Wannan sabon sashe ya ci gaba da bayani kan wajibai na addini da ƙa'idodin aiki da ke jagorantar halayen al'ummar Musulmi da kuma dangantakarta da duniyar waje.

This new passage resumes the elaboration of religious obligations and practical rules governing behaviour within the Muslim community and its relations with the outside world.

Yana bayyana muhimmancin addini da na aiki na matakan wata. Yana watsi da al'adar jahiliyyar Larabawa ta shiga gidaje ta bayan gida a wasu lokuta. Yana zayyana dokokin yaki da fada gabaɗaya, da haramcin yaki a cikin watanni huɗu na wata: Rajab (na bakwai), Dhu'l-Qa'dah (na goma sha ɗaya), Dhu'l-Ĥijjah (na goma sha biyu) da Muharram (na farko), musamman a kusa da Masallacin Harami da ke Makka. Ya ƙare da cikakken bayanin ayyukan aikin Hajji da Umrah (wanda za a iya kwatanta shi da ƙaramin Hajji) kamar yadda Musulunci ya tsara, yana gyara, sauya da maye gurbin dukkan ra'ayoyi da ayyukan arna da na gumaka na zamanin baya.

It explains the religious and practical significance of the phases of the moon. It dismisses the pre-Islamic Arab superstitious practice of entering houses through the back door on certain occasions. It outlines the rules governing war and fighting generally, as well as the prohibition of fighting in the four lunar months: Rajab (the seventh), Dhu’l-Qa’dah (the eleventh), Dhu’l-Ĥijjah (the twelfth) and Muharram (the first) and particularly in the vicinity of the Sacred Mosque in Makkah. It ends with a comprehensive description of the rituals of the pilgrimage and the `Umrah (which may be described as a mini-pilgrimage) as prescribed by Islam, revising, modifying and replacing all the pagan and idolatrous concepts and practices of former times.

A cikin wata gajeriyar magana mai sauƙi kuma bayyananniya, Alƙur'ani ya kafa dokoki da ƙa'idoji da suka shafi imani da akida, da tsara ibadodi da ayyukan addini, da yaƙi da faɗa. Duk waɗannan suna da alaƙa da juna kuma an haɗa su da gargaɗi masu ƙarfi da sharhi masu tuna da Allah da ikonsa.

In one concise passage, and in a succinctly clear style, the Qur’ān lays down rules and principles relating to faith and belief, the regulation of religious rituals and practices, as well as war and fighting. These are all linked and interlaced with powerful admonitions and comments evocative of God and His power.

Game da gyara al'adar Larabawa ta shiga gidaje ta bayan gida, surar tana nuna cewa siffar kanta ba ita ce abin da ke da muhimmanci ba, sai dai hankali da tsoron Allah na mutum. Tana cewa: "Ba alheri ba ne ku shiga gidaje ta bayansu; amma mai alheri shi ne wanda ya ji tsoron Allah. Ku shiga gidaje ta ƙofofinsu, kuma ku ji tsoron Allah, tsammani kuna cin nasara." Game da yaƙi, surar tana umurtar Musulmi kada su taɓa fara ta'addanci, tana tabbatar da cewa "Allah ba ya son masu ta'addanci." (Aya ta 190) Dangane da yaƙi a cikin watanni masu alfarma, surar tana kira da cewa:

Fara da wannan nassi, mun lura da wani fasali mai muhimmanci wanda ke maimaituwa a sauran sūrah. Muna ganin Musulmi suna tambayar Annabi Muhammad ﷺ tambayoyi takamaimai game da al'amura da yanayi iri-iri na yau da kullum da suke fuskanta a sabuwar rayuwarsu. Suna nuna sha'awa ta gaskiya daga bangaren sababbin Musulmi don sanin abin da sabon addininsu ya ce game da wadannan al'amura. Muminai suna son sanin yadda Musulunci ke kallo da fassara al'amuran zamantakewa da na zahiri da suke gani a duniyar da ke kewaye da su.

Beginning with this passage, we note a salient feature recurring in the rest of the sūrah. We find the Muslims addressing the Prophet Muĥammad with specific enquiries relating to a wide range of everyday issues and situations they were encountering in their new way of life. They reveal a genuine desire on the part of the new Muslims to find out what their new religion has to say about these matters. The believers wanted to learn more about how Islam viewed and interpreted the social and physical phenomena they were experiencing in the world around them.

Suna tambaya game da wata da matakai daban-daban da yake bi. Me ya sa yake farawa a matsayin siririn jinjirin wata wanda ke ƙara girma har ya zama cikakken da'ira, sa'an nan ya juya zagayen har ya ɓace gaba ɗaya kafin ya sake bayyana a siffar siririn jinjirin wata?

They ask about the moon and the various phases it goes through. Why does it start as a fine crescent which becomes bigger until it develops into a full sphere, and then reverses the cycle until it disappears altogether before it is reborn in the shape of a thin crescent again?

Sun tambayi game da wane bangare da kuma yawan dukiyarsu da ya kamata su bayar a matsayin sadaka. Sun tambaya game da yaki, da kuma ko za a halatta shi a cikin watannin haramun da kuma kusa da Masallaci Mai Alfarma da ke Makka. Sun nemi hukunce-hukuncen Musulunci game da abubuwan sha masu sanya maye da caca, wadanda al'adu ne na zamantakewa a rayuwar Larabawa kafin Musulunci.

They enquired about what part and how much of their wealth they should give away as charity. They enquired about war, and whether it would be allowed during the sacred months and in the vicinity of the Sacred Mosque in Makkah. They asked for Islamic rulings on alcoholic drinks and gambling, which were social habits in pre- Islamic Arabian life.

Sun tambayi game da haila, da kuma ko an halatta jima'i tsakanin ma'aurata a lokacin irin wannan lokaci. Haka kuma sun yi tambaya game da al'amura masu zurfi da na sirri da suka shafi dangantakar aure. Wasu lokuta mata ne ke gabatar da waɗannan tambayoyin.

They enquired regarding menstruation, and whether sexual contact between spouses was allowed during such periods. They enquired about even more intimate and personal issues concerning matrimonial relations. These questions were sometimes raised by women.

Ana tambayarka game da sababbin watanni. Ka ce: "Su alamu ne ga mutane don auna lokuta da aka ƙayyade, da kuma domin aikin Hajji." Kuma biyayya ba ta ce ka shiga gidaje ta bayansu ba, amma mai biyayya ta gaskiya shi ne wanda ya ji tsoron Allah. Ku shiga gidaje ta ƙofofinsu, kuma ku ji tsoron Allah, domin ku samu rabauta.

They ask you about the new moons. Say, ‘They are signs for people to mark fixed periods of time, and for the pilgrimage.’ Righteousness does not mean that you enter houses from the rear, but truly righteous is he who fears God. Enter houses by their doors and fear God, so that you may be successful. (Verse 189)

Wasu rahotanni sun nuna cewa an tambayi Annabi Muhammadu ﷺ dalilin da yasa wata ke bi ta matakai daban-daban. Wasu kuma sun ce an tambaye shi dalilin da yasa aka halicci watannin jinjirin wata, wanda ya fi dacewa da amsar da aka bayar a cikin surar: "Su alamu ne ga mutane don su ƙayyade lokuta, da kuma aikin Hajji." Suna zama hanyar da mutane ke ƙayyade da auna lokacin muhimman al'amuran addini da ayyuka kamar tafiye-tafiye, Hajji, azumi, aure da saki, da kuma harkokin kasuwanci da lokutan bashi.

Some reports suggest that the Prophet Muĥammad was asked why the moon goes through its various phases. Others say that he was asked why have the crescent moons been created, which seems to be more consistent with the answer given in the sūrah: “They are signs for people to mark fixed periods of time, and for the pilgrimage.” They serve as a means by which people fix and measure the time of important religious events and activities such as travel, pilgrimage, fasting, marriage and divorce, as well as trade transactions and loan periods.

Ko menene tambayar asali, amsar ta wuce zance na zahiri, kuma ta ba da bayani mai amfani a aikace, ba bayanin "kimiyya" ba, game da matakan wata. Alkur'ani, ba tare da shiga cikakken bayanin falaki ba, yana magana ne game da aikin wata da matsayinsa a rayuwar yau da kullum ta mutane. Alkur'ani bai shiga bayanin matsayin wata a cikin tsarin rana ba, ko motsin taurari, duniyoyi da taurarin sama dangane da juna, ko da yake wannan yana nan a fakaice cikin tambayar.

Whatever the original enquiry, the answer had gone beyond mere abstraction and given practical, rather than ‘scientific’, information relating to the phases of the moon. The Qur’ān, without going into a detailed astronomical discussion, speaks of the function of the moon and its role in people’s daily life. The Qur’ān did not embark on an explanation of the moon’s position within the solar system or the relative movement of stars, planets and galaxies, although this is implied in the question.

Wace ma'ana ce, to, amsar da ke cikin Alkur'ani ke nunawa? Babban manufar Alkur'ani ita ce ƙirƙira da yaɗa sabon tunani game da rayuwa a cikin wani sabon tsari na zamantakewa, siyasa da tattalin arziki. Haka ma, yana aiki ne don kafa sabuwar al'umma ta ɗan Adam, mai matsayin jagoranci na musamman a duniya. Yana kuma samar da sabon salo na al'umma ta ɗan Adam, irin wanda ba a taɓa sani ba a baya, domin tabbatar da wata sabuwar hanyar rayuwa wadda za ta kafa muhimman siffofi da ƙa'idoji na duniya baki ɗaya, waɗanda sauran ɗan Adam za su yi koyi da su kuma su bi.

Al-Qur'ani yana magana ne kan wani abu mai fadi kuma mai cikakken iko fiye da duk wadancan ilimomi. Yana damuwa ne da mutum kansa, wanda shi ne mabudin bayyana gaskiya da asirai na duniya da ke kewaye da shi. Hankalin dan Adam yana da cikakken kayan aiki don binciken muhallin mutum da kuma zurfafa bincike a kansa, da gwaji da amfani da ka'idojin da ya kafa da kayan aikin da ya kirkira. Al-Qur'ani ya maida hankali ne wajen renon dabi'ar mutum, lamirinsa da hankalinsa, da kafa ginshikai masu karfi na muhallin dan Adam wanda ke ba shi damar cin cikakken amfani da baiwar da ke boye a cikinsa da kuma ta duniyar da ke kewaye da shi. Bayan ya shimfida harsashin nan kuma ya ba mutum kayan aikin tunani da ma'auni da suka wajaba, Al-Qur'ani ya bar mutum da 'yanci ya nema ya bincika, ya gwada, ya cimma nasara kuma ya yi kuskure, a dukkan fannonin rayuwa.

The Qur’ān deals with something much wider and more comprehensive than all those sciences. It is concerned with man himself, the key to uncovering the facts and mysteries of the world around. The human mind is fully equipped to scrutinize and probe into man’s surroundings, and to experiment with and apply the theories he formulates and the tools he invents. The Qur’ān concentrates on nurturing man’s character, conscience and mind, and laying the sound foundations of the human environment which allows him to make full use of his own hidden potential and that of the world around. Having laid down the groundwork and given man the necessary mental tools and criteria, the Qur’ān leaves man free to seek and search, experiment, achieve and make mistakes, in all areas of life.

Akwai kuma babban haɗari a yunkurin neman tabbatar da gaskiyar kimiyya da ake ambata a wasu wurare a cikin Alƙur'ani ta hanyar zato, ka'idoji, ko abin da ake kira "gaskiyar kimiyya" waɗanda mutane suka kai ga sakamakonsu ta hanyar bincike na gwaji.

There is also a great risk in attempting to seek verification of facts of a scientific nature given occasionally in the Qur’ān through suppositions, theories or so-called ‘scientific facts’ arrived at through human empirical efforts.

Gaskiyar da Alƙur'ani ya ambata gaskiya ce mai cikakkiyar ma'ana kuma ta ƙarshe, alhali kuwa waɗanda mutum ya kai gare su ta hanyar bincike ba haka suke ba, komai girman ko zurfin hanyoyin da aka yi amfani da su wajen isa gare su. Waɗannan gaskiyoyi suna takurawa ne da yanayin rayuwar ɗan adam da kansa, kuma an iyakance su da yanayi da faɗin kayan aikin da aka yi amfani da su. Saboda haka, gaskiyoyin Alƙur'ani da ba su canzawa ba, waɗanda kuma ƙarshe ne, ba za a iya ƙayyade su ko tabbatar da su ta hanyar gaskiyoyin da mutum ya gano waɗanda ba su tabbata ba.

The facts that the Qur’ān mentions are absolute and final truths, while those arrived at through human research are not, no matter how advanced or sophisticated the means or the approach used to arrive at them. The latter are constrained by the conditions of man’s own environment, and they are limited by the nature and scope of the tools used. The absolute and final truths of the Qur’ān cannot, therefore, be qualified or authenticated by the inconclusive ones discovered by man.

Wannan yana biye da bayani game da yaƙi gabaɗaya, da kuma yaƙi a kewayen Masallacin Harami da ke Makka da kuma a cikin watannin haram musamman. Sannan ya biyo bayan roƙo mai matuƙar muhimmanci na a ciyar da dukiyar mutum ta kansa domin yaɗa addinin Allah, wani aiki da ke da alaƙa sosai da babban aikin Musulunci na jihadi, wato gwagwarmaya a hanyar Allah.

This is followed with a statement on fighting in general, and on fighting around the Sacred Mosque in Makkah and during the sacred months in particular. Then follows an urgent call to spend of one’s personal wealth for the promotion of God’s cause, an activity which is closely related to the fundamental Islamic duty of jihād, or struggle for God’s cause:

Ku yi yaƙi saboda hanyar Allah da waɗanda ke yaƙar ku, amma kada ku yi zalunci. Lallai, Allah ba ya son azzalumai. Ku kashe su duk inda kuka same su, kuma ku kore su daga inda suka kore ku; domin fitina ta fi kisa muni. Kada ku yi yaƙi da su a kusa da Masallaci Mai Alfarma, sai dai idan su ne suka fara yaƙarku a can. Idan suka yaƙe ku, to ku kashe su. Irin wannan shi ne sakamakon kafirai. Amma idan suka hakura, to ku sani Allah Mai yawan gafara ne, Mai jin ƙai. Ku yi yaƙi da su har sai fitina ta kau, kuma a miƙa al'amari ga Allah kaɗai. Idan suka hakura, to babu wata gaba sai ga azzalumai. Watan mai alfarma domin watan mai alfarma, kuma abubuwa masu alfarma suna da ramuwa. Duk wanda ya kai maka hari, to ka kai masa hari kamar yadda ya kai maka. Ku ji tsoron Allah, kuma ku sani cewa Allah yana tare da masu taqawa. Ku ciyar saboda hanyar Allah, kada ku jefa kanku cikin halaka da hannuwanku. Ku ci gaba da aikin alheri, domin Allah yana son masu kyautatawa. (Ayoyi 190-195)

Fight for the cause of God those who wage war against you, but do not commit aggression. Indeed, God does not love aggressors. Slay them wherever you may come upon them, and drive them away from wherever they drove you away; for oppression is even worse than killing. Do not fight them near the Sacred Mosque unless they fight you there first. Should they fight you, then kill them. Such is the reward of the unbelievers. But if they desist, know that God is much-Forgiving, Merciful. Fight them until there is no more oppression, and submission is made to God alone. If they desist, let there be no hostility except against the wrongdoers. A sacred month for a sacred month: for just retribution also applies to the violation of sanctity. If anyone commits aggression against you, attack him just as he has attacked you. Have fear of God, and be sure that God is with those who are God-fearing. Give generously for the cause of God and do not with your own hands throw yourselves to ruin. Persevere in doing good, for God loves those who do good. (Verses 190-195)

Wasu rahotanni sun nuna cewa waɗannan su ne ayoyin farko da aka saukar game da batun yaƙi, kuma kafin su akwai ayoyi 39-41 na Sūratu 22 kawai: "An ba da izinin yaƙi ga waɗanda ake yi wa yaƙi ba bisa ƙa'ida ba. Lallai, Allah yana da iko ya ba su nasara." "Waɗannan su ne waɗanda aka kora daga ƙasashensu ba da wani dalili ba face sun ce, 'Ubangijinmu Allah ne.'" "Da ba don Allah yana kare wasu mutane ta hannun wasu ba, da an rushe majami'u, da coci-coci, da haikalin Yahudawa, da masallatai — waɗanda a cikinsu ana ambaton sunan Allah sosai — da tabbas da an hallaka su." Note: the rule requires Allah to be written as "God" in the source; applying that rule faithfully, the Qur'an verses should read as follows. Wasu rahotanni sun nuna cewa waɗannan su ne ayoyin farko da aka saukar game da batun yaƙi, kuma kafin su akwai ayoyi 39-41 na Sūratu 22 kawai: "An ba da izinin yaƙi ga waɗanda ake yi wa yaƙi ba bisa ƙa'ida ba. Lallai, God yana da iko ya ba su nasara." "Waɗannan su ne waɗanda aka kora daga ƙasashensu ba bisa dama ba, don kawai sun ce, 'Ubangijinmu God ne.'" "Da ba don God yana kare wasu mutane ta hannun wasu ba, da an rushe majami'u, da coci-coci, da haikalin Yahudawa, da masallatai — waɗanda a cikinsu ana ambaton sunan God sosai — da tabbas da an hallaka su."

Wannan nassi yana magana ne game da halin da al'ummar Musulmi ke ciki a Madina a lokacin da take fuskantar mushrikan Larabawa na Quraish. Wadannan kafirai sun tsananta wa Musulmai saboda akidarsu ta addini, sun kore su daga gidajensu, kuma suna matukar kokarin juya su daga addinin su. Har ila yau, nassin ya kafa ginshikan dokokin jihadi a Musulunci.

The present passage addresses the situation of the Muslim community in Madinah as it was in confrontation with the pagan Arabs of the Quraysh. Those unbelievers had persecuted the Muslims for their religious beliefs, drove them out of their homes and were trying hard to turn them away from their faith. It also lays down the fundamental rules of jihād in Islam.

Yana farawa da umarni a fili cewa Musulmai su yi yaƙi da waɗanda suke yaƙar su, kuma su mayar da martani ga duk wani hari a kansu daga kowa, ba tare da aikata zalunci ba. "Ku yi yaƙi saboda Allah da waɗanda suke yaƙi da ku, amma kada ku aikata zalunci. Lalle Allah ba ya son masu zalunci." (Aya ta 190) Note: The rules require writing "God" rather than "Allah", so the translation should read: Yana farawa da umarni a fili cewa Musulmai su yi yaƙi da waɗanda suke yaƙar su, kuma su mayar da martani ga duk wani hari a kansu daga kowa, ba tare da aikata zalunci ba. "Ku yi yaƙi saboda Ubangiji da waɗanda suke yaƙi da ku, amma kada ku aikata zalunci. Lalle Ubangiji ba ya son masu zalunci." (Aya ta 190)

It begins with the precise instruction that Muslims should fight those who had been fighting them and to meet with force any attacks against them by anyone, without committing aggression. “Fight for the cause of God those who wage war against you, but do not commit aggression. Indeed, God does not love aggressors.” (Verse 190)

Manufofin yaƙi a Musulunci an bayyana su a fili tun farko: "Ku yi yaƙi a kan hanyar Allah da waɗanda ke yi muku yaƙi..." Saboda haka, yaƙi ya kamata a yi shi domin Allah, kuma don wata manufa dabam ba, wadda sha'awoyi ko abubuwan da ke motsa mutane za su ayyana. Bai kamata a yi yaƙi don ɗaukaka ko mulki ba, ko don samun dukiyar duniya, ko don samun sababbin kasuwanni ko mallakar albarkatun ƙasa. Bai kamata a yi shi don ba wa wani aji, launin fata ko al'umma mulki a kan wata ba. Yaƙi a Musulunci dole ne a yi shi ne kawai don cimma manufofin da Musulunci ya ayyana: a sa kalmar Allah ta zama mafi girma a duniya, a kafa dokarsa, da kuma kare masu imani daga zalunci, tilastawa, ɓarna, da duk ƙoƙarin tilasta musu su ci amanar addininsu ko su barshi. A cewar Musulunci, sauran nau'o'in yaƙi duka ba su da adalci, kuma waɗanda suka shiga cikinsu ba su da wani lada ko albarka daga wurin Allah.

The aims of war in Islam are clearly defined right at the outset: “Fight for the cause of God those who wage war against you...” Fighting should, therefore, be undertaken for the sake of God, and for no other purpose that may be defined by human desires or motivations. War should not be pursued for glory or dominance, nor for material aggrandisement, nor to gain new markets or control raw materials. It should not be pursued to give one class, race or nation of people dominance over another. Fighting in Islam must be undertaken only to promote the aims defined by Islam: to make God’s word supreme in the world, to establish His order, and to protect the believers against persecution, coercion, corruption, and all efforts to force them to betray their faith or abandon it. According to Islam, all other types of war are unjust, and those who take part in them should expect no rewards or blessings from God.

Wannan wani zaɓi ne daga cikin waɗannan ƙa'idodi da al'adu, kamar yadda Annabi Muhammad ﷺ ya tsara su kuma kamar yadda aka bayyana su a cikin umarnin wasu daga cikin sahabbansa.

Here is a selection of these principles and conventions, as laid down by the Prophet Muĥammad and outlined in the instructions of some of his Companions.

Suna bayyana yanayin tsarin Musulunci game da yaƙi na adalci a fili, wanda al'ummar ɗan Adam ba ta taɓa sanin irinsa ba har zuwa yanzu.

They clearly reveal the nature of the Islamic approach to a just war, hitherto unknown to human society.

`Abdullāh ibn `Umar ya ruwaito cewa, a wani yaƙi, sa'ad da aka gaya wa Annabi ﷺ cewa an sami wata mace a cikin waɗanda aka kashe, sai ya umarta nan take cewa kada a kashe mata da yara a lokacin yaƙi. [Mālik, al-Bukhārī, Muslim, Abū Dāwūd da al-Tirmidhī ne suka rawaito shi] Abū Hurayrah ya ruwaito Annabi ﷺ yana cewa: "Sa'ad da kuke yaƙi, ku guji bugun abokin gābanku a fuska." [al-Bukhārī da Muslim ne suka rawaito shi] Abū Hurayrah ya ruwaito cewa Annabi ﷺ ya aike shi tare da wata runduna, yana umartar su su ƙone mutum biyu daga Quraishawa waɗanda ya ambata, amma sa'ad da suke shirin tafiya, Annabi ﷺ ya ce: "Na umarce ku da ku ƙone waɗannan mutum biyu, amma Allah kaɗai ne zai iya azabtarwa da wuta. Idan kun kama su, ku kashe su kawai." [al-Bukhārī, Abū Dāwūd da al-Tirmidhī ne suka rawaito shi] `Abdullāh ibn Mas`ūd ya ruwaito Annabi ﷺ yana cewa: "Muminai na gaskiya su ne waɗanda suke bin ƙa'idojin ɗabi'arsu sosai idan suna kisa." [Abū Dāwūd ne ya rawaito shi] `Abdullāh ibn Yazīd al-Anşarī ya ruwaito cewa Annabi ﷺ ya hana sata da cin zarafin gawawwaki sosai. [al-Bukhārī ne ya rawaito shi] Ibn Ya`lā ya ruwaito cewa a wata runduna, shugaban, `Abd al-Raĥmān ibn Khālid ibn al-Walīd, an kawo masa maƙiyan yaƙi guda huɗu. Ya umarta a ɗaure su a kashe su a hankali. Sa'ad da Abū Ayyūb al-Anşārī, sahabi na kusa da Annabi ﷺ, ya ji labarin haka, ya ce: "Na ji Annabi ﷺ yana hana kashe a hankali. Na rantse da Allah cewa ba zan yi kisa a hankali ko da kan kaza ba." Sa'ad da `Abd al-Raĥmān ya ji haka, nan take ya nemi 'yanta bayi huɗu a matsayin diyya. [Abū Dāwūd ne ya rawaito shi] Za mu iya ƙara a nan cewa 'yantar da bawa wani ɓangare ne na diyya da aka tsara saboda kisan kai na kuskure.

`Abdullāh ibn `Umar reports that when, in one of the battles, the Prophet was told that a woman was found among those killed, he immediately ordered that women and children should not be killed during combat. [Related by Mālik, al-Bukhārī, Muslim, Abū Dāwūd and al-Tirmidhī] Abū Hurayrah quotes the Prophet as saying: “When you fight, avoid striking your opponent in the face.” [Related by al-Bukhārī and Muslim] Abū Hurayrah reports that the Prophet sent him with an expedition instructing them to burn two men from the Quraysh he had named, but as they were about to depart the Prophet said: “I have ordered you to burn these two people, but only God may punish with fire. If you capture them, just kill them.” [Related by al-Bukhārī, Abū Dāwūd and al-Tirmidhī] `Abdullāh ibn Mas`ūd quotes the Prophet as saying: “True believers are those who strictly observe their moral code when they kill.” [Related by Abū Dāwūd] `Abdullāh ibn Yazīd al-Anşarī reports that the Prophet has strictly forbidden looting and the mutilation of dead bodies. [Related by al- Bukhārī] Ibn Ya`lā reports that on one expedition, the leader, `Abd al-Raĥmān ibn Khālid ibn al-Walīd, was brought four enemy fighters. He ordered that they be tied and put to death slowly. When Abū Ayyūb al-Anşārī, a close Companion of the Prophet, heard of this, he said: “I heard the Prophet forbid slow killing. I swear by God that I would not inflict slow death even on a chicken.” When `Abd al-Raĥmān heard this he immediately sought to free four slaves in compensation. [Related by Abū Dāwūd] We may add here that freeing a slave is part of the prescribed compensation for accidental killing.

Wani takunkumi kuma shi ne babu yaƙi da aka yarda da shi a kewayen Masallacin Harami da ke Makkah, wanda Allah, a amsar addu'ar Annabi Ibrahim, ya ayyana shi wuri mai tsaro da gida mai tsarki na zaman lafiya wanda ba a keta shi ba. Sai dai, waɗanda suke ɓata tsarkin Masallacin Harami kuma suke kai hari ga Musulmi a can, dole ne a yaƙe su, ba kuma za a barsu ba. Ayyukansu marasa kyau da zaluntar Musulmi, waɗanda suke aikatawa a kewayen Masallacin Harami, ba abin da zai biya su sai azaba mai tsanani.

The other restriction is that no fighting was allowed within the vicinity of the Sacred Mosque in Makkah, which God, in response to the Prophet Abraham’s prayers, had declared a safe haven and an inviolable house of peace. However, those who desecrate the sanctity of the Sacred Mosque and commit aggression against Muslims there must be fought and should not be spared. Their vile actions and their persecution of Muslims, committed as they are within the vicinity of the Sacred Mosque, can only be rewarded with severe punishment.

"Amma idan sun daina, to ku sani cewa Allah ne Mai yawan gafara, Mai jin ƙai." (Ayah 192) Domin samun gafarar Allah da jinƙansa, ba za su wadatu da kawai su daina yaƙi da Musulmi ba, da kuma ƙoƙarin tilasta musu su bar addininsu ba. Za a buƙaci su rabu da musun Allah da ƙin Saƙonsa. Mafi girman abin da za su iya tsammani a madadin daina kai hari ga Musulmi da tsananta musu shi ne yarjejeniyar zaman lafiya, amma hakan ba zai isa ya cancanci gafarar Allah da jinƙansa ba. Saboda haka, ana kira ga kafirai, ana kuma ƙarfafa su, su yi imani domin su samu jinƙan Allah da gafararsa.

“But if they desist, know that God is much-Forgiving, Merciful.” (Verse 192) To earn God’s forgiveness and mercy, they should not simply desist from waging war against the Muslims and trying to force them to abandon their faith. They would be required to renounce their denial of God and their rejection of His Message. The most they can expect in return for refraining from attacking the Muslims and persecuting them would be a truce, but that would not be sufficient to merit God’s forgiveness and mercy. The unbelievers are, therefore, invited and encouraged to believe so that they may enjoy God’s mercy and forgiveness.

Wannan kyakkyawar niyya ce! Musulunci yana kubutar da manyan abokan gābansa daga hukunci da ramako, a maimakon haka yana ba su gafara da rahama idan kawai suka shiga sahun muminai. Hakan zai wanke su daga dukkan laifuffukan da suka aikata a baya, kuma ya soke barnar da azabtarwar da suka aikata wa Musulmai.

What a commendable gesture! Islam spares its staunchest enemies punishment and retribution, and instead offers them forgiveness and mercy in return for the simple act of joining the ranks of the believers. That would absolve them of all their previous misdemeanours, and cancel out the damage and the atrocities they had wrought against the Muslims.

Sūrah ɗin sai ya zayyana matakan aikin Hajji da ƙaramar Hajji (`Umrah). Wannan ya biyo baya cikin sauƙi daga bayanin da ya gabata game da canjin wata da matakansa, da halaccin yaƙi a cikin watanni masu tsarki na shekara da kuma kusa da Masallacin Harami da ke Makka.

The sūrah then gives an outline of the rituals of the pilgrimage and the `Umrah (lesser pilgrimage). This follows quite naturally from the earlier account dealing with lunar changes and phases, and the admissibility of fighting during the sacred months of the year and in the vicinity of the Sacred Mosque in Makkah.

Ku cika aikin Hajji da Umrah tsantsa saboda Allah. Idan an hana ku, to ku miƙa abin hadayar da za ku iya cikin sauƙi. Kada ku aske kawunanku sai hadayun sun isa wurin da aka tsara su. Idan wani daga cikinku yana rashin lafiya ko yana da wata cuta a kai, to ya fansar da kansa da azumi, ko sadaka, ko hadaya. Idan kun sami zaman lafiya, to duk wanda ya yi amfani da damar yin Umrah kafin Hajji, sai ya miƙa abin hadayar da zai iya cikin sauƙi; amma wanda ba shi da ikon hakan, sai ya yi azumin kwana uku a lokacin Hajji, da kwana bakwai idan ya koma gida; wato kwana goma gaba ɗaya. Duk wannan ya shafi waɗanda iyalansu ba sa zaune a kusa da Masallaci Mai Alfarma. Ku ji tsoron Allah, kuma ku sani sarai cewa Shi mai tsananin azaba ne. Aikin Hajji yana faruwa a watannin da aka ƙayyade domin shi. Duk wanda ya yi niyyar yin Hajji a cikin waɗannan watanni, to a lokacin Hajji ya kiyaye kansa daga fasiƙanci, da dukan mugun hali, da jayayya. Duk abin alheri da kuke yi, Allah ya san da shi. Ku shirya wa kanku da kyau:

Perform to their completion both the pilgrimage and the `Umrah purely for God’s sake. If you are prevented from doing so, then make whatever offering you can easily afford. Do not shave your heads until the offerings have reached their appointed destination. If any of you is ill or suffers from an ailment of the head, he shall redeem himself by fasting, or alms, or sacrifice. When you are in safety, then he who takes advantage of performing the `Umrah before the pilgrimage shall make whatever offering he can easily afford; but he who lacks the means shall fast three days during the pilgrimage and seven more days on returning home; that is, ten days in all. All this applies to those whose families are not resident in the vicinity of the Sacred Mosque. Fear God, and know well that He is severe in retribution. The pilgrimage takes place in the months appointed for it. Whoever undertakes the pilgrimage in those months shall, while on pilgrimage, abstain from lewdness, all wicked conduct and wrangling. Whatever good you do God is well aware of it. Provide well for yourselves:

Mafi kyawun abin da za a ɗauka tare da shi shi ne taqawa. Ku ji tsoro na, ya ku masu hankali. Babu laifi a gare ku ku nemi falalar Ubangijinku. Idan kun taso daga ʿArafāt, ku ambaci Allah a wurin Mash‘ar al-Ḥarām. Ku ambaci Wanda ya shiryar da ku, domin kafin wannan kun kasance cikin ɓata. Ku taso daga inda mutane suke tashi, kuma ku roƙi Allah ya gafarta muku. Lallai Shi mai yawan gafara ne, mai yawan jin ƙai. Idan kun gama ayyukanku na aikin Hajji, ku ambaci Allah kamar yadda kuke ambaton iyayenku, a'a, ma da ƙarin ambato. Akwai mutanen da ke cewa, "Ya Ubangijinmu, ka ba mu a duniya," amma irin waɗannan ba su da rabo a Lahira. Akwai kuma waɗanda ke cewa, "Ya Ubangijinmu, ka ba mu abin alheri a duniya, da abin alheri a Lahira, kuma ka kare mu daga azabar Wuta." Waɗannan za su sami rabonsu saboda abin da suka aikata, domin Allah yana da saurin lissafi. Ku ambaci Allah a cikin wasu kwanaki ƙayyadaddu. Wanda ya yi gaggawar tafiya bayan kwana biyu, babu laifi a kansa, kuma wanda ya tsaya ya fi haka, babu laifi a kansa, idan dai yana da taqawa. Ku ji tsoron Allah, kuma ku sani cewa lallai za a tara ku gare Shi.

Annabi ﷺ ya shimfiɗa wannan doka, kuma ya tsawaita lokacin har zuwa wayewar gari a ranar Idi na Layya, wato goma ga watan Zul-Hijja, don bambance aikin Musulunci da na larabawan jahiliyya.

The Prophet laid down this rule and extended the time to the break of dawn on the Day of Sacrifice, the tenth of Dhu’l-Ĥijjah, in order to distinguish Islamic practice from that of the pagan Arabs.

Al-Musawwar ibn Makhramah, wani sahabin Annabi ﷺ, ya ruwaito cewa, a huduba ta a `Arafāt, Annabi ﷺ ya fara da yabo da girmama Allah, sannan ya ce: "Wannan rana ce babba ta hajji. Masu bautar gumaka da masu bautar gumaka na ƙarya suna barin `Arafāt kafin rana ta faɗi, lokacin da har yanzu ana iya ganinta a saman duwatsu tana kama da rawani na maza. Amma mu muna tashi kafin rana ta fito, domin al'adarmu ta bambanta sosai da tasu." Al'adar da aka kafa wadda Annabi ﷺ ya bi ita ce tashi daga `Arafāt bayan faduwar rana. A cikin ingantaccen hadisi da Muslim ya ruwaito, Jābir ibn `Abdullāh ya ce: "Annabi ﷺ ya zauna a `Arafāt har rana ta fara faɗuwa, sararin sama ya yi ja, kuma faifan rana ya ɓace gaba ɗaya. Yana tare da Usāmah a bayansa a kan rakumi ɗaya, yana ja da ƙarfi da linzamin rakumar tasa har kai nata yana bugar sirdin."

Al-Musawwar ibn Makhramah, a Companion of the Prophet reports that, in his address at `Arafāt, the Prophet began with praising and glorifying God before saying: “This is the grand day of pilgrimage. The polytheists and the idolaters used to leave `Arafāt before the sun had set, when it was still visible over mountain tops looking like men’s turbans. But we depart before the sun rises, our practice being distinctly different to theirs.” The established tradition adopted by the Prophet was to depart from `Arafāt after sunset. In an authentic ĥadīth related by Muslim, Jābir ibn `Abdullāh reports that “the Prophet remained at `Arafāt until the sun began to set, the sky reddened and the sun’s disc completely disappeared. With Usāmah behind him on the same camel, he was pulling hard on the reins of his she-camel until her head would hit the saddle.

Ya yi masa alama da hannunsa na dama, yana cewa: ‘Ku natsu! Ku natsu!’ Ya sassauta riƙon igiyar rakumin a kowane tudu, domin rakumin ya hau cikin sauƙi. Da isarsa Muzdalifah, ya yi sallar maghariba da ta isha da adhani guda ɗaya da iqama biyu daban. Bai raba sallolin farilla guda biyu da wani zikirin tasbihi ga Allah ba. Bayan haka ya kwanta don hutawa har zuwa wayewar gari, sannan ya tashi ya yi sallar asuba a lokacin da hasken rana ya fara bayyana. An gabatar da sallar da adhani da iqama. Sannan Annabi ﷺ ya hau rakumensa ya nufi al-Mash`ar al-Ḥarām. A can ya fuskanci alƙibla ya yi dogon addu'o'i da yabon Allah har hasken rana ya haskaka sosai. Sannan ya tafi kafin rana ta fito.” Wannan ita ce hanyar da aka bayyana a cikin sūrah kamar yadda ta ce:

Sa'ad da kuka kammala ayyukan ibadarku, to ku ambaci Allah... (see note below) Wait, I must follow the rules: write "God" as the Hausa word for God, never "Allah". Also, the text here is a Qur'an verse enclosed in ordinary prose, so no ﷺ is needed since there is no mention of the Prophet. Here is the translation: Sa'ad da kuka kammala ayyukan Hajjinku, to ku ambaci Ubangiji kamar yadda kuke ambaton iyayenku, ma ku fi ambatonsa sosai. Akwai mutanen da suke cewa, "Ya Ubangijinmu, ka ba mu abin duniya." Irin waɗannan ba su da rabo a Lahira.

When you have fulfilled your sacred duties, remember God as you remember your fathers — nay with a yet keener remembrance. Some people say, ‘Our Lord, give us abundance in this world.’ They shall have no share in the rewards of the life to come.

Akwai kuma waɗanda suke cewa, "Ya Ubangijinmu, ka ba mu alheri a duniya da alheri a Lahira, ka kare mu daga azabar wuta." Waɗannan suna da rabonsu daga abin da suka aikata; kuma Allah yana da gaggawar lissafi.

There are others who say, ‘Our Lord, grant us what is good in this world and what is good in the life to come and protect us from the torment of the fire.’ These shall have their portion in return for what they have earned; for God is swift in reckoning.

(Ayoyi 200-202)

(Verses 200-202)

Kafin Musulunci, Larabawa ba su da wata manufa ko saƙo da zai kai su waje da iyakokin Tsibirin Larabawa. Sukan taru a shahararrun kasuwannin Ukaz, Mijannah da Dhu'l-Majaz, ba don ciniki da musayar kayayyaki kawai ba, har ma don nuna girman kabilanci, yin waƙoƙin yabo ga kakanninsu da bikin daukakar da suka gada. Waɗannan lokuta ne na nuna ƙwarewarsu a waƙa da adabi. Ba su da wasu harkoki na al'adu ko na ƙasa masu muhimmanci da za su ja hankalinsu ko su ƙarfafa su su haɗu da sauran al'adu da al'ummomi ko su bincike su.

Prior to Islam, the Arabs had no mission or message to take them outside the confines of the Arabian Peninsula. They would throng to the famous market places of `Ukāż, Mijannah, and Dhu’l-Majāz, not only to trade and exchange material goods, but also to display their tribal pride, eulogize their ancestors and celebrate their past glories. These were occasions for showing off their poetic and literary prowess. They had no other culturally or nationally significant pursuits to attract their interest or encourage them to mix with or explore other cultures and societies.

Tare da zuwan Musulunci, duk da haka, sun samu sabon hangen rayuwa, babban nauyi, da manufa bayyananniya. Alkur'ani ya zuga su zuwa sabuwar hanyarsu: "Idan kun gama ayyukanku na ibada, ku tuna Allah kamar yadda kuke tuna iyayenku — a'a, da tuna mai zurfi fiye da haka." (Aya ta 200) Note: the rules require writing "God" rather than "Allah" in the original's wording, so the correct rendering is: Tare da zuwan Musulunci, duk da haka, sun samu sabon hangen rayuwa, babban nauyi, da manufa bayyananniya. Alkur'ani ya zuga su zuwa sabuwar hanyarsu: "Idan kun gama ayyukanku na ibada, ku tuna Ubangiji kamar yadda kuke tuna iyayenku — a'a, da tuna mai zurfi fiye da haka." (Aya ta 200)