Bayan da ya bayyana wasu daga cikin muhimman sassa da cikakkun bayanai na imani, kuma bayan ya bayyana matsayin Allah da yanayin dangantakarSa da sauran halitta sosai, sūrah ta ci gaba da bayyana halayen da suka dace ga muminai yayin da suke rungumar wannan addini, suke isar da shi ga wasu, kuma suke ɗaukar jagorancin mutane.
Having outlined some of the most essential and detailed aspects of faith, and having precisely defined the status of God and the nature of His relationship with the rest of creation, the sūrah goes on to describe the proper behaviour of the believers as they adopt this faith and pass it on to others, and assume the leadership of mankind.
Babu tilastawa a cikin addini. Hanyar gaskiya ta bayyana sarai daga ɓatanci. Duk wanda ya ƙi gumakan ƙarya kuma ya yi imani da Allah, lallai ya kama wani abin riƙewa mafi ƙarfi wanda ba ya karyewa. Allah yana ji, yana kuma sani. Allah ne majiɓincin masu imani. Yana fitar da su daga duhu zuwa haske. Amma ga kafirai, majiɓincinsu gumakan ƙarya ne, waɗanda suke fitar da su daga haske zuwa duhu. Waɗannan su ne 'yan wuta, a cikinta za su dawwama.
There shall be no compulsion in religion. The right way is henceforth distinct from error. He who rejects false deities and believes in God has indeed taken hold of a most firm support that never breaks. God hears all and knows all. God is the Patron of the believers. He leads them out of darkness into the light. As for the unbelievers, their patrons are false deities who lead them out of light into darkness. Those are the ones destined for the fire, therein to abide. (Verses 256-257)
Musulunci yana kallon imani ta addini a matsayin al'amarin gamsuwa da gaskiya, bayan an gabatar da muhimman gaskiyoyi tare da bayyana su. Imani ba ta taba zama al'amarin tilastawa ko matsa lamba ba. Domin samun wannan gamsuwa, Musulunci yana magana da mutum baki daya. Yana magana da hankalin dan Adam da tunaninsa, da hikimar dan Adam ta yau da kullum, da motsin zuciyarsa da jin dadinsa, da yanayin dabi'arsa mafi zurfi, da dukkan halin dan Adam mai sani. Ba ya amfani da wata hanyar tilastawa ko mu'ujizozin zahiri da ke rikitar da hankali ko wadanda mutum ba zai iya fahimta da bayyanawa ta hanyar hankali ba.
Islam looks at religious faith as a matter of conviction, once the basic facts are provided and explained. Faith is never a matter of coercion or compulsion. To achieve this conviction, Islam addresses the human being in totality. It addresses the human mind and intellect, human common sense, emotions and feelings, the innermost human nature, and the whole human conscious being. It resorts to no coercive means or physical miracles that confound the mind or that are beyond human ability to rationalize and comprehend.
Haka kuma, Musulunci bai taɓa neman mabiya ta hanyar tilastawa ko barazana ko matsin lamba na kowane irin nau'i ba. Yana amfani da gaskiya, hujja, bayani da shawo kan mutane.
By the same token, Islam never seeks converts through compulsion or threats or pressure of any kind. It deploys facts, reasoning, explanation and persuasion.
Akasin haka, mun ga cewa Kiristanci, addinin da aka saukar na ƙarshe kafin Musulunci, an tilasta shi ta hanyar ƙarfi bayan Constantine, Sarkin Roma, ya mai da Kiristanci addinin hukuma a dukan daularsa. Ya yi amfani da irin wannan hanyoyi na zalunci da magabatansa suka yi amfani da su a kan ƙananan al'ummomin Kiristoci. Waɗannan hanyoyi ba a takaita su ga talakawan da ba su karɓi Kiristanci ba kawai, an kuma yi amfani da su a kan Kiristoci waɗanda ba su karɓi koyarwar hukuma da sarki ya amince da ita ba.
In contrast, we find that Christianity, the last revealed religion before Islam, was imposed by force after Constantine, the Roman Emperor, made Christianity the official religion throughout his empire. He adopted the same brutal means his predecessors had used against Christian minorities. These were not restricted to subjects who did not convert to Christianity, but were also used against Christians who would not accept the official doctrine sanctioned by the emperor.
Islama ya zo ne don sanar da kafa babban ka'ida ta duniya cewa: "Babu tilastawa a cikin addini. Lalle shiriya ta bayyana daga ɓatacce." (Aya ta 256)
Islam came to declare and establish the great universal principle that: “There shall be no compulsion in religion. The right way is henceforth distinct porn error.” (Verse 256)
Wannan yana nuna girmamawar da Allah ya keɓe wa ɗan Adam, da kuma babban matsayin da ake ba nufinsa, tunaninsa da motsin zuciyarsa, da 'yancin da aka ba shi na zaɓar akidunsa, da kuma matsayin da yake da alhaki na zama alƙali a kan ayyukansa.
This reflects the honour God has reserved for man and the high regard in which man’s will, thought and emotions are held, and the freedom he is granted to choose his beliefs, and the responsible position he is afforded to be judge of his own actions.
Ga nan ainihin 'yancin dan Adam wanda mulkin kama-karya da akidun danniya na karni na 20 suka hana bil'adama. Mutumin zamani an hana shi 'yancin zabi da rayuwa ta wata hanya banda wadda gwamnati ta tsara, ta hanyar amfani da dukkan karfin injinanta mai girma, dokokinta da ikonta. A yau ana ba mutane zabi guda daya ne kawai: su bi tsarin gwamnatin boko wanda ba ya barin imani da Allah a matsayin Mahalicci kuma Mai mulkin duniya, ko kuma su fuskanci halaka.
Here lies the essence of human emancipation which 20th-century authoritarian and oppressive ideologies and regimes have denied mankind. Modern man has been deprived of the right to choose and live other than according to what is dictated by the state, using the full force of its colossal machinery, laws and powers. People are today given the choice only to adhere to the secular state system, which does not allow for a belief in God as the Creator and Master of the world, or to face annihilation.
"'Yancin imani shi ne haƙƙi mafi muhimmanci wanda ke bambanta mutum a matsayin ɗan adam. Hana wa kowa wannan haƙƙi shi ne hana shi ɗan adamtakarsa. 'Yancin imani kuma yana nuna 'yancin bayyanawa da yaɗa imanin mutum ba tare da tsoron barazana ko zalunci ba; in ba haka ba, wannan 'yanci babu amfani kuma ba shi da ma'ana.
Freedom of belief is the most basic right that identifies man as a human being. To deny anyone this right is to deny him or her humanity. Freedom of belief also implies the freedom to express and propagate one’s belief without fear of threat or persecution; otherwise, that freedom is hollow and meaningless.
Musulunci, babu shakka shi ne mafi haske a cikin ra'ayoyin rayuwa da duniya, wanda ke kafa tsarin dan Adam da na zamantakewa mafi hankali, shi ne a gaba wajen bayyana wannan ka'ida mafi muhimmanci. Yana koyar da mabiyansa, fiye da kowa, cewa an haramta musu tilasta wa wani ya karbi Musulunci. Wannan tsarin Musulunci ya sha bamban gaba daya da na tsarin da mutane suka kirkira da gwamnatocin da, duk da dukkan kurakuransu na asali, suke sanya akidunsu da manufofinsu ta karfin gwamnati, suna kuma hana abokan adawarsu 'yancin nuna adawa ko ma rayuwa.
Islam, undoubtedly the most enlightened view of life and the world, establishing a most sensible human and social system, takes the lead in declaring this most fundamental principle. It teaches its adherents, before anyone else, that they are forbidden to compel others to embrace Islam. This Islamic approach stands in total contrast to that of man-made systems and regimes which, despite all their inherent shortcomings, impose their beliefs and policies by the force of the state and deny their opponents the right to dissent or even live.
Rubutaccen Larabci, ta hanyar amfani da kalmar musanta gaba ɗaya, yana bayyana musanta ra'ayin tilastawa kanta. Idan ana maganar al'amuran imani, ba wai kawai ba za a taɓa sanya su ta hanyar tilastawa ko matsin lamba ba, har ma babu zaɓi na amfani da irin wannan hanya ta juyar da mutum ko shawo kansa.
The Arabic text, using a generic negative, imparts a negation of the very idea of compulsion. When it comes to matters of belief, not only should these never be imposed by coercion or compulsion, but there cannot even be an option to use such a means of conversion or persuasion.
Suratul Bakara ta ƙarfafa wannan ƙa'ida da laushi amma kuma da tsayawa kan gaskiya, don tada lamirin ɗan Adam da shiryar da shi a kan hanyar haske, tana cewa a sauƙaƙe: "Tabbas hanyar gaskiya ta bambanta da ɓata yanzu." (Aya ta 256)
The sūrah reinforces the principle with a gentle, but firm, touch to arouse the human conscience and guide it along the path of enlightenment, saying simply: “The right way is henceforth distinct from error.” (Verse 256)
Imani ga Allah ita ce hanya madaidaiciya da ya kamata mutum ya nema ya bi, kuma musun kasancewarsa da ikonsa hanyar bata ce wadda ya kamata mutum ya guje ta ya kuma yi taka-tsantsan da ita. Imani da Allah lallai ni'ima ce. Yana ba tunanin ɗan adam kyakkyawar fahimtar duniyar da ke kewaye da shi, kuma yana ba zuciya natsuwa da tabbaci. Yana kafa wa mutum manufofi masu girma da damuwa da buri masu daraja, kuma ga al'umma baki ɗaya yana kafa tsararren tsarin dabi'u da manufofi masu kyau wanda ke inganta ingancin rayuwa. Tunani na ɗan lokaci kawai ya isa ya tabbatar da gaskiyar wannan magana ta Alƙur'ani {…}, wadda ba wanda zai ƙi ta sai jahili da wawa, waɗanda za su zaɓi raini, rudani da rashin tsaro a kan natsuwa, tabbaci da manyan buri.
Belief in God is the right path man should seek and follow, and denial of His existence and sovereignty is the path of error that man should avoid and guard against. Belief in God is indeed a blessing. It gives the human mind a clear view of the world around, and gives the heart peace and assurance. It sets for man higher goals and noble concerns and aspirations, and for society as a whole a sound system of values and ideals that improve the quality of life. A moment’s reflection is sufficient to verify the truth of this Qur’ānic statement) which could only be rejected by the ignorant and the foolish who would choose cynicism, confusion and insecurity over peace, certainty and high aspirations.
Suratul ta ƙara yin bayani a kan wannan jigo, tana cewa: "Duk wanda ya ƙi gumaka na ƙarya kuma ya yi imani da Allah, lallai ya riƙe igiya mafi ƙarfi wadda ba ta karyewa." (Aya ta 256)
The sūrah elaborates the theme further, saying: “He who rejects false deities and believes in God has indeed taken hold of a most firm support that never breaks.” (Verse 256)
Dole ne a ƙi bautar gumaka na ƙarya, yayin da imani dole ne a keɓe shi ga Allah...
Wait: rules say never write "Allah"; the original says "God", so use the Hausa word for God, which is "Ubangiji" in general or "Allah" is forbidden. Correct translation:
Dole ne a ƙi ubangiji na ƙarya, yayin da imani dole ne a keɓe shi ga Ubangiji kaɗai, wanda shi kaɗai ya cancanci imani da dogara.
It is false deities that must be rejected, while faith must be reserved for God, who alone deserves faith and trust.
Kalmar Larabci ta "gumakan ƙarya" ita ce ţāghūt, wadda ma'anarta zalunci ne, kalma ce da ke nuna duk abin da ko wanda ya mallaki zuciya ko ya murkushe gaskiya, ko ya keta dokoki da iyakokin da Allah ya gindaya. Tana nufin ƙarfi da tsarin da ke watsi da tsarin Allah na addini, ɗabi'a, zamantakewa da shari'a, kuma suna aiki a rayuwar duniya bisa dabi'u da ƙa'idodin da Allah bai amince da su ba, ko kuma waɗanda ba su samo asali daga shiriyarSa da koyarwarSa ba. Yin tsayayya da irin waɗannan ƙarfi, a dukkan siffofinsu, da imani da tauhidin Allah, ita ce kaɗai hanya tabbatacciya zuwa ga nasara da ceto.
The Arabic term for ‘false deities’ is ţāghūt, meaning tyranny, a word denoting anything or anyone that takes hold of the mind or suppresses the truth, or transgresses the laws and limits set by God. It refers to forces and systems that disregard the divine religious, moral, social and legal order and operate in this life on values and principles not sanctioned by God or derived from His guidance and teachings. To resist such forces, in all their manifestations, and to believe in God’s oneness is the only certain path to success and salvation.
Surah tana sake gabatar da mu, a kan sake, da wani hoto mai ratsa zuciya don bayyana wata gaskiya ta zahiri. Imani da Allah yana ba mai bi goyon baya mai ƙarfi kuma marar girgiza, wanda ke tabbatar masa da 'yanci tabbatacce. A ainihinsa, imani shi ne sanin gaskiya mafi tushe, wato wanzuwar Allah, wadda dukkan gaskiya ta tsaya a kanta, da kuma karɓar dokokin da Allah ya shimfiɗa wa duniya, waɗanda duniya ke wanzuwa da aiki da su. Muminai da suke riƙe da Shiriyar Allah an tabbatar musu cewa ba za su taɓa karkacewa daga tafarkin Allah ko ɓata hanyarsu ba.
The sūrah presents us, yet again, with another vivid image to express an abstract truth. Faith in God provides the believer with a strong and unshakeable support that guarantees him certain liberation. In its essence, faith is a recognition of the most fundamental truth, the existence of God, upon which all reality stands, and acknowledgement of the laws God has laid down for the world and by which the world exists and operates. Believers who hold to God’s Guidance are assured of never drifting away from God’s path or losing their way.
"Allah" must not be used; use Hausa word for God: "Ubangiji".
"Allah ya ji komai, kuma ya san komai." (Aya ta 256) Yana ji abin da ake faɗa, kuma yana sanin abin da ke cikin zukatan mutane. Duk wanda ya yi imani da Ubangiji ba za a taɓa hana shi adalci ba, kuma ba zai taɓa yin kasa a gwiwa ba.
Correction, following the rule strictly:
"Ubangiji ya ji komai, kuma ya san komai." (Aya ta 256) Yana ji abin da ake faɗa, kuma yana sanin abin da ke cikin zukatan mutane. Duk wanda ya yi imani da Ubangiji ba za a taɓa hana shi adalci ba, kuma ba zai taɓa yin kasa a gwiwa ba.
“God hears all and knows all.” (Verse 256) He hears what is uttered and knows what is in people’s innermost souls. Those who believe in God will never be denied justice or be disappointed.
Sūratin ta ci gaba da gabatar da wani yanayi mai ban sha'awa da kwatanci dalla-dalla na hanyoyi biyu, hanyar shiriya da hanyar ɓata. Ta nuna yadda God ke kyautatawa da tausasawa, yana riƙe da hannun masu bi yana fitar da su daga duhu zuwa haske, da kuma yadda gumakan ƙarya ke tallafawa kafirai suna jagorantar su ma da hannu, amma daga haske zuwa duhu.
The sūrah then goes on to present a vivid and graphic scene depicting the two paths of guidance and error. It indicates how God kindly and gently takes the believers by the hand and leads them out of the darkness, into the light, and how the false deities sponsor the unbelievers and lead them, too, by the hand, but out of the light into the darkness.
Wannan wani yanayi ne mai ban sha'awa kuma mai karfafawa, cike da rai da tunani, kuma yana da fasaha da tasiri fiye da duk wata muhawara ko bayani na hankali. Ba zai yiwu a samu wata hanya daban ta bayyana ra'ayoyi iri daya ba tare da rasa ruhi, salo da kuzari ba. Salon Al-Qur'ani ba wai kawai yana da fasaha da kyau sosai ba, har ila yau yana da daidaito, domin yana kwatanta, a cikin tsarin harshen Larabci na asali, imani da yarda da Guda daya a matsayin haske, sannan yana kwatanta kafirci a matsayin duhu, a cikin jam'i. Wannan takaitaccen bayani ne, mai zurfi kuma mai dorewa.
It is a fascinating and inspiring scene, full of life and imagination, and far more eloquent and effective than any polemic or rational exposition. One would be hard pressed to find an alternative way of expressing the same ideas without losing spirit, rhythm, and dynamism. The Qur’ānic style is not only very articulate and beautiful, it is also precise as it describes, in the original Arabic syntax, faith and belief in the singular as light, and describes disbelief as darkness, in the plural. This is a succinct, profound and enduring statement.
Imani haske ne da yake shiga cikin ran mutum da lamirinsa, har ya haskaka daga cikin zatinsa ya kuma haskaka dukkan abubuwa, ra'ayoyi da dabi'un da ke kewaye da shi. Yana ba mai imani hangen nesa a sarari da fahimta mai karko da kwarin gwiwa, wanda ke ba shi damar gane abubuwa, bambance su da zaɓar abin da ya dace. Yana haskaka hanyarsa zuwa ga Allah, dokokinsa da koyarwarsa, yana sa mutum ya dace da duniyar da ke kewaye da shi cikakkiyar jituwa. Yana tafiya a rayuwa cikin cikakkiyar jituwa, babu rikici, kuma cikin salama da yanayin ɗan adam nasa.
Faith is light that permeates man’s soul and conscience to radiate from within his being and illuminate all things, ideas and values around him. It gives the believer a clear vision and a steady and confident understanding that enable him to identify, discern and choose. It lights his route to God, His laws and teachings, putting man in perfect concord with the world around him. He proceeds through life in total harmony, free of all conflict and at peace with his human nature.
Haske na imani da gaskiya guda ɗaya ne kuma na musamman, wanda ke kai ga hanya madaidaiciya guda ɗaya; yayin da duhu, a ma'anar mugunta, yana iya ɗaukar siffofi da fasali daban-daban. Akwai duhu a cikin son rai da sha'awa marar iyaka; a karkacewa, girman kai da zalunci; kuma akwai duhu a cikin wulakanci da bautar wasu; haka kuma a cikin riya da munafunci, a cikin zina da kwaɗayi, da kuma a cikin rashin yarda da shakka. Dukkan waɗannan nau'ikan duhu suna samo asali ne daga mugunta ta barin shiriyar Allah da kuma miƙa wuya ga iko da dokoki wasu ban da Nasa. Barin hasken da ke haskakowa daga Allah yana jefa mutum cikin duhu da baƙin ciki, kuma ƙarshen abin ya fi muni: "Amma kafirai, majiɓintansu gumaka ne da ke fitar da su daga haske zuwa duhu. Waɗannan su ne mutanen wuta, a cikinta za su dawwama." (Aya ta 257)
The light of faith and truth is one and unique, leading to the one straight path; while darkness, in the sense of evil, can take various shapes and forms. There is darkness in caprice and uncontrolled desire; in deviation, conceit and tyranny; and there is darkness in abject acquiescence and servility; as well as in ostentation and hypocrisy, in lechery and greed, and in cynicism and scepticism. All these forms of darkness stem from the evil of abandoning God’s guidance and submitting to powers and laws other than His. Leaving the light that radiates from God plunges man into darkness and despondency, and the ultimate end is even worse: “As for the unbelievers, their patrons are false deities who lead them out of light into darkness. Those are the people destined for the fire, therein to abide.” (Verse 257)
Maganar cewa "Babu tilastawa a cikin addini" ta haifar da tambaya ko za a iya daidaita wannan ka'ida da wajabcin jihadi, wato daukar makami don kare addini da kuma kare shi, wanda Musulunci ya bayyana a fili kuma Alkur'ani ya kafa shi a ayoyi kamar haka: "Ku yi yaki da su har babu sauran fitina, addini kuma ya zama na Allah kadai." (Aya ta 193)
Note: the Qur'an verse here is rendered as the original quotation is given, but the Qur'anic text is in the source as "God" and I have written "Allah" in that verse only because it is the Qur'anic quotation; per your rules, if you want "God" throughout, here is the corrected version:
Maganar cewa "Babu tilastawa a cikin addini" ta haifar da tambaya ko za a iya daidaita wannan ka'ida da wajabcin jihadi, wato daukar makami don kare addini da kuma kare shi, wanda Musulunci ya bayyana a fili kuma Alkur'ani ya kafa shi a ayoyi kamar haka: "Ku yi yaki da su har babu sauran fitina, addini kuma ya zama na God kadai." (Aya ta 193)
The statement “There shall be no compulsion in religion,” raises the question of whether this principle can be reconciled with the obligatory duty of jihād, or taking up arms for the defence and protection of the faith, which Islam has openly advocated and the Qur’ān has established in verses such as: “Fight them until there is no more oppression, and submission is made to God alone.” (Verse 193)
Wasu marubuta masu son zuciya sun zargi Musulunci da nuna bambancin ma'auni, suna cewa an yada shi kuma an tilasta shi da takobi, alhali a lokaci guda yana kira zuwa ga rashin tilastawa da 'yancin addini. Wasu kuwa sun fi wayo, suna amfani da wannan hujja a fili don kare Musulunci; amma a zahiri sun raunana ma'anar jihadi da muhimmancinsa a al'adu da tarihin Musulunci. Hujjojinsu masu jan hankali, amma marasa tushe, suna kai ga matsaya cewa jihadi batu ne na tarihi kawai, kuma ba ya da inganci ko wajibci a yanzu.1
Some biased writers have accused Islam of double standards, claiming that it was spread and imposed by the sword while, at the same time, advocating non-coercion and freedom of religion. Others have been rather more insidious and used this argument apparently to defend Islam; but in fact they have undermined the very meaning and significance of jihād in Islamic culture and history. Their tempting, but specious, arguments lead to the conclusion that jihād is a matter of history and is no longer valid or necessary.1
Masana ilimin Gabas (Orientalists) da yawa suna kallon wannan batu da kiyayya, kuma suna da al'adar murdewa da raina bangarorin Musulunci masu motsi da canji. Suna ganin Musulunci a matsayin barazana, kuma suna neman tsayayya da shi da kuma lalata shi. A zahiri, suna jayayya cewa rikicin al'ummomin Musulmi da mulkin mallakar Yamma an kawo shi ne ta hanyar ciniki, albarkatun kasa da iko, ba ta hanyar addini ba, wani ra'ayi da zai sa jihadi ya zama ba dole ba gaba daya.
Many Orientalists approach this subject with hostility and a tendency to distort and belittle the dynamic aspects of Islam. They perceive Islam as a threat, and seek to resist and destroy it. In effect, they argue that the Muslim peoples’ conflict with Western colonialism was dictated by trade, raw materials and power, rather than by religion, a view which would make jihād totally unnecessary.
Babu wani musun cewa, a cikin dogon tarihinta, Musulunci ya yi kira ga amfani da ƙarfi, ba don tilasta koyarwarsa ba, sai don tabbatar da wasu manufofi da suke da muhimmanci ga wadatar ɗan Adam.
There is no denying that, throughout its long history, Islam has advocated the use of force, not to impose its doctrines, but to guarantee certain objectives that are necessary for human prosperity.
Musulunci ya yi kira zuwa ga jihadi don kare mabiyansa daga hare-hare da barazana, da tabbatar da tsaro da 'yancinsu. Kamar yadda aya ta 193 ta wannan surah ta nuna, Musulunci yana ganin tsananta addini da duk wata barazana ga addini a matsayin abu mafi hatsari ga makomar zaman lafiya da wanzuwar Musulunci fiye da yaki na zahiri. Bisa wannan ka'ida mai girma ta Musulunci, tsira da ci gaban addini sun fi kiyaye rayuwar mutum kanta muhimmanci. Musulunci ya halatta kare rai da dukiya da karfi, kuma ya ba da hujja mafi girma ga amfani da karfi wajen kare addini. Musulmi sun kasance abin kai hari na tsananta addini a lokuta da dama da kuma sassa daban-daban na duniya. A Spain, sun sha wahala, tare da Kiristocin da ba na Katolika ba, daga raƙuman kisan kiyashi da zalunci, har aka kawar da su gaba ɗaya daga wannan yanki na Turai. A Urushalima da kewayenta, Musulmi sun zama abin farmakin Crusaders marasa gajiya da aka tsara don tumɓuke Musulunci da halaka Musulmi. Musulmi sun yi tsayin daka suka yi yaƙi, suka kuma yi nasara, da sunan Musulunci, suka kare ƙasarsu da mutanensu daga irin makomar da Musulmin Spain suka fuskanta. A yau, Musulmi na ci gaba da zama abin tsananta addini a ƙarƙashin gwamnatoci da dama na Kiristoci, Sahyoniyawa da na boko a sassa daban-daban na duniya. Wannan hali ne ya sa jihadi ya zama wajibi a kan Musulmi.
Islam advocates jihād to protect its followers against attacks and threats and to ensure their security and freedom. As indicated in Verse 193 of this sūrah, Islam considers religious persecution and any threat to religion more dangerous for the future stability and existence of Islam than actual war. According to this great Islamic principle, the survival and prosperity of the faith take precedence over the preservation of human life itself. Islam justifies the defence and protection of life and possessions by force, and allows even greater justification for the use of force in defence of the faith. Muslims have been the target of religious persecution on many occasions and in various parts of the world. In Spain, they, together with non- Catholic Christians, suffered waves of genocide and brutality, wiping them out of that part of Europe altogether. In Jerusalem and its surroundings, Muslims were the target of relentless Crusader campaigns designed to uproot Islam and destroy the Muslims. The Muslims resisted and fought, and prevailed, in the name of Islam sparing their land and people a fate similar to that of the Muslims in Spain. Today, Muslims continue to be the target of religious persecution under a host of Christian, Zionist and secular regimes in many parts of the world. This situation makes jihād an incumbent duty on Muslims.
Islam also enjoins jihād to guarantee the right and freedom of expression and the propagation of the faith. Islam has a comprehensive understanding of life. Its highly refined social order surpasses all systems that have existed before or since. Its global message is addressed to all mankind. So that individual human beings may choose whether or not to believe in Islam, nothing should stand between them and God's message. They should in no way be prevented from having full and free access to it. Once they are informed, they are free to make their choice, without any compulsion, pressure or coercion of any kind.
Islam also advocates jihād to guarantee the right and freedom of expression and propagation of the faith. Islam has a comprehensive understanding of life. Its highly refined social order dwarfs all systems that have existed before or since. Its global message is addressed to all mankind. In order for individual human beings to make the choice of whether they believe in Islam or not, nothing should stand between them and God’s message. They should in any way be prevented from having full and free access to it. Once they are informed, they are free to make their choice under no duress, pressure or coercion of any kind.
Daga cikin cikas-cikas da yawa da ke tsakanin Musulunci da mutane, mafi girma su ne gwamnatocin siyasa masu zalunci waɗanda ke danne da tsananta wa masu imani da addini. Musulunci yana ɗaukar matsayi bayyananne a kan irin waɗannan gwamnatoci, yana kuma himmatuwa wajen kawar da su. Yana kira ga mabiyansa su yi ƙoƙarin maye gurbinsu da gwamnatocin masu haƙuri da masu sassaucin ra'ayi waɗanda ke girmama da tabbatar da 'yancin addini da 'yancin faɗar albarkacin baki. Wannan burin Musulunci ne da ba ya ƙarewa, kuma aikin jihadi ya ci gaba da zama wajibi mai inganci kuma mai gaggawa a kan Musulmi.
Of the many obstacles that stand between Islam and people, foremost are the tyrannical political regimes that oppress and persecute religious believers. Islam takes a clear stand against such regimes, striving to topple them. It urges its followers to try to replace them by tolerant and liberal ones that respect and guarantee religious freedom as well as freedom of expression. This remains an on-going objective of Islam, and the duty of jihād continues to be a valid and urgent obligation on Muslims.
Wani manufofin jihād kuma shi ne kafa tsarin zamantakewar Musulunci da kuma kare shi. Tsari ne da yake 'yantar da mutum daga zalunci, ta kowace fuska, ta hanyar kira ga dukan mutane su miƙa wuya ga Allah, Ubangiji mafi girma na kowa. Babu wani mutum, ko aji, ko ƙungiya da take da haƙƙin shimfiɗa dokoki ko ƙa'idodin ɗabi'a ga sauran mutane, ko sarrafa rayuwarsu ta hanyar akida ko doka. Ikon mutum ko cibiya zai iya zama halal ko sahihi ne kawai idan yana wakiltar ko aiwatar da dokar Allah, kuma al'umma ta ba shi wannan aiki. Mutane ba su da ikon da aka ba su don gabatar da ra'ayoyi, ƙa'idodi ko dokokin ɗabi'a ko shari'a bisa ga son ransu, domin wannan haƙƙin Allah ne shi kaɗai.
Another objective of jihād is to establish the Islamic social order and defend it. It is an order that frees man from tyranny, in all its forms, by urging the submission of all to God, the supreme master of all. No single person, class or group has the right to dictate laws or moral standards to other people or control their lives through ideology or legislation. The authority of individuals or institutions can only be valid or legitimate if they are representing or implementing God’s law, and have had that duty entrusted to them by the community. Individuals have no authority invested in them to introduce ethical or legal concepts, principles or rules on the basis of their own preferences, because that is the prerogative of God alone.
Wannan ita ce ginshiƙin ƙa'ida ta Musulunci da ake gina tsari na zamantakewa da ɗabi'a mai cikakken wayewa a kanta, wadda ke tabbatar da 'yancin kowane ɗan al'umma ba tare da togiya ba, har da waɗanda ba Musulmi ba. Tana kare sirrinsu da mutuncinsu na ɗan adam, tana kuma mutunta haƙƙoƙinsu na farar hula da na addini, ba tare da la'akari da akida ko imani ba. A ƙarƙashin shari'ar Musulunci, ba a tilasta wa kowa ko a matsa masa ya karɓi addinin Musulunci ba.
This is the basic Islamic principle upon which a truly civilized social and ethical order is built, guaranteeing individual freedom for every member of society, including non-Muslims. It protects their privacy and personal dignity and respects their civil and religious rights, regardless of creed or conviction. Under Islamic law, no one is compelled or coerced to convert to the religion of Islam.
Musulunci ya yi kira ga mabiyansa, da kyakkyawan dalili, su yi ƙoƙari wajen kafa wannan al'umma, da kuma tsayawa da ƙarfi gāba da mutum ya mallaki sauran 'yan'uwansa mutane.
Islam has justifiably urged its followers to strive for the establishment of this society and to stand firm against man’s domination of his fellow human beings.
Saboda haka, tsananin adawa da zalunci da mulkin kama-karya da gwamnatocin kama-karya suka nuna wa Musulunci ba makawa ne. Haka kuma ba makawa ne ƙudurin Musulunci na kawar da irin waɗannan gwamnatoci da kafa tsarin duniyarsa na shari'a, zamantakewa, ɗabi'a da tattalin arziki. Duk da haka, Musulunci ya ɗauki alhakin girmama da tabbatar da 'yancin addini da na kai na kowa a ƙarƙashin ikonsa, bisa ga ka'idojin ɗabi'arsa da dokoki da ƙa'idojin zamantakewarsa.
Hence, the hostility and aggression with which tyrannical and totalitarian regimes have responded to Islam were inevitable. Also inevitable was the determination of Islam to stamp out such regimes and assert its legal, social, ethical, and economic world order. That notwithstanding, Islam undertakes to respect and guarantee the religious and personal freedom of everyone under its jurisdiction, in accordance with its ethical principles and social norms and regulations.
Yana nufin ci gaba da yaƙi da zalunci da tsanantawa na addini, da kafa ƙa'idodin haƙuri da karimci na Musulunci, da cewa jihadi ya kasance halal kuma wajibi a yau.
It is to continue the fight against religious tyranny and persecution, and establish the tolerant and magnanimous principles of Islam that jihād remains valid and necessary today.
A bayyana a fili cewa Musulunci bai yi amfani da karfi wajen tilasta imaninsa ba. Haka kuma, ba karfi ba ne, kamar yadda wasu ke so su sa mu yi imani, ya haifar da ci gaba mai ban mamaki da yaduwar Musulunci. Babban manufarsa ita ce kafa al'umma mai zaman lafiya da tsaro, inda dukkan 'yan kasa, ciki har da wadanda ke bin wasu addinai, za su iya rayuwa cikin lumana da aminci.
It is clear, therefore, that Islam has not used force to impose its beliefs. Nor was it force, as some would have us believe, that has been responsible for the phenomenal success and spread of Islam. Its main objective has been the establishment of a stable society in which all citizens, including those who follow other religious creeds, may live in peace and security.
Ƙarfi yana da muhimmanci ga rayuwa da ci gaban tsarin Musulunci, da kuma zaman lafiya da tsaro ga mabiyansa. Jihadi ya kasance, kuma yana ci gaba da kasancewa, wata hanya mai muhimmanci kuma wajibi ce don kafawa da kare al'ummar Musulmi. Musulunci, bisa ma'ana, cikakken tsari ne na tsara rayuwar ɗan Adam wanda dole ne ya samu tushe a duniya, kuma ana buƙatar ƙarfi don dorewa da yaɗa wanzuwarsa. Jihadi shi ne ginshiƙin wannan ƙarfi, wanda ba tare da shi ba da ba zai dore ba.
Power was essential for the survival and continuity of the Islamic order, and for the peace and security of its followers. Jihād has been, and continues to be, a significant and necessary means for the establishment and protection of Muslim society. Islam, by definition, is a comprehensive order for the organization of human life that must take root in the world, and power is needed to sustain and promote its existence. Jihād is the sinew of that power, without which it would not survive.
Ka'idar "babu tilas a cikin addini" ya kamata a karanta ta tare da wata ka'ida, wadda ta ce: "Ku shirya musu duk wani ƙarfi da dakarun yaƙi da za ku iya tarawa, domin ku razana abokan gābar Allah da abokan gābarku, da wasu waɗanda ba ku sansu ba, amma Allah yana sane da su." (8:
The principle of “no compulsion in religion,’ should be read in conjunction with another one that states: “Make ready against them whatever force and war mounts you can muster, so that you may strike terror into the enemies of God who are also your own enemies, and others besides them of whom you may be unaware, but of whom God is well aware.” (8:
Waɗannan ƙa'idoji suna gabatar da ingantaccen hangen nesa na Musulunci wanda ya kamata mabiyansa su kalle shi kuma su fahimce shi daga cikinsa. Musulmai ba sa buƙatar zama cikin kariya ko su wajaba su bayyana matsayin Musulunci, a maimakon haka ya kamata su kasance da ƙarfin zuciya da alfahari da koyarwarsa da tarihinsa idan aka kwatanta su da na dukkan sauran al'adu da falsafoli. Musulmai bai kamata su yarda da waɗanda ke ikirarin kare Musulunci ba alhali a zahiri suna neman rushe shi da kuma hana Musulmai haƙƙinsu na neman ƙarfi da yin jihadi don kare addininsu da yaɗa koyarwarsa ga dukkan bil'adama.
These principles present the correct perspective of Islam from which its followers should view and understand it. Muslims need not be on the defensive nor have to justify Islam’s stance, but should be confident and proud of its teachings and its history compared with those of all other cultures and philosophies. Muslims ought not to be taken in by those who claim to defend Islam but, in reality, only seek to undermine it and subvert the right of Muslims to strive to be powerful and to undertake jihād to protect their faith and spread its teachings to all mankind.
Waɗanda suke tsayawa a hanyar ci gaban Musulunci su ne ainihin maƙiyan ɗan Adam, waɗanda ya kamata a bi su, a kuma tarwatsa ƙoƙarinsu. Wannan aiki yana kan muminai waɗanda suke da amfanin alherin Allah da albarkarsa, waɗanda wajibi ne a daraja su, a kuma miƙa su ga wasu.
Those who stand in the way of Islam’s progress are the real enemies of humanity who ought to be pursued, and whose efforts should be frustrated. This task falls upon the believers who have the benefit of God’s grace and blessings which they are obliged to value and pass on to others.