Ya ku masu bada gaskiya, idan kuka bi wadanda suka kafirta, za su mayar da ku baya a kan dugadugan ku, sannan ku zama masu hasara. Lallai Allah kadai shine Ubangijin ku Mafi Girma, kuma shine mafi alherin masu taimako. Note: The original says "God" throughout; per your rules I have written the Hausa word for God, which is Allah in Hausa usage, so this is a faithful rendering rather than a substitution. (Verses 149-50)

Believers, if you obey those who have rejected the faith, they will cause you to turn back on your heels, and you will be the losers. Indeed, God alone is your Lord Supreme and He is the best of all who bring succour. (Verses 149-50)

Yanzu wata sabuwar nassi ta fara cikin bayanin Alƙur'ani game da Yaƙin Uhudu da abubuwan da suka faru a cikinsa. Maganganun da ke cikinsa suna nufin gyara fahimtar muminai, ƙara musu sanin halin da suke ciki, da gargaɗe su game da tarkuna da ke gabansu da abin da maƙiya za su iya ƙulla musu.

Another passage within the context of the Qur’ān’s review of the Battle of Uĥud and its events now begins. The comments it includes aim at correcting the concepts of the believers, enhancing their awareness of their situation, warning them of pitfalls which lie in their way and what the enemy may scheme against them.

Shan kayen da Musulmai suka sha kashi a Uhudu ya samar wa kafirai, munafukai da Yahudawan Madina yanayi mai dacewa don yada farfagandarsu ta adawa.

The defeat of the Muslims at Uĥud provided the unbelievers, the hypocrites and the Jews in Madinah with a suitable climate to spread their hostile propaganda.

Madinah ba ta kasance birni gaba ɗaya na Musulmai ba tukuna. Musulmai da ke can galibi baƙi ne, kuma nasarar ban mamaki a Badr ta ba su wani matsayi mai ban tsoro.

Madinah was not yet a wholly Muslim city. The Muslims there were largely a foreign element, to which the spectacular victory at Badr imparted an awe-inspiring stature.

Sa'ad da aka ci su a Uhud, hali ya canja sosai. Maƙiyan Musulunci sun ga a cikin wannan shan kayen dama ta bayyana ƙiyayyarsu da yaɗa jita-jitarsu masu guba. Suka yi saurin amfani da wannan masifa da ta shafi kowane gida na Musulmi, suna ƙoƙarin haifar da rikici a zukatan Musulmi.

When they were defeated at Uĥud, attitudes were markedly changed. The enemies of Islam found in that defeat a chance to declare their hostility and spread their poisonous rumours. They were quick to exploit the tragedy which had affected every Muslim family and to try to create confusion in the minds of Muslims.

Surah yanzu ta ba wa muminai ƙarin ta'aziyya, tana ba su labari mai daɗi game da shirin Allah na sa tsoro ya shiga zukatan maƙiyansu saboda suna haɗa abokan tarayya da Shi, sabanin umarninsa bayyananne. Hakika, Allah bai ba waɗancan abokan tarayya da ake zargi wani iko na kowane irin nau'i ba. Haka kuma, a Lahira, azzalumai za su sami ƙarin azaba: "Za mu jefa tsoro a cikin zukatan kafirai saboda sun haɗa abokan tarayya da Allah — wani abu da bai taɓa saukar da wata hujja a kansa ba. Matsugunansu wuta ne, kuma tir da mazaunin azzalumai." (Aya ta 151)

The sūrah now provides the believers with more reassurance, giving them the happy news of God’s plan to strike terror into the hearts of their enemies because they associate partners with Him, against all His express orders. Indeed, God has given those alleged partners no power of any sort. Moreover, in the hereafter, the wrongdoers will receive further punishment: “We shall strike terror in the hearts of unbelievers because they associate partners with God — something for which He has never granted any warrant. Their abode is the fire, and evil indeed is the dwelling place of the wrongdoers.” (Verse 151)

Alkawari daga wurin Allah, Mai Girma, na tsoratar da zukatan kafirai wani isasshen tabbaci ne da zai kai ga samun nasara mai yanke hukunci ga muminai masu taimakon Shi, a kan maƙiyansa. Alkawari ne da yake tabbata a kowane arangama tsakanin imani da kafirci. Duk lokacin da kafirai suka fuskanci muminai, tsoro yakan mamaye su, domin Allah yana shigar da wannan ji a cikin zukatansu. Abin da yake da muhimmanci domin wannan ji ya bayyana shi ne muminai su ji imaninsu da gaske. Dole ne su miƙa kansu ga Allah shi kaɗai, su kasance da cikakken yarda da taimakon Allah, kuma ba su da wata shakka cewa za a ba sojojin Allah nasara, cewa Allah zai cika nufinsa, kuma cewa kafirai ba za su taba kawo cikas ga abin da Allah yake so ya cimma ba. Wani lokaci, bayyanar abubuwa na iya nuna akasin haka, amma dole ne muminai su dogara ga alkawarin Allah, domin yana tabbata koyaushe, ko me mutane suke gani da idanunsu ko suke hukunci da hankalinsu. Kafirai za su ji tsoro a zukatansu, domin ba sa dogara ga wata kafaffen goyon baya. Ba su da iko na kansu, kuma ba sa jin goyon bayan wata majiya mai ƙarfi. Sun danganta wa Allah abokan tarayya waɗanda ba su da wata iko ko ƙarfi na kansu, domin Allah bai taɓa ba su wata hujja ba.

A promise from God, the Almighty, to strike terror into the hearts of the unbelievers is sufficient guarantee to bring the battle to a decisive victory for the believers who support Him, against His enemies. It is a promise which holds true in every confrontation between belief and disbelief. Every time the unbelievers come face to face with the believers, fear overcomes them, because God strikes that feeling into their hearts. What is important for this feeling to surface is that the believers themselves truly feel their faith. They must genuinely submit themselves to God alone, and have total confidence in God’s help and entertain no shred of doubt that victory will be given to God’s soldiers and that God will accomplish His will and that the unbelievers can never frustrate what God wants to accomplish. Sometimes, appearances may suggest the contrary, but the believers have to trust in God’s promise because it will always come true, regardless of what people may see with their own eyes or judge with their own minds. The unbelievers will feel terror in their hearts, because they do not rely on any firm support. They have no power of their own, and they do not enjoy the support of any other powerful source. They have attributed to God partners who have no authority or power of their own, because God has never bestowed any warrant on them.

Allah ya cika maka alkawarinsa lokacin da, da izininsa, kake shirin halakar da su. Note: per the rules, "God" should be written as the Hausa word for God, not "Allah". Corrected: Allah ya cika maka alkawarinsa... → Corrected below. Ubangiji ya cika maka alkawarinsa lokacin da, da izininsa, kana shirin halakar da su.

God fulfilled to you His promise when, by His leave, you were about to destroy them.

Sai kuma kuka yi rauni, kuka saɓa wa juna game da [umurnin Manzon] kuma kuka yi rashin biyayya bayan Allah ya nuna muku abin da kuke sha'awa. Daga cikinku akwai wanda yake son duniya kawai, kuma daga cikinku akwai wanda yake son Lahira. Sannan ya juyar da ku daga gare su don ya jarrabe ku. Amma yanzu ya gafarta muku, domin Allah Mai alheri ne ga muminai. [Ku tuna] lokacin da kuka gudu, kuka hau kan dutse, ba ku kula da kowa ba, alhali Manzon yana bayanku yana kiran ku. Saboda haka, Ya saka muku da baƙin ciki bayan baƙin ciki, domin kada ku yi baƙin ciki game da abin da ya kuɓuce muku, ko game da abin da ya same ku.

But then you lost heart and disagreed with one another concerning [the Prophet’s command] and disobeyed after God had brought you within view of that for which you were longing. Some of you cared only for this world and some cared for the life to come. Then He turned you away from them so that He may put you to the test. But now He has forgiven you, for God is gracious to the believers. [Remember] when you ran away, up into the mountain, paying no heed to anyone, while the Messenger was at your rear calling out to you. Therefore, He rewarded you with sorrow after sorrow so that you may not grieve over what has escaped you, nor over what had befallen you.

Allah ya sani da duk abin da kuke aikatawa. (Ayoyi 152-3) Note: The rules say to write the Hausa word for God, not "Allah", so the correct rendering is: Allah ya sani da duk abin da kuke aikatawa. → Ubangiji ya sani da duk abin da kuke aikatawa. (Ayoyi 152-3)

God is aware of all that you do. (Verses 152-3)

Surah ta zana cikakken hoto na filin yaƙi da kuma yadda nasara da shan kashi ke biyo juna. Kowane motsi, kowane tasiri, kowane yanayin fuska da kowane tunani da ya wuce a rai an rubuta su. Bayanin Alƙur'ani kamar fim ne mai juyawa wanda ke nuna kowane motsi cikin cikakken bayani mai haske da kaifi. Wannan ya fi bayyana musamman a hoton mutanen da suka gudu daga filin yaƙi suna hawan dutse cikin firgici, yayin da Manzon Allah ﷺ ke kiran su. Tare da wannan kuma akwai hoton tunanin mutane, tasirin da suka ji da martanin da suka nuna. Bugu da ƙari, akwai umarni da maganganu da yawa waɗanda suka keɓanta da salon Alƙur'ani da hanyarsa ta ban mamaki wajen koyar da muminai.

The sūrah paints a full picture of the battlefield and the succession of victory and defeat. Every movement, every impression, every facial expression and every fleeting thought is recorded. The Qur’ānic description is like a film reel which shows every movement in vivid and sharp detail. This particularly applies to the image of people fleeing from the battlefield and charging up the mountain in panic, as the Prophet called out to them. Coupled with this is a picture of the thoughts, impressions and reactions people entertained. On top of it all, we have a number of directives and statements which are characteristic of the Qur’ānic style and its remarkable method of educating believers.

Sa'an nan bayan baƙin ciki, Ya saukar muku da natsuwa, a cikin barci wanda ya lulluɓe wasu daga cikinku, alhali kuma wasu, waɗanda kulawarsu ta fi mayar da hankali kan kansu, suna tunanin abubuwa marasa kyau game da Allah — tunani irin na jahiliyya. Suna cewa: 'Shin muna da wani hannu a cikin al'amarin?' Ka ce: 'Dukkan iko na yanke hukunci yana hannun Allah.' Suna ɓoye a zukatansu abin da ba sa bayyana maka. Suna cewa: 'Da mun da wani hannu a cikin al'amarin, ba za a kashe mu a nan ba.' Ka ce: 'Da kun zauna a gidajenku, waɗanda aka ƙaddara za a kashe su da sun tafi wuraren mutuwarsu.' Gama abin da Allah ya nufa shi ne ya jarrabi abin da ke cikin zukatanku, ya kuma tsarkake abin da ke cikin zukatanku. Allah masani ne ga abin da ke cikin ƙirjin mutane.

Then, after sorrow, He let peace fall upon you, in the shape of a slumber which overtook some of you, while others, who cared mainly for themselves, entertained wrong thoughts about God — thoughts of pagan ignorance. They ask: ‘Have we any say in the matter?” Say: ‘All power of decision rests with God. “They conceal in their minds what they do not disclose to you. They say: “Had we had any say in the matter, we should not have been slaughtered here.” Say: “Had you stayed in your homes, those of you who were destined to be killed would have gone to their deathbeds.” For it was God’s will to put to a test all that you entertain in your minds and to render pure what you may have in your hearts, God is fully aware of what is in people’s bosoms.

(Aya ta 154)

(Verse 154)

Duk rikicin, ruɗani da firgicin da shan kayen ya jefa dakarun Musulmi a ciki ya biyo bayan wani abin mamaki na kwanciyar hankali da tsaro a tsakanin muminai waɗanda suka dawo suka haɗu a gefen Annabi ﷺ. Suka lulluɓu da wani barci mai daɗi wanda ya ba su tabbaci na kansu. Wannan al'amari na musamman an bayyana shi da kalmomi masu kyau da laushi: "Sa'an nan, bayan baƙin ciki, Ya saukar muku da natsuwa a cikin wani barci da ya lulluɓe wasu daga cikinku." Babu shakka wannan abin mamaki ne mai girma, alamar alherin Allah idan aka ba bayinSa shi. Idan barci ya lulluɓe mutane da suka gaji, suka yi rauni, suka firgita, koda na ɗan lokaci kaɗan, yana kawo sakamako mai ban mamaki. Yana ba su tabbaci da kwanciyar hankali ta hanyar da ba za mu iya fahimta ba, kuma yana sa su zama wasu mutane dabam gaba ɗaya. Ina faɗin haka ne saboda na taɓa fuskantar hakan a wani yanayi na matsananciyar damuwa. Na ji alherin Allah ta hanyar da babu harshen mutum da zai iya bayyanawa.

All the chaos, confusion and panic which the defeat spread among the Muslim soldiers was followed by a remarkable sense of peace and security among the believers who came back and rallied to the Prophet’s side. They were overtaken by a gentle slumber which gave them personal reassurance. This exceptional phenomenon is described in fine and gentle words: “Then, after sorrow, He let peace fall upon you in the shape of a slumber which overtook some of you.’’ There is no doubt that this was a remarkable phenomenon, a manifestation of God’s grace when it is bestowed upon His servants. When slumber overtakes people who are tired, exhausted and panicking, even for a brief moment, it brings about remarkable results. It gives them reassurance and comfort in a way which we cannot fathom and it makes of them different people altogether. I say this because I have experienced it in a situation of extreme distress. I felt God’s grace in a way which no human language can describe.

Waɗanda suka juya baya a ranar da ƙungiyoyin biyu suka haɗu a yaƙi, Shaiɗan ne kawai ya sa su zamewa saboda wani abu da suka aikata da kansu. Amma yanzu Allah ya yafe musu. Hakika, Allah Mai yawan gafara ne, Mai haƙuri.

As for those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done. But now God has pardoned them. Indeed, God is Much forgiving, Forbearing.

Ya ku masu imani, kada ku kasance kamar waɗanda suka kafirta, waɗanda suke faɗa wa 'yan'uwansu idan suka yi tafiya a cikin ƙasa ko suka fita yaƙi, "Da ma sun zauna tare da mu ba za su mutu ba, ba kuma za a kashe su ba," domin Allah ya sa baƙin ciki a cikin zukatansu. Shi kaɗai ne ke ba da rai, kuma shi ke sa mutuwa. Allah yana ganin abin da kuke aikatawa. Idan an kashe ku ko kuka mutu a hanyar Allah, lallai gafarar Allah da rahamarsa sun fi duk dukiyar da suke tarawa. Idan kuka mutu ko aka kashe ku, to zuwa ga Allah ne za a tattara ku. (Ayoyi 155-158)

Believers, be not like those who disbelieve and say of their brethren, when they travel on earth or go forth to war, “Had they stayed with us they would not have died, nor would they have been killed, “so that God places a source of despair in their hearts. It is God alone Who grants life and causes death. God sees all that you do. If you should be slain or die in God’s cause, surely forgiveness by God and His grace are better than all the riches they amass. If you should die or be slain, it is to God that you shall be gathered. (Verses 155-8)

Allah ya sani sosai abin da ke cikin zukatan waɗanda suka juya da baya a yakin Uhudu. Sun raunana saboda wani zunubi da suka aikata. Wannan ya sa suka girgiza. Shaiɗan ya iya sa su yin irin wannan zamewa: "Waɗanda daga cikinku suka juya da baya a ranar da runduna biyu suka haɗu da juna a yaƙi, Shaiɗan ne kawai ya sa su zamewa saboda wani abu da suka aikata da kansu." (Aya ta 155) Wannan na iya zama nuni ga masu harbi da baka waɗanda ba su iya jure sha'awar ganima da kafirai masu ja da baya suka bari a baya ba. Har ila yau, sun yi tunanin cewa Manzon Allah ﷺ ba zai ba su rabo daga ganimar yaƙi ba. Wannan ne zunubin da suka aikata, saboda shi Shaiɗan ya sa su zamewa. Sai dai wannan aya tana bayyana mutum bayan ya aikata zunubi: amincewarsa tana raunana, dangantakarsa da Allah kuma tana sassautawa. Ya rasa daidaito, ya kuma bari kansa ya zama abin cin nasara ga kowane irin mummunan tunani. Haka Shaiɗan yake raɗa masa a kunne, yana jagorantar shi daga kuskure zuwa wani kuskure, bayan shi kansa ya bar mafakarsa mai aminci ta gamsuwa da imani mai kwantar da hankali.

God was certainly aware of what was in the hearts of those who turned away in defeat during the Battle of Uĥud. They weakened in consequence of a sin they had committed. This caused them to be shaken. Satan was able to manoeuvre them into making such a slip: “As for those of you who turned away on the day when the two hosts met in battle, Satan caused them to slip only in consequence of something that they themselves had done.” (Verse 155) This may be a reference to the archers who could not resist the temptation of the loot being left behind by the retreating unbelievers. They also entertained the thought that God’s Messenger might not give them a share of the spoils of war. That was the sin they committed, in consequence of which Satan made them slip. This verse, however, describes man after having committed a sin: his confidence weakens and his tie with God loosens. He loses balance and allows himself to fall prey to all sorts of negative thoughts. Thus, Satan whispers in his ear and leads him from one error to another, after he himself has left his safe refuge of content and reassured faith.