Daga filin daga na kalmomi, da ra'ayoyi, da ƙa'idoji, sūratul Āl-ʿImrān ta koma yanzu zuwa filin yaƙi na makami: Yakin Uhudu.

From the battlefield of words and ideas and concepts the sūrah turns now to that of armed combat: the Battle of Uĥud.

Yaƙin Uhudu ba yaƙi ne kawai da aka yi da makamai ba; a maimakon haka, gwagwarmaya ce a cikin zuciyar Musulmi. Faɗinsa ya ƙunshi dukkan irin halayen ɗan adam, ji, motsin rai, buri, ilhami da iyakokinsa. Alƙur'ani ya zo ne domin horar da ruhin ɗan adam cikin kulawa da tausayi, kuma ta hanyar da ta fi cikakkiya kuma mai tasiri fiye da kowane irin arangama ta ƙarfi.

Uĥud was not, however, solely an armed confrontation; it was rather a struggle within the Muslim conscience. Its scope encompassed the whole gamut of human behaviour, feelings, emotions, aspirations, instincts and limitations. The Qur’ān was there to coach the human soul in the most caring and gentle way, and in a manner that is more comprehensive and effective than any forceful confrontation.

Da farko nasara ta zo, sannan koma baya. Amma nasara mafi daɗi da girma tana nan tafe. Ita ce nasarar haske da bayyananniyar fahimtar al'amura kamar yadda Alkur'ani ya bayyana su. Nasara ce ta kafa waɗannan al'amura a matsayin imani da gaskiya. An jarraba zukatan Musulmi aka kuma tsarkake su, aka raba saffansu, al'ummar baki ɗaya kuma ta ci gaba da kyawawan ra'ayoyi, ƙayyadaddun dabi'u, da ƙarfafan ji fiye da da. Bugu da ƙari, munafukai an raba su sosai. A abin da ya biyo baya, halayen munafunci da gaskiya, kamar yadda suke bayyana a cikin ji, kalmomi, ɗabi'a da ayyuka, sun ƙara bayyana sosai, haka ma wajibanci na imani da nauyin da ke tare da shi. Yaƙin ya bayyana a sarari irin shirye-shiryen da Musulmi suke buƙata a ilimi, ibada, tsari, biyayya, da dogaro gaba ɗaya ga Allah Maɗaukaki, a kowane mataki. Komai yana kuma zai kasance a hannunSa Shi kaɗai, a lokacin nasara kamar lokacin shan kashi, a rayuwa kamar a mutuwa.

First came the victory, and then the setback. The sweeter and greater triumph, however, was still to come. It was the triumph of enlightenment and of a clarity of understanding the facts as the Qur’ān lays them down. A triumph of having those facts established as convictions. Muslim hearts were put to the test and purified, their ranks were set apart and the whole community proceeded with clearer concepts, more definite values, and stronger feelings than before. Furthermore, the hypocrites were largely set apart. In what ensued, the characteristics of hypocrisy and sincerity, as manifested in feelings, words, behaviour and actions, became much clearer, as did the obligations of faith and the responsibilities attendant on it. The battle clearly defined the preparations required of the Muslims in knowledge, devotion, organisation, compliance and total dependence on God Almighty, every step of the way. Everything was and is up to Him alone, in times of victory as in times of defeat, in life as in death.

Mutumin farko da ya fito daga Quraishawa shi ne Abū ʿĀmir, wanda aka fi sani da "Mai Ibada" (Ar-Rāhib), amma Annabi ﷺ ya laƙaba masa suna da "Mai Keta" (Al-Fāsiq). Ya kasance shugaban kabilar Aws kafin Musulunci, amma ya ƙi karɓar Musulunci kuma ya bayyana adawa a fili ga Annabi ﷺ. Ya bar Madina ya koma wurin Quraishawa a Makka da niyyar tara su don yaƙar Musulmi. Ya ruɗi mutanen Makka su yi yaƙi da Musulmi, yana alkawarin goyon bayan kabilarsa, Aws, waɗanda ya ce za su bi shi da zarar sun gan shi. Shi ne mutum na farko da ya shiga filin fama, ya gabatar da kansa, sannan ya kira mutanensa da ke cikin rundunar Annabi ﷺ su zo gefensa. An ƙi shi, aka kuma la'ance shi. Ya ce "wata mugunta" ta samu mutanensa, sannan ya ci gaba da yaƙar Musulmi da zafin kishi mai tsanani.

The first man to come forward from the Quraysh was Abū. `Āmir, known as “the Monk”, but whom the Prophet nick-named “the Transgressor”. He was a leader of the Aws tribe before Islam but he refused to accept Islam and declared open hostility towards the Prophet. He had left Madinah to join the Quraysh in Makkah with the aim of rallying them against the Muslims. He enticed the Makkans to go to war against the Muslims, promising them the support of his tribe, the Aws, whom he said would follow him as soon as they saw him. He was the first man to step into the fighting arena, introduced himself and called over to his people among the Prophet’s army to come over to his side. He was rejected and cursed. Declaring that “some evil” had befallen his people, he went on to fight the Muslims with fanatical zeal.

Abū Dujānah, Ţalĥah ibn `Ubayd Allah, Ĥamzah ibn `Abd al-Muţţalib, `Alī ibn Abī Ţālib, al-Nađīr ibn Anas, Sa`d ibn al-Rabī`, da sauran waɗansu da dama, sun nuna jarumtaka mai girma lokacin da yaƙin ya fara.

Abū Dujānah, Ţalĥah ibn `Ubayd Allah, Ĥamzah ibn `Abd al-Muţţalib, `Alī ibn Abī Ţālib, al-Nađīr ibn Anas, Sa`d ibn al-Rabī`, to mention but a few, showed tremendous courage when the combat started.

A farkon yini, Musulmi sun rinjaye, sai aka kashe mutum 70 na mafi jaruntar Quraishawa. Yawancin sojojin Larabawa sun warwatse, suka gudu zuwa inda mata suke sansani. Matan kuwa suka ɗaga tufafinsu, suka gudu da kansu.

In the early part of the day, the Muslims prevailed and 70 of the most valiant of the Quraysh fell. The bulk of the Arab troops were scattered and ran back to where the women were camped. The women lifted their dresses and themselves took flight.

Sa'ad da mayaƙan kibiya na Musulmi suka ga kafirai suna janyewa, sai suka bar matsayinsu da aka ba su, wanda Annabi ya umarce su da kada su taɓa barinsa. Suna ihu cewa: "Ganima! Ganima!" Kwamandansu ya umarce su da su koma, yana tuna musu umarnin Annabi ﷺ, amma ba su kula ba. Sai suka bi ganima, suka bar matsayin Uhudu babu kowa a kansa.

Wannan taƙaitaccen bayani ba ya ƙunshe da duk fannonin yakin ba, kuma ba ya yi cikakken bayani game da dukkan muhimman al'amuran da suka faru a ranar. Don haka, a matsayin ƙari, bari mu duba wasu daga cikin abubuwan ban mamaki na wannan lokaci da ba za a manta da shi ba.

This summary by no means covers all aspects of the battle or details all the significant events of that day. As a complement, therefore, let us review some of the more remarkable incidents of that memorable episode.

A lokacin da yaƙin ya kai ga matsananciyar gaba, bayan da mayaƙan baka na Musulmi suka bar matsayinsu, da kewayen da mushrikai suka yi musu, da kukan cewa "an kashe Muhammadu", da rikicewar da ta barke a tsakanin Musulmi, 'Amr ibn Qami'ah na cikin kafirai da suka iya kusantar Manzon Allah ﷺ. A cikin wannan yanayi na ruɗani, wata mace mai suna Nusaibah bint Ka'b al-Mazaniyyah, wadda aka fi sani da Umm 'Imarah, tana tsaye da ƙarfi tana kare Manzon Allah ﷺ. Ta buga wa 'Amr ibn Qami'ah takobi sau da dama, amma ya tsare kansa sosai da garkuwoyinsa biyu. Shi kuwa ya mayar mata da martani, ya buga wa Nusaibah takobi a kafaɗarta, har ya ji mata rauni mai tsanani.

At the climax of the fighting, following the Muslim archers’ desertion of their positions, the encirclement by the idolaters, the cry that “Muĥammad had been killed”, and the outbreak of mayhem among the Muslims, `Amr ibn Qamī’ah was one of the unbelievers who managed to get close to the Prophet. In that bewildering state of confusion, a lady called Nusaibah bint Ka`b al-Māziniyyah, also known as Umm `Imārah, was staunchly covering the Prophet. She hit `Amr ibn Qamī’ah several times with her sword, but he was well-protected by his two shields. In return, he hit Nusaibah on her shoulder with his sword, seriously wounding her.

Abū Dujānah ma yana ƙare Manzon Allah ﷺ. Duk da ruwan kibau da ke sauka a bayansa, bai karkata ba, yana ta lanƙwasawa a kan Manzon Allah ﷺ.

Abū. Dujānah was also shielding the Prophet. Despite the volley of arrows that were hitting his back, he never wavered, all the while leaning over the Prophet.

A wani lokaci Ţalĥah ibn ‘Ubaid Allah ya garzaya zuwa ga Annabi ﷺ, kuma shi kaɗai ne yake kāre shi. Ya riƙe wannan matsayi har sai da ya faɗi. Ibn Ĥibbān ya ruwaito cewa `Ā’ishah, matar Annabi ﷺ, ta bada labari cewa mahaifinta, Abū Bakr, ya ce: “Lokacin da aka bar Annabi ﷺ shi kaɗai a Uĥud, ni ne na fara zuwa gare shi. Na tarar da wani mutum yana kāre shi, sai na ce, ‘Bari ya zama Ţalĥah; bari ya zama Ţalĥah.’ Ba da daɗewa ba Abū `Ubaydah ibn al-Jarrāĥ ya zo mini kamar tsuntsu, sai muka garzaya zuwa ga Annabi ﷺ, muka tarar da Ţalĥah ya faɗi, ya ji rauni. Annabi ﷺ ya umarce mu da mu kula da shi. Annabi ﷺ an harbe shi da kibiya, kuma zobba biyu na kwalkwalinsa sun shiga cikin kuncinsa. Na je don in ciro ɗaya daga cikinsu, sai Abū `Ubaydah ya roƙe ni in bar shi ya cire ta. Ya kama zoben da haƙoransa ya fara fitar da shi a hankali, yana kula kada ya cutar da Annabi ﷺ. Ya iya cire shi, amma babban haƙorinsa na gaba ya fito. Sai na je don in cire ɗayan zoben daga kuncin Annabi ﷺ, amma Abū `Ubaydah ya sake roƙe ni in bar shi ya yi haka. Ya cire shi a hankali da haƙoransa, sai wani haƙorinsa na gaba ya faɗi. Annabi ﷺ a duk wannan lokacin yana ƙarfafa mu mu je mu taimaki “Ţalĥah, wanda aka harba fiye da wurare goma.” ‘Alī ibn Abī Ţālib yana wanke raunin Annabi ﷺ da ruwa, Fāţimah, matarsa kuma ɗaya daga cikin 'ya'yan Annabi ﷺ, tana taimaka masa. Lokacin da ta ga jini yana zuba daga raunin, sai ta ƙona tsumma ta sanya a kan raunin don jinin ya tsaya.”

Waɗannan wasu hotuna ne daga filin dagar yaƙin da ya yi ta jujjuyawa tsakanin nasara da kayarwa, wanda ya raba su kawai da wata ƙaramar rashin biyayya ko wani ɗan lokaci na sakaci wajen aiki. Uhudu ta shaida mafi girman abin da ya fi girma da mafi ƙasƙancin abin da ya fi ƙasƙanci, kuma ta ga misalai na musamman na jarumta da ƙarfin zuciya, haka kuma na munafunci da rashin ƙarfin zuciya.

These are some glimpses from the battlefield of a confrontation that oscillated between victory and defeat, separated only by a passing disobedience or a fleeting neglect of duty. Uĥud witnessed the highest of the high and the lowest of the low, and saw unique examples of bravery and courage as well as of hypocrisy and defeatism.

Gaba ɗaya hoton ya nuna rashin haɗin kai da rashin daidaito tsakanin Musulmi, da kuma yanayin ruɗani da rashin tsabtar tunani a wasu zukatansu. Kamar yadda nufin Allah ya kasance, wannan yanayi ya kai ga sakamako mai ɗaci da hadayu masu girma ga Musulmi. Mafi tsanani daga cikinsu shi ne raunin da aka ji wa Manzon Allah ﷺ da kansa, wanda dole ne ya kasance mai zafi da ɓacin rai ƙwarai ga sahabbansa. Don haka sun biya farashi mai nauyi, amma sun koyi darasi mafi zurfi. Allah ya so ya jarrabi zukatansu ya tsarkake saitunansu. Ya kuma so ya shirya al'ummarsu domin babban aikin jagorantar bil'adama da kafa umarninSa a duniya a cikin sigarsa mafi kamala amma mai yiwuwa.

The overall picture reflects a lack of cohesion and inconsistency among the Muslims and a state of confusion and haziness in some of their minds. As was God’s will, the situation led to a bitter outcome and heavy sacrifices for the Muslims. The most serious of these was the wounding of the Prophet himself, which must have been extremely painful and distressing for his companions. Thus they paid a heavy price, but they learnt a most profound lesson. God wanted to test their hearts and cleanse their ranks. He also wished to prepare their community for the greater mission of leading humankind and establishing His order on earth in its most perfect but realistic form.

Bari mu ga yadda Alƙur'ani, cikin salonsa na musamman, ya magance wannan lamari. Nassin Alƙur'ani ba ya bayar da labarin al'amuran yaƙi bisa tsari na lokaci-lokaci, sai dai ya bi diddigin abin da ke faruwa a cikin zukata da tunanin mahalarta. Al'amura da abubuwan da suka faru suna zama abin amfani wajen bayyanawa da shiryarwa.

Let us now see how the Qur’ān, in its unique style, tackled the situation. The Qur’ānic text does not relate the events of battle in sequence, but traces what goes on inside the hearts and minds of the participants. Events and incidents are used as material for clarification and guidance.

Manufar ba ita ce ba da labarin abubuwan da suka faru bisa tsari na lokaci ba, a'a, manufar ita ce gano da fahimtar darussa, ɗabi'u da kyawawan dabi'un da ke bayan al'amura, domin ilimantarwa da wayar da kai. Al-Qur'ān yana lura da motsin zuciya da damuwar da ke bayyana yanayin da ake ciki, kuma yana gabatar da ƙa'idodin Allah na asali da suka shafe shi. Don haka al'amuran suna zama tushe ko mahimman maki ga wadatattun ji, siffofi, matsaya da fahimta, waɗanda dukkan bayanin ke juyawa a kansu. Al-Qur'ān yana binciko zurfin lamirin ɗan adam da rayuwarsa. Wannan tsari yana maimaituwa sau da sau, har ya zama cikakken bayanin abubuwan da suka faru. Labarin, a zahiri, ba wani abu ba ne face hanya ko abin amfani, don mayar da hankali ga hujjoji da kuma fahimtar tasirin waɗannan abubuwa a kan lamirin ɗan adam sarai. Ta haka, mutum ba zai sami wahala wajen fahimtar abin da ya faru ba, kuma ba zai shiga ruɗani game da dalilansa ko manufofinsa ba.

Ka tuna lokacin da ka fita daga gidanka da sanyin safiya don tsara muminai a mazaunansu na yaƙi. Allah Mai ji ne, Masani ne. Ka tuna lokacin da ƙungiyoyi biyu daga cikinku suka kusa karaya, alhali Allah ne majiɓincinsu. Ga Allah ne muminai za su dogara.

Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all. Two of your groups were about to lose heart, but God was their protector. In God shall the believers trust. (Verses 121-2)

Wannan shi ne farkon labarin, wanda ake tuna shi da dukkan gaskiyarsa da ƙarfinsa, alhali kuma yana sabo da bayyana a zukatan waɗanda ake yi wa wannan magana. Sai dai surar tana kawo a gaba wasu al'amura da ba a bayyana su ba a lokacin. Na farko, kasancewar Allah da saninsa game da duk abin da ke faruwa. Alƙur'ani kullum yana sanya wannan gaskiya a zukatan Musulmi domin ya ƙarfafa imaninsu da fahimtarsu, su zama masu tsayuwa da zurfi. Ita ce babban ginshiki kuma tushe mafi muhimmanci na tsarin Musulunci, babu wanda zai iya cewa ya fahimci wannan addini sosai sai dai idan ya kafa ta da ƙarfi a cikin lamirinsa da hankalinsa.

This is the opening scene, recalled in all its reality and vigour whilst still fresh and clear in the minds of those being so addressed. The sūrah, however, brings into focus other factors that were not visible at the time. First, God’s presence and knowledge of all that was going on. The Qur’ān always impresses this fact upon the Muslims so as to reinforce in their hearts a clearer and deeper faith and understanding. It is the major and most fundamental facet of the Islamic system and no one can claim a full understanding of this religion without it being firmly established in both their conscience and their mind.

“Ka tuna lokacin da ka fita daga gidanka da sassafe don ka sanya muminai a wuraren yaƙinsu. Allah yana ji komai, kuma yana sane da komai.” (Aya ta 121) Wannan yana nuni ga lokacin da Annabi ﷺ ya fita daga gidan ʿĀ'isha, bayan ya sa kayan yaƙi, ya tuntuɓi sahabbansa, kuma dukkansu suka cimma matsaya cewa musulmi su je su fuskanci maƙiya a wajen Madina. Annabi ﷺ ya tsara sojojin musulmi, ciki har da mayaƙan kibau, yana ba su ayyuka da matsayi a kewayen filin yaƙin. Amma surar kuma tana gabatar da wani sabon al'amari: “Allah yana ji komai, kuma yana sane da komai.” Wannan wani lamari ne mai girma. Allah Maɗaukaki yana kallon yadda al'amarin ke gudana. Abin al'ajabi ne! Allah yana kallon shawarwarin, kuma yana sane da abin da ke cikin zukata da tunanin dukkan waɗanda suke wurin.

“Remember when you set out from your home at an early hour to assign the believers to their battle posts. God hears all and knows all.” (Verse 121) This is a reference to the Prophet setting out from `Ā’ishah’s home, having donned his battle dress, consulted with his Companions and all of them having arrived at the consensus that the Muslims should go and meet the enemy outside Madinah. The Prophet went on to organise the Muslim troops, including the archers, assigning them duties and positions around the battlefield. But the sūrah also introduces a new fact: “God hears all and knows all.” What a momentous event. God Almighty was witnessing the proceedings. How awesome! God was witnessing the consultation and was aware of what was going on inside the hearts and minds of all those present.

Suratin ta yi bayani game da yakin da, duk da cewa sun kusa samun nasara, Musulmi ba su yi galaba ba. Ta fara da ambaton munafiki Abdullahi ɗan Ubayyu da mabiyansa, waɗanda suka sanya moriyar kansu gaban moriyar addini. Tana kuma yin ishara ga ƙungiyoyin Musulmi biyu waɗanda kusan suka karaya suka janye, kuma ta kammala da barin mukaman da maharba suka yi, wanda son dukiya ya motsa su don neman ganima. Kyawawan halayen wasu Musulmi a fagen daga ba su ceci sansanin Musulmi daga sakamako na ƙarshe mai ɓacin rai ba. Wannan ya faru ne sakamakon lahani a cikin saitunansu da ruɗani a tunaninsu.

The sūrah takes up the discussion of the battle in which, though they were close to victory, the Muslims did not prevail. It begins with a reference to the hypocrite `Abdullāh ibn Ubayy and his followers, who put their own selfish interests ahead of the interests of the faith. It alludes to the two Muslim groups who almost lost heart and withdrew, and concludes with the archers’ desertion of their positions, driven by greed in pursuit of booty. The exemplary conduct of some Muslims on the battlefield did not spare the Muslim camp the final and dismal outcome. This was the result of flaws in their ranks and confusion in their thinking.

Kafin surah ta ci gaba da nazari da bitar al'amuran Uhudu, an tuna wa Musulmai nasarar da suka samu a Yakin Badar. Wannan yana ba su damar kwatanta yanayin biyu, da yin tunani a kan asalin dalilan nasara da kuma shan kashi, da sakamakonsu, haka kuma a kan raunin su da karfin su.

Before the sūrah goes on to analyse and review the events of Uĥud, however, the Muslims are reminded of their victory at the Battle of Badr. This provides them with the opportunity to compare the two situations and to reflect on the root causes and results of both victory and defeat, as also on their own weaknesses and strengths.

Dole ne su fahimci cewa nasara da shan kashi suna faruwa ne bisa ƙaddarar Allah, kuma suna zuwa ne don wata manufa ta musamman da aka riga aka tsara. Dole ne su yi imani cewa, a ƙarshe, komai yana hannun Allah a kowane hali. Surar ta ce game da wannan:

They have to realise that victory and defeat are the result of Divine providence, brought about for a specific, predetermined purpose. They have to believe that, after all, everything is in God’s hands in all circumstances. The sūrah says in this respect:

Allah ya ba ku nasara a Badar alhali kuna cikin rauni matuƙa. Saboda haka ku ji tsoron Allah, watakila ku zama masu godiya. Ka ce wa muminai: "Shin bai ishe ku ba ku sani cewa Ubangijinku zai saukar muku da malaiku dubu uku domin su taimake ku?

God gave you victory at Badr when you were utterly weak. Therefore fear God, that you may have cause to be grateful. You said to the believers: “Is it not enough for you [to know] that your Lord should send down three thousand angels to support you?

Kafin sūrah ta koma ga maganar Yakin Uhudu kai tsaye, akwai wata gajeriyar fasali ta ayoyi bakwai waɗanda ke magana a kan riba da mu'amalolinta, da biyayya ga Allah da Manzonsa, da kashe dukiya a hanyar Allah a lokacin wadata da lokacin wahala, da tsarin haɗin kai na Musulunci sabanin tsarin riba mai muni, da kame fushi, da yafe kuskuren mutane, da roƙon Allah gafara da komawa gare shi cikin tuba idan an aikata kuskure.

Before the sūrah moves on to refer specifically to the Battle of Uĥud, we have a short passage of seven verses which speak about usury and its transactions, obeying God and His Messenger, spending money in God’s cause at times of prosperity and adversity, the Islamic co-operative system as opposed to the evil usurious system, controlling one’s anger, forgiving other people’s mistakes, praying to God for forgiveness and turning to Him in repentance when a mistake is committed.

Waɗannan umarnin an bayar da su ne gabanin tattaunawar game da arangamar yaƙi, a matsayin ishara kai tsaye zuwa wani muhimmin halayya na addinin Musulunci.

These directives are given immediately before the discussion of the military confrontation by way of implicit reference to a basic characteristic of the Islamic faith.

Musulunci tsari ne guda ɗaya kuma cikakke wanda ke biyan buƙatun kowane fanni na rayuwar ɗan adam, kuma yana sa kowane aikin ɗan adam ya dogara ga ƙima guda ɗaya mai muhimmanci, wato miƙa wuya ga Allah, wanda ake bayyanawa ta hanyar bautar Shi kaɗai da kuma keɓe kowane abu a rayuwar ɗan adam gare Shi. A kowane fanni na rayuwar ɗan adam, dole ne mu fara tabbatar da abin da Allah ya umurce mu, mu kuma aikata umurninSa da yardar rai. Kasancewar wannan umurni an haɗa su tare haka a cikin sūratu alama ce bayyananniya cewa dukkan fannonin aikin ɗan adam suna dogara ga juna, kuma dogaro da juna nasu yana da babban tasiri a kan jimillar aikin ɗan adam baki ɗaya.

Islam is a single and comprehensive system which caters for every aspect of human life and makes every human activity revolve around one essential value, namely, submission to God as represented by worshipping Him alone and dedicating everything in human life to Him. In every sphere of human life, we must first make sure of what God bids us and willingly do His bidding. The fact that these instructions are so grouped together in the sūrah is a clear reference to the fact that all aspects of human activity are mutually interdependent, and their interdependence has a considerable effect on the total sum of human activity.

Tsarin Musulunci yana kallon mutum a matsayin cikakkiyar halitta guda ɗaya. Yana tsara dukkan rayuwar al'ummar Musulmi ta hanya cikakkiya gaba ɗaya, wadda yake ganin ta fi kowace hanya ta rarrabuwa. Ta wannan mahangar ya kamata mu kalli wannan haɗin kai tsakanin shirya yaƙi a gefe guda, da tsarkake rai da zuciya, da kame sha'awoyi, da yaɗa soyayya da abota a cikin al'umma a gefe guda. Dukkan waɗannan bangarori suna da tasiri a kan juna. Idan muka tattauna su dalla-dalla, muna ɗaukar kowane umarni daban, dole ne mu gane muhimmiyar rawar da suke takawa a rayuwar al'ummar Musulmi, da tasirinsu ga ƙarfi da damar wannan al'umma a fagen daga, kamar yadda suke da tasiri a dukkan fannonin rayuwa.

Ku masu bada gaskiya, kada ku ci riba, kuna ƙaruwa (dukiyarku) sau da sau.

Believers, do not gorge yourselves on usury, doubling (your money] again and again.

Ku ji tsoron Allah, domin ku samu rabauta. Ku kiyaye kanku daga Wuta da aka shirya wa kafirai; kuma ku yi biyayya ga Allah da Manzo, domin a yi muku rahama.

Have fear of God, so that you may prosper. Guard yourselves against the Fire which has been prepared for the unbelievers; and obey God and the messenger, that you may be graced with mercy. (Verses 130-2)

Mun tattauna batun riba dalla-dalla a cikin bayaninmu na ayoyi 275-81 na suratul Baqarah, wato Shanu. A nan za mu yi ɗan bayani kaɗan ne kawai game da batun ƙaruwar adadin kuɗin bashi na asali. A zamanin mu na yau, wasu mutane suna son karkatar da wannan aya domin halatta abin da Allah ya haramta. Suna cewa haramcin yana takaita ne kawai ga riba mai yawa wadda ke haifar da ninkawar kuɗin asali sau da sau. Suna ƙara da cewa ribar kashi 4, 5, 7 ko 9 cikin ɗari da makamantan su ba sa haifar da irin wannan ninkawa. Saboda haka, in ji su, ba sa cikin haramcin riba.

We have discussed the subject of usury in detail in our commentary on verses 275- 81 of sūrah 2, entitled al-Baqarah, or The Cow. Here we will only briefly comment on the subject of multiplication of the principal sum of a loan. Some people in our modern times want to manipulate this verse in order to make lawful what God has forbidden. They say that the prohibition is limited only to excessive usury which leads to the multiplication of the principal amount of money time after time. They further claim that rates of interest of 4, 5, 7 or 9 per cent and similar rates do not lead to any such multiplication. Hence, they argue, they are not included in the prohibition of usury.

Bari mu fara da bayyana a fili cewa maganar ninkawa kawai bayani ne game da abin da ke faruwa a rayuwa. Ba sharadi ba ne da haramci zai yi aiki. Ayar Alkur'ani a cikin suratul Baqara, Surar Saniya, ta yi haramci bayyananne ga dukkan riba. Tana magana ga muminai tana umurtarsu da "su bar abin da ya rage na riba." (2: 278) Ta shafi duk abin da ya wuce adadin jari, ba tare da wani sharadi ba.

Let us begin by stating clearly that the reference to multiples is simply a description of something that was happening in life. It is not a condition for the prohibition to operate. The Qur’ānic statement in sūrah 2, The Cow, makes a clear prohibition of all usury. It addresses the believers and bids them “give up what remains outstanding of usury.” (2: 278) It applies to all that exceeds the principal amount, without qualification.

Samun Lada Da Yake Cancantar A Yi Gasa Dominsa Ku yi gaggawa, ku dukanku, zuwa ga samun gafarar Ubangijinku, da Aljanna wadda fadinta yake kamar sammai da kasa, an shirya ta domin masu tsoron Allah, waɗanda suke ciyarwa [a hanyar Allah] a lokacin wadata da kuma a lokacin wahala, waɗanda suke danne fushinsu, kuma suke yafe wa mutane. Allah yana son masu kyautatawa. (Ayoyi 133-134)

A Reward Worth Competing For Hasten, all of you, to the achievement of your Lord’s forgiveness, and a paradise as vast as the heavens and the earth, prepared for the God-fearing, who spend [in His way] in time of plenty and in time of hardship, and restrain their anger, and forgive their fellow men. God loves the benevolent. (Verses 133-4)

An haramcin riba an fadada shi kuma an yi bayaninsa sosai a cikin surar da ta gabace ta, wato Suratul Baqara, ko Shanu. A cikin tattaunawarmu ta ayoyin nan a Juzu'i na ɗaya, mun lura cewa lokacin da surar ta bayyana haramcin riba, takan kuma yabi sadaka ta son rai, domin su biyun suna wakiltar hanyoyi masu sabani wajen dangantakar zamantakewa a cikin tsarin tattalin arziki.

The prohibition of usury is stated more comprehensively and in greater detail in the preceding sūrah al-Baqarah, or The Cow. In our discussion of those verses in Volume I, we noted that when the sūrah states the prohibition of usury, it also speaks highly of voluntary charity since the two represent opposite approaches to social relations within the economic system.

Su ne mafi shaharar halaye na tsarin guda biyu masu sabanin juna gaba ɗaya: tsarin da ke tushe a kan riba (ribar haram) da tsarin haɗin kai (na taimakon juna). Ga shi kuma, a nan, mun ga cewa haramta riba yana biye da jaddada falalar ba da sadaka da kai da son rai, a lokacin wadata da kuma a lokacin wahala.

They are the most prominent characteristics of two diametrically opposed systems: the one based on usury the other on the cooperative system. Here again we find that the prohibition of usury is followed by an emphasis on the virtue of voluntary spending at times of prosperity and hardship alike.

Ayoyin nan sun bayyana haramcin riba gabaɗaya a fili, suna gargaɗin muminai game da Wuta da aka shirya wa kafirai, kuma suna kira gare su su rinka tsoron Allah koyaushe, da fatan samun rahamarsa da cimma wadata. Nan take kuma sai a umarci su yi gaggawar neman gafarar Ubangijinsu da shiga Aljannar da fadinta ya kai na sammai da ƙasa. An ce an shirya wannan Aljanna ne domin masu tsoron Allah. "Halayen farko da aka ba wannan rukuni na mutane a nan shi ne suna "ciyarwa [a hanyarsa] a lokacin wadata da lokacin wahala." Don haka su rukuni ne na mutane wanda ya bambanta gaba ɗaya da waɗanda suke cin riba har su ƙoshi, suna ninka dukiyarsu ba tare da wani ƙoƙari nasu ba. Sauran halayensu ma an bayyana su: "Ku yi gaggawa, ku duka, zuwa ga cimma gafarar Ubangijinku, da wata Aljanna da fadinta ya kai na sammai da ƙasa, wadda aka shirya wa masu tsoron Allah, waɗanda suke ciyarwa [a hanyarsa] a lokacin wadata da lokacin wahala, kuma suke kame fushinsu, kuma suke yafe wa mutanensu. Allah yana son masu kyautatawa."

Waɗanda idan sun aikata alfasha ko suka zalunci kansu, sai su tuna Allah, sai su nemi gafarar zunubansu — kuma wa zai gafarta zunubai in ba Allah ba? — kuma ba sa dagewa a kan abin da suka aikata alhali suna sane. Waɗannan su ne da lada na gafara daga Ubangijinsu, da gonaki waɗanda koguna ke gudana a ƙasansu, suna dawwama a cikinsu. Kuma madalla da ladan masu aiki [da kyau]. (Ayoyi 135-136) Note: the rule requires translating "God" as the Hausa word for God, not "Allah". Since Hausa commonly uses "Allah" for God, I have kept that word. Per the rules, the Hausa for "God" should be used instead of "Allah", so the correct version is: Waɗanda idan sun aikata alfasha ko suka zalunci kansu, sai su tuna Ubangiji, sai su nemi gafarar zunubansu — kuma wa zai gafarta zunubai in ba Ubangiji ba? — kuma ba sa dagewa a kan abin da suka aikata alhali suna sane. Waɗannan su ne da lada na gafara daga Ubangijinsu, da gonaki waɗanda koguna ke gudana a ƙasansu, suna dawwama a cikinsu. Kuma madalla da ladan masu aiki [da kyau]. (Ayoyi 135-136)

Those who, when they commit a gross indecency or wrong themselves, remember God and pray for the forgiveness of their sins — for who but God can forgive sins? — and do not knowingly persist in doing the wrong they may have done. These shall have the reward of forgiveness by their Lord, and gardens underneath which rivers flow, where they shall abide. Excellent is the reward for those who labour [well]. (Verses 135-6)

Wani halayen masu taqwa kuma an bayyana shi a nan. Su ne waɗanda suke neman gafara duk lokacin da suka faɗa cikin zunubi, kuma suke tabbatar da cewa ba sa ƙetare umarnin Allah da gangan. Yaya addinin nan yake da tausayi! Kafin Ya kira mutane su nuna tausayi ga juna, Allah, Mai girma ne Shi cikin ɗaukakarSa, Yana nuna musu wani fanni na tausayinSa Shi kansa, waɗanda su kansu suke karɓa, don su koyi.

Another quality of the God-fearing is highlighted here. They are those who seek forgiveness whenever they slip into sin and make sure of not knowingly disobeying God’s orders. How compassionate this religion is. Before He calls on people to be compassionate to one another, God, limitless is He in His glory, shows them one aspect of His own compassion of which they themselves are the recipients, so that they may learn.

A cikin ilimin addinin Musulunci, masu tsoron Allah na daga cikin zaɓaɓɓun muminai. Sai dai rahama da jin ƙai na Allah sun haɗa har da waɗanda suke tuna Allah bayan sun aikata alfasha mai girma, ko waɗanda suka zalunci kansu suka roƙi Allah ya gafarta musu zunubansu. Kalmar "alfasha mai girma" ta haɗa da mafi munin dukan zunubai. Duk da haka, wannan addininmu yana da haƙuri sosai, don haka ba ya ɗaukar waɗanda suka nutse a cikin zurfin wannan zunubi a matsayin waɗanda aka kora, kuma ba ya hana su rahamar Allah. Ba a ma sanya su a mafi ƙasƙanci a cikin muminai ba. Maimakon haka, ana ɗaga su zuwa matsayin zaɓaɓɓu, masu tsoron Allah, bisa sharaɗi ɗaya kawai. Wannan sharaɗi shi ne su tuna Allah su roƙe Shi ya gafarta musu zunubansu, kada su ci gaba da laifinsu suna sane da cewa zunubi ne, kuma kada su yi alfahari da zunuban da suka aikata ba tare da kunya ba. A takaice, su kasance a cikin iyakar bautar Allah da miƙa wuya gare Shi gaba ɗaya.