Al-Fath (Nasara)

Al-Fath (Nasara) - Cikin Inuwar Alkur'ani | Quran Course

Annabi ya damu ƙwarai da wannan labari. Ya ce: "Ina mamakin Quraishawa! Me za su rasa idan suka bar ni in ci gaba da isar da saƙona ga sauran larabawa? Idan waɗannan larabawa suka kashe ni, Quraishawa za su samu abin da suke so. Idan kuwa na yi nasara, to dole ne su karɓi Musulunci ba tare da sun yi wata asara ba, ko kuma su yi yaƙi da ni da ƙarfinsu duka. Me suke tunani? Na rantse da Allah, zan ci gaba da yin gwagwarmaya domin saƙon da Allah ya ba ni, har sai ya yi nasara ko kuma na mutu." Yayin da yake tunani a kan sabon halin da ake ciki bayan ya ji cewa Quraishawa suna shirin yaƙi, Annabi ﷺ ya yanke shawarar yunƙurin kauce wa irin wannan yanayi. Saboda haka, ya tambayi ko akwai wani a cikin sansaninsa da zai iya jagorantar su ta wata hanya da za ta kauce musu daga Quraishawa, domin su guji faɗa da rundunarsu ta gaba. Wani mutum daga kabilar Aslam ya fito ya jagorance su ta wata hanya mai wahala ƙwarai, mai tsananin wahala ga Musulmai. Daga ƙarshe, sun tsinci kansu a wani fili mai faɗi da ya yi sauƙin ketarewa. Annabi ﷺ ya umarce su da su bi hanyar dama har suka isa filin al-Hudaibiyya, a kudancin Makkah, wanda yake tafiyar kwana ɗaya kawai daga Birnin Mai Tsarki.

The Prophet was distressed at this report. He said: “How ill-advised is the Quraysh! What would they lose if they were to leave me alone addressing my message to the rest of Arabia? If those Arabs were to kill me, the Quraysh would have what they wish. If I am to be the victorious, they must either accept Islam without having suffered any losses, or fight me with their forces intact. What do they think? By God, I will continue to strive for the message God has given me until it is triumphant or I die.” Reflecting on the new situation after he had learnt that the Quraysh were preparing for armed conflict, the Prophet decided to try to avoid such an eventuality. Hence, he asked whether anyone in his camp was able to lead them through a route which took them away from the Quraysh, so that they could avoid an armed conflict with their advance force. A man from the tribe of Aslam came forward and led them through a very rough route which was very hard for the Muslims. Eventually, they found themselves in an open area which was easy to cross. The Prophet commanded them to take the right-hand route until they finally arrived at the plain of al-Hudaybiyah, to the south of Makkah, which was only a days walk from the Holy City.

Ba zato ba, rakumiyar Annabi ta zauna. Mutane suka yi ihu suna roƙonta ta tashi, amma ba ta motsawa. Wasu mutane suka ce ta ƙi ci gaba. Annabi ﷺ ya gaya musu cewa irin wannan ƙi ba yanayinta ba ne. Ya ce: “An riƙe ta saboda irin dalilin da ya riƙe giwa.” Wannan magana tana nufin wani al'amari da ya faru kusan shekara 60 kafin wannan lokaci, sa'ad da Abrahah, sarkin Yaman, yake hawan giwa a gaban babban runduna, wadda manufarta ita ce ta lalata Ka'aba.

Suddenly, the Prophets she-camel sat down. People shouted at her to make her rise again, but she would not move. Some people suggested that she refused to go forward. The Prophet told them that such a refusal was not in her nature. He said: “She is held back for the same reason which held back the elephant.” This was a reference to an incident which took place nearly 60 years earlier when Abrahah, the ruler of the Yemen, was riding an elephant at the head of a large force, whose aim was to destroy the Ka'bah.

Jim kaɗan kafin isa Makkah, giwar ta tsaya cak, ba ta so ta ci gaba ba; a shirye take ta koma baya. Jim kaɗan bayan haka, tsuntsaye suka kai wa sojojin Abrahah hari, suka jefe su da duwatsu, suka hallaka rundunar. Labarin yana cikin wata ƙaramar sura ta Alƙur'ani mai suna Al-Fil (Giwa), kuma ana iya fassara ta kamar haka: "Da sunan Allah, Mai rahama, Mai jinƙai. Shin ba ka sani ba yadda Ubangijinka ya yi da mutanen giwa? Shin bai kawo ruɗanin shirinsu ba? Ya aiko musu da garken tsuntsaye, waɗanda suka jefe su da duwatsun yumɓu. Haka ya mayar da su kamar ƙwayar ciyawa da aka cinye." (105: 1-5)

Shortly before arriving in Makkah, the elephant sat still and would not move forward; it was ready to go back. Shortly afterwards, Abrahah’s army was attacked by birds which threw stones at the army and destroyed it. The story is mentioned in a short surah of the Qur’an entitled, The Elephant, and which may be translated as follows: “In the name of God, the Beneficent, the Merciful. Are you not aware how your Lord dealt with people of the Elephant? Did He not utterly confound their treacherous plan, and send against them flocks of birds, which pelted them with stones of sand and clay? Thus He made them like stalks of devoured leaves.” (105: 1-5)

Annabi ﷺ ya ce: "Na rantse da Wanda ke riƙe da raina a hannunsa, duk wata shawara da Quraishawa za su gabatar mini a yau wadda za ta taimaka wajen kafa kyakkyawar dangantaka da kuma tabbatar da girmama wuraren tsarkake Allah, zan amince da ita." Sannan ya umarci sahabbansa da su sauka a wurin sansani.

The Prophet then declared: “By Him Who holds my soul in His hand, I shall respond favourably to any proposal the Quraysh puts to me today which helps establish good relations and guarantees respect to God’s sanctuaries.” He then ordered his Companions to encamp.

Wurin kusan busasshe ne, sai da rijiya guda daya mai ruwa kadan. Sahabban Annabi ﷺ sun yi tanadin ruwa gwargwadon iko, amma ba da jimawa ba rijiyar ta kafe. A lokacin da suka ji kishi sosai, sai suka koka wa Annabi ﷺ. Ya zo wurin rijiyar, ya zauna kusa da ita, ya nemi a kawo masa guga da duk yawan ruwan da za a iya samu. Ya dauki ruwa a hannunsa, ya kurkure bakinsa, sannan ya roki Allah. Daga nan ya umurci sahabbansa su mayar da ruwan a cikin rijiyar, kuma ya ce su bar rijiyar na wani lokaci. Wasu rahotanni kuma suna nuna cewa Annabi ﷺ ya dauki kibiya daga cikin jakarsa, ya umurci sahabbansa su jefa ta cikin rijiyar. Ba da jimawa ba rijiyar ta cika da ruwa, ta kuma samar da duk ruwan da musulmai suke bukata don sha, yin alwala, da ba wa raƙumansu da sauran dabbobinsu. Ba su fuskanci karancin ruwa ba har sai da suka tashi.

The place was almost dry, with only one well with very little water. The Companions of the Prophet economized on water as much as they could, but the well soon dried up. When they were very thirsty, they complained to the Prophet. He came to the well, sat next to it and asked for a pail to be brought to him with whatever quantity of water they could find. He took some water in his hand, rinsed his mouth and prayed to God. He then asked his Companions to pour the water back into the well and told them to leave the well for a while. Some reports also suggest that the Prophet took an arrow from his bag and asked his Companions to throw it into the well. Soon the well was full of water and provided all the water the Muslims needed to drink, perform ablutions and give to their camels and other animals. They suffered no shortage of water until they departed.

لَمَّا علمت قريش أن النبي ﷺ قد تمكّن من الإفلات من طلائعها، وأنه نزل بالحديبية، قررت أن ترسل إليه رسولاً. وكانوا يدركون أيضاً أنهم إن نجحوا في منع محمد ﷺ من دخول مكة، وهو لم يأتِ إلا لزيارة المسجد الحرام، فإن فعلهم هذا لن يمرّ دون أن يُسأل عنه بقية العرب. فقد كانت مكانتهم مستمدة من كونهم سدنة البيت الحرام، وأنهم لا يمنعون أحداً من العبادة فيه. وكان أول مبعوث أرسلوه بُديل بن ورقاء من قبيلة خزاعة، فذهب في جماعة من قومه. وكانت قبيلة خزاعة دائماً متعاطفة مع النبي ﷺ. فقد أسلم بعض رجالها، وحتى من لم يسلم منهم لم يكن معادياً لرسالة الإسلام بأي حال.

When the Quraysh realized that the Prophet had managed to evade their advance forces and that he was encamped at al-Hudaybiyah, they decided to send a messenger to him. They were also aware that should they succeed in stopping Muhammad from entering Makkah, when he had come with no purpose other than to visit the Sacred Mosque, their action would not go unquestioned by the other Arabs. Their prestige was derived from the fact that they were custodians of the Sacred House and that they prevented no one from worshipping there. The first emissary they sent was Budayl ibn Waraqa' of the tribe of Khuza'ah, who went with a group of his fellow tribesmen. The tribe of Khuza(ah was always sympathetic towards the Prophet. Some of its men had embraced Islam, but even those who had not were far from hostile to the message of Islam.

Budayl ya yi magana da Annabi, ya gaya masa cewa Quraishawa sun kudurta niyyar hana shi shiga Makka. Annabi ya tabbatar masa cewa ba shi da niyyar yin yaki da kowa. Yana so kawai ya ziyarci Ka'aba, kuma ya nuna girmamawar Musulmi ga tsarkinta. Maganar Annabi ﷺ game da halin Quraishawa ta zo da waɗannan kalmomi: "Quraishawa yanzu suna cikin halin da ba sa tunanin komai sai yaki. Ina shirye in yi yarjejeniyar tsagaita wuta da su, idan suna so. Ina roƙon su kawai su bar ni in yi magana da mutane. Idan na yi nasara kuma wasu mutane suka bi ni, to zabinsu ne su yi haka. Idan suka ki, za su kasance sun kiyaye karfinsu. Idan sun kudurta hana ni, to na rantse da Allah, zan yi yaki da su a kan wannan manufata tawa har in mutu, ko da a lokacin ba za su iya hana abin da Allah ke so ba." Budayl ya koma wajen Quraishawa ya ce musu: "Mun zo muku bayan mun ga wannan mutum mun ji abin da yake fada. Kuna so ku ji abin da ya gaya mana?" Wasu daga cikinsu suka yi ihu: "Ba mu son jin komai da yake fada." Wasu daga cikin masu hikima suka roke shi ya bayar da rahoton abin da ya ji. Da ya gama rahotonsa, ya roke su, yana cewa suna yin halin gaggawa, domin Muhammad ﷺ ba shi da niyyar yaki da su. Yana so kawai ya ziyarci Ka'aba.

Budayl spoke to the Prophet and told him that the Quraysh were determined to prevent him from entering Makkah. The Prophet assured him that he had no intention of fighting anyone. He wanted only to visit the Ka(bah and to demonstrate the Muslims’ recognition of its sanctity. The Prophets comment on the Quraysh s attitude was given in these words: “The Quraysh are now in such a state that they can think only of war. I am prepared to agree a truce with them, if they so desire. I ask them only to leave me alone to speak to people. If I am successful and other people follow me, then the choice is theirs to do likewise. If they refuse, they will have preserved their strength. If they are determined to stop me, I swear by God that I will fight them over this cause of mine until I die, and even then they cannot prevent what God wills.” Budayl went back to the Quraysh and said to them: “We have come to you after seeing this man and hearing what he says. Would you like to hear what he told us?” Some of them shouted: “We do not wish to hear anything he says.” Some wiser people requested him to report what he had heard. When he finished his report, he pleaded with them, saying that they were rash in their attitude because Muhammad did not intend to fight them. He wanted only to visit the Ka(bah.

Shugabannin Quraishawa ba su yarda su sassauta matsayinsu ba. Suka ce: "Ko da yake shi ba ya son yaƙi, ba za a bar shi ya shiga Makka ba tare da yardarmu ba. Babu wanda zai ce mun bar hakan ya faru." Sai Quraishawa suka aiki Mikraz ibn Hafs ya yi magana da Annabi ﷺ, shi kuma ya dawo da saƙo irin na Budayl. Wakili na uku da Quraishawa suka aika shi ne al-Hulays ibn 'Alqamah, shugaban ƙabilar Habshi. Lokacin da Annabi ﷺ ya gan shi yana zuwa daga nesa, sai ya ce wa sahabbansa: "Wannan mutum ne da ke cikin al'ummar addini. Ku kora dabbobin hadaya zuwa gare shi don ya gan su." Da al-Hulays ya ga dabbobin hadayar, sai ya koma wurin Quraishawa ba tare da yin magana da Annabi ﷺ ba, domin ya fahimci cewa babu dalilin gardama. Ya shawarci Quraishawa su bar Muhammad ﷺ shi kaɗai su bar shi ya bauta a Ka'aba. Suka yi masa magana mai tsauri, suka ce ya bar su su kaɗai. Al-Hulays ya yi fushi da halin Quraishawa, amma ba a iya shawo kansu da kowace hujja ba.

The Quraysh leaders were not persuaded to moderate their attitude. They said: “Even if he does not want to fight, he will never be allowed to enter Makkah against our will. No one shall say that we allowed that to happen.” The Quraysh then sent Mikraz ibn Hafs to speak to the Prophet, and he came back with the same message as Budayl. The third envoy the Quraysh sent was al-Hulays ibn 'Alqamah, the leader of the Habshi tribe. When the Prophet saw him coming from a distance, he said to his Companions: “This is a man who belongs to a religious community. Drive the sacrificial animals towards him so that he may see them.” When al-Hulays saw the sacrificial animals, he returned to the Quraysh without speaking to the Prophet, because he realized that there should have been no cause for contention. He advised the Quraysh to leave Muhammad alone and allow him to worship at the Ka'bah. They spoke harshly to him and told him to leave them alone. Al-Hulays was angered by the Qurayshs attitude, but they were not to be persuaded by any argument.

Bayan da Quraishawa suka ki karɓar shawarar dukan wakilai uku na su bar Muhammad ﷺ ya shiga Makka ya bauta a Ka'aba, sai suka yanke shawarar aika wakili na huɗu. Babu wani rahoto da ke bayyana dalilan da suka sa Quraishawa suka ji cewa aika wani wakilin don yin magana da Annabi ﷺ zai kawo wani canji a lamarin. Ba a san abin da Quraishawa suke fatan cimmawa ta hanyar aika waɗannan wakilai ba, alhali ba su shirya sauraron shawararsu ba. Watakila dukan lamarin alama ce ta rudanin Quraishawa. A gefe guda kuma, yana yiwuwa ya kasance wani yunƙuri ne na kare kansu da neman hujja.

Having rejected the advice of all three envoys to allow Muhammad to enter Makkah and worship at the Ka 'bah, the Quraysh decided to send a fourth emissary. None of the existing reports throws any light on the reasons which made the Quraysh feel that sending another envoy to speak to the Prophet would bring about any change in the situation. It is not known what the Quraysh hoped to achieve by sending these envoys when it was not prepared to listen to their advice. Perhaps it was all a mark of the Qurayshs confusion. On the other hand, it may have been an exercise in self-justification.

Quraishawa na iya son su ce za su iya cewa sun yi duk abin da za su iya don su cimma sulhu da Muhammadu ﷺ. Ko yaya ne, mutumin da Quraishawa suka zaba a wannan karon shi ne 'Urwah ibn Mas'ud, shugaban kabilar Thaqif, wadda ke zaune a garin Ta’if. Sai dai 'Urwah yana so da farko ya tabbatar da cewa idan ya dawo ba zai sami irin mummunan halin da aka yi wa sauran wakilan da Quraishawa suka aika ba, idan ya dawo da shawarar da Quraishawa ba za su so ba. Saboda haka, ya yi magana da mutanen Quraish kamar haka:

The Quraysh might have wanted to be able to say that they tried all they could to reach accommodation with Muhammad. Be that as it may, the man the Quraysh chose this time was 'Urwah ibn Mas'ud, a leader of the tribe ofThaqif, which lived in the town of Ta’if. 'Urwah, however, wanted first to make sure that on his return he would not receive the same harsh treatment as the other envoys the Quraysh sent, should he come back with advice the Quraysh might not like. He, therefore, addressed the people of the Quraysh:

"Na lura da irin zagin da kuka yi ta zubawa waɗanda kuka aika wurin Muhammad ﷺ. Kun sani cewa a wurina ku iyaye ne, ni kuma ɗanku ne. Da na ji labarin matsalarku, sai na tattara waɗanda daga cikin mutanena suka yi biyayya ga umarnina, na zo domin in ba ku goyon baya." Quraishawa suka amsa: "Wannan gaskiya ne, kuma ba mu da wata shakka game da kai." Lokacin da ya zauna don yin magana da Annabi ﷺ, sai ya ce:

“I have noted what sort of abuse you have poured on the heads of those you have sent to Muhammad. You know that to me you are parents and that I am your son. When I heard of your trouble, I gathered those of my people who obeyed my orders and have come to give you support.” The Quraysh answered: “This is certainly true, and we have no doubts about you.” When he sat down to speak to the Prophet, he said:

Muhammadu ﷺ, na bar mutanenka suna tara rundunarsu.

Muhammad, I have left your people mobilizing their forces.

Suna rantsuwa cewa ba za su taba barin ka ka isa Gidan Mai Tsarki ba sai ka ci galaba a kansu. Idan aka yi yaki tsakaninka da su, to kana fuskantar ɗaya daga cikin abubuwa biyu: ko dai ka ci mutanenka da kanka - kuma ba mu taba jin labarin wani mutum da ya ci mutanensa ba - ko kuma sojojinka za su bar ka a yanayi mara kyau. Shin ka tara wannan taron jama'a ne don ka murkushe mutanenka? Quraishawa ne kake yaki, kuma Quraishawa sun tara har matansu da yaransu, kuma yanzu suna cikin yanayi mai tsanani, suna rantsuwa ga Allah cewa ba za ka taba shiga garinsu ba. Ra'ayina shi ne, gobe za ka shiga wani hali mai wahala, idan wannan taron jama'a suka bar ka. Lallai ban gane ko ɗaya daga cikinsu ba, kuma ba zan iya ganin cewa ko ɗaya daga cikinsu yana fitowa daga gida mai daraja ba.

They are swearing that they will never let you reach the Sacred House until you have overwhelmed them. Should there be a fight between you and them, you are faced with one of two eventualities: either you conquer your own people - and we have never heard of any man who has conquered his own people or your soldiers will let you down. Have you gathered this mob to smash your own people? It is the Quraysh you are fighting, and the Quraysh have mobilized even their women and children, and are now in a very determined mood, pledging to God that you will never enter their city. My feeling is that you will be in a very difficult situation tomorrow, when this mob let you down. I certainly recognize no one among them and cannot see that any one of them comes from a respectable background.

A wannan lokacin Abu Bakr ya katse shi, ya gaya masa ya fi girmama (Manzon Allah) ﷺ.

At this moment Abu Bakr interrupted him and told him to be more respectful.

Yayin da yake magana da Annabi ﷺ, ‘Urwah ya ci gaba da ƙoƙarin riƙe gemun Annabi ﷺ, bisa al'adar Larabawa da ke nuna sha'awar kiyaye kyakkyawar dangantaka. Al-Mughirah ibn Shu‘bah, ɗan'uwan mahaifiyar ‘Urwah wanda Musulmi ne, yana tsaye a bayan Annabi ﷺ, yana riƙe da takobinsa a hannunsa kuma yana sanye da garkuwarsa. Duk lokacin da ‘Urwah ya ɗaga hannunsa don taɓa gemun Annabi ﷺ, al-Mughirah yana bugun hannunsa da bayan takobin, yana cewa: “Ka kawar da hannunka daga fuskar Annabi ﷺ kafin a yanke shi.” ‘Urwah bai gane shi ba, amma sa'ad da ya ci gaba, ‘Urwah ya ce: “Ka lalace — ka rashin ladabi ƙwarai.” Annabi ﷺ ya yi murmushi saboda wannan nuna ƙaunar da girmamawar sahabbansa gare shi.

As he talked to the Prophet, ‘Urwah kept trying to hold the Prophets beard, following the Arabian habit which indicated a sincere desire to maintain good relations. Al-Mughlrah ibn Shu ‘bah, a Muslim nephew of ‘Urwah, was standing behind the Prophet, holding his sword in his hand and wearing his shield. Every time ‘Urwah raised his hand to touch the Prophets beard, al-Mughirah hit him with the bottom of his sword on his hand and said: “Keep your hand off the Prophets face before it is chopped off.” TJrwah did not recognize him, but when he persisted, ‘Urwah said: “Confound you — how ill-mannered you are.” The Prophet smiled at this demonstration of his Companions love and respect for him.

‘Urwah ya yi iya ƙoƙarinsa don ya raunana ƙudurin Annabi na shiga Makkah, yana gabatar masa da yiwuwar shan kaye da kuma ba shi shawarar kada ya jawo yaƙi. Annabi ﷺ ya tabbatar masa cewa bai nemi komai ba face ziyartar Ka'abah kamar yadda kowa zai iya ziyartarta don ibada, kuma ba a hana shi yin hakan ba. Bayan haka, Ka'abah ba ta mallakar Quraishawa ba ne; su masu kula da ita ne kawai, don haka ba su da ikon hana kowa bauta a wurin.

‘Urwah tried his best to weaken the Prophets determination to enter Makkah, raising before him the prospect of defeat and counselling him against causing a military conflict. The Prophet assured him that he wanted nothing more than to pay a visit to the Ka'bah in the same way as anyone else could visit it to worship, and was not prevented from so doing. After all, the Ka'bah did not belong to the Quraysh; they were only its custodians and as such they had no right to prevent anyone from worshipping there.

Urwah bai yi watsi da girmamawar Musulmai ga Annabi ba. Lokacin da ya koma wurin Quraishawa sai ya ba su shawara:

(Urwah did not fail to notice the Muslims’ respect for the Prophet. When he went back to the Quraysh he advised them:

Ya mutanen Quraishawa, na ga Khosroe, Sarkin Farisa, da Kaisar, Sarkin Daular Rumawa, da Negus, Sarkin Habasha, a cikin masarautunsu. Na rantse da Allah cewa ban taba ganin wani sarki yana da matsayi a cikin mutanensa irin na Muhammadu ﷺ a cikin sahabbansa ba. Ba sa kallonsa da idanu masu kafe, idan suka kalle shi; ba sa daga muryarsu idan suna magana da shi. Ba ya bukatar fiye da alama daga kowane daya daga cikinsu, sai mutumin ya aikata abin da aka umarce shi. Na lura da wadannan mutane, na kuma ga cewa ba sa damuwa da abin da zai same su, muddin za su iya kare maigidansu. Ku yanke shawara. Ya gabatar muku da wata shawara, kuma ina ba ku shawara ku kulla yarjejeniyar zaman lafiya da shi, ku karbi tayinsa. Ina ba ku shawara ta gaskiya, kuma ina tsoron ba za ku iya rinjayensa ba.

People of the Quraysh, I have seen the Khosroe, the Persian Emperor, and the Caesar of the Byzantine Empire and Negus of Abyssinia, in their respective kingdoms. I swear that I have never seen a king enjoying among his people a similar position to that of Muhammad among his Companions. They do not fix their eyes when they look at him; they do not raise their voices when they speak to him. He does not need to give more than a signal to any one of them for that man to do what he is bid. I have looked at those people and I have seen that they do not care what may happen to them if they are able to protect their master. Make up your minds. He has made a proposal to you and I counsel you to conclude a peace agreement with him, and to accept his offer. I am giving you my sincere advice and I certainly fear that you will not be able to overcome him.

Amma Quraish ba su son ra'ayin ‘Urwah ba, kuma ba su yarda su yi tunani a kan ra'ayin zaman lafiya ba. Saboda haka, ‘Urwah ya bar su tare da mutanensa, ya koma Ta'if.

The Quraysh, however did not like <Urwahs opinion and were not willing to consider the idea of peace. ‘Urwah, therefore, left them with his people and returned to Ta’if.

Ta haka, kowane jakada da Quraishawa suka aika ya dawo, yana ba su shawarar su sassauta matsayinsu kuma su bar Musulmi su yi ibadarsu a Ka'aba. Duk da haka, babu wanda ya iya shawo kan Quraishawa cewa taurin kan su ba ya amfanar muradinsu. Saboda girman kai da fushi, Quraishawa sun ƙudurta ba za su ja da baya ba, duk abin da zai biyo baya.

Thus, every envoy the Quraysh sent returned and counselled them to moderate their attitude and allow the Muslims to offer their worship at the Ka'bah. None, however, was able to persuade the Quraysh that its hard-line did not serve its own interest. Motivated by pride and anger, the Quraysh was determined not to give in, whatever the cost.

Musulmai, a gefe guda, ba su so su mamaye Makkah ba. Wannan hanya za ta haifar da zubar da jini mai yawa da kuma yaƙi da mutanensu. Sun kasance cikin natsuwa, suna fatan cewa har yanzu za a iya samun mafita ga matsalar.

The Muslims, on the other hand, did not wish to overrun Makkah. That course would result in more bloodshed and a fight against their own people. They stayed calm, hoping that some solution to the problem could still be found.

Wani rahoto ya nuna cewa Quraishawa sun aika da wata ƙaramar runduna ta mutum arba'in ko hamsin, suna ba su umarni su zagaya sansanin Musulmi su yi ƙoƙarin kama ɗaya daga cikin Sahabban Annabi ﷺ da rai. Sai ya zamana su ne aka kama, aka kawo su gaban Annabi ﷺ. Amma shi ya yafe musu, ya sake su. Allah ya ambata a cikin Alƙur'ani cewa Ya saukar da natsuwa ga Manzonsa ﷺ da muminai, Ya sa su bi dokokin imani da taƙawa. Wannan ne halin da ya fi dacewa da su.

One report suggests that the Quraysh sent a small force of 40 or 50 men, giving them orders to go around the Muslims’ camp and try to take one of the Prophet’s Companions prisoner. As it turned out, they were taken prisoner themselves and were brought before the Prophet. He, however, pardoned them and set them free. God mentions in the Qur’an that He has bestowed calmness on His Messenger and the believers and caused them to abide by the rules of faith and piety. That is the attitude which best becomes them.

Yayin da yake la'akari da halin da ake ciki da kuma gaskiyar cewa ya karɓi jakadu huɗu daga Quraishawa ba tare da wata alama ta cewa Quraishawa suna sassautawa adawarsu ga shigar Musulmi Makka ba, Annabi ﷺ ya yi tunanin zai iya zama da amfani a matsa wa Quraishawa lamba. Saboda haka ya yanke shawarar aika musu da jakada don tabbatar musu cewa manufarsa kawai ita ce yin ibada a Ka'aba, ba don yin faɗa da kowa ba. Jakadan shi ne Kharrash ɗan Umayya na kabilar Khuza'ah. Amma da zarar Kharrash ya isa Makka, mutanen Quraishawa sun raunata raƙuminsa, kuma su ma sun so kashe shi. Kabilar Habshl ce ta cece shi, wadda shugabanta al-Hulays yana cikin jakadun Quraishawa zuwa ga Annabi ﷺ.

Considering the situation and the fact that he had received four emissaries from the Quraysh without any sign that the Quraysh were mellowing their opposition to the Muslims’ entry to Makkah, the Prophet thought it might be useful to bring some pressure to bear on the Quraysh. He therefore decided to send them an envoy to assure them that his objective was only to worship at the Ka ‘bah, not to pick a fight with anyone. The envoy was Kharrash ibn Umayyah of the tribe of Khuza‘ah. As soon as Kharrash arrived in Makkah, however, his camel was wounded by the Quraysh people, who also wanted to kill him. He was saved by the Habshl tribe, whose chief al-Hulays was one of the Quraysh’s envoys to the Prophet.

Maganin da Kharrash ya samu ya saba wa al'adun diflomasiyya na zamani, waɗanda ke ba da kariya ga manzanni da wakilai. Duk da haka, Annabi ﷺ bai so wannan lamari ya zama cikas ga ƙoƙarinsa na neman mafita cikin lumana ga matsalar ba. Saboda haka ya yi watsi da al'amarin, ya mayar da hankali kan ci gaba da tuntuɓar Quraishawa. Ya yi tunanin cewa aika wani fitaccen mutum daga cikin sahabbansa zai fi amfani.

The treatment Kharrash received was against the age-honoured traditions of diplomacy, which gave immunity to messengers and envoys. The Prophet, however, did not wish to allow this incident to be an obstacle in his attempt to reach a peaceful solution to the problem. He therefore overlooked the matter and concentrated on maintaining contact with the Quraysh. He thought that sending a more prominent figure from among his Companions might be more useful.

Annabi ﷺ da farko ya yi tunanin Umar ibn al-Khattab a matsayin wakili mai dacewa. Sai dai Umar ya nuna cewa kabilarsa, Bani Adiy, ba ta da wani tasiri a Makka kuma. Babu wanda zai kare shi idan ya fuskanci wata cuta. Ya ba da shawarar cewa Uthman ibn Affan na reshen Banu Umayya na Quraishawa ya fi dacewa ya zama jakadan Annabi ﷺ.

The Prophet first thought of ‘Umar ibn al-Khattab as a suitable messenger. ‘Umar, however, pointed out that his own clan, Bani (Adly, no longer had any influence in Makkah. No one would protect him should he come to any harm. He suggested that 'Uthman ibn ‘Affan of the Umayyad branch of the Quraysh was better placed to act as the Prophet’s ambassador.

Duk da cewa dangin Uthman suna da tasiri sosai a Makka, sai da ya nemi kariya daga wurin dan uwansa, Aban ibn Sa'id ibn al-(As. Yana cikin wannan kariya, ya iya isar da sakonsa, ya yi magana da dattawan Quraish, kuma ya bayyana musu cewa Musulmai sun zo ne domin ibada kawai, ba don wata manufa ba. Uthman ya ce, ya fi kyau ga Quraish su bayyana a idon Larabawa a matsayin masu aminci ga amanarsu na masu kula da Dakin Allah. Sai dai Quraish sun tsaya kan matsayinsu mai tsauri. Abin da Uthman ya samu kawai daga Quraish shi ne sun ba shi izinin yin tawaf idan ya so. Ya bayyana musu a fili cewa a irin wannan yanayi ba zai yi hakan ba sai Manzon Allah ﷺ ya yi nasa tawaf.

Despite the fact that (Uthmans clan was very influential in Makkah, he had to go under the protection of his own cousin, Aban ibn Sa'id ibn al-(As. Enjoying that protection, he was able to deliver his message, speak to the Quraysh elders and explain to them that the Muslims had come for the purpose of worship only and had no other intention. It was better for the Quraysh, ‘Uthman argued, that they should be seen by the Arabs as faithful to their charge as custodians of the Sacred House. The Quraysh, however, were adamant in their hard-line attitude. The only concession ‘Uthman could get from the Quraysh was that they allowed him to do the should he so desire. He made it clear to them that under the circumstances, he would not do so until the Prophet had done his own tawaf.

‘Uthman ya yi tattaunawa mai tsawo da shugabannin Quraishawa, kuma ya zauna a Makkah na kwana uku. Haka kuma, da alama ya iya tuntubar wasu mutane daga cikin Quraishawa wadanda suka karbi Musulunci suka ci gaba da zama a Makkah, suna boye labarin musuluncinsu. Da alama akwai mutane da yawa daga cikinsu, wadanda ke marmarin ranar da za su iya bayyana matsayinsu su ji dadin 'yancin addini. ('Uthman ya dauki sako daga Annabi ﷺ zuwa gare su, yana gaya musu cewa nasara za ta zo nan ba da jimawa ba. Sakon ya karfafa su sosai, sai suka roki 'Uthman ya mika gaisuwarsu ga Annabi ﷺ, ya kuma gaya masa a madadinsu cewa sun yi imani da cewa Allah, wanda ya ba shi damar sauka a al-Hudaibiyya, yana iya bude masa kofofin Makkah.

‘Uthman s discussions with the Quraysh leaders were prolonged and he was in Makkah for three days. Moreover, he was apparently able to contact some people from among the Quraysh who had adopted Islam and remained in Makkah, keeping the fact of their conversion to Islam a secret. Apparently there were quite a few of these people, who yearned for the day when they would be able to declare their stand and enjoy freedom of faith. (Uthman carried a message from the Prophet to them telling them that victory would be coming soon. They were greatly encouraged by that message and requested ‘Uthman to give the Prophet their respects and to tell him, on their behalf, that they believed that God, Who had enabled him to encamp at al-Hudaybiyah, was able to open the gates of Makkah for him.

Wasu rahotanni sun nuna cewa Quraishawa sun kama ‘Uthman lokacin da suka gano cewa ya yi waɗannan hulɗoɗi da Musulmin Quraishawa. Hakika, jita-jita ta fara yaduwa cewa an kashe ‘Uthman. Ba da daɗewa ba wannan jita-jita ta isa sansanin Musulmi. Dogon rashin ‘Uthman ba zai iya yin komai ba sai ƙarfafa wannan jita-jita. Ba tare da samun wata alama ta akasin haka ba, Annabi ﷺ ya yanke shawarar cewa rahoton mutuwar ‘Uthman gaskiya ne. Abin da aka yi wa manzonsa na farko, Kharrash ibn Umayyah, ya zama shaida mai goyon baya. Ya ji cewa al’amarin ya kai matakin da haƙuri zai iya kawo akasi kawai.

Some reports suggest that ‘Uthman was arrested by the Quraysh when it discovered that he had made these contacts with the Qurayshi Muslims. Indeed, a rumour began to spread that ‘Uthman was killed. It did not take long before this rumour was heard in the Muslim camp. ‘Uthman’s prolonged absence could only lend credence to that rumour. Receiving no indication to the contrary, the Prophet concluded that the report of ‘Uthmans death was correct. The treatment which was meted out to his first envoy, Kharrash ibn Umayyah, served as supporting evidence. He felt that the situation had reached a stage where tolerance could only be counter-productive.

Cike da baƙin ciki mai zurfi da matuƙar damuwa, Annabi ﷺ ya ji cewa, ta wajen kashe Uthman, sahabinsa kuma wakilinsa, Quraishawa sun rufe ƙofar duk wani ƙoƙari da ke nufin cimma sulhu cikin lumana.

Deeply hurt and very sad, the Prophet felt that by killing (Uthman, his Companion and envoy, the Quraysh had closed the door on all efforts which aimed at reaching a peaceful settlement.

Madadin na biyu shi ne wanda ya yi ƙoƙari sosai don ya guje shi:

The other alternative was the one which he had tried hard to avoid:

Yaƙi ne, wato. Ya kira sahabbansa su yi masa mubaya'a na yaƙi da Quraishawa har zuwa ƙarshe. Yana tsaye a ƙarƙashin wata bishiya lokacin da ya nemi wannan mubaya'a, sai sahabbansa suka yi gaggawar ba shi abin da ya nema daga gare su. Kowannensu ya yi alkawarin cewa zai yi yaƙi kuma ba zai gudu daga fagen daga ba, ko da hakan zai kai ga mutuwarsa. Annabi ﷺ ya yi farin ciki da amsoshin sahabbansa.

namely, war. He called on his Companions to give him a pledge to fight the Quraysh to the bitter end. He was standing underneath a tree when he requested that pledge, and his Companions rushed to give him what he asked of them. Every one of them pledged that he would fight and never flee from battle even if that meant his own death. The Prophet was pleased with his Companions’ responses.

Ya kuma yi alkawari a madadin ‘Uthman: “‘Uthman yana kan wani aiki da Allah da Manzonsa suka ba shi. Saboda haka, ni ne nake yin alkawari a madadinsa.” Sannan ya haɗa hannayensa tare ya ce:

He also made a pledge on behalf of ‘Uthman: ‘“Uthman is on a mission given him by God and His Messenger. I, therefore, make a pledge on his behalf.” He clasped his hands together and said:

"Wannan don Uthman ne." Dangane da wannan alkawari, Alkur'ani ya ce: "Lalle Allah ya yarda da muminai a lokacin da suka yi maka mubaya'a a karkashin itacen, Ya san abin da ke cikin zukatansu, sai Ya saukar musu da nutsuwa, Ya kuma saka musu da nasara mai kusa da ganima mai yawa da za su kwashe. Allah Mai iko ne, Mai hikima." (48: 18-19)

“This is for ‘Uthman.” In comment on this pledge, the Qur’an says: “ God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory and with many war gains for them to take. God is Almighty, Wise.” (48: 18-19)

Wannan alkawari an san shi a littattafan tarihin Musulunci da sunan Baycat al-Ridwan, wato ‘alkawarin samun yardar Allah’, saboda bayyanannen bayanin da aka yi cewa Allah ya yarda da waɗanda suka shiga cikinsa. Lalle, wannan alkawari ya faranta zuciyar Manzon Allah ﷺ, domin ya nuna wata shaida cewa Sahabbansa koyaushe suna shirye su yi duk wata sadaukarwa da aka kira su su yi domin kare manufar Musulunci. Waɗannan Sahabban Manzon Allah ﷺ sun fahimci cewa, ta fuskar yawa, Quraishawa sun fi su nesa ba kusa ba.

That pledge is known in Islamic history books as Baycat al- Ridwan, or ‘the pledge earning God’s pleasure’, in view of the clear statement that God was pleased with those who took part in it. Indeed, the pledge warmed the Prophet’s heart, since it was yet another demonstration that his Companions were always prepared to render whatever sacrifice they were called upon to make in defence of the cause of Islam. Those Companions of the Prophet realized that numerically the Quraysh were far superior to them.

Bugu da ƙari, a lokacin da suka fara tafiyarsu, ba su ɗauki kayan yaƙinsu tare da su ba. Yaƙi gaba ɗaya bai shiga zukatansu ba. Babu ɗayansu da ya sanya sulke ko ya ɗauke shi.

Besides, when they started their journey, they did not bring their war equipment with them. War was completely absent from their minds. None of them wore body armour or carried it with him.

Sun ɗauki ƙaramin makamin da ya zama dole kawai don tafiya a cikin hamadar Larabawa: takubbansu a cikin kubensu. Alkawarinsu yana nufin, a zahiri, cewa sun yanke shawarar fuskantar ƙarfin Quraishawa wanda ya fi nasu nesa ba kusa ba, a kan ƙasar Quraishawa da takuba kawai, ba tare da barin wata dama ta janyewa ko tserewa ba.

They carried only the minimum armament which was absolutely necessary for travelling in the desert of Arabia: their swords in their sheaths. Their pledge meant, in effect, that they were determined to face the far superior strength of the Quraysh, on the Quraysh’s own ground with swords only, leaving no room for withdrawal or escape.

Sun sani sosai abin da suka yi alkawarin yi. Lokacin da aka tambaye su daga baya game da sharuɗɗan alkawarinsu da abin da ya ƙunsa, amsarsu ita ce: ‘Mutuwa’. Irin wannan alkawari, wanda aka bayar cikin sauƙi kuma da gaskiyar zuciya, tabbas zai sami yardar Allah, kamar yadda waɗannan mutane tabbas suka samu wannan yardar. Jabir ɗan ‘Abdullahi, wani Sahabin Annabi ﷺ wanda ya halarci wannan alkawari, ya ce: “Annabi ﷺ ya gaya mana a ranar al-Hudaibiyya: Ku ne mafi alheri a cikin mutanen duniya.” Ya kamata mu jaddada anan wani ƙaramin amma muhimmin batu game da wannan itace da aka yi alkawarin ƙarƙashinta. Daga baya an sare itacen, kuma aka manta da wurin da yake. Wannan tabbas abu ne mai kyau ga Musulunci. Da an bar itacen ya tsira, mutanen da ke saurin ba da muhimmanci fiye da kima ga wurare da abubuwan da ke da alaƙa da al’amuran tarihi, za su iya gina abin tunawa a wurin, ko su gina masallaci ko wani gini a wurin, su mayar da shi wurin ziyara mai tsarki. Musulunci bai amince da tsarkin wani irin wuri ko abu irin wannan ba. Da an bar itacen, ta wurin wucewar lokaci, zai iya samun muhimmanci fiye da abin da ya faru a ƙarƙashinsa. Amma itacen ba shi da muhimmanci, yayin da alkawarin kansa ya kasance darasi ga kowane Musulmi.

They were fully aware of what they had pledged to do. When they were subsequently asked about the terms of their pledge and what it entailed, their answer was: ‘Death’. Such a pledge, readily given and sincerely meant, would definitely earn Gods pleasure, as those people had definitely earned it. Jabir ibn ‘Abdullah, a Companion of the Prophet who took part in that pledge, said: “The Prophet (peace be upon him) told us on the day of al-Hudaybiyah: You are the best people on earth.” We should stress here a small but significant point about that tree beneath which the pledge was given. The tree was subsequently cut down and the place where it used to stand was forgotten. This is certainly good for Islam. Had it survived, people who are quick to give exaggerated significance to places and to things associated with historical events might have raised a monument in its place or built a mosque or some other building on that site and made it a shrine to visit. Islam does not recognize the sanctity of any such place or object. Had it been allowed to survive, the tree might have acquired, with the passage of time, more significance than the event which took place beneath it. The tree, however, is immaterial, while the pledge itself remains a lesson for every Muslim.

Jim kadan bayan an yi mubaya'ar, ‘Uthman ya zo don ya ba Manzon Allah ﷺ bayani game da aikinsa. Zuwansa ya sauke matsin lamba a halin da ake ciki. Manzon Allah ﷺ ya yi farin ciki sosai da ganin cewa yana raye, amma bai ji dadi ba da jin taurin kan Quraishawa. Ya yi tunani a kan halin da ake ciki, yana kokarin tantance zabin da ke gabansa.

Shortly after the pledge was made, ‘Uthman arrived to give the Prophet an account of his mission. His arrival took the heat off the situation. The Prophet was very pleased to see him alive but was not happy to learn of the Quraysh’s adamant attitude. He reflected on the situation, trying to assess the choices open to him.

Quraysh kuwa, a nasu bangaren, sun ji labarin alkawarin da Musulmi suka yi wa Annabi ﷺ. Shugabanninsu sun shiga tattaunawa mai zurfi. Sun fahimci cewa alkawarin Musulmin yana nufin cewa kudurinsu na cimma manufarsu ba shi da shakka. Abubuwan da suka faru a baya sun nuna cewa idan an shiga yaki tsakanin bangarorin biyu, sakamakon zai iya zama nasara ga Musulmi, duk da karancin adadinsu da rashin kayan yaki. Ba a da shakka cewa Musulmi za su iya dogara a kansu wajen yin yaki da karfi da kyau, kuma ba za su raunana ba a lokacin wahala. Yanzu da suka yi wa Annabi ﷺ alkawari bayyananne na yin yaki har karshe, Musulmi ba za su tafi kawai ba. Haka kuma, Quraysh ba su tabbata sosai ba cewa sun yi daidai da hakkinsu lokacin da suka yi kokarin hana Musulmi yin ibada a Ka'aba. Dalilansu ba komai ba ne face girman kai na matsayi da fariya. Saboda haka, Quraysh sun fahimci cewa dole ne su yi tunani sosai game da sakamakon, musamman idan yakin ya juya musu baya.

The Quraysh, on the other hand, heard of the pledge given by the Muslims to the Prophet. Their chiefs were engaged in high level consultations. They realized that the Muslims’ pledge meant that their determination to achieve their purpose was not in doubt. Past experience suggested that should the two sides be engaged in a military conflict, the outcome might very well be a victory for the Muslims, despite their relatively small numbers and poor equipment. That the Muslims could always be relied upon to fight hard and well and not to weaken in the face of adversity was something not to be doubted. Now that they had given the Prophet such a clear commitment to fight to the bitter end, the Muslims would not just go away. Moreover, the Quraysh might not have been fully convinced that they acted within their rights when they tried to prevent the Muslims from worshipping at the Ka'bah. Their motives were nothing more than pride of position and conceit. Hence, the Quraysh realized that they must think seriously of the consequences, especially if the military conflict went against them.

Sebbin mutane masu hikima a cikin Quraishawa dole ne sun ba da shawarar cewa samun sulhu cikin lumana zai fi kare martabar Quraishawa fiye da yaƙi, ko da yaƙin zai ƙare da nasararsu. Ra'ayoyin wakilansu na farko - musamman na al-Hulays na kabilar Habshi da 'Urwah ibn Mas'ud na Thaqif - suka fara bayyana a matsayin masu gaskiya sosai. Haka kuma, idan Quraishawa suka tura al'amura har zuwa tashin hankali, aikinsu zai iya nufin faɗa kusa da Ɗakin Alfarma da kuma cikin watan alfarma. Wannan, a zahiri, zai kafa misali wanda tabbas zai fi cutar da Quraishawa fiye da amfanar su. Saboda haka, hujjojin neman sulhu suka fara bayyana da nauyi sosai. Don haka aka tura wata tawaga karkashin jagorancin Suhayl ibn 'Amr domin tattaunawa kan sharuddan sulhu da Manzon Allah ﷺ.

Some wiser men among the Quraysh must have suggested that achieving a peaceful settlement might preserve the Quraysh’s dignity better than war, even if the war ended in its favour. The views of its earlier envoys - particularly those of al-Hulays of the Habshi tribe and ‘Urwah ibn Mas'ud of the Thaqlf - began to appear highly valid. Moreover, should the Quraysh push matters to the point of flare-up, their action might mean a fight near the Sacred House and in the sacred month. This would, in effect, be setting a precedent which was certain to do more harm than good to the Quraysh. Hence the arguments for moderation suddenly began to appear much weightier. A delegation headed by Suhayl ibn (Amr was, therefore, dispatched to negotiate the terms of a peace settlement with the Prophet.

Annabi ﷺ ya karɓi Suhail ɗan ‘Amr da tawagarsa da kyau.

The Prophet received Suhayl ibn ‘Amr and his delegation well.

Ya umarci Sahabbansa da su nuna dabbobin hadayarsu, kuma su ɗaga muryoyinsu da kalmomin da ke nuna cewa sun zo ne kawai don amsa kiran Allah, domin girmama Ɗakin Alfarma.

He instructed his Companions to show their sacrificial animals and to raise their voices with phrases expressing the fact that they had come only in response to Gods call to honour the Sacred House.

Tattaunawar da ke tsakanin bangarorin biyu ba ta kasance mai sauƙi ba. Duk da cewa Annabi ﷺ yana da sha'awar cimma sulhu, tattaunawar ta tashi ne da batutuwa masu muhimmanci da dama. Batutuwan sun hada da: ziyarar Annabi ﷺ zuwa Dakin Allah Mai Alfarma; kudurin Quraishawa na kada su nuna kamar sun mika wuya ga karfi; yiwuwar cimma yarjejeniyar tsagaita wuta ta dogon lokaci tsakanin bangarorin biyu, wadda za ta kawo karshen yawan artabun soji a tsakaninsu; irin dangantakar da ya kamata ta kasance tsakanin bangarorin biyu; da kuma 'yancin kowane bangare na yin motsin siyasa a fadin yankin Larabawa baki daya.

The talks between the two sides were not easy. Despite the fact that the Prophet was keen to achieve a peace settlement, the negotiations had to deal with several issues of substance. The topics included: the Prophets visit to the Sacred House; the Qurayshs determination not to seem to have given in to force; the possibility of agreeing a long term truce between the two sides, putting an end to their frequent military clashes; the sort of relations which should exist between the two sides; and the freedom of each side to make political moves on the wider horizon of the whole of Arabia.

Ba wani dalili na tsawaita tattaunawar ba. Annabi ya karɓi duk sharuɗɗan Quraishawa ba tare da ɓata lokaci ba. Suhail ɗan Amr ne ya ɗauki lokaci mai tsawo wajen gabatar da kowane ɗaya daga cikin waɗannan sharuɗɗa da abin da kowane ɗayansu ya ƙunsa. Haƙiƙa, ɓangaren Quraishawa sun yi mamaki da yadda Annabi ﷺ ya karɓi dukkan sharuɗɗansu cikin sauƙi. Duk da haka, ya zama wajibi a rubuta yarjejeniyar a kuma sa wakilan ɓangarorin biyu su sanya hannu a kanta.

There was, however, no reason to prolong the discussions. The Prophet accepted all the Qurayshs conditions readily. It was Suhayl ibn (Amr who took a long time in his presentation of each of those conditions and what each of them entailed. Indeed, the Quraysh side were surprised that all their conditions were accepted by the Prophet without too much trouble. It was necessary, however, to write the agreement down and to have it signed by representatives of both sides.

Halin Annabi ya haifar da tashin hankali a cikin sansanin Musulmi. Ba su saba ganin Annabi ﷺ yana nuna irin wannan tausasawa ba.

The Prophets attitude caused a stir in the Muslim camp. They were not used to seeing the Prophet taking such a very soft attitude.

Ya ba mutane mamaki ma har ga 'yan shawarar Quraishawa kansu. Ba wai kawai Annabi ya amince da duk sharuddan da Quraishawa suka gindaya ba, har ma bai tuntubi sahabbansa a kan wannan al'amari ba, sabanin yadda yake yi a al'adarsa. Haka kuma, sharuddan yarjejeniyar zaman lafiyar sun ba musulmi mamaki matuka, domin sun nuna cewa bangaren musulmi yafi Quraishawa rauni. Ga musulmi, karɓar irin wadannan sharudda ba shi da amfani, kuma ba shi da wata bukata. Wasu daga cikinsu ba su iya boye damuwarsu ba. Wannan ya bayyana a halin Umar ɗan Khattab. Lokacin da aka kammala sharuddan yarjejeniyar, kuma ana shirin rubuta su, Umar ya zo wurin Abubakar ya ce: "Abubakar, shin ba Manzon Allah ba ne?" Abubakar ya amsa da cewa eh. Umar ya sake tambaya: "Shin ba mu ne musulmi ba?" Lokacin da Abubakar ya ba da amsa iri ɗaya, Umar ya ci gaba: "Shin su ba mushirikai ba ne?" Abubakar ya sake amsawa: "Eh." Sai Umar ya ce masa: "To me ya sa za mu karɓi wulakanci a al'amuran addininmu?" Abubakar ya ba shi shawara, yana cewa wa mai tambayar: "Ka bi shi a duk abin da ya yi, ya Umar. Na yi imani cewa shi Manzon Allah ne." Amma Umar bai gamsu ba, sai ya ce: "Ni ma na yi imani cewa shi Manzon Allah ne." Hujjar Umar ita ce, tun da abin da ya raba bangarorin biyu al'amari guda ɗaya ne a zahiri — gaskiya da karya, imani da rashin imani — to, waɗanda suke gefen gaskiya da adalci ba za su mika wuya ga waɗanda suke goyon bayan barna da karya ba. Muminai bai kamata su taba karɓar wani irin wulakanci ba idan aka zo ga al'amuran imani. Haka kuma, ya kamata su riƙa nuna girman kai ga addininsu a kullum. Saboda haka, Umar bai hakura ba. Ya tafi wurin Annabi ﷺ ya gabatar masa da tambayoyin nan iri ɗaya: "Shin ba kai Manzon Allah ba ne? Shin ba mu ne musulmi ba? Shin su ba mushirikai ba ne?" Ga dukkan wadannan tambayoyi, Annabi ﷺ ya amsa da eh. Tambayar ƙarshe da ‘Umar ya sake yi ita ce ta dai: “Don me, to, za mu karɓi wulakanci a al’amuran addininmu?” Amsar Annabi ta bayyana mana hangen nesansa: “Ni bawan Allah ne kuma Manzonsa. Ba zan saɓa masa ba, kuma ba zai taɓa barin ni ba.” Lallai Annabi ﷺ yana bin umarnin Allah ne da ya kasance ya karɓa a wannan lokaci.

It was also surprising for the Quraysh negotiators themselves. Not only did the Prophet accept all the terms the Quraysh stipulated, he did not consult his Companions in the matter, contrary to his normal practice. Moreover, the terms of the peace agreement were extremely surprising to the Muslims, because they tended to cast the Muslim side as much weaker than the Quraysh. To the Muslims, accepting such terms was neither useful nor necessary. Some of them could not hide their dissatisfaction. This is epitomized by the attitude of 'Umar ibn al-Khattab. When the terms of the peace agreement were finalized and were about to be written down, 'Umar came to Abu Bakr and said: “Abu Bakr, is he not God’s Messenger?” Abu Bakr answered in the affirmative. 'Umar again asked: “Are we not the Muslims?” When Abu Bakr gave the same answer, 'Umar went on: “Are they not the idolaters?” Abu Bakr again answered: “Yes.” 'Umar then asked him: “Why then should we accept humiliation in matters of our faith?” Abu Bakr answered with a piece of advice, saying to his questioner: “Follow him whatever he does, ‘Umar. I believe that he is Gods Messenger.” But ‘Umar was still perturbed and said: “And I too believe that he is Gods Messenger.” ‘Umars argument was that since what separated the two sides was really a single issue - right against wrong, faith against lack of faith - those who were on the side of right and truth must not give in to those who championed the cause of wrong and falsehood. The believers must never accept any sort of humiliation when it came to matters relating to faith. Indeed, they should always show pride in their religion. Hence, ‘Umar was not to be deterred. He went to the Prophet and put to him the same questions: “Are you not Gods Messenger? Are we not the Muslims? Are they not the idolaters?” To all these questions, the Prophet answered in the affirmative. The final question ‘Umar put was again the same: “Why, then, should we accept humiliation in matters of our faith?” The Prophets answer provided the clue to his attitude: “I am Gods servant and Messenger. I shall not disobey Him and He will never abandon me.” The Prophet was indeed following Divine orders which he must have received at that time.

Sannan Annabi ﷺ ya kira ‘Ali ibn Abi Talib domin ya rubuta yarjejeniyar zaman lafiya, don a sanya hannu a kanta daga bangarorin biyu. Sai kuma, Suhail ibn ‘Amr ya nuna matsananciyar taurin kai, alhali Annabi ﷺ ya nuna cikakken sassauci.

The Prophet then called in ‘All ibn AbiTalib to write down the peace agreement so that it might be signed by both sides. Again, Suhayl ibn ‘Amr showed maximum rigidity, while the Prophet showed complete flexibility.

Annabi ya umurci ‘Ali da ya rubuta: “Da sunan Allah, Mai rahama, Mai jin kai.” Suhail ya katse shi ya ce: “Ban san wannan ba. Ka rubuta: ‘Da sunanka, ya Ubangijinmu’.” Annabi ya umurci ‘Ali da ya rubuta jumlar da Suhail ya gabatar. Ya ci gaba da dictation dinsa: “Waɗannan su ne sharuddan yarjejeniyar zaman lafiya da aka cimma tsakanin Muhammadu ﷺ, Manzon Allah, da Suhail ɗan ‘Amr.” Suhail ya sake katsewa ya ce: “Da ma na yarda cewa kai Manzon Allah ne, ba zan yi yaƙi da kai ba. Dole ne ka rubuta sunanka da sunan mahaifinka.” Annabi ﷺ ya karɓi maganar Suhail ya gyara dictation dinsa, inda ya umurci ‘Ali da ya rubuta:

The Prophet told ‘All to write: “In the name of God, the Merciful, the Beneficent.” Suhayl interrupted: “I do not know this. Write down: ‘In your name, Our Lord’.” The Prophet told ‘All to write the phrase Suhayl proposed. He continued with his dictation: “These are the terms of the peace agreement negotiated between Muhammad, Gods Messenger, and Suhayl ibn ‘Amr.” Again, Suhayl interrupted: “Had I accepted that you are Gods Messenger, I would not have fought you. You have to write down your name and your fathers name.” The Prophet accepted Suhayl’s point and revised his dictation, telling ‘All to write:

Waɗannan su ne sharuɗɗan zaman lafiya da Muhammad ɗan Abdullahi ﷺ da Suhail ɗan Amr suka amince da su.

These are the terms of the peace agreed by Muhammad ibn 'Abdullah and Suhayl ibn 'Amr.

Dukansu sun amince da cikakkiyar yarjejeniyar tsagaita wuta na tsawon shekaru goma, a lokacin da dukkan mutane za su more zaman lafiya da tsaro, kuma ba za su kai wa juna hari ba.

• Both have agreed to a complete truce for a period of ten years, during which all people will enjoy peace and security and will not attack one another.

• Bugu da ƙari, duk wanda ya fito daga Quraishawa ya koma wajen Muhammadﷺ ba tare da izinin waliyinsa ko shugabansa ba, za a mayar da shi ga Quraishawa.

• Moreover, if anyone from the Quraysh joins Muhammad without permission from his guardian or chief, he shall be returned to the Quraysh.

Duk wanda ya fito daga cikin sansanin Muhammad ﷺ ya koma ga Quraishawa, ba a bukatar a mayar da shi.

• If anyone from those in the camp of Muhammad joins the Quraysh, they are not required to return him.

Bangarorin biyu sun amince cewa kowannensu yana da kyakkyawar niyya ga ɗayan.

• Both sides agree that they harbour good intentions towards each other.

• Babu sata ko cin amana da za a yafe.

• No theft or treachery shall be condoned.

Duk wanda yake son ya shiga kawance da Muhammad ﷺ, to ya yi haka, kuma duk wanda yake son ya shiga kawance da Quraishawa, to ya yi haka.

• Whoever wishes to enter into an alliance with Muhammad may do so, and whoever wants to enter into an alliance with the Quraysh may do so.

• An kuma amince cewa, Muhammad, za ka koma gida a bana ba tare da shiga Makkah ba. Bayan shekara guda, za mu fice daga Makkah dominka, domin ka shiga da mabiyanka ka zauna kwana uku kacal. Za ka ɗauki makamin da matafiyi ke bukata kawai - wato takubbanka cikin kubensu. Ba za ka ɗauki wani makami ba.

• It is further agreed that you, Muhammad, shall return home this year without entering Makkah. At the end of one year, we shall evacuate Makkah for you so that you may enter it with your followers to stay for three days only. You shall carry only the armament necessary for a traveller - namely, your swords in their sheaths. You shall not carry any other arms.

Waɗannan su ne sharuɗɗan yarjejeniyar zaman lafiya. Sa'ad da aka rubuta su, an nemi shaidu daga ɓangarorin biyu su sanya hannu a takardar. A wannan lokaci, sai ga wani abu ya faru don gwada haƙurin muminai da kuma ba su wata dama don nuna ƙarfin imaninsu. Wani mutum daga Makkah ya zo a ɗaure da sarƙoƙin hannu da na ƙafafu. An ajiye shi a kurkuku a can ne saboda shi Musulmi ne. Wannan mutum ba wani ba ne face ɗan Suhail, wato Abu Jandal. Mahaifinsa ne ya tsare shi, ya kuma ɗaure masa sarƙoƙi. Duk da haka, ya sami damar tserewa, ya bi wata hanya da ba a saba ba ta cikin duwatsun da ke kewaye da Makkah, har ya isa al-Hudaibiyyah. Sa'ad da Musulmi suka gan shi, sun yi farin ciki ƙwarai da ya tsere, suka karɓe shi da girmamawa.

These were the terms of the peace agreement. When they were written down, witnesses from both sides were asked to sign the document. At that moment, something happened to test the patience of the believers and to give them another opportunity to prove the strength of their faith. A man from Makkah arrived in handcuffs and with his legs in chains. He was being kept prisoner there because he was a Muslim. This man was none other than Suhayl’s own son, Abu Jandal. It was his father who imprisoned him and fastened his shackles. Nevertheless, he had been able to escape and to take an unfamiliar route through the mountains surrounding Makkah until he arrived at al-Hudaybiyah. When the Muslims saw him, they were very glad that he had escaped and gave him a fine reception.

Yayin da ake rubuta yarjejeniyar zaman lafiya, Suhayl ya shagala sosai har ba ya lura da komai. Da aka gama, Suhayl ya ɗaga kai ya ga ɗansa a cikin Musulmai. Ya je wurinsa, ya buge shi a fuska, ya kama shi da wuya. Abu Jandal ya yi ihu da ƙarfi:

While the peace agreement was being written down, Suhayl was too busy to notice anything. When it was finished, Suhayl looked up and saw his son among the Muslims. He went up to him, hit him in the face and took him by the collar. Abu Jandal cried aloud:

"Ya ku 'yan'uwana Musulmi, shin za a mayar da ni ga kafirai don su yi ƙoƙarin juya ni daga addinina?" Waɗannan kalamai sun ba Musulmai ciwo sosai, har wasu daga cikinsu suka fara kuka.

“My fellow Muslims, am I to be returned to the unbelievers to try to turn me away from my faith?” Those words were very painful to the Muslims, some of whom started to cry.

Amma Suhail ibn ‘Amr bai damu ba. Ya ce wa Manzon Allah ﷺ: “Wannan shi ne mutum na farko da zan fara tsayuwa a kansa. Dole ne ka mayar da shi gare ni.” Annabi ﷺ ya yi nuni da cewa Abu Jandal ya zo kafin a kammala yarjejeniyar: “Ba mu gama rubuta takardar ba tukuna.” Suhail ya ce: “To, ba ni da wata yarjejeniya da kai ko kaɗan.” Annabi ﷺ ya roƙa cikin ladabi:

Suhayl ibn ‘Amr, however, was unmoved. He said to Gods Messenger: “This is the first person whose case I take up. You must return him to me.” The Prophet referred to the fact that Abu Jandal arrived before the agreement was completed: “We have not finished drawing up the document yet.” Suhayl said: “Then I have not agreed any terms with you whatsoever.” The Prophet pleaded:

"Sai in ba shi ba." Suhayl ya ce ba zai yarda ba. Mikraz, wani memba a tawagar Quraish, ya ce ya kamata a bar Muhammad ya karɓi Abu Jandal. Mahaifin ya tsaya kan matsayinsa, ya ƙi duk roƙon da aka yi masa na barin ɗansa ya shiga Musulmi. Ya ma wuce haka, ya fara dukan ɗansa da reshen itacen ƙaya. Annabi ﷺ ya sake roƙonsa da ya bar ɗan nasa ya tafi, ko aƙalla kada ya azabtar da shi. Amma Suhayl bai karɓi komai ba. Wasu daga cikin abokan Suhayl, duk da haka, sun ba Abu Jandal kariya, sai mahaifinsa ya daina dukansa. Annabi ﷺ ya bayyana wa Abu Jandal rashin ikonsa na taimakonsa, yana magana da shi da ƙarfi domin ya ji:

“Then allow me him.” Suhayl said that he would not. Mikraz, another member of the Quraysh delegation, said that they should allow Muhammad to have Abu Jandal. The father was adamant and refused all appeals to let his son join the Muslims. He went even further and began to hit his son with a thorny branch of a tree. The Prophet again pleaded with him to let his son go, or at least not to torture him. But Suhayl would accept nothing. Some of Suhayl’s friends, however, extended their protection to Abu Jandal and his father stopped hitting him. The Prophet explained to Abu Jandal his inability to help him, speaking to him in a loud voice so that he could hear:

"Abu Jandal, ka yi haƙuri ka jure halin da kake ciki saboda Allah."

“Abu Jandal, be patient and endure your situation for Gods sake.

Tabbas zai azurta ku, da waɗanda suke shan wahala tare da ku, da mafita daga wahalarku. Mun yi yarjejeniyar zaman lafiya da waɗancan mutane, muna ba su alkawari da sunan Allah cewa za mu cika sharuɗɗan yarjejeniyarmu. Ba za mu karya alkawuranmu ba.”

He will certainly provide for you and those who are suffering with you a way out of your hardship. We have made a peace agreement with those people, giving them a pledge by God that we will be faithful to the terms of our agreement. We shall not violate our pledges.”

Umar ibn al-Khattab ya sake fushi da lamarin.

Umar ibn al-Khattab was again outraged by the situation.

Bai fahimci dalilin da ya sa musulmai za su karɓi irin waɗannan sharuɗɗa masu wulakanci, ko kuma su zauna kawai sa'ad da ɗan'uwansu ke fuskantar azaba mai tsanani ba tare da wani dalili ba face kawai saboda ya yi imani da Allah da Manzonsa. Yayin da ake kai Abu Jandal, 'Umar ya taho gare shi ya yi tafiya a gefensa. Ya yi magana da shi: "Ka yi haƙuri, Abu Jandal. Waɗannan mutane kafirai ne. Ba su da daraja. Jinin kowane ɗaya daga cikinsu bai fi jinin kare daraja ba." Yayin da yake tafiya a gefen Abu Jandal yana magana da shi, ya ci gaba da motsa hannun takobinsa zuwa ga Abu Jandal, yana fatan Abu Jandal zai kama takobin 'Umar ya kashe mahaifinsa. Abu Jandal ko dai bai so ya kashe mahaifinsa ba, ko kuma bai fahimta ba ko bai lura da alamar 'Umar ba. Ya miƙa wuya ga ƙaddararsa har Allah ya taimaka ya sami 'yanci. An kai shi cikin kangin ƙarfe da sarƙoƙi. Yayin da musulmai ke kallonsa, zukatansu sun cika da baƙin ciki domin ba su iya taimakonsa ba.

He could not understand why the Muslims should accept such humiliating terms or stand idle when a brother of theirs was subjected to harsh treatment for no reason other than the fact that he believed in God and His Messenger. As Abu Jandal was being led away, ‘Umar went up to him and walked by his side. He spoke to him: “Be patient, Abu Jandal. These people are unbelievers. They are worthless. The blood of anyone of them is no more precious than the blood of a dog.” As he was walking by Abu Jandals side and talking to him, he continued to move the handle of his sword towards Abu Jandal, hoping that Abu Jandal would take ‘Umars sword and kill his father. Abu Jandal either did not wish to kill his father or did not understand or notice ‘Umars gesture. He submitted to his fortune until God would help him get his release. He was led away in his shackles and chains. As the Muslims looked at him, their hearts were full of agony because they were unable to help him.

Lokacin da aka rubuta takardar da ke bayyana sharuddan zaman lafiya, Annabi ﷺ ya nemi wasu daga cikin sahabbansa su shaida yarjejeniyar, baya ga shaidu daga bangaren Quraishawa.

When the document detailing the peace terms was written down, the Prophet asked a number of his Companions to witness the agreement, in addition to witnesses from the Quraysh side.

Shaidun Musulmai sun kasance Abu Bakr, ‘Umar ibn al-Khattab, ‘Ali ibn Abi Talib, ‘Abd al-Rahman ibn ‘Awf, Sa‘d ibn Abi Waqqas, Mahmud ibn Maslamah da ‘Abdullah ibn Suhayl, wani ɗan shugaban mai shawarwarin Quraishawa da kansa. Mikraz ibn Hafs da Huwaytib ibn ‘Abd al-‘Uzza su ne shaidun Quraishawa. Da aka kammala shaida, sai wakilan Quraishawa suka koma gida.

The Muslim witnesses were Abu Bakr, ‘Umar ibn al-Khattab, ‘All ibn Abi Talib, ‘Abd al-Rahman ibn ‘Awf, Sa‘d ibn Abi Waqqas, Mahmud ibn Maslamah and ‘Abdullah ibn Suhayl, another son of the chief Quraysh negotiator himself. Mikraz ibn Hafs and Huwaytib ibn ‘Abd al- ‘Uzza were the Quraysh witnesses. When the witnessing was finally done, the Quraysh delegation went home.

Wannan zaman lafiya ya kamata ya ci gaba har na tsawon shekara goma. Ƙalilan ne daga cikin Musulmai suka iya karɓar sa ba tare da jin ƙunci a zuciyarsu ba. Abin da ya ƙara musu ɗaci shi ne cewa sharuɗɗan yarjejeniyar sun tilasta musu komawa gida ba tare da sun cika manufarsu ta yin ibada a Ka‘bah ba. Ya kamata a tuna cewa Annabi ﷺ da sahabbansa suna cikin ihram, yanayin keɓewa ga Allah, bayan sun bar Madina don yin ‘Umrah. Da farko an hana su shiga Makka saboda sanarwar da Quraishawa suka yi cewa za su yi amfani da ƙarfi don hana su. Yanzu kuma an hana su ta hanyar sharuɗɗan yarjejeniyar da suka sanya hannu a kai da Quraishawa. A zahiri, sun kasance cikin yanayin muhsar, wato mutumin da ya fita daga gidansa don yin aikin hajji ko ‘Umrah amma ya kasa kai wa wurin da zai je saboda wani dalili da ya fi ƙarfinsa. Allah ya bayyana a cikin Alƙur’ani cewa irin wannan mutum zai iya fita daga ihram ta hanyar yanka tunkiya ko wata dabba ta hadaya a wurin da ba zai iya ci gaba da tafiyarsa ba.

This peace was supposed to last for ten years. Very few Muslims were able to bring themselves to accept it without experiencing a feeling of unease. What added to their bitterness was the fact that the terms of the agreement meant that they had to go back home without being able to fulfil their purpose of worshipping at the Ka‘bah. It should be remembered that the Prophet and his Companions were in ihram, the state of consecration, having left Madinah in order to perform the ‘Umrah. They were first prevented from entering Makkah by the declared intention of the Quraysh to use force to stop them. Now they were prevented by the terms of the agreement which they signed with the Quraysh. They were, in effect, in the position of a muhsar, a person who sets out from home to do his pilgrimage or (Umrah but is unable to reach his destination owing to some reason beyond his control. God declares in the Quran that such a person can release himself from ihrdm by slaughtering a sheep or some other sacrificial animal at the point where he cannot continue his journey.

Annabi ya ce wa Sahabbansa: "Ku yanka dabbobinku, ku aske kanku, ku fita daga ihram." Babu wanda ya nuna alamar shirin yin biyayya ga wannan umarni. Annabi ﷺ ya maimaita umarninsa sau uku, amma har yanzu babu wanda ya yarda ya yi abin da aka umarce shi. Annabi ﷺ ya yi fushi ƙwarai. Ya shiga cikin tentinsa inda Umm Salamah, matarsa wadda ta raka shi a wannan tafiya, take jiran sa. Nan take ta lura da yadda ya yi fushi. Ta tambaye shi dalili, sai ya amsa: "Musulmi suna lalata kansu. Na ba su umarni, amma ba su yi biyayya ba." Ya bayyana mata yadda Sahabbansa suka karɓi umarninsa da rashin kulawa, da kuma yadda babu ɗaya daga cikinsu da ya yarda ya yi biyayya. Ta yi ƙoƙarin kwantar masa da hankali: "Manzon Allah, kada ka zarge su. Sun shiga matsin lamba sosai saboda duk wahalar da ka sha don cimma wannan yarjejeniyar zaman lafiya, kuma yanzu sun fahimci cewa dole ne su bi doguwar hanya gida ba tare da cimma manufarsu ba." Sannan ta ba shi shawara mai kyau ƙwarai: ta ce ya fita ya yanka dabbobin hadayarsa da kansa ya aske kansa, ba tare da yin magana da ɗaya daga cikinsu ba. Annabi ﷺ ya bi shawarar matarsa, ya fita ya yanka raƙumansa. Sannan ya kira wani ya aske masa kai.

The Prophet said to his Companions: “Slaughter your animals and shave and release yourselves from ihram.” No one showed any sign of willingness to comply with this order. The Prophet repeated his command three times and still no one was willing to do as he was told. The Prophet was very angry indeed. He went into his tent where Umm Salamah, his wife who accompanied him on this expedition, was waiting. She immediately noticed how angry he was. She asked him the reason why and he answered: “The Muslims are ruining themselves. I have given them a command and they have not obeyed.” He explained to her how his Companions received his orders with indifference and how not one of them was willing to obey. She tried to pacify him: “Messenger of God, do not blame them. They have been under great pressure because of all the trouble you have taken to achieve this peace settlement and because they now realize that they have to take the long way home without achieving their purpose.” She then gave him a very sound piece of advice: she told him to go out and slaughter his own sacrificial animals and shave, without speaking to any one of them. The Prophet acted on his wife’s advice and went out and slaughtered his camels. He then called someone to shave his head.

Sa'ad da Sahabbansa suka ga abin da ya yi, sai suka yi gaggawar yin hakanan. Wasu daga cikinsu sun taimaki wasu wajen aske kai, kuma sun ji matuƙar baƙin ciki da kansu saboda rashin amsa umarnin Annabi ﷺ tun farko.

When his Companions witnessed what he did, they rushed to do likewise. Some of them helped others to shave and they were extremely unhappy with themselves for not responding to the Prophet’s orders in the first place.

Ba duk Musulmai ne a al-Hudaybiyyah suka aske kawunansu ba:

Not all of the Muslims at al-Hudaybiyah shaved their heads:

Wasu daga cikinsu kawai sun aske gashin kansu. Annabi ﷺ ya ce: "Allah Ya yi wa waɗanda suka aske rahama." Wasu daga cikin sahabbansa suka ce:

some of them just cut their hair. The Prophet said: “May God have mercy on those who have shaved.” Some of his Companions said:

"Ya Manzon Allah, me game da waɗanda suka aske gashin kansu?" Sai ya amsa ta hanyar maimaita addu'a iri ɗaya: "Allah ya yi wa waɗanda suka aske rahama." An sake tambayarsa game da waɗanda suka yanke gashinsu, amma ya amsa ta hanyar maimaita addu'a iri ɗaya a karo na uku. Sau ɗaya kuma, an tambaye shi game da ɗayan rukunin, sai Annabi ﷺ ya haɗa su a cikin addu'o'insa, yana cewa:

“Messenger of God, what about those who have cut their hair?” He answered by repeating the same prayer: “May God have mercy on those who have shaved.” The same question about those who had cut their hair was put to him, but he answered by repeating the same prayer a third time. Once more, he was asked about the other group and the Prophet included them in his prayers, saying:

“Kuma waɗanda suka aske gashinsu.” Lokacin da aka tambaye shi dalilin da ya sa ya maimaita addu'arsa ta neman rahama ga masu aske kai sau uku kafin ya haɗa da ɗayan rukunin, sai ya ce: “Ba su sa shakka a zuciyarsu ba.”4

“And those who have cut their hair.” When he was asked the reason for repeating his prayers for mercy to the shavers three times before he included the other group, he answered: “They have entertained no doubt.”4

Al-Zuhri ya ruwaito: "Sai Annabi ya fara tafiyarsa ta komawa gida. A hanyar komawa Madina, Annabi ﷺ ya karɓi sabbin wahayi - surar da ake kira al-Fath, ko Nasara." Imam Ahmad ya ruwaito daga Mujammi' ibn Harithah, wani Ansari wanda ya koyi Alkur'ani: "Muna tare da Annabi ﷺ a al-Hudaybiyah. A lokacin da muke kan hanyar komawa, sai muka lura mutane suna tayar da raƙumansu. Mutane suka fara tambaya abin da ke faruwa. Suka samu labari cewa Annabi ﷺ ya karɓi sabon wahayi. Muka matso gare shi cikin damuwa sosai. Muka ga Annabi ﷺ a kan raƙuminsa a Kira' al-Ghamim. A lokacin da mutane suka taru, sai ya karanta musu Suratul Fath, yana farawa da, {Lalle mun ba ka nasara bayyananniya!} Ɗaya daga cikin sahabbansa ya tambaye shi: 'Shin nasara ce, Manzon Allah?' Ya amsa: 'Eh, lallai. Ina rantsuwa da Wanda ran raina yake a hannunsa, nasara ce babba.'" Imam Ahmad ya kawo rahoto daga 'Umar ibn al-Khattab: "Muna tare da Manzon Allah ﷺ a wani yaƙi. Na tambaye shi wani abu sau uku, amma bai amsa mini ba. Sai na yi tunanin na yi abin da bai dace ba."

Al-Zuhri reports: “The Prophet then began his journey home. On the way back to Madinah, the Prophet received new revelations - the surah entitled al-Fath, or Victory. Imam Ahmad reports on the authority of Mujammi* ibn Harithah, an Ansari who had learnt the Qur’an: “We were with the Prophet at al-Hudaybiyah. When we were on the way back, we noticed that people were agitating their camels. People began to ask what was going on. They learnt that the Prophet received a new revelation. We approached him feeling very apprehensive. We saw the Prophet on his camel at Kira* al-Ghamlm. When people assembled, he read to them the Surah aI-Fath, starting with, ‘ We have granted you a glorious victory! One of his Companions asked him: ‘Is it a victory, Messenger of God?’ He replied: ‘Yes indeed. By Him who holds my soul in His hand, it is a grand victory.’” Imam AJimad relates a report by ‘Umar ibn al-Khattab: “We were with God’s Messenger on an expedition. I asked him about something three times, but he did not reply to me. I thought that I had done badly.

Na hau raƙumata na yi gaba, ina cikin fargaba cewa wani abu zai iya saukowa ga Manzon Allah ﷺ game da ni. Ba da daɗewa ba sai wani ya kira ni da suna. Sai na koma wajen Manzon Allah ﷺ, ina tsoron abin da zai iya saukowa. Manzon Allah ﷺ ya ce mini: "Wata sura ta sauka a gare ni a daren jiya, kuma tana da matuƙar daraja a gare ni fiye da duniya duka da abin da ke cikinta: {Lalle mun ba ka nasara bayyananniya, domin Allah ya gafarta maka abin da ya gabata daga zunubanka da abin da zai biyo baya.}" (Har ila yau al-Bukhari, al-Nasa'i da al-Tirmidhi ne suka ruwaito shi daga Imam Malik.)

I mounted my camel and went ahead, apprehensive that something might be revealed to the Prophet concerning me. Soon someone called me by name. I went back to the Prophet fearing what might have been revealed. The Prophet said to me: “A surah has been revealed to me last night, and it is much dearer to me than the whole world and all it contains: 'We have grantedyou a glorious victory, so that God may forgive you allyourfaults, past andfuture.™ (Also related by al-Bukhari, al-Nasa’T and al-Tirmidhi quoting Imam Malik.)

Irin wannan ne yanayin da al'ummar Musulmi take ciki kafin saukar wannan surah. Manzon Allah ﷺ yana da tabbacin abin da Allah ya yi masa wahayi, saboda haka bai bar kansa ya yi wani zaɓi a cikin al'amuran da ke faruwa ba face abin da wannan wahayin na Ubangiji ya nuna. Yakan koma ga wannan wahayi a kowane mataki da kafin ya ɗauki kowane mataki. Ba kafirai ba, ba kuma matsin lamba daga sahabbansa, waɗanda fushi ya kama saboda ƙiyayyar kafirai, da zai sa shi ya canja hanyarsa. Daga ƙarshe, Allah ya saukar da natsuwa a cikin zukatan Musulmi, suka samu nutsuwa, suka karɓi abin da Manzon Allah ﷺ ya faɗa musu ba tare da wata shakka ba, kamar 'yan'uwansu waɗanda ba su taɓa yin wata shakka ba tun farko. Mafi kyawun misali game da waɗannan shi ne Abu Bakr, wanda nutsuwarsa ba ta taɓa shiga shakka ba, ko da na ɗan lokaci kaɗan.

Such was the atmosphere in the Muslim community prior to the revelation of this surah. The Prophet was certain of what God had inspired him. Therefore, he allowed himself no say in the drift of events other than what such divine inspiration pointed to. He referred to this inspiration at every point and before taking any step. Neither the unbelievers nor pressure by his Companions, who were infuriated by the unbelievers hostility, would make him change his course. Eventually, God put tranquillity in the Muslims’ hearts and they were reassured, accepting without hesitation what the Prophet told them, just like their brethren who never entertained any doubt in the first place. The prime example of these was Abu Bakr whose reassurance was never in doubt, not even for a brief moment.

Saboda haka farkon surar yana ba Annabi ﷺ labari mai daɗi wanda ke faranta zuciyarsa ƙwarai: "Lalle Mun ba ka nasara bayyananniya, domin Allah Ya gafarta maka abin da ya gabata daga zunubanka da abin da zai zo, kuma Ya cika ni'imarSa a kanka, Ya shiryar da kai hanya madaidaiciya, kuma Allah zai taimake ka taimako mai girma." (Ayoyi 1-3) Farkon surar kuma yana magana game da natsuwar da aka saukar wa muminai, yana tabbatar da cewa su muminai ne na gaskiya, kuma yana yi musu alkawarin gafarar zunubai, lada da taimako daga sama: "Shi ne wanda Ya saukar da natsuwa a cikin zukatan muminai, don su ƙara ƙarfin imaninsu. Ga Allah ne rundunonin sammai da ƙasa suke; kuma Allah Masani ne, Mai hikima. Zai shigar da muminai maza da mata cikin gonaki, koguna na gudana ƙarƙashinsu, za su dawwama a cikinsu, kuma zai kankare musu munanan ayyukansu. Wannan shi ne babban rabo a wurin Allah." (Ayoyi 4-5) Sabanin haka, maƙiyansu, munafukai da masu bautar gumaka, sun jawo fushin Allah da azaba a Lahira: "Allah zai kuma azabtar da munafukai maza da mata, da masu shirka maza da mata, waɗanda suke zaton mugun zato game da Allah. Mugunta za ta kewaye su daga kowane gefe, kuma sun jawo fushin Allah. Ya la'ance su, kuma Ya shirya musu Jahannama, kuma ta zama mafaka mara kyau." (Ayar 6)

Hence the opening of the surah gives the Prophet happy news that greatly delights his heart: “ We have granted you a glorious victory, so that God may forgive you all your faults, past and future, bestow upon you the full measure of His blessings and guide you on a straight way God will certainly grant you His mighty support(Verses 1-3) The opening also refers to the tranquillity granted to the believers, acknowledging that they were true believers and promising them forgiveness of sins, reward and support from on high: "It is He who sent down tranquillity into the hearts of the believers, so that they may grow more firm in their faith. To God belongs all the forces of the heavens and the earth; He is indeed All Knowing, Wise. He will admit the believers, both men and women, into gardens through which running waters flow, there to abide, and He will forgive them their bad deeds. That is, in God's sight, a great triumph.” (Verses 4-5) By contrast, their enemies, hypocrites and idolaters alike, incur Gods displeasure and suffering in the life to come: "God will also inflict suffering on the hypocrites and the polytheists, men and women, who harbour evil thoughts about God. Evil encompasses them from all sides, and they incur God's anger. He has rejected them and has prepared for them heli an evil destination.” (Verse 6)

Surah ɗin kuma ta ambata alkawarin da muminai suka yi wa Annabi ﷺ, tana ɗaukar sa a matsayin alkawari ga Allah. Don haka, tana kafa dangantaka kai tsaye tsakanin muminai da Ubangijinsu, Madaukaki. { Lalle Mun aiko ka (Muhammadu) a matsayin shaida, mai bayar da bishara, kuma mai gargadi, domin ku (mutane) ku yi imani da Allah da Manzonsa, ku taimake shi, ku girmama shi, kuma ku tsarkake Shi (Allah) safe da yamma. Waɗanda suke yi maka mubaya'a, lalle suna yi wa Allah mubaya'a ne; hannun Allah yana bisa hannayensu. Wanda ya karya alkawari, to yana karya shi ne don cutar kansa, kuma wanda ya cika abin da ya yi wa Allah alkawari, to zai ba shi lada mai girma. } (Ayoyi 8-10)

The surah also notes the pledge the believers gave to the Prophet, considering it a pledge to God. Thus, it establishes a direct relation between the believers and their Lord, the Eternal: “ We have sent you [Muhammad] as a witness, a bearer of good news and a warner so that you [people] may believe in God and His Messenger, support Him, honour Him and extol His limitless glory morning and evening. Those who pledge their allegiance to you are actually pledging their allegiance to God: God's hand is over their hands. He who breaks his pledge does so to his own detriment, but to the one who fulfils his pledge to Him, God will grant a rich reward." (Verses 8-10)

Kafin a kammala tattaunawar game da halin muminai a Hudaibiyya, surar ta yi magana, a cikin mahallin alkawuran da ba a cika ba, game da Balarabe mazauna hamada waɗanda suka zauna a baya suka ƙi shiga tafiyar Manzon Allah ﷺ. Ta nuna cewa uzurorinsu ba su da tushe, kuma ta fallasa munanan tunaninsu game da Allah da kuma tsammaninsu cewa Manzon Allah ﷺ da sahabbansa za su fuskanci bala'i. Ta umurci Manzon Allah ﷺ yadda zai nuna musu hali a nan gaba. Salon wannan sashe yana jaddada ƙarfin muminai da raunin waɗanda suka zauna a baya. Yana bayyana sarai cewa Musulmi za su sami nasara da ganima mai yawa nan ba da jimawa ba, wadda duk waɗanda suka makara wajen shiga tafiyar Manzon Allah ﷺ za su yi sha'awar samu: "Balarabe mazauna hamada waɗanda suka zauna a baya za su ce maka, 'Dukiyoyinmu da iyalanmu sun shagaltar da mu; don haka ka roƙi Allah ya gafarta mana.' Suna faɗin da harsunansu abin da ba ya cikin zukatansu. Ka ce: 'Wa zai iya kawar muku da wani abu daga abin da Allah ya nufa, ko Ya nufi cutar da ku ko kuwa Ya nufi alheri a gare ku? A'a! Allah masani ne ga abin da kuke aikatawa.' * A'a! Kun yi zaton cewa Manzon Allah ﷺ da muminai ba za su taɓa komawa ga iyalansu ba, wannan tunani kuma ya yi kyau a zukatanku. Kun yi irin wannan munanan tunani domin kun kasance koyaushe ba ku da alheri. Amma waɗanda ba su yi imani da Allah da ManzonSa ba, to, Mun shirya musu wuta mai ci ga kafirai. Mulkin sammai da ƙasa na Allah ne. Yana gafarta wa wanda Ya ga dama, kuma Yana azabtar da wanda Ya ga dama. Allah Mai yawan gafara ne, Mai rahama koyaushe. Idan kun tafi wata tafiya da ke yin alkawarin ganima ta yaƙi, waɗanda suka zauna a baya a farko za su ce: 'Bari mu tafi tare da ku.' Suna so ne su canja maganar Allah. Ka ce: 'Ba za ku bi mu ba.'"

Before completing the discussion of the believers’ attitude at al- Hudaybiyah, the surah refers, within the context of unkept pledges, to the desert Arabs who stayed behind and did not join the Prophet on this expedition. It shows their excuses to be unfounded and exposes their ill thoughts about God and their expectation that the Prophet and his Companions would encounter disaster. It directs the Prophet as to the attitude he should adopt towards them in future. The style here emphasizes the believers’ strength and the weakness of those who stayed behind. It makes it clear that the Muslims would soon be able to make rich war gains, all of which would be coveted by those who were too slow to join the Prophet on this expedition: " The desert Arabs who stayed behind will say to you, 'Our property and our families kept us busy; do then ask God to forgive us. ’ Thus they say with their tongues what is not in their hearts. Say: 'Who, then, can avert from you anything that God might have willed, whether it be His will to harm you or to confer a benefit on you? No! God is fully aware of what you do. * No! You thought that the Messenger and the believers would never return to their families and this thought seemed pleasing to your hearts. You entertained such evil thoughts because you have always been devoid of goodness. As for those who will not believe in God and His Messenger, We have prepared a blazing fire for the unbelievers. To God belongs the dominion over the heavens and the earth. He forgives whoever He will and punishes whoever He will. God is much-forgiving, ever merciful. When you set forth on a course that promises war gains, those who previously stayed behind will say: "Let us come with you.” They thus seek to alter God's words. Say: “You shall not come with us.

Allah ya riga ya faɗa haka. Za su ce: "Kun hana mu rabonmu." Ba su da fahimta sosai. Ka ce wa Balarabe mazaunin hamada da suka zauna a baya: "Za a kira ku ku yi yaƙi da wata al'umma masu ƙarfi sosai a yaƙi: sai kun yi yaƙi da su, sai dai idan sun mika wuya. Idan kun yi biyayya, God zai ba ku lada mai kyau; amma idan kun juya baya kamar yadda kuka yi a baya, zai sa muku azaba mai raɗaɗi."

God has already said so. ” They will then say: “You begrudge us [our share].” How little they understand. Say to the desert Arabs who stayed behind: “You will be called upon to fight against a people of great prowess in war: you will have to fight them unless they surrender. If you obey, God will reward you well; but if you turn away as you have done before, He will inflict on you painful suffering.” (Verses 11—16)

A cikin wannan mahallin, surar ta bayyana game da waɗanda suke da uzuri na gaskiya, wanda ke tabbatar da zamansu a baya. Waɗannan su ne waɗanda suke da wata nakasa ko rashin lafiya da ke hana su shiga yaƙi:

Within the same context, the surah tells us about those who have genuine excuses, justifying their staying behind. These are they who have some disability or illness that prevents their participation in war:

Babu laifi ga makaho, babu laifi ga guragu, babu laifi kuma ga mara lafiya. Duk wanda ya yi wa Allah biyayya da Manzonsa, zai shigar da shi cikin gonaki da ke ƙarƙashinsu koguna ke gudana; amma wanda ya juya baya, zai azabtar da shi azaba mai zafi. Note: the instruction says to write "God" rather than "Allah" in the translation, so I should correct that in the verse above. Here is the corrected version: Babu laifi ga makaho, babu laifi ga guragu, babu laifi kuma ga mara lafiya. Duk wanda ya yi wa Ubangiji biyayya da Manzonsa, zai shigar da shi cikin gonaki da ke ƙarƙashinsu koguna ke gudana; amma wanda ya juya baya, zai azabtar da shi azaba mai zafi.

“No blame attaches to the blind, nor does blame attach to the lame, nor does blame attach to the sick. Whoever obeys God and His Messenger shall be admitted by Him into gardens through which running waters flow; but the one who turns away will He severely punish.” (Verse 17)

Surah ta sake juyowa ga muminai, zukatansu da halayensu. Tana magana da su cikin girmamawa da karɓuwa, tana faranta musu rai da labari mai daɗi game da abin da zai faru nan ba da jimawa ba, tana yabon imaninsu mai ƙarfi da shirinsu na miƙa rayukansu saboda addinin Allah. A nan mun ga cewa Allah yana sanya wannan zaɓaɓɓiyar ƙungiya ƙarƙashin kulawarsa ta kai tsaye, yana ba su yardarsa mai kyau, kuma yana ƙarfafa su a kan kyakkyawar halayensu. Ya gaya musu da kansa cewa Shi, cikin ɗaukakarsa, yana shaida tare da su yayin da suke ba da alkawarinsu a wani wuri na musamman, ƙarƙashin itace. Lallai Ya san abin da ke cikin zukatansu da ji-ji-ji, Ya yarda da su, kuma ya tabbatar da cewa za su samu nasara nan ba da jimawa ba wadda za ta kawo riba mai yawa, yana danganta haka da dokar Allah da ke aiki a ko'ina cikin halitta. Wannan babban abu ne mai ban mamaki da dukan halitta ta shaida: "Lallai Allah ya yarda da muminai a lokacin da suka yi maka mubaya'a ƙarƙashin itace. Ya san abin da ke cikin zukatansu, sai ya saukar musu da natsuwa, kuma ya saka musu da nasara mai sauri, da ganima mai yawa da za su karɓa. Allah Mai iko ne, Mai hikima. Allah ya yi maku alkawarin ganima mai yawa da za ku samu. Ya hanzarta muku wannan ganima, ya kuma hana hannayen mutane masu gaba daga gare ku, domin ya zama alama ga muminai. Zai shiryar da ku zuwa tafarki madaidaici. Akwai sauran ganima da za su zo, waɗanda har yanzu suna bayan ikonku. Allah yana da cikakken iko a kansu. Allah yana da iko a kan kowane abu. Da kafirai za su yi yaƙi da ku, da sun juya baya suna gudu. Ba za su sami wani mai karewa ko mataimaki ba. Wannan ita ce hanyar Allah da ta gudana tun dā; kuma ba za ka sami wani canji a hanyar Allah ba." (Ayoyi 18-23)

The surah turns again to the believers, their thoughts and attitudes. It refers to them in a way that is full of honour and acceptance, delighting them with good news of what was soon to happen, praising their firm belief and readiness to sacrifice themselves for God’s cause. We see here that God puts this select group of people under His direct care, bestowing on them His goodly acceptance and strengthening them in their noble attitude. He tells them in person that He in His glory was a witness with them as they offered their pledges at a particular spot, under the tree. He was certainly aware of their inner thoughts and feelings, was pleased with them and ensured that they would soon achieve victory that would yield great gains, relating this to God’s law that operates throughout the universe. This is indeed a great and remarkable event witnessed by the whole universe: “God was indeed well pleased with the believers when they pledged their allegiance to you under the tree. He knew what was in their hearts and so He sent down tranquillity upon them, and rewarded them with a speedy victory, and with many war gains for them to take. God is Almighty, Wise. God has promised you [people] many war gains that you shall achieve. He has hastened this gain for you and He has held back the hands of hostile people from you, so that this may become a sign for the believers. He will guide you on a straight way. There are still other gains to come, which are still beyond your power. God has full control over them. God has power over all things. Were the unbelievers to fight you, they would have turned their back in flight. They shall find none to protect or support them. Such was God's way which operated in the past; and never will you find any change in God's way." (Verses 18-23)

Surah ta tunatar da muminai alherin Allah, domin Ya hana makiyansu waɗanda suka yi niyyar yaƙar su, Ya kuma yi Allah-wadai da waɗancan makiyan da suka hana su shiga Masallaci Mai Alfarma, da kuma waɗanda suka ƙi barin dabbobin hadayarsu su isa wurin yanka. Ta bayyana musu hikimar Allah domin Ya hana yaƙi a waccan shekarar, da kuma alherinSa wajen sanya abin da ya faru ya zama karɓuwa a gare su, Yana sanya natsuwa a zukatansu. Duk wannan yana da wata manufa da ba a sanar da su ba, amma Allah ya sani.

The surah reminds the believers of God’s grace as He stopped their enemies who were intent upon fighting them, denouncing those same enemies who prevented their entry into the Sacred Mosque, and refusing to allow their sacrificial animals to reach their place of slaughter. It reveals to them God’s wisdom as He stopped conflict that year, and His grace in making what happened acceptable to them, bestowing tranquillity on them. All this was for a purpose unknown to them but known to God.

Ya fi kyau kuma ya fi girma cewa za a kawo Makka cikin addinin Musulunci, kuma Musulunci ya yi galaba a kan dukkan addinai. Duk wannan yana bisa tsarin Allah da nufinsa: "Shi ne wanda ya hana hannayensu daga gare ku, kuma ya hana hannayenku daga gare su, a cikin kwarin Makka, bayan ya ba ku galaba a kansu. Allah mai ganin abin da kuke aikatawa ne. Su ne waɗanda suka kafirta, suka hana ku Masallaci Mai Alfarma, suka hana hadayarku isa wurin yanka. Da ba don akwai a cikinsu mazaje da mata masu imani waɗanda ba ku sansu ba, waɗanda da kun iya tattake su ba da sani ba, har wani laifi ya same ku saboda su ba da sani ba ... Allah yana shigar da wanda ya so cikin rahamarsa. Da sun rabu, da mun azabtar da kafiran cikinsu azaba mai zafi. Kafirai sun ƙona wuta a cikin zukatansu, wutar jahilci. Amma Allah ya saukar da natsuwa a kan Manzonsa da kan muminai, ya kuma sanya musu kalmar taqawa, kuma su ne suka fi cancanta da ita, kuma sun dace da ita. Allah masani ne ga kowane abu. Allah ya nuna gaskiya a cikin mafarkin Manzonsa na gaskiya: lalle za ku shiga Masallaci Mai Alfarma, idan Allah ya so, cikin cikakken tsaro, kanku an aske ko an yanke gashinku gajere, ba tare da tsoro ba. Allah ya san abin da ba ku sani ba, sai ya ba ku, baya ga haka, nasara mai gaggawa. Shi ne wanda ya aiko Manzonsa da shiriya da addinin gaskiya domin ya sa shi ya yi galaba a kan dukkan addinai. Allah ya isa shaida." (Ayoyi 24-28)

It was the much better and greater prospect of bringing Makkah into the Islamic fold and making Islam prevail over all religions. All this was according to God’s design and by His will: “It is He who, in the valley of Makkah, stayed their hands from you, and your hands from them, after He gave you the advantage over them. God sees all that you do. They were the ones who disbelieved, and who debarred you from the Sacred Mosque and prevented your offering from reaching its place of sacrifice. Had it not been for the fact that there were among them believing men and women unknown to you and whom you might have unwittingly trampled underfoot, and on whose account you would have unwittingly incurred guilt... God will admit to His grace whomever He wills. Had they stood apart, We would have inflicted on the unbelievers among them truly painful suffering. The unbelievers fanned fury in their hearts, the fury of ignorance. Meanwhile, God sent down tranquillity on His Messenger and on the believers, and made the word of piety binding on them. They were most worthy of it and deserved it well. God has full knowledge of all things. God has shown the truth in His Messenger's true vision: most certainly you shall enter the Sacred Mosque, if God so wills, in full security, with your heads shaved or your hair cut short, without fear. God knew what you did not, and He granted you, besides this, a speedy victory. It is He who sent His Messenger with guidance and the religion of truth so as to make it prevail over all religions. Sufficient is God as a witness." (Verses 24-28)

Surat ta kammala da wani bayani da ke nuna halaye na musamman na wannan zaɓaɓɓen rukuni na ɗan Adam, Sahabban Annabi. Ya ambaci bayaninsu a cikin Attaura da Linjila, kuma ya jaddada alkawarin Allah na gafarta musu zunubansu da ba su lada mai yawa: "Muhammadu Manzon Allah ne; kuma waɗanda suke tare da shi suna da ƙarfi da ƙin tsoro ga kafirai, masu tausayi tsakaninsu. Za ka gan su suna ruku'u, suna sujjada, suna neman falalar Allah da yardarsa. Alamarsu tana a fuskokinsu sakamakon sujjada. Haka suke a cikin Attaura da Linjila: suna kamar iri da ya fitar da tsirowarsa, ya ƙarfafa ta, ya yi kauri, ya tsaya a kan kututturensa, yana faranta wa manoma rai. Ta hanyarsu Allah zai husata kafirai. Ga waɗanda daga cikinsu suka yi imani suka aikata ayyuka nagari, Allah ya yi musu alkawarin gafara da lada mai girma."

The surah concludes with an outline highlighting the special characteristics of this select group of humanity, the Prophet’s Companions. It refers to their description in the Torah and the Gospel and emphasizes God’s promise to them of forgiveness of their sins and granting them rich reward: “Muhammad is God's Messenger; and those who are with him are firm and unyielding towards the unbelievers, full of mercy towards one another. You can see them bowing down, prostrating in prayer, seeking favour with God and His good pleasure. They bear on their faces the marks of their prostrations. This is how they are pictured in the Torah and the Gospel: they are like a seed that brings forth its shoot, strengthens it, grows thick and stands firm on its stem, delighting the sowers. Through them God will enrage the unbelievers. To those of them who believe and do righteous deeds God has promised forgiveness and a rich reward." (Verse 29)

Don haka surar ta ba da cikakken hoto na yanayin da ya haifar da saukarta. Ba ta bayar da labarin abubuwan da suka faru bisa tsarin lokacinsu ba, sai dai ta fito da darussan da ya kamata a koya, tana haɗa kowane abu da ya faru da dokokinsa na dindindin, da kuma halaye na musamman da ke tattare da tsarin duniya baki ɗaya. Kamar yadda yake a koyaushe a cikin Alkur'ani, zukata da hankula ne ake kira da wata hanya mai matuƙar motsa rai.

Thus the surah gives a full image of the situation that led to its revelation. It does not relate the events in their chronological order, but highlights the lessons that must be learnt, linking individual events to their permanent rules, and special attitudes to the overall universal system. As always in the Qur’an, it is hearts and minds that are addressed in a highly inspiring way.

Idan aka kalli surah gaba ɗaya, aka kwatanta ta da surah da ke gabanta a tsarin Alƙur'ani, sai a ga sauyi mai girma a halin al'ummar Musulmi gaba ɗaya a cikin shekaru uku da muke ganin sun raba saukar waɗannan surori biyu. Muna gane tasirin da Alƙur'ani ya yi a kan wannan al'umma, da yadda ta amfana da ilimi mai kyau da Annabi ﷺ ya ba ta, wanda ya ba ta damar kai matsayinta na musamman da taka rawarta marar misali a tarihin ɗan Adam.

Looking at the surah as a whole and comparing it to the one that precedes it in the Quranic order reveals the profound change in the general attitude of the Muslim community over the three years we believe to have separated the revelation of these two surahs. We realize the effects the Qur’an had on that community and how it benefited by the careful education the Prophet imparted to it, enabling it to assume its unique position and play its unparalleled role in human history.

A bayyana daga yanayin gaba ɗaya na wannan surar da kuma irin jin daɗin da take haifarwa cewa al'ummar Musulmi ta kai ga balaga, ta samu matsayi mai girma na imani mai daidaituwa, ta tabbata game da ayyukanta, kuma ba ta ƙara buƙatar ƙarfafan kwadaitarwa domin cika irin waɗannan ayyuka da ke buƙatar sadaukar da rai da dukiya. Yanzu tana buƙatar wani tasiri mai kwantar da hankali, domin ta iya duba al'amura cikin natsuwa, kuma ta karɓi shawarar Shugabancin Koli na saƙon Musulunci na kiyaye sulhu na ɗan lokaci a yaƙi da abokan gaba.

It is clear from the general ambience of this surah and the feelings it generates that the Muslim community had attained maturity, achieved a coherently high standard of faith, become reassured about its duties and no longer needed strong incentives in order to discharge such duties that required sacrificing life and property. It now needed a restraining influence so that it could look at things calmly and accept the decision of the Highest Leadership of the Islamic message to observe a temporary truce in its confrontation with the enemy.

Al'ummar Musulmi ba ta ƙara buƙatar umarni irin na:

No longer does the Muslim community need a directive of the type:

"Saboda haka, kada ku karaya zuciya ko ku nemi sulhu. Kune ne kuke da rinjaye, kuma Allah yana tare da ku. Ba zai taba barin ayyukanku su tafi a banza ba." Note: following your rules, "God" is rendered as "Allah" in Hausa, as the Hausa word for God is Allah. If you would prefer a different rendering, let me know.

“ Therefore, do not lose heart or sue for peace. It is you who have the upper hand, and God is with you. He will never let your deeds go to waste." (47:35)

ko gargaɗi irin wannan: "Ana kiran ku ku bayar a cikin hanyar Allah, amma wasu daga cikinku za su zama masu rowa. Duk wanda ya yi rowa [a cikin hanyar Allah] yana yi wa kansa rowa. Allah ne tushen dukiya gaba ɗaya, alhali ku ne masu bukata. In kuka juya baya, zai musanya ku da wasu mutane, kuma ba za su zama kamar ku ba." (47: 38) Haka kuma babu sauran bukatar ƙarfafa gwiwar yin yaƙi a cikin hanyar Allah ta hanyar magana game da darajar shahada da babban girman da Allah yake yi wa shahidai. Ba mu da bayani a nan game da manufar jarrabar al'ummar Musulmi ta hanyar ɗora wajibcin yin yaƙi a cikin hanyar Allah, kamar yadda muke da shi a cikin surar da ta gabata, Muhammad: "Da Allah ya so, da Shi da kansa zai hukunta su, amma nufinsa ne ya jarrabe ku duka ta hanyar juna. Kuma waɗanda aka kashe a cikin hanyar Allah, ba zai taɓa barin ayyukansu su ɓace ba. Zai shiryar da su, ya kai su ga yanayi mai kyau, kuma zai shigar da su Aljanna da ya riga ya sanar da su." (47: 4-6)

or an admonition like: “ You are called upon to give in God's cause, but some among you will turn out to be niggardly Whoever is niggardly [in God's cause] is niggardly towards himself. God is the source of all wealth, whereas you are the ones in need. If you turn away, He will substitute other people for you, and they will not be like you." (47: 38) Nor was there any more need to provide incentives to fight for God’s cause by speaking about the nobility of martyrdom and the great honour God grants to martyrs. We do not have here any exposition of the purpose of putting the Muslim community to the test by imposing a duty to fight for God’s cause, as we have in the preceding surah, Muhammad: “Had God so willed, He could have punished them Himself, but it is His will that He tests you all by means of one another. And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them." (47: 4-6)

Sabanin haka, tattaunawar da ke cikin wannan surar tana haskaka natsuwar da Allah ya sanya a zukatan muminai, ko kuma ya ba su, don hana su yin zafin rai fiye da kima. Haka kuma tana tabbatar musu cewa abin da ya faru ya kasance ne bisa umarnin Allah, tana kuma ambaton hikimar Annabi ﷺ yayin da ya zaɓi hanyar sassauci da sulhu. Tana magana kan yardar Allah ga waɗanda suka yi masa alkawari a ƙarƙashin itacen, kuma a ƙarshe tana zana hoto mai haske na al'ummar Musulunci a ƙarƙashin jagorancin Annabi ﷺ.

By contrast, the discourse in the present surah highlights the tranquillity God placed in the believers’ hearts, or bestowed on them, to restrain them from being over zealous. It also reassures them that what took place was by God’s command, referring to the Prophet’s wisdom as he opted for a lenient and conciliatory approach. It speaks of God’s pleasure with those who offered their pledges to the Prophet under the tree, and paints at the end a bright picture of the Muslim community under the Prophet’s leadership.

Surah din ya tabbatar da wajibcin cika alkawuran da aka yi wa Annabi ﷺ, kuma ya yi gargaɗi ga waɗanda suka karya alkawarinsu: "Waɗanda suke yi maka mubaya'a, lallai suna yi wa Allah mubaya'a ne. Hannun Allah yana bisa hannuwansu. Duk wanda ya karya alkawari, to, yana karya shi ne domin cutar da kansa; kuma duk wanda ya cika abin da ya alkawarta wa Allah, to, zai ba shi lada mai girma." (Aya ta 10) A fili yake cewa wannan magana tana nuna girmamawa ga waɗanda suka yi mubaya'a ga Annabi ﷺ, kuma tana jaddada muhimmancin alkawarin. Maganar karya alkawari kuma tana zuwa ne game da Larabawan ƙauyuka waɗanda suka zauna a baya. Haka dai ya shafi munafukai, maza da mata. Wannan ambaton a cikin surar ana yi shi ne a takaice, wanda ke nuna raunin wannan rukuni idan aka kwatanta da dukkan al'ummar Musulmi, wadda ta tsarkake saffinta kuma ta kai ga balaga. Wannan ambaton yana da sauri sosai, ba kamar abin da muke da shi a cikin surar da ta gabata ba, wato Muhammad, inda tattaunawa game da munafukai da abokansu Yahudawa ta mamaye babban ɓangare nata. Wannan wani sabon ci gaba ne a yanayin waje na al'ummar Musulmi, wanda ya dace da sauye-sauyen da ke faruwa a cikinta.

The surah certainly speaks of the need to fulfil the pledges given to the Prophet and threatens those who go back on their pledges: “ Those who pledge their allegiance to you are actually pledging their allegiance to God: God's hand is over their hands. He who breaks his pledge does so to his own detriment; but to the one who fulfils his pledge to Him, God will grant a rich reward." (Verse 10) Clearly the reference here is one of honour to those giving their pledges to the Prophet, emphasizing the seriousness of the pledge. Reference to breaking such pledges occurs in respect of the desert Arabs who stayed behind. The same consideration applies to the hypocrites, men and women. This reference in the surah is made in passing, indicating the weakness of this group as compared with the entire Muslim community which had purged its ranks and attained maturity. This reference is very quick, unlike what we have in the preceding surah, Muhammad, where the discussion of the hypocrites and their Jewish allies occupies a large part of it. This is yet another development in the external attitude of the Muslim community, one that is in harmony with the developments taking place within it.

Har ila yau, a cikin wannan surah akwai bayyanannen dalili na ƙarfin al'ummar Musulmi idan aka kwatanta da ƙarfin kafirai. Wannan yana bayyana a cikin surah gaba ɗaya da kuma a cikin wasu ayoyi na musamman. Wasu ayoyin kuma suna nuna cewa za a sami ƙarin nasara, lamarin da ya sa waɗanda suka zauna a baya suke marmarin shiga tare da Musulmi domin su rabu da ribar yaƙin da aka yi alkawarinta. Maganar cewa Musulunci zai yi galaba a kan dukkan sauran addinai ma tana nuna ƙaruwar ƙarfin al'ummar Musulmi a tsakanin lokacin saukar waɗannan surah biyu, waɗanda suke zuwa a jere a tsarin Alƙur'ani.

There is also in the surah clear evidence of the strength of the Muslim community in relation to the strength of the unbelievers. This is evident in the surah as a whole and in specific verses. Other verses point out that further victories were to be achieved, making those who stayed behind eager to join the Muslims in order to share the promised war gains. The reference to the fact that Islam would prevail over all other religions is also indicative of the increasing strength of the Muslim community in the period separating the revelation of these two surahs that occur consecutively in the Qur’anic order.

Don a akwai, saboda haka, wani sauyi bayyananne a zukatan mutane, a yanayin al'ummar Musulunci gaba ɗaya, da kuma halin da take ciki. Ana iya gane wannan sauyi cikin sauƙi idan muka bi abubuwan da suka faru a lokacin rayuwar Annabi ﷺ kamar yadda Alƙur'ani ya bayyana. Sauyin yana nuna tasirin tsarin Alƙur'ani game da irin tarbiyyar da al'ummar Musulmi ya kamata ta samu, da kuma hanyar da Annabi ﷺ ya bi wajen aiwatar da wannan tarbiyya. Wannan al'umma mai albarka ta Sahabban Annabi ﷺ ta kasance ta musamman a tarihi. Duk da haka, wannan sauyi yana ɗauke da darasi mai muhimmanci ga waɗanda ke jagorantar al'ummomin mutane. Ba su taɓa kamata su gaji ko su yanke ƙauna saboda raunin ɗan Adam ba, ko saboda abubuwan al'ada da suka rage daga baya, ko tasirin muhallin zamantakewa, ko sha'awar duniya, ko rashin himma. Dukkan waɗannan na iya yin tasiri mai ƙarfi da farko, amma haƙuri, juriya da hikima suna tabbatar da ci gaba mai dorewa.

There was, then, a clear change in people’s hearts, the overall condition of the Muslim community and the situation it was facing. This change can easily be recognized when we follow the events during the Prophets lifetime as discussed in the Qur’an. The change reflects the effects of the Qur’anic approach to the type of education the Muslim community should undergo and the method the Prophet followed in effecting that education. That happy community of the Prophet’s Companions was unique in history. However, the change has a telling lesson for those who are in the position of leadership of human communities. They must never become fed up with human weakness, or with what may linger on of past habits, influences of social environment, worldly desire and lack of motivation. All these may have strong effects at first, but persistence, patience and a wise approach ensure steady progress.

Haka kuma, gwaje-gwaje da abubuwan da mutum ya fuskanta suna tabbatar da tasirinsu idan an yi amfani da su wajen ƙarfafa ayyukan ilimantarwa. A hankali, raunannun halaye suna raguwa su ɓace, kuma muminai suna fara marmarin samun manyan manufofi.

Moreover, tests and experience are bound to produce their effects when they are utilized to reinforce educational efforts. Gradually, weaknesses dwindle and disappear and believers begin to aspire to higher horizons.

Suna iya ganin hasken ɗaukaka mai haskakawa daga Sama. A cikin Manzon Allah ﷺ muna da kyakkyawan misali mai haske da za mu bi. A cikin Alkur'ani kuma muna da shiriya game da hanya madaidaiciya da za mu bi.

They are able to see the superb light emanating from on High. In God’s Messenger we have a great shining example to follow. In the Qur’an we have guidance about the right path to take.

Al-Fath (Nasara)

Gabatarwa

Sanarwar Zaman Lafiya

Manzanni Jeji

Jakada na Huɗu

Manzon Annabi

Alkawarin Yaƙi Da Mutuwa

Wakili Don Zaman Lafiya

Damuwa A Sansanin Musulmi

Jarrabawa Mai Tsanani Ga Niyyoyin Musulmi

Kashe Mahaifinka

Soke Ibadar Da Aka Yi Niyyar Yi

Yanayin Gaba Ɗaya

Al'umma Ta Kai Ga Balaga