da cika wannan matsayi cikin cikakkiyar biyayya ga umarnin Allah da kuma kwazo marar gajiyawa wajen neman yardarSa da albarkarSa.