Sashen farko ya ƙare da bayanin makomar da ba makawa ga waɗanda ke shiga muhawara mara amfani game da Allah, wanda ke nuna a fili cewa irin waɗannan mutane ba za su tsira daga wutar Jahannama ba. Sabanin haka, surar ta kuma bayyana ni'imar da mumini zai more. Wannan sabon sashe yana da alaƙa sosai da ƙarshen na farko, domin yana magana ne game da kafirai waɗanda ke juya mutane daga hanyar Allah da kuma daga Masallaci Mai Alfarma da ke Makka. Ana nufin waɗanda suka yi adawa da saƙon Musulunci a lokacin da ya fara a Makka, kuma suka nemi juya mutane daga gare shi.

The first passage ended with a description of the inevitable destiny of those who engage in futile dispute about God, making it clear that such people will have no escape from the burning of hell. By contrast, the sūrah also describes the bliss to be enjoyed by the believers. This new passage is closely linked to the end of the first, as it speaks about the unbelievers who turn people away from God’s path and from the Sacred Mosque in Makkah. The reference here is to those who opposed the message of Islam when it started in Makkah, and who sought to turn people away from it.

Sun kuma yi wa Manzon Allah ﷺ da sahabbansa Musulmi tawaye, suna neman hana su shiga Masallaci Mai Alfarma da ke Ka'aba. Sannan surar ta yi magana a kan tushen da aka kafa wannan masallaci a kai, a lokacin da Allah ya ba Ibrahim (amincin Allah ya tabbata a gare shi) aikin ginin sa, kuma ya umarce shi ya kira dukkan mutane zuwa ziyararsa domin aikin Hajji. Umarnin Ibrahim ya kasance a bayyane: cewa dole ne a kafa wannan masallaci bisa tushe bayyananne na tauhidin Allah, domin hana duk wani nau'i na shirka da ake aikatawa a cikinsa ko kusa da shi. Dole ne a bude shi ga dukkan mutane, ko suna zaune kusa ko sun zo daga nesa. Babu wanda za a hana shiga, kuma babu wanda zai yi ikirarin mallakarsa. Sannan surar ta bayyana wasu daga cikin ayyukan Hajji da yadda suke kara wa mutane sanin girman Allah da kuma yawan tunawa da Shi. Hakanan ta jaddada wajabcin kare Masallaci Mai Alfarma daga duk wani zalunci daga wadanda ke kokarin kawar da mutane daga gare shi ko canza tushen da aka kafa shi a kai. Wadanda suka cika aikinsu na kare tsarkin imani an yi musu alkawarin nasara.

They also confronted the Prophet and his Muslim Companions seeking to debar their entry into the Sacred Mosque at the Ka`bah. It then speaks about the basis on which this mosque was founded when God assigned its building to Abraham (peace be upon him) and ordered him to call on all people to visit it for pilgrimage. Abraham’s instructions were very clear: that this mosque must be established on the clear basis of God’s oneness, so as to prevent any form of associating partners with God from being practised in or near it. It must be kept open to all people, whether they reside nearby or come from afar. None is to be denied entry, and none is to claim its ownership. The sūrah then outlines some of the rituals of pilgrimage and how they enhance people’s consciousness and constant remembrance of God. It also stresses the need to protect the Sacred Mosque against any aggression by those who try to turn people away from it or change the basis on which it is founded. Those who fulfil their duties of protecting the purity of the faith are promised victory.

Waɗanda suka kafirta, suna hana wasu bin hanyar Allah da Masallacin Harami wanda Mu muka sanya shi ga dukkan mutane daidai, mazauna cikinsa da waɗanda suke zuwa daga waje... Duk wanda ya nufi ya ɓata shi da zalunci, za Mu ɗanɗana masa azaba mai raɗaɗi. Note: The original says "God" in the translation of the verse, but I've rendered that as "Allah" to match the Qur'an's standard Hausa translation—wait, per your rules, I should write the Hausa word for God, not "Allah." Corrected version: Waɗanda suka kafirta, suna hana wasu bin hanyar Ubangiji da Masallacin Harami wanda Mu muka sanya shi ga dukkan mutane daidai, mazauna cikinsa da waɗanda suke zuwa daga waje... Duk wanda ya nufi ya ɓata shi da zalunci, za Mu ɗanɗana masa azaba mai raɗaɗi.

The unbelievers who debar others from the path of God and the Sacred Mosque which We have set up for all people alike, both those who dwell there and those who come from abroad... Anyone who seeks to profane it by evildoing We shall cause to taste grievous suffering. (Verse 25)

Haka Quraishawa suka saba aikatawa: suna karkatar da mutane daga addinin da Allah ya kafa wa mutane, wanda ke kai su kai tsaye zuwa gare Shi. Suna matuƙar ƙoƙarin hana mutane bin tsarin rayuwar ɗan adam da Ya zaɓa. Haka kuma suna hana Musulmi yin aikin Hajji da Umrah, kamar yadda lamarin ya kasance a shekara ta shida ta kalandar Musulunci, lokacin da al'amuran da suka fara da wannan hana suka kai ga sanya hannu kan yarjejeniyar zaman lafiya a al-Hudaibiyya. Allah ya mayar da wannan masallaci wuri na zaman lafiya da aminci ga dukan mutane, inda ba sa tsoron kowa. Wannan ya shafi duk waɗanda ke zaune a Makka, da kuma duk waɗanda ke zuwa daga wurare masu nisa domin ziyartar masallacin. Don haka, Ka'aba da masallacin da ke kewaye da ita suna zama Gidan Allah inda dukan mutane suke daidai. Babu wanda zai iya ɗaukar wani haƙƙin mallaka ko wani matsayi na musamman: "Masallaci mai alfarma wanda Muka sanya shi ga dukan mutane daidai, na zaune a cikinsa da na masu zuwa daga nesa." (Aya ta 25)

Such was the Quraysh’s practice: they turned people away from the faith that God had established for mankind, providing a direct way to Him. They fought hard to prevent people from following the code He had chosen for human life. They also stopped Muslims from offering the pilgrimage and `umrah, as was the case in the sixth year of the Islamic calendar when the events that started with such prevention led to the signing of a peace agreement at al-Ĥudaybiyyah. God made this mosque an area of peace and safety for all people, where they have no fear of anyone. This applied to everyone living in Makkah, and to all those who travelled from distant areas to visit the mosque. Thus, the Ka`bah and the mosque around it form a House of God where all people are equal. None can claim any right of ownership or any distinction whatsoever: “The Sacred Mosque which We have set up for all people alike, both those who dwell there and those who come from abroad.” (Verse 25)

Sūrah yanzu tana magana ne a kan kafa wannan Masallaci Mai Alfarma, wanda masu bautar gumaka suka mamaye. Suna bautawa gumaka a cikinsa, kuma suna hana masu imani da tauhidin Allah, waɗanda suka tsarkake kansu daga bautar gumaka, shiga cikinsa. Duk da haka, Ibrahim (amincin Allah ya tabbata a gare shi) ne ya gina shi bisa umarnin Allah da kansa. Sūrah ta kuma ambaci tushen tauhidin Allah wanda ya zama ginshiƙin kafuwar Masallaci Mai Alfarma. Ta kuma ƙara da manufar ginin sa a matsayin wuri na bautar Allah shi kaɗai, wuri da masu sadaukarwa za su iya kewaya shi, su tsaya a gabansa cikin miƙa wuya ga Allah.

The sūrah now refers to the establishment of this Sacred Mosque which the idolaters had usurped. They worshipped idols there and prevented believers in God’s oneness, who had purged themselves from idolatry, from entering it. Yet it was built by Abraham (peace be upon him) on God’s own instructions. The sūrah also mentions the fundamental basis of God’s oneness which served as the basis of the foundation of the Sacred Mosque. It also adds the purpose of its building as a place to worship God alone, a place where the dedicated could walk around it, and stand before it in submission to God:

Sa'ad da Muka sanya wa Ibrahim wurin Dakin [Ka'aba], [Muka ce]: Kada ka haɗa kome da Ni a matsayin abokin tarayya. Ka tsarkake Dakina ga waɗanda za su yi tawaf a kewayensa, da waɗanda za su tsaya a gabansa, da waɗanda za su rusuna su yi sujada. Ka yi wa mutane shela game da farillar aikin Hajji. Za su zo maka a ƙafa da kan kowace irin dabba mai sauri. Za su zo daga kowane fanni mai nisa, domin su shaida abubuwa masu yawa da za su amfane su, kuma domin su ambaci sunan Allah a kwanaki da aka ƙayyade [domin yanka], bisa dabbobin shanu da Ya azurta su da su. Ku ci, saboda haka, daga abin da aka yanka, kuma ku ciyar da talakawa mabukata. Daga nan su kammala ibadun da aka wajabta musu, su cika alkawuransu, su kuma sake yin tawaf a kewayen Dakin Dadaddan.' (Ayoyi 26-29)

When We assigned to Abraham the site of the [Sacred] House, [We said]: Do not associate anything as partner with Me. Purify My House for those who will walk around it, and those who will stand before it, and those who will bow down and prostrate themselves in prayer. Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far- away quarter, so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them. Eat, then, of such [sacrificed cattle] and feed the unfortunate poor. Thereafter let them complete the rites prescribed for them, fulfil their vows, and again walk around the Ancient House.’ (Verses 26-29)

An sanya wannan Gida ne kawai domin girmama ɗaukakar Allah. Allah ya nuna wa Ibrahim wurin Gidan, kuma ya ba shi umarni bayyananne, har ya ɗaga shi bisa tushe mai kyau: "Kada ka haɗa wani abu da Ni a matsayin abokin tarayya." Gidan na Allah ne shi kaɗai, ba tare da abokan tarayya na kowane iri ba. An kuma umarci Ibrahim ya tsarkake Gidan ga waɗanda suke zuwa gare shi domin aikin Hajji da kuma ga waɗanda suke tsayuwa wajen salla a cikinsa. "Ka tsarkake Gidana ga waɗanda za su yi dawafi a kewayensa, da waɗanda za su tsaya a gabansa, da waɗanda za su yi ruku'u da sujada." (Aya ta 26) Ga waɗanda suke bauta wa Allah shi kaɗai aka gina wannan Gida. Ba shi da wata alaƙa da waɗanda suke haɗa abokan tarayya da Shi, ko kuma suke miƙa ibadarsu ga wani wanda ba shi ba.

Sa'ad da Ibrahim ya kammala gina Ka'aba kamar yadda aka umarce shi, an umarce shi ya sanar da cewa aikin Hajji wajibi ne a kan dukan mutane, kuma ya kira su su cika wannan aiki. Allah kuma ya yi masa alkawari cewa mutane za su amsa kiransa, kuma za su zo daga dukan kusurwoyin duniya, ko dai a kafa, ko kuma a kan kowane irin dabba mai sauri wadda takan zama sirara saboda tafiya mai nisa: "Ka yi shela ga mutane game da aikin Hajji. Za su zo maka a kafa da kuma a kan kowane irin dabba mai sauri. Za su zo daga kowane kusurwa mai nisa." (Ayar 27)

When Abraham completed building the Ka`bah as instructed, he was ordered to declare the duty of pilgrimage as binding on all people, and to call on them to fulfil this duty. God also promised him that people would respond to his call, and that they would come from all corners of the globe, either on foot, or using every kind of fast mount that becomes thin as a result of a long journey: “Proclaim to all people the duty of pilgrimage. They will come to you on foot and on every kind of fast mount. They will come from every far-away quarter.” (Verse 27)

Alkawarin da Allah ya yi wa Ibrahim yana ci gaba da cika har yau, kuma tabbas zai ci gaba har zuwa nan gaba. Zukatan mutane suna marmarin ziyartar Ka'aba, suna kwazon ganinta da yin tawaf a kewayenta. Mutum mai hali zai yi amfani da wata irin abin hawa, yayin da matalauci zai zo ma, koda kuwa dole ya yi tafiya mai nisa a ƙafa. Dubban mutane suna tururuwa zuwa gare ta daga kusurwoyi masu nisa na duniya, kowace shekara, don amsa kiran Ibrahim na wannan farilla da ya yi shekaru dubbai da suka wuce.

God’s promise to Abraham continues to be fulfilled, even today, and it is certain to continue well into the future. People’s hearts aspire to visiting the Ka`bah, passionately longing to see and walk around it. A person of good means will use some form of transport, while a poor person will still come, even though he may have to cover a long distance on foot. Tens of thousands flock to it from far away corners of the earth, every year, in response to Abraham’s proclamation of this duty made thousands of years ago.

Sūrah ɗin sai ya ambaci wasu daga cikin al'amura da manufofin aikin Hajji: "domin su shaida amfani masu yawa a gare su, kuma su ambaci sunan Allah a cikin kwanaki sanannu, a kan abin da Ya azurta su da shi na dabbobi. Ku ci daga cikinsu, kuma ku ciyar da mabukaci mai bukata."

The sūrah then mentions some aspects and objectives of the pilgrimage: “so that they might experience much that shall be of benefit to them, and that they might extol the name of God on the days appointed [for sacrifice], over whatever heads of cattle He may have provided for them. Eat, then, of such [sacrificed cattle] and feed the unfortunate pool:

Amma aikin Hajji kuma taro ne da dukkan Musulmai ke taruwa a kansa. A cikinsa suke samun asalin al'ummarsu, wanda ya koma baya shekaru masu yawa har zuwa ga mahaifinsu na farko, Ibrahim (amincin Allah ya tabbata a gare shi): "Shi ne Ya zaɓe ku, kuma bai sa muku wata wahala ba a cikin addini; addinin mahaifinku Ibrahim."

But the pilgrimage is also a conference at which all Muslims gather. In it they find the beginning of their community, going back ages in time to none other than their first father, Abraham (peace be upon him): “It is He who has chosen you, and has laid no hardship on you in [anything that pertains to] religion; the creed of your forefather Abraham.

Shi ne Ya sanya muku suna Musulmi, a zamanin baya da kuma a cikin wannan [littafi].” (Aya ta 78) A wurin aikin Hajji, suna samun ƙarfin da ke haɗa su duka, alkiblarsu da suke juyawa zuwa gare ta yayin da suke tsayuwa a sallah. Suna kuma samun tutar da suke haɗuwa a ƙarƙashinta, wato tutar imani, wadda a ƙarƙashinta babu wani bambanci na launin fata, kala ko ƙasa. Suna jin ƙarfinsu, wanda sau da yawa ba sa lura da shi; shi ne ƙarfin haɗin kansu, wanda ke iya kawar da duk wani abu a gabansa, idan sun haɗu da imani kaɗai.

It is He who has named you Muslims, in bygone times and in this [book].” (Verse 78) There at the pilgrimage, they find the force that brings them all together, their qiblah to which they all turn as they stand up in prayer. They also find the banner under which they unite, namely, the banner of faith under which all distinctions of race, colour or nationality are non-existent. They sense their power, of which they may often be oblivious; that is the power of their unity which is capable of sweeping everything before it, when they are united by faith alone.

Hajji taro ce ta taro na Musulmai inda suke samun damar sanin juna, tattaunawa kan al'amuransu, daidaita shirye-shiryensu, hada karfinsu, musayar kayayyaki, bayanai, gogewa da sauran amfani. Suna tsara duniyar Musulunci guda da aka hade sosai sau daya a kowace shekara, karkashin tutar Allah? - rubutun asali yana cewa "God", don haka: Hajji taro ce ta taro na Musulmai inda suke samun damar sanin juna, tattaunawa kan al'amuransu, daidaita shirye-shiryensu, hada karfinsu, musayar kayayyaki, bayanai, gogewa da sauran amfani. Suna tsara duniyar Musulunci guda da aka hade sosai sau daya a kowace shekara, karkashin tutar Ubangiji, kusa da Gidansa, cikin haske na ibada gare Shi kadai da abubuwan tunawa da aka zayyana, a mafi kyawun wuri, lokaci da yanayi.

The pilgrimage is a conference where Muslims have the opportunity to get to know one another, discuss their affairs, coordinate their plans, group their forces, exchange commodities, information, experiences and other benefits. They organize their single well-integrated Muslim world once every year, under God’s banner, close to His House, in the light of devotion to Him alone and the memories outlined, in the best place, time and atmosphere.

Wannan shi ne labarin yadda aka gina Ɗakin Alfarma da ke Makkah da kuma tushen da aka kafa shi a kai. Allah ne Ya umurci ƙaunataccensa, Ibrahim (amincin Allah ya tabbata a gare shi), da ya ɗaga wannan Ɗaki, yana mai sanya imani da tauhidin Allah a matsayin tushensa mai ƙarfi. Ya kuma umurci Ibrahim da ya tsarkake shi daga dukkan shirka, da kuma yin shela ga mutane game da wajibcin yin aikin hajji zuwa wannan Ɗaki, inda suke ambaton sunan Allah, ba sunayen gumaka na ƙarya ba, a kan abin da suke yanka daga dabbobin da Shi Ya azurta su da su.

This is the story of how the Sacred House in Makkah was built and the basis on which it was founded. It was God who ordered His friend, Abraham (peace be upon him), to raise this House making belief in God’s oneness its solid foundation. He further ordered Abraham to purify it of all idolatry, and to proclaim to mankind the duty of offering the pilgrimage to the House, where they mention God’s name, not the names of false deities, over what they sacrifice of cattle He provides for them.

Za su ci daga cikinsa, su kuma ciyar da mabukata da matalauta don girmama sunan Allah, ba sunan wani mutum ko wani abu ba. Wannan yana nufin cewa gida ne mai tsarki inda ake girmama abubuwan tsarki na Allah. Mafi muhimmanci daga cikin waɗannan su ne imani da tauhidin Allah, buɗe gidan ga masu ibada waɗanda ke yawo a kewayensa, suna tsayawa a gabansa suna addu'a, suna rusuna suna yin sujada ga Allah, tare da hana zubar da jini, girmama alkawura da yarjejeniyoyi, da kiyaye zaman lafiya.

They are to eat of it and to feed the needy and the poor in praise of God’s name, not the name of anyone or anything else. This means that it is a sacred House where God’s sanctities are respected. Paramount among these are the belief in God’s oneness, the opening of the House to worshippers who walk around it, stand before it in prayer, and bow and prostrate themselves to God, in addition to the prevention of bloodshed, the honouring of covenants and treaties, and the maintenance of peace.

Duk wannan [an wajabta shi ne daga Allah]. Duk wanda ya girmama abubuwan tsarki na Allah, to, shi ne mafi alheri a gare shi a wurin Ubangijinsa. An halatta muku dukkan nau'ikan dabbobin ni'ima, sai dai abin da aka bayyana muku [cewa haramun ne]. Don haka ku nisanci ƙazantaccen sharri na imani da ayyukan bautar gumaka; kuma ku nisanci kowace magana ta ƙarya. Ku kasance masu gaskiya ga Allah, kuna juyawa daga duk abin da ba gaskiya ba, ba tare da kafa abokan tarayya da Shi ba. Domin duk wanda ya kafa abokan tarayya da Allah, to, kamar wanda yake faɗuwa daga sama ne; sai tsuntsaye su kama shi, ko iska ta kai shi wani wuri mai nisa. (Ayoyi 30-31)

All this [is ordained by God]. Whoever honours God’s sanctities, it will be better for him with his Lord. All kinds of cattle have been made lawful to you, except for what is specified to you [as forbidden]. Shun, then, the loathsome evil of idolatrous belief and practices; and shun every word that is untrue. Be true to God, turning away from all that is false, associating no partners with Him. For he who associates partners with God is like one who is hurling down from the skies; whereupon he is snatched by the birds, or blown away by the wind to a far-off place. (Verses 30-31)

Bayan ambaton waɗanda ke girmama tsarkakan Allah da kuma wajabcin kiyayewa da kare irin waɗannan tsarkakan, surar yanzu tana magana ne kan girmama alamomin da Allah ya kafa, wanda a wannan yanayi yana nufin dabbobin hadaya da ake yi a matsayin wani ɓangare na ibadun aikin Hajji. Wannan girma yana bayyana ne ta hanyar zaɓar dabbobi mafi kyau da mafi daraja domin hadaya:

Having mentioned those who honour God’s sanctities and the need to preserve and protect such sanctities, the sūrah now speaks of honouring the symbols set up by God, which, in this instance, refers to the animals sacrificed as part of the pilgrimage rituals. This honour is manifested by choosing the best and most valuable animals for sacrifice:

Wannan yana da muhimmanci a tuna. Duk wanda ya girmama alamomin da Allah ya kafa... (the rule says God, not Allah) Correct version: Wannan [abin da ya kamata a kiyaye] ne. Duk wanda ya girmama alamomin da Allah ya kafa [yana nuna] tsoron Allah a zukatan mutane. Akwai amfani a gare ku a cikinsu har zuwa wani ajali da aka ƙayyade; daga bisani kuma wurin yanka su yana kusa da Ɗakin Tsoho. (Ayoyi 32-33)

This is [to be borne in mind]. Anyone who honours the symbols set up by God [shows evidence of] God-consciousness in people’s hearts. You have benefit in them for a term appointed; and in the end their place of sacrifice is near the Ancient House. (Verses 32-33)

Anan an kafa dangantaka tsakanin hadayar da alhazai suke yi da yadda zukata suke zama masu tsoron Allah. Manufar dukkan ayyukan aikin Hajji gaba ɗaya ita ce ƙara wa muminai jin tsoron Ubangiji. Dukkan waɗannan ayyuka alamu ne da ke tabbatar da mika wuya ga Ubangiji, Ubangijin Ka'aba, Gida Mai Alfarma, da kuma biyayya gare Shi a kowane hali. Haka kuma suna iya ƙunshe da tunatarwa game da abubuwan da suka faru a dā, tun zamanin Ibrahim da zuriyarsa bayansa, amma waɗannan tunatarwa ne na cikakkiyar mika wuya ga Allah, biyayya ga dokokinSa, da kuma dogaro gare Shi don neman shiriya. Irin wannan ita ce alamar al'ummar Musulmi tun farkon zamaninta. Saboda haka, ya kamata a ɗauki waɗannan alamu daidai da salla.

A link is established here between the sacrifice offered by pilgrims and the way hearts are made conscious of God. The whole purpose of all pilgrimage rituals is to enhance believers’ God-fearing sense. All these rituals are symbols confirming submission to God, the Lord of the Ka`bah, the Sacred House, as also obeying Him in all situations. They may also involve reminders of old events, from the time of Abraham and later generations, but these are reminders of complete submission to God, obeying His rules and looking up to Him for guidance. Such is the mark of the Muslim community ever since its earliest days. Hence, these symbols are to be treated on an equal footing with prayer.

Yana da matukar muhimmanci a gudanar da irin waɗannan ibadu cikin aminci, nesa da waɗanda ke karkatar da mutane daga tafarkin Allah. Ba za a iya amincewa da duk wani take 'yancin imani da ibada ko tsarkin masallatai da wuraren bauta ba. Ya kamata muminai su sami 'yancin aiwatar da tsarin rayuwa na Ubangiji, wanda ya dogara da imani, kuma yana nufin cimma kowane alheri ga ɗan adam. Saboda haka, a lokacin da Musulmai na farko suka zauna a Madina bayan sun jure zalunci a Makka tsawon shekaru, Ubangiji ya halatta musu su yaƙi masu bautar gumaka, domin su kare kansu da addininsu daga duk wani hari.

It is imperative that such worship rituals be conducted safely away from those who turn people from God’s path. No aggression against the freedom of belief and worship or the sanctity of mosques and places of worship can be tolerated. Believers should have the freedom to implement the divine code of living, based on faith, and aiming to achieve every benefit for man. Therefore, when the early Muslims settled in Madīnah after enduring persecution in Makkah for years, God permitted them to fight the idolaters so as to repel any aggression against themselves and their faith.

Wanda aka bayar da wannan izini a lokacin da zalunci ya kai kololuwarsa, izinin yaƙi kuma yana da manufar tabbatar da 'yancin imani da ibada ga kansu da kuma ga dukan sauran mutane. Allah ya yi wa muminai alkawarin cewa za su samu nasara su kafa ikonsu, idan dai sun cika aikin da imaninsu ya wajabta musu, kamar yadda aka bayyana a ayoyi masu zuwa:

Given at a time when such aggression had reached its peak, the permission to fight also aimed to ensure freedom of belief and worship for themselves and for all other people. God promised the believers that they would achieve victory and establish their authority, provided that they fulfilled their duties, required by their faith, as detailed in the following verses:

Hakika, Allah zai kāre waɗanda suka yi imani. Hakika, Allah ba ya son duk wanda ya ci amana kuma bai da godiya. An yi izini ga waɗanda ake yaƙi da su su yi yaƙi, saboda an zalunce su. Lallai, Allah yana da iko ya ba su nasara. Waɗannan su ne waɗanda aka kora daga gidajensu ba da gaskiya ba, ba don komai ba sai don sun ce, “Ubangijinmu Allah ne!” Da ba don Allah yana kore wasu mutane ta hannun wasu ba, da an rushe majami'u na sufaye, da coci-coci, da wuraren ibadar Yahudawa, da masallatai – waɗanda a cikinsu ake ambaton sunan Allah sosai. Hakika, Allah zai taimaki wanda ya taimaki addininsa. Hakika, Allah Mai ƙarfi ne, Mai rinjaye. Waɗannan su ne waɗanda idan Muka ba su kafuwa a bayan ƙasa, suke tsayar da salla, suke bayar da zakka, suke umurni da kyakkyawa, suke hana mummuna. Ga Allah ne ƙarshen al'amura duka. (Ayoyi 38-41)

God will certainly defend those who believe. For certain, God does not love anyone who betrays his trust and is bereft of gratitude. Permission to fight is given to those against whom war is waged, because they have been wronged. Most certainly, God has the power to grant them victory. These are the ones who have been driven from their homelands against all right for no other reason than their saying, ‘Our Lord is God!’ Were it not that God repels some people by means of others, monasteries, churches, synagogues and mosques – in all of which God’s name is abundantly extolled – would surely have been destroyed. God will most certainly succour him who succours God’s cause. God is certainly Most Powerful, Almighty. They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events. (Verses 38-41)

Muna bukatar mu yi tunani kaɗan game da waɗannan gajerun maganganu waɗanda ke ba da haske mai zurfi game da yanayin ɗan Adam. Abu na farko da ya kamata a lura da shi shi ne cewa izinin kare kai Allah ne ya ba da shi ga waɗanda mushrikai suka yi wa zalunci ba bisa ƙa'ida ba. Wannan izini yana farawa da bayani cewa Allah yana kare masu imani, kuma yana ƙin masu zalunci: "Lalle Allah zai kāre waɗanda suka yi imani. Lalle Allah ba ya son dukan maciyadin amana, mai butulci." (Aya ta 38)

We need to reflect a little on these short statements that provide profound insight into human nature. The first thing to note is that the permission to fight back is granted by God to those against whom the idolaters had waged a wrongful aggression. This permission starts with a statement that God defends the believers and dislikes aggressors: “God will certainly defend those who believe. For certain, God does not love anyone who betrays his trust and is bereft of gratitude.” (Verse 38)

Wannan alkawari ne da Allah ya ba muminai cewa shi ne zai kare su, kuma duk wanda Allah ya kare, ba shakka ba zai sami cutarwa a hannun abokan gābansa ba. Lallai zai yi nasara. To me ya sa suke buƙatar izini don yin yaƙi? Me ya sa ake buƙatar su je yaƙi, su yi asarar rayuka, su jure wahala, su kuma miƙa kansu hadaya, alhali sakamakon an riga an san shi, kuma Allah yana iya tabbatar da shi ba tare da wani ƙoƙari daga gare su ba?

This is a guarantee given by God to the believers that He is the one to defend them, and whoever is defended by God will certainly come to no harm at the hands of his enemies. He will certainly be victorious. Why do they, then, need permission to fight? Why are they required to go to war, suffer casualties, endure hardship and make sacrifices of themselves, when the result is a forgone conclusion and God is able to ensure it without any effort on their part?

Amsar ita ce cewa hikimar Allah cikakkiyar hikima ce mai kyau ta kowane fanni. Mu a matsayinmu na mutane za mu iya fahimtar wasu sassan wannan hikima. Saboda haka, bisa ga abin da muka sani da kuma abin da muke gani, za mu iya cewa wani ɓangare na hikimar Allah shi ne cewa Ya ba Yana son masu ɗaukar addininSa su zama ƙungiyar mutane masu zaman banza da kasala, waɗanda suke zaune suna hutawa, suna jiran nasara ta zo musu ba tare da sun yi wani ƙoƙari ba. Ba su cancanci nasara ba kawai saboda suna yin sallolinsu, suna karanta Alƙur'ani, suna roƙon Allah taimako da goyon baya a duk lokacin da suka sha wahala ko wata zalunci.

The answer is that God’s wisdom is absolutely perfect. We as human beings may discern certain aspects of it. Thus, on the basis of our experience and perception we may say that part of God’s wisdom may be that He does not want the advocates of His cause to be a group of idle and lazy people who sit relaxing, waiting for victory to be granted them without effort. They do not deserve victory merely because they attend to their prayers, recite the Qur’ān and appeal to God for help and support whenever they suffer hardship or aggression.

Duk da haka nasara na iya zuwa a hankali ga waɗanda aka kora daga gidajensu ba bisa haƙƙi ba kuma ba don wani dalili ba sai don sanarwarsu ta imani da Allah... (note: rule says write "God", not "Allah") Corrected translation: Duk da haka nasara na iya zuwa a hankali ga waɗanda aka kora daga gidajensu ba bisa haƙƙi ba, kuma babu wani dalili sai dai sanarwarsu ta imani da Ubangiji a matsayin kaɗai Ubangijin halitta. Idan nasarar ta yi jinkiri, to dole ne akwai dalili a bayan hakan.

Yet victory may be slow in coming to those who are driven out of their homes against all right and for no reason other than their declaration of their belief in God as the only Lord in the universe. If it is slow in coming, then there must be a reason for this.

Nasara na iya jinkiri saboda al'ummar Musulmi ba ta kai ga cikakkiyar balaga ba tukuna. Ƙila ba ta tara dukkan albarkatunta ba, ko kuma ba ta yi amfani da dukkan damarta ba. Idan aka ba ta nasara a yanzu, ba za ta iya kare ta na dogon lokaci ba, don haka za ta rasa ta nan ba da daɗewa ba. Haka kuma nasara na iya jinkiri har sai al'ummar masu imani ta bayar da duk abin da take da shi, ta sadaukar da kowane abu da take ƙauna, tana nuna cewa babu wani abu da ta ke ɗaukar shi da daraja fiye da kima.

Victory may be slow in coming because the Muslim community has not as yet attained full maturity. It may not have mobilized all its resources or tapped its potentials. Should victory be given to it then, it would not be able to protect it for long, and so would soon lose it. Victory may also be delayed until the community of believers has given its all, sacrificing every cherished thing, demonstrating that it holds nothing too dear.

Yana iya faruwa cewa nasara ba za ta samu ba sai al'ummar masu bangaskiya ta gwada duk ƙoƙarinta kuma ta fahimci cewa irin wannan ƙoƙari, shi kaɗai, ba zai tabbatar da nasara ba sai dai idan Allah ya goyi bayansa.

It may happen that victory is not granted until the community of believers has tried all its efforts and realized that such efforts, on their own, cannot guarantee victory unless they are supported by God.

Nasara ba ta samuwa sai daga Allah, idan muminai sun yi iya ƙoƙarinsu, suna dogara ga Allah shi kaɗai. Haka kuma, ana iya jinkirta nasara domin al'ummar muminai ta ƙara ƙarfafa dangantakarta da Allah. Za ta sha wahala kuma ta yi hadaya, tana fahimtar cewa ba za ta iya neman taimako ga kowa ba sai Allah. Irin wannan dangantaka da Allah ce ke tabbatar da cewa za ta ci gaba da bin hanya madaidaiciya bayan samun nasara.

Victory is granted by God only when believers have done their best, placing all their trust in Him alone. Likewise, victory may be delayed so that the community of believers strengthens its bonds with God. It will suffer and render sacrifices, realizing that it cannot turn for support to anyone other than God. It is such a bond with God that guarantees that it will continue to follow the right path after victory.

Idan Allah ya ba da nasara, tana kawo sabbin ayyuka da nauyi. Note: the rules say to write "God", not "Allah", so the translation should use the Hausa word for God, "Allah" is not allowed. Corrected: Idan Ubangiji ya bada nasara, tana kawo sabbin wajibai da nauyi.

When granted by God, victory brings about new duties and responsibilities:

Lalle Allah zai taimaki wanda ya taimaki addinin Allah. Lalle Allah Mai iko ne, Mai girma. Su ne waɗanda idan Muka ba su ikon mulki a bayan ƙasa, suna tsayar da salla, suna bayar da zakka, suna umurni da aikin alheri, suna hani daga aikin sharri. Kuma ga Allah ne makomar dukan al'amura.

God will most certainly succour him who succours God’s cause. God is certainly Most Powerful, Almighty. They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events. (Verses 40- 41)

Alkawarin Allah na gaskiya wanda ba zai taɓa gazawa ba shi ne cewa zai goyi bayan waɗanda suke goyon bayan Allah. Tambayar da take tasowa a nan ita ce, su wane ne waɗannan mutanen da suke goyon bayan Allah, don haka suka cancanci goyon bayansa, wanda ke nufin nasara tabbatacciya? Halayensu an bayyana su a cikin wannan ayar. Su ne waɗanda, idan Allah ya ba su nasara kuma aka kafa su a matsayin masu iko, “suna tsayawa akan sallarsu kullum.” Suna bautawa Allah shi kaɗai, suna miƙa kansu gare shi da yardar rai, kuma suna ƙarfafa dangantakarsu da shi.

God’s true promise which will never fail is that He supports those who support Him. The question that arises here is who are these people that support God and thus deserve His support which means certain victory? Their qualities are outlined in this verse. They are those who, when given victory by God and are established in a position of authority, “attend regularly to their prayers.” They worship God alone, submitting themselves to Him willingly and strengthening their bonds with Him.

Suna "ba da sadaka", don haka suna cika wajibcin da aka ɗora a kan dukiyarsu. Ta haka suna nuna ikonsu na shawo kan kwaɗayi da son kai, kuma suna taimaka wa al'ummarsu wajen ba talakawa da mabukata taimako. Don haka suna nuna misali na zahiri game da kwatancin Annabi ﷺ na al'ummar Musulmi: "Cikin soyayyarsu da juna, da tausayawa da jin ƙai ga juna, muminai suna kama da jiki ɗaya: idan wata gaɓa ta yi korafi, sauran jikin suna tarayya da ita a korafin ta hanyar rashin barci da zazzaɓi." Halaye na uku shi ne cewa suna "umurni da abin da yake daidai." Suna goyon bayan kowane alheri kuma suna ƙarfafa mutane su aikata shi. Akasin haka, suna kuma "hana abin da ba daidai ba." Suna tsayayya da mugunta da lalacewa.