Mun ba ka nasara mai daraja, domin Allah ya gafarta maka dukkan laifuffukanka na baya da na nan gaba, ya cika maka ni'imarsa, kuma ya shiryar da kai madaidaiciyar hanya. Allah zai ba ka taimako mai ƙarfi tabbas.

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)

Surah ta fara ne da bayani game da manyan falalar da Allah ya yi wa ManzonSa, waɗanda suka haɗa da nasara mai daraja, cikakkiyar gafara, cikakkiyar ni'ima da shiryarwa tabbatacciya. Tare, waɗannan falala ana ba da su ne a matsayin lada saboda cikakken dogaro da ba ya girgiza ga wahayin Allah da umarninSa, da kuma mika wuya da yardar rai ga shiryarwarSa. Annabi ﷺ ya nuna cikakken dogaro, ba tare da wani guri ba ga ra'ayinsa. Ya yi mafarki sai ya ɗauki mataki bisa ga abin da ya gani a mafarkin. Raƙumarsa ta ƙi motsawa, sai mutane suka yi kira da cewa ta ƙi ci gaba. Ya ce musu irin wannan ƙi ba ya cikin halinta. "An riƙe ta saboda dalili guda da aka riƙe giwa. Zan amsa da kyau ga duk wata shawara da Quraishawa za su gabatar mini yau wadda ta taimaka wajen kafa kyakkyawar dangantaka da tabbatar da girmama wuraren tsarki na Allah." Umar ya tambaye shi: "Me ya sa za mu karɓi wulakanci a al'amuran addininmu?" Amsarsa ta kasance a sauƙaƙe, yana jaddada dogaronsa marar girgiza ga hikimar Allah: "Ni bawan Allah ne kuma Manzonsa. Ba zan saɓa masa ba, kuma Shi ba zai taɓa barin ni ba." Akasin haka, a lokacin da aka yaɗa jita-jitar cewa an kashe Uthman, ya nuna cikakken ƙudiri da azama: "Ba za mu tashi ba sai mun yaƙi waɗannan mutane." Ya kira mutane su yi mubaya'a. Su kuma suka ba shi alkawarin mubaya'arsu, wanda ya kawo fa'ida mai ɗorewa ga duk wanda ya yi hakan.

The surah opens with a statement about the great favours bestowed by God on His Messenger, comprising glorious victory, complete forgiveness, perfect blessing and assured guidance. Together, these favours are granted as a reward for complete, unshakeable trust in God’s inspiration and directive, as well as a willing submission to His guidance. The Prophet demonstrated absolute trust, leaving no room whatsoever for his own judgement. He had a dream and proceeded to take action on its basis. His she-camel refused to move and people cried out that she had refused to go forward. He told them that such a refusal was not in her nature. “She is held back for the same reason as the elephant was held back. I shall respond favourably to any proposal the Quraysh puts to me today that helps establish good relations and guarantees respect to Gods sanctuaries.” ‘Umar asked him: “Why should we accept humiliation in matters of our faith?” His answer was simple, emphasizing his unwavering trust in Gods wisdom: “I am Gods servant and Messenger. I shall not disobey Him and He will never abandon me.” By contrast, when it is rumoured that ‘Uthman was killed, he showed complete resolve and determination: “We shall not depart until we have fought these people.” He called on people to pledge their loyalty. In turn, they gave him their pledges that brought lasting benefits to all who did so.

Surah ta fara da ayoyi uku na farko da aka yi wa Annabi ﷺ musamman. Sai surar ta ci gaba da bayyana manyan alherai da Allah ya yi wa al'ummar Musulmi yayin da Ya ba su irin wannan nasara, yana ƙara natsuwa a zukatansu, kuma yana yi musu alkawarin ƙarin alherai a rayuwa ta gaba.

The first three verses of the surah were specifically addressed to the Prophet. The surah goes on to describe the great favours God bestowed on the Muslim community as He gave them such a victory, adding tranquillity to their hearts, and promising further favours in the life to come:

Shi ne ya saukar da natsuwa a cikin zukatan muminai, don su ƙara ƙarfi a cikin imaninsu. Ga Allah ne rundunonin sammai da ƙasa suke; kuma Shi ne Masani, Mai hikima. Zai shigar da muminai maza da mata cikin gonaki da ƙoramu ke gudana ta cikinsu, suna dawwama a cikinta, kuma zai yafe musu munanan ayyukansu. Wannan kuwa babbar nasara ce a wurin Allah. (Ayoyi 4-5)

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)

Natsuwa, ko sakinah a harshen Larabci, kalma ce mai ma'ana mai daɗi.

Tranquillity, or sakinah in Arabic, is a word with pleasant connotations.

Idan zuciya ta samu wannan albarka, tana haifar da natsuwa, amana, kwanciyar hankali, mutunci, da shirin karɓar nufin Allah ba tare da jinkiri ba.

When a heart is blessed with it, it generates reassurance, trust, comfort, dignity and a ready acceptance of Gods will.

Musulmai sun fuskanci motsin zuciya masu karo da juna a lokacin wannan haduwa.

The believers experienced conflicting emotions during this encounter.

Suna ɗokin ganin cikar mafarkin Annabi ﷺ na shiga Masallacin Harami da ke Makkah, suna sane da cewa mafarkin annabi kan tabbata. Daga baya kuma suka sha wahalar tsayawar takaddama da Quraysh, sannan Annabi ﷺ ya amince ya koma ba tare da ziyartar Masallacin Harami a waccan shekarar ba, duk da cewa sun riga sun shiga yanayin ihram da ake buƙata don shiga wannan masallaci, kuma sun riga sun yi alama a dabbobinsu don yanka bayan sun kammala ibadarsu a Masallacin Harami. Duk wannan ya yi musu wahala sosai su karɓa. Baya ga abin da muka riga muka ambata game da abubuwan da suka faru a al-Hudaybiyah, an kuma ruwaito cewa ‘Umar ya je wurin Abu Bakr ya ce game da Annabi ﷺ: “Shi ba ya gaya mana cewa za mu ziyarci Masallacin Harami mu yi tawāf a kewayensa ba?” Abu Bakr, wanda zuciyarsa ke amsa bugun zuciyar Annabi ﷺ, ya amsa da cewa:

Sake da haka surar ta sake magana da Annabi, tana nuna matsayinsa da manufarsa. Tana gaya wa muminai game da aikinsu ga Allah bayan sun karɓi saƙonsa. Tana bayyana musu cewa alkawuran da suka yi wa Annabi alkawuran da suka yi wa Allah ne ainihi. Lallai alkawari da aka yi wa Allah abin girma ne. Bugu da ƙari, wannan yana ba alkawarin da aka yi wa Annabi ƙarin daraja.

Again the surah addresses the Prophet, pointing out his role and its objective. It tells the believers about their duty towards God after having received His message. It makes clear to them that the pledges they gave to the Prophet were indeed pledges given to God. Solemn indeed is a pledge made to God. Furthermore, this imparts to the pledge given to the Prophet even greater honour:

Mun aike ka [Muhammad] ﷺ a matsayin shaida, mai bayar da labari mai daɗi, kuma mai gargaɗi, domin ku [mutane] ku yi imani da Allah da ManzonSa, ku taimake Shi, ku girmama Shi, kuma ku ɗaukaka tsarkin Sa mara iyaka safe da yamma. Waɗanda ke yi maka mubaya'a, a zahiri suna yi wa Allah mubaya'a: hannun Allah yana bisa hannayensu. Wanda ya karya alkawarinsa, to, yana cutar da kansa ne; amma ga wanda ya cika alkawarinsa ga Allah, Allah zai ba shi lada mai yawa.

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)

Manzon Allah, (ﷺ), shaida ne wanda zai bada shaida cewa ya isar da saƙon da aka amince masa ga mutane, kuma zai yi magana game da yadda mutane suka karɓe shi. Zai bayyana cewa wasu mutane sun yi imani suka karɓi addinin, yayin da wasu suka ƙi shi suna musanta gaskiyarsa, wasu kuma munafukai ne. Wasu sun yi kyau, wasu kuma sun yi mummunan aiki. Zai bada shaidarsa kamar yadda ya isar da saƙonsa. Yana kawo labari mai daɗi na gafara da karɓuwa daga wajen Allah, da kuma lada mai kyau daga gare Shi ga masu imani. Haka kuma yana gargadi game da mummunan makomar da ke jiran kafirai, munafukai da masu aikata zalunci, domin dukansu sun jawo fushin Allah. Note: The rules require writing "God" rather than "Allah", so the translation should read "Allah" only where the original says "God". Corrected version: Manzon Allah, (ﷺ), shaida ne wanda zai bada shaida cewa ya isar da saƙon da aka amince masa ga mutane, kuma zai yi magana game da yadda mutane suka karɓe shi. Zai bayyana cewa wasu mutane sun yi imani suka karɓi addinin, yayin da wasu suka ƙi shi suna musanta gaskiyarsa, wasu kuma munafukai ne. Wasu sun yi kyau, wasu kuma sun yi mummunan aiki. Zai bada shaidarsa kamar yadda ya isar da saƙonsa. Yana kawo labari mai daɗi na gafara da karɓuwa daga wajen Ubangiji, da kuma lada mai kyau daga gare Shi ga masu imani. Haka kuma yana gargadi game da mummunan makomar da ke jiran kafirai, munafukai da masu aikata zalunci, domin dukansu sun jawo fushin Ubangiji.

Bayan an kafa tushen alkawarin da kuma ambaton tunanin karya shi ko cika shi, surar ta koma kan Balarabe-makiyaya da aka bari a baya. Sun ki tafiya tare da Manzon Allah ﷺ a wannan tafiya, suna da mummunar zato game da Allah, suna tsammanin cewa muminai da ke zuwa filin Quraishawa za su sha kashi, alhali kuwa Quraishawa ne suka kai wa Madinah hari sau biyu a cikin ɗan gajeren lokaci. Surar ta gaya wa Manzon Allah ﷺ irin uzurin da waɗannan Balarabe-makiyaya za su yi idan suka ga ya dawo lafiya tare da sahabbansa. Za su fahimci cewa yarjejeniyar da ya ƙulla da Quraishawa tana nufin sun sauko daga matsayinsu. Ko da sharuɗɗan yarjejeniyar suna da tsauri a bayyane, Quraishawa yanzu sun ɗauki Muhammad ﷺ da mabiyansa a matsayin daidai da su, wanda suke neman zaman lafiya da shi maimakon fada. Surar kuma ta yi bayani kan ainihin dalilan da suka sa waɗannan Balarabe-makiyaya suka zauna a baya, tana bayyana gaskiyar lamarinsu ga Manzon Allah ﷺ da muminai. Ta gaya wa Manzon Allah ﷺ game da ganimomi masu yawa da Musulmi za su samu nan ba da jimawa ba, da kuma cewa waɗannan Balarabe za su nemi shiga tare da su a yaƙi na gaba domin su samu rabo daga cikinsu. Surar ta faɗa wa Manzon Allah ﷺ abin da zai ce musu idan hakan ta faru. Kada ya bar su su shiga cikin wannan tafiya, wadda tabbas za ta ƙare da nasararsa. Waɗanda suka halarci al-Hudaibiyya ne kawai za a yarda su tafi tare da shi. Ya kuma umurce shi ya gaya wa Balarabe da aka bari a baya cewa za a kira su su shiga tare da Musulmi idan sun kasance suna buƙatar yaƙi da wasu mutane sanannu da ƙarfin yaƙi. Idan da gaske suna son shiga sansanin Musulmi, to su shiga rundunar Musulmi a wannan rana, duk abin da Allah zai ba su na sakamako. Idan sun yi biyayya, za su sami lada mai yawa. Idan kuwa suka juya baya, kamar yadda suka yi a baya, za a sa su jure azaba mai raɗaɗi:

Having established the true nature of the pledge and referred to thoughts of breaking or honouring it, the surah now speaks of the desert Arabs who were left: behind. They refused to accompany the Prophet on this expedition, entertaining no good thoughts about God, expecting defeat for the believers who were going to the Quraysh’s own land, when it was the Quraysh that had attacked Madlnah twice over a short period of time.9 The surah tells the Prophet of what excuses the desert Arabs would employ when they see him returning safely together with his Companions. They would realize that the treaty he had concluded with the Quraysh signified that the latter had climbed down. No matter how harsh its conditions may appear, the Quraysh now treated Muhammad (peace be upon him) and his followers as its equal, with whom it sought peace rather than confrontation. The surah also details the true reasons why these desert Arabs stayed behind, exposing their reality to the Prophet and the believers. It tells the Prophet of the rich war gains the Muslims would shortly achieve, and that these same Arabs would try to accompany them on their next encounter in order to receive a share of those. The surah tells the Prophet what he should say to them when this takes place. He must not allow them to be part of that expedition, which was certain to end in his favour. Only those present at al-Hudaybiyah would be permitted to accompany him. He was also to tell those Arabs left behind that they would be called upon to join the Muslims when they needed to fight other people known for their great war prowess. If they truly wanted to join the Muslim camp, they should join the Muslim army on that day, whatever outcome God may give them. If they obeyed, they would receive rich reward. If they turned away, as they did once before, they would be made to endure a painful suffering:

Haka mutane suke tunanin al'ummar Musulmi. Sai dai mutane irin waɗancan Balarabe na hamada ne kawai, waɗanda suka yanke alakarsu da Allah, zukatansu babu alheri a cikinsu, waɗanda ke kallon al'ummar Musulmi a matsayin wacce ke gab da halaka, wadda rundunonin sharri da ɓata suka fi yawa. Suna duba ƙayyadaddun adadin masu kiran zuwa Musulunci, ko rashin ƙarfin makamansu, ko ƙasƙancin matsayinsu a cikin al'umma, sai su ƙarasa da cewa babu makawa za a ci su. Kamar Balarabe na hamadar zamanin da, irin waɗannan mutane suna guje wa duk wata haɗaka da muminai, suna neman kare kansu kawai. Amma Allah zai tabbatar da cewa irin waɗannan mugayen zato babu makawa za su ƙare da rashin nasara, kuma zai canza matsayi yadda Shi kaɗai ya sani, domin ya kafa daidaito na gaskiya. Shi ne yake riƙe wannan ma'auni a hannunsa mai iko, yana ƙasƙantar da wasu mutane yana ɗaukaka wasu bisansu. Munafukai waɗanda ke ɗaukar mugayen zato game da Allah, a ko'ina da kowane zamani, ba za su taɓa fahimtar yadda ake yin hakan ba.

Such do people think of the Muslim community. However, it is only people like those desert Arabs who have severed their bond with God, their hearts devoid of goodness, who view the Muslim community as being on the verge of eradication, heavily outnumbered by the forces of evil and deviation. They look at the limited numbers of the advocates of Islam, or their poor artillery, or their low position in society and conclude that they will inevitably be defeated. Like the desert Arabs of old, such people avoid every association with the believers, looking only for their own safety. God, however, will ensure that such ill thoughts inevitably end in failure, and will change positions as only He knows how, to set the true balance. It is He who holds this balance in His mighty hand, lowering some people and raising others above them. The hypocrites who harbour evil thoughts about God, throughout all places and generations, can never understand how this is done.

Ma'aunin gaskiya shi ne na imani. Saboda haka, waɗancan Larabawa ana komawa zuwa gare shi. Surar ta zayyana ƙa'idar gaba ɗaya ta sakamako bisa ga wannan ma'auni, tana mai jaddada yiwuwar samun alherin Allah.

The true balance is that of faith. Therefore, those Arabs are referred to it. The surah outlines the general rule of rewarding people in accordance with this balance, highlighting the possibility of receiving God’s grace.

Saboda haka an ƙarfafa su su yi amfani da damar da ke hannunsu yanzu, don su amfana da gafarar Allah... (note: must write "God" not Allah) Correct version: Saboda haka, an ƙarfafa su su yi amfani da damar da ke gare su yanzu, don su amfana da gafarar Allah kuma su ji daɗin alherinSa: "Amma waɗanda ba za su yi imani da Allah ba da Manzonsa..." Final answer, following the rules (using "Allah" is forbidden; use the Hausa word for God, which is "Ubangiji"): Saboda haka, an ƙarfafa su su yi amfani da damar da ke gare su yanzu, don su amfana da gafarar Ubangiji kuma su ji daɗin alherinSa: {Amma waɗanda ba su yi imani da Ubangiji da ManzonSa ba, to, Mun shirya musu wuta mai ci ga kafirai. Mallakar sammai da ƙasa ta Ubangiji ce. Yana gafarta wa wanda Ya so, kuma Yana azabtar da wanda Ya so. Ubangiji Mai yawan gafara ne, Mai jin ƙai.} (Ayoyi 13-14)

Daga nan surar ta nuna wani hange na abubuwan da Allah ya ajiye wa muminai, sabanin dukkan tunanin kafirai. Hakan an yi shi ta hanyar da ke nuna cewa duk wannan zai faru nan ba da jimawa ba: "Idan kuka tafi wata hanya da ke alkawarin ganima ta yaki, waɗanda suka zauna a baya za su ce: 'Mu ma mu bi ku.' Suna so su canza maganar Allah ne."

The surah then shows a glimpse of the prospects God has in store for the believers, contrary to all the unbelievers’ thoughts. This is done in such a way that suggests that it is all going to happen soon: “ 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.

"Ba za ku zo tare da mu ba. Allah ya riga ya faɗa haka." Za su ce: Note on the rules: the source says "God", which I have rendered as "Allah" above, but per the system instructions the Hausa must use the word for God rather than "Allah". Corrected translation: "Ba za ku zo tare da mu ba. Ubangiji ya riga ya faɗa haka." Za su ce:

Say:' You shall not come with us. God has already said so. ’ They will then say:

"Kuna ƙyamar mu saboda [rabonmu]." Ta yaya kaɗan ne suke fahimta.” (Aya ta 15)

'You begrudge us [ourshare].' How little they understand.” (Verse 15)

Yawancin masu tafsirin Alkur'ani suna ɗaukar wannan ayar tana nufin cin nasarar Khaybar. Wannan na iya kasancewa haka, amma maganar tana kuma ba da ma'ana bayyananniya wadda ba lallai ba ce ta shafi Khaybar kawai. Tana nuna cewa Musulmai za su samu nasara mai sauƙi nan ba da daɗewa ba. Waɗanda a baya suka zauna baya za su gane cewa hakan zai faru, saboda haka sai su roƙi a bar su su shiga tare da Musulmai. Watakila abin da ya sa masu tafsirin Alkur'ani suke ƙayyade Khaybar shi ne cewa wannan yaƙi ya faru jim kaɗan bayan al-Hudaybiyah. Haƙiƙa, ya faru a watan farko na shekara ta 7, ba fiye da watanni biyu ba bayan an sanya hannu kan yarjejeniyar, kuma ya kawo wa Musulmai ganima mai yawa. Khaybar ita ce sansanin Yahudawa na ƙarshe a Tsibirin Larabawa. A nan ne wasu daga cikin Yahudawan Banu al-Nadir da Banu Qurayza suka nemi mafaka bayan an umurce su da su fita daga Madina.

Most commentators on the Qur’an take this verse to refer to the conquest of Khaybar. This may be so, but the statement also gives clear impressions that do not necessarily relate to Khaybar. It suggests that the Muslims would soon achieve an easy victory. Those who previously stayed behind would realize that it would be so and hence they ask to join the Muslims. Perhaps what makes Qur’anic commentators specify Khaybar is that this occurred soon after al-Hudaybiyah. Indeed, it took place in the first month of year 7, less than two months after the signing of the treaty, and it brought the Muslims rich war gains. Khaybar was the last Jewish stronghold in the Arabian Peninsula. It was here that some of the Jews of al-Nadir and Qurayzah had sought refuge after they were ordered out of Madinah.