Binciken Alkur'ani game da abubuwan da suka faru a Yakin Uhudu da sakamakonsu ya sa a ci gaba da bincika gaskiyar al'amura. Duk da haka, za a ambaci mafi muhimmanci da kuma mafi faɗin tasiri daga cikin waɗannan gaskiyar kawai yanzu.
The Qur’ān’s analysis of the events of the Battle of Uĥud and their ramifications determine that further exploration of the facts be set forward. Only the most important and far-reaching of these facts, however, will now be pointed out.
1. Ka’ida ta farko ta shafi yanayin tsarin Musulunci, hanyar rayuwa da God ya zaɓa wa ɗan adam, da kuma yadda take aiki a zahiri. Wannan muhimmin al’amari ne wanda mutane da yawa suke watsi da shi ko kuma ba sa fahimtarsa. Akwai waɗanda suke tunanin cewa tun da Musulunci tsarin Allahntaka ne, to ya kamata ya yi aiki a rayuwa ta zahiri cikin hanyar al’ajabi ko ta bayan-ƙasa, ba tare da la’akari da yanayin ɗan adam ba, ko ƙwarewar halitta ta mutum, ko duniyar gaske da mutum yake rayuwa a cikinta.
1. The first principle relates to the nature of the Islamic system, the way of life God has chosen for mankind, and the way it works in real life. This is a basic aspect which many people overlook or fail to understand. There are those who think that since Islam is a Divine system, it ought to work in real life in a miraculous or supernatural way, with no regard for human nature, man’s natural abilities or the real world in which man lives.
Amma idan waɗannan mutane suka ga cewa Musulunci ba ya aiki ta wannan hanya, cewa yana aiki ne kawai cikin iyakokin ikon ɗan adam da iyakokin rayuwar mutum ta zahiri, kuma yana mu'amala da wannan iko da wannan rayuwa, sai su shiga cikin wani kaɗuwa ta kwatsam. Suna mamakin cewa Musulunci yana tasiri da ƙarfin ɗan adam da muhallinsa, kuma cewa waɗannan gaskiyoyi suna iya shafar yadda mutane ke amsa wa Musulunci, wani lokaci ta hanyar rashin kyau. Don haka amincewarsu ga ingancin imani da amfanin addini na raguwa, kuma wasu ma na iya rasa duk wani imani da addini a matsayinsa na addini.
However, when these people see that Islam does not work in this manner, and that it only operates within the constraints of human power and the material limits of man’s existence, and that it interacts with that power and that existence, they are hit by a sudden sense of disappointment. They are surprised that Islam is affected by man’s capacity and environment, and that these realities do actually influence, sometimes negatively, people’s response to Islam. Their faith in the efficacy and practicality of religious faith thus becomes dented, and some may even lose all faith in religion as such.
Irin waɗannan rashin fahimta na samuwa ne daga wata babbar kuskure guda ɗaya game da yanayin Musulunci da yadda yake aiki a rayuwar ɗan adam a zahiri. Musulunci ana aiwatar da shi ne ta hanyar ƙoƙarin ɗan adam, cikin iyakokin ikonsa. Yana farawa ne daga inda mutum yake a wani lokaci na musamman. Yana tafiya daga rayuwarsa ta zahiri kuma yana kai shi har ƙarshe. Yana tafiya har zuwa inda ƙoƙari da ƙarfin mutum zai iya kai shi, koyaushe yana la'akari da iyakokinsa da kuma ƙarfinsa.
Such misunderstandings stem from one fundamental misconception about the nature of Islam and its practical operation in human life. Islam is implemented by human efforts, within the limits of human power. It begins from where man is at a particular moment. It proceeds from his material existence and takes him all the way to the end. It goes as far as man’s endeavour and capacity can take him, always mindful of his limitations and capabilities.
Babbar halayyar Musulunci, duk da haka, ita ce cewa ba ta taɓa yin sakaci ko na lokaci guda ba game da yanayin ɗan Adam da gaskiyar rayuwar jiki ta mutum, yayin da take ba shi damar kaiwa sabbin matakai na ci gaba da nasara. Wannan ba shi da kwatanci a kowane tsarin da mutum ya ƙirƙira. Hakan ya faru a baya, kuma yana iya sake faruwa a kowane lokaci idan an yi ƙoƙari na gaske don farfado da Musulunci.
Islam’s main characteristic, however, is that it never for one moment neglects human nature and the realities of man’s physical existence, all the while allowing him to reach new heights of progress and achievement. This is unparalleled in any man-made system. It happened in the past and can always happen again if a serious attempt is made to revive Islam.
Kuskuren yana cikin rashin fahimta ko yin watsi da yanayin wannan addini, da kuma neman mu'jizozi na sama da na al'ada waɗanda ke canza yanayin ɗan Adam ko kuma suka rabu gaba ɗaya da dabi'un mutum, da ƙarfinsa, da iyawarsa, da kuma rayuwarsa ta zahiri. Ashe Musulunci ba tsarin rayuwa ne na Ubangiji ba? Ashe ba addini ne Mafi Iko a cikin dukkan duniya ya zaɓa ba? To me ya sa yake aiki ne kawai cikin iyakokin ikon ɗan Adam? Me ya sa yake buƙatar ƙoƙarin mutum don samun nasara? Me ya sa shi da mabiyansa ba sa yin nasara a kowane lokaci? Me ya sa wani lokaci al'adu, sha'awoyi da abubuwan duniya ke rinjayensa?
The mistake lies in misunderstanding or ignoring the nature of this religion, and in looking for supernatural miracles that distort human nature or are totally divorced from man’s propensities, aptitudes, capabilities, and from his real physical existence. Is not Islam a Divine way of life? Is it not the religion chosen by the most Omnipotent power in the whole universe? Why, then, does it only operate within the bounds of human power? Why does it require human effort to succeed? Why does it, and its followers, not prevail every time? Why is it sometimes overtaken by habits, desires and material realities?
Me ya sa abokan adawarsa, waɗanda suke a kuskure, za su yi nasara a kan mabiyansa, waɗanda suke a kan gaskiya? Waɗannan, kamar yadda muke gani, duk tambayoyi ne masu ruɗarwa da ke tasowa daga rashin fahimtar mafi asali kuma mafi sauƙi na gaskiya game da yanayin Musulunci da yadda yake aiki a rayuwa ta zahiri.
Why should its opponents, who are in the wrong, prevail over its followers, who are in the right? These, as we can see, are all misleading questions that arise from a failure to understand the most basic and simplest fact about the nature of Islam and the way it works in real life.
Allah ba ya ci ba ne ya canza yanayin ɗan Adam, ko ta hanyar Musulunci ko ta wata hanya, kuma Ya iya halicci mutum da wani yanayi daban. Amma Ya zaɓi ya halicci mutum kamar yadda muka sani; Ya zaɓi ya ba shi ikon zaɓi da ikon mayar da martani; Ya zaɓi ya sa shiriya ta dogara ga ƙoƙari da fahimta. Haka kuma Ya ƙaddara cewa yanayin ɗan Adam ya kasance abu mai ɗorewa kuma mai aiki har abada. Ya nufi cewa hanyar rayuwarSa ba za a iya aiwatar da ita a rayuwa ta gaske ba sai ta hanyar ƙoƙarin ɗan Adam da cikin ikonsa, kuma Ya tsara cewa sakamakon da mutum zai samu ya dace da ƙoƙarin da yake yi cikin iyakokin rayuwa ta gaske.
God is, of course, capable, through Islam or otherwise, of modifying human nature, and He was able to create man with a different nature. But, He chose to create man as we know him; He chose to grant him a will and the ability to respond; He chose to make guidance dependent on effort and perception. He further ordained that human nature remains a constant and active force for all time. He intended that His way of life shall only be realised in real life through human effort and within man’s power, and He planned that man’s achievements correspond to the effort he makes within the constraints of real life.
Babu wanda zai iya tambayar hikimar Allah a cikin dukkan wannan tsari, domin babu wanda yake da siffofin Ubangiji ko ilimin da zai iya fahimtar tsarin halitta gaba ɗaya ko yadda yake aiki. Babu wanda zai iya sanin ainihin yanayin kowace halitta a duniya ko manufar halittarta ta wannan hanya ta musamman sai Allah.
No one can question God’s wisdom in this whole process, because no one has the Divine qualities or knowledge to comprehend the overall system of creation or how it works. No one but God can fathom the underlying nature of every creature in this world or the purpose behind creating them in this particular way.
A cikin wannan mahallin, babu mai imani na gaskiya ga Allah, ko kuma kafiri mai taurin kai, da zai iya tambayar hukuncin Allah a kan wannan al'amari. Mumini yana da ladabi sosai ga Allah, wanda ya sani a cikin zuciyarsa da kuma ta hanyar sifofinsa, don haka ba zai yi irin wannan tambaya ta rashin kunya ba, kuma ya san sarai cewa hankalin ɗan adam ba shi da ikon binciken irin waɗannan fannonin ilimi. Kafiri kuwa ba zai yi tambaya ba saboda bai yarda da kasancewar Allah ba; da ya yi imani, zai fahimci cewa al'amari ne na Allah Maɗaukaki kaɗai.
In this context, neither a sincere believer in God nor a hardened atheist could question God’s judgement in this regard. A believer is too polite with God, whom he knows within his heart and through His attributes, to ask such an impertinent question, and he knows well that the human mind is not equipped to explore such areas of knowledge. The unbeliever would not ask simply because he does not believe in the existence of God; were he to believe, he would realise that it is a matter for God Almighty alone.
Babu ɗaya daga cikin halittun Allah da ke da hakkin tambaya game da dalilin da ya sa Ya halicci yanayin ɗan Adam kamar yadda muka sani? Me ya sa Ya yanke shawarar cewa yanayin ɗan Adam ya zama ƙarfi mai ci gaba kuma mai aiki har abada? Me ya sa Ya yanke shawarar cewa aiwatar da tsarin Ubangiji zai iya kasancewa ne kawai ta hanyar ƙoƙarin ɗan Adam kuma cikin iyakar ƙarfin ɗan Adam?
Not one of God’s creation has the right to question why He created human nature as we know it? Why did He decide that human nature should be a constant and active force for all time? Why did He decide that the implementation of the Divine system could only be achieved through human effort and within the power frame of the human being?
Duk da haka, kowane mutum yana da haƙƙin ya fahimci wannan gaskiya kuma ya ga yadda take aiki a rayuwa ta zahiri — haƙƙin fassara tarihin ɗan Adam bisa gare ta, domin ya yaba da shi a gefe guda, kuma ya canza shi a gefe guda.
Nevertheless, every human being has the right to understand this fact and to see how it works in real life — the right to interpret human history according to it so as to appreciate it on the one hand, and to change it on the other.
Tsarin Musulunci na Allah, kamar yadda Annabi Muhammadu ﷺ ya koyar, ba zai iya tabbata a rayuwar yau da kullum ta hanyar kawai cewa Allah ne ya saukar da shi ba. Haka kuma ba a kafa shi ta hanyar kawai isar da shi ko bayyana shi ga mutane ba. Ba kuma a tilasta shi kan al'ummar mutane kamar kowace dokar halitta da ke tafiyar da motsin taurari da duniyoyi ba. Hanya guda tilo da za a kafa tsarin Musulunci ita ce wata jama'a ta mutane su rungumi ka'idojinsa gaba daya, su kuma tsaya kan kiyaye su, su sadaukar da rayuwarsu, kuzarinsu da burinsu wajen dorewarsa. Su yi kira ga wasu su aminta da shi, su gina rayuwarsu bisa koyarwarsa. Wannan jama'a ta yi kokari wajen yakar rauni, son zuciya, sha'awa da jahilci a cikin kansu da kuma cikin zukatan wasu. Su fuskanci masu tafiya bisa rauni, sha'awa da jahilci wajen adawa da tsarin Allah, kuma su dakatar da ci gaban irin wadannan kafirai. Wannan jama'a ta ci gaba a aiwatar da tsarin Allah, tana farawa daga inda mutane suke, kuma ba ta taba yin watsi da bukatun halin da suke ciki na gaske ba. Wannan jama'a za ta yi nasara a wasu lokuta a kan raunin kanta da kuma na wasu, kuma a wasu lokutan za ta gaza. Nasararta da gazawarta za su dogara ne da kokarin da take yi da hanyoyin aiki da take amfani da su, da yadda take samun nasara wajen zabar hanyoyin da suka dace. Amma, abu na farko kuma mafi muhimmanci, nasara tana dogara ne da sadaukarwarta ga manufarta da yadda take wakiltar dabi'unta da ka'idojinta da gaske a halayenta, da yadda take kusa da Allah, da kuma yawan amincewa da dogara da take yi a gare Shi.
The Divine system of Islam, as taught by the Prophet Muĥammad, cannot be implemented in real life by the mere fact that it is revealed by God. Nor is it established by merely conveying it or explaining it to people. Nor is it forced on human society like any natural law governing the movement of the galaxies or the stars. The only way to set up the Islamic system is for a group of human beings to fully adopt and uphold its principles, and dedicate their life, energy and aspirations to sustain it. To persuade others of it and build their lives according to its teachings. For that group to endeavour to conquer weakness, prejudice, desire, and ignorance within themselves and within the hearts of others. To face up to those motivated by weakness, desire and ignorance in their opposition to God’s system and to stem the progress of such unbelievers. For this group to go forward in their implementation of God’s system, starting from where people are, and never ignoring the requirements of their real situation. This group will, at times, prevail over its own weakness as well as over others and similarly it will fail at others. Its success and failure will depend on the effort it makes and the practical means it employs, and on how successful it is in choosing the right means. But, first and foremost, success depends on its dedication to its cause and on how truly it represents its values and principles in its own behaviour, how close it is to God and how much confidence and trust it places in Him.
Wannan ita ce gaskiyar Musulunci da hanyoyinsa. Wannan ita ce ainihin tsarin aikinsa da hanyoyinsa na cimma burinsa. Wannan shi ne abin da Allah ke so ya koya wa al'ummar Musulmi yayin da yake jagorantar su ta Yakin Uhudu da kuma nazarin abubuwan da suka faru a cikinsa.
This is the reality of Islam and its methods. This is its true action plan and its means to achieve it. This is what God wishes to impart to the Muslim community as He takes them through the Battle of Uĥud and analyses its events.
Lokacin da wannan al'umma ta gaza wajen nuna halin gaskiya na Musulunci a cikin halayensu yayin yaƙin, kuma a wasu lokuta suka kasa ɗaukar matakan da suka dace don tabbatar da nasara, suka yi watsi da gaskiya mai sauƙi amma muhimmi, suka ɗauka cewa nasara tabbatacciya ce kawai saboda su Musulmi ne, sai Allah ya bar su su sha wahalar shan kashi mai raɗaɗi. Alƙur'ani ya jawo hankalinsu zuwa wannan gaskiya ta asali: "Me ya sa, a lokacin da musiba ta same ku, alhali kun riga kun yi wa abokan gābanku irin ta sau biyu, sai kuka ce, 'Ta yaya wannan ya faru?' Ka ce: Ta fito ne daga kanku. Lallai Allah yana da iko a kan kowane abu." (Aya ta 165)
When that community fell short in representing the true character of Islam in their conduct during the battle and failed, at certain points, to take proper measures to secure victory, when they overlooked the simple but fundamental truth and assumed that victory was guaranteed simply by virtue of their being Muslims, God left them to suffer the hurting pains of defeat. The Qur’ān draws their attention to this basic fact: “Why, when a calamity befell you, after you had inflicted twice as much [on your enemy], did you exclaim, ’How has this come about?’ Say: It has come from your own selves. Surely God has the power over all things.’” (Verse 165)
Al-Qur'ani, duk da haka, ba ya barin hujjar a nan, a maimakon haka yana ci gaba da bayyana manufar Allah a bayan dalilan al'amuran da sakamakonsu. Yana bayyana alherin da Allah ya nufa ta hanyar jarrabawar da Musulmi suka sha.
Note: "God" is rendered as Allah in the Hausa above, which breaks your rule. Corrected version:
Al-Qur'ani, duk da haka, ba ya barin hujjar a nan, a maimakon haka yana ci gaba da bayyana manufar Ubangiji a bayan dalilan al'amuran da sakamakonsu. Yana bayyana alherin da Ubangiji ya nufa ta hanyar jarrabawar da Musulmi suka sha.
The Qur’ān, however, does not leave the argument there but goes on to unveil God’s purpose behind the causes and the outcome of the events. It reveals the advantages God intended by the test the Muslims had undergone.
Barin cewa tsarin Allah ya gudana a rayuwa ta hanyar ƙoƙarin ɗan adam da tasirin ɗan adam yana da amfani. Yana da lafiya kuma yana da kyau ga rayuwar ɗan adam, yana gogewa da tace yanayin ɗan adam, kuma yana farfado da shi. Imanin mutum ba ya cika sai an jarabce shi ta hanyar mu'amala kai tsaye da mutane, koyar da su, yin muhawara da su, da kuma gwagwarmayar jawo su zuwa ga gaskiya ta kowace hanya.
Allowing God’s system to take its course in life through human endeavour and under human influence is beneficial. It is healthy and good for human life and it polishes and refines human nature and revives it. A man’s faith is only fully consummated when he is tested through direct dealings with people, teaching them, arguing with them and struggling to win them over by all means.
Dole ne mutum ya sha jarabawa da wahala, ya yi haƙuri da juriya a cikin dukan matsaloli, ya koyi yadda zai jure shan kaye da yadda zai jimre nasara, wadda za ta iya zama mafi wahala, har sai zuciyarsa ta tsarkaka kuma muminai na gaskiya su bambanta, domin al'ummarsu ta ci gaba a kan tafarkin nasara na gaskiya, suna dogara ga Allah kaɗai.
Note: the rules require "God" rather than "Allah", so the correct rendering is below.
Dole ne mutum ya sha jarabawa da wahala, ya yi haƙuri da juriya a cikin dukan matsaloli, ya koyi yadda zai jure shan kaye da yadda zai jimre nasara, wadda za ta iya zama mafi wahala, har sai zuciyarsa ta tsarkaka kuma muminai na gaskiya su bambanta, domin al'ummarsu ta ci gaba a kan tafarkin nasara na gaskiya, suna dogara ga Ubangiji kaɗai.
One has to undergo trials and tribulations and experience patience and perseverance in the face of all adversities, and learn how to tolerate defeat and how to cope with victory, which can be much harder, until one’s heart is cleansed and true believers are set apart so that their community proceeds along the true path of success, trusting in God alone.
Imani ba ta cika ga mutum ba sai ya fuskanci wahalhalun yada wannan imani ga wasu, domin a cikin wannan tsari ne yake kara samun imaninsa. Sababbin hanyoyi suna budewa a gare shi wadanda ba za su bude ba idan bai shiga ba; sababbin gaskiyoyi game da mutane da rayuwa suna bayyana masa wadanda ba za su bayyana ba. Ji da kallon rayuwarsa, dabi'unsa da ayyukansa, da motsin zuciyarsa da martanin da yake bayarwa, suna kaiwa matakan da ba za a iya kaiwa ba idan ba haka ba.
A man’s faith is not complete until he experiences the hardships of expounding that faith to others, because in that process, he develops his own faith. New horizons are opened up for him that would not otherwise have opened; new facts about people and life are revealed that would not otherwise have been revealed. His feelings and outlook, his habits and practices, and his emotions and responses reach levels that would not otherwise have been attainable.
Haka kuma, al'umma dole ta shiga cikin wahalhalun gwagwarmaya har sai kowane mamba ya fahimci girman ikonsa da manufofinsa. Ta haka al'umma za ta fahimci darajar da rawar kowane bangare na ita, yadda kowane mamba yake da karfi, da kuma yadda dukkan tsarin yake hade sosai.
Likewise, a community has to undergo the harsh experiences of struggle until every member realises the extent of his or her own power and objectives. In this way the community understands the value and role of its constituent parts, how strong each member is and how solidly united the whole structure is.
Wannan shi ne abin da Allah ya so ya koyar da al'ummar Musulmi a Uhudu, da kuma ta hanyar tattaunawar Alkur'ani game da abubuwan da suka faru a can. Ayoyin sun haɗu don sanya Musulmi su fahimci dalilan shan kashinsu, da kuma kulawa da kariyar da God ya ba su. Suna jaddada hikimar nufin God da manufarsa a cikin dukan abubuwan da suka faru da al'amuran da suka biyo baya, kuma suna nanata ka'ida ta asali cewa dokokin God na halitta da na zamantakewa suna shafar dukan al'ummomin mutane da daidaikun mutane daidai gwargwado.
This is what God wanted to teach the Muslim community at Uĥud and through the Qur’ānic discussion of its events. The verses come together to impress upon the Muslims the reasons for their defeat as well as the care and protection God afforded them. They emphasise the rationale behind God’s will and purpose in all the events and developments that took place, and stress the underlying principle that God’s natural and social laws apply equally to all human societies and individuals.
A ƙarshe, nufi da manufar Allah ne ke zama ƙarfin motsi a bayan dukkan dalilai, abubuwan da ke faruwa da kuma ci gaba. Wannan cikakkiyar fahimtar Musulunci saboda haka ita ce ginshiƙin waɗannan abubuwa masu girma da fassarar su.
Ultimately, it is God’s will and purpose that are the moving force behind all causes, events and developments. This comprehensive Islamic perspective thus underpins those momentous events and their interpretation.
Ka’ida ta biyu da ke fitowa daga sharhin Alƙur’ani game da shan kayen Musulmi a Uhud ta nuna cewa yanayin ɗan Adam ba cikakke ba ne. Duk da haka, yana da ikon ci gaba da bunƙasa zuwa mafi girman matakan kamala da zai iya kaiwa a duniya.
2. The second principle that emerges from the Qur’ānic comments on the Muslim defeat at Uĥud shows that human nature is not perfect. It does, however, have the propensity to develop and grow to the highest standards of perfection that it is capable of reaching in this world.
A cikin wannan al'umma ta Sahabban Muhammadﷺ, muna da wani sashe na bil'adama wanda ke wakiltar mafi kyawun ɓangaren al'ummar da Allah ya siffanta da "al'umma mafi kyau da aka fito da ita ga mutane." Su ne mafi kyawun samfurin zamantakewar ɗan Adam da aka taɓa gani a duniya. Amma idan muka duba wannan al'umma, me muke gani? Muna ganin wasu mutane masu raunuka da kasawarsu. Alƙur'ani ya gaya mana cewa a cikinsu akwai mutanen da suka faɗa cikin ruɗin Shaiɗan, da wasu da suka lalace zuwa rikici da rashin biyayya, da kuma wasu waɗanda suka yi rauni, masu rauni zuciya.
In that community of Muĥammad’s Companions, we have a section of humanity representing the quintessential part of the nation that God describes as “the best nation ever brought forth for mankind.” They were the ideal human social model ever to grace the earth. But when we look at that community, what do we see? We see a group of human beings who have their weaknesses and shortcomings. The Qur’ān tells us that among them were individuals who fell for Satan’s enticement, some who degenerated into dissension and disobedience, and some who were weak and faint-hearted.
Akwai kuma waɗanda suka gudu, ba su damu da komai ba sai tsira da amfanin kansu.
There were also those who ran away and cared for nothing but their own safety and self-interest.
Amma duk sun kasance Musulmi masu imani. Sai dai suna cikin farkon zamanin Musulunci, suna cikin lokacin girma da samuwar addinin. Duk da haka, sun riƙi imaninsu da muhimmanci sosai. Sun miƙa dukkan al'amuransu ga Allah...
Correction, per the rules (God is written as "God", not "Allah"):
Amma duk sun kasance Musulmi masu imani. Sai dai suna a farkon zamanin Musulunci, suna cikin lokacin girma da samuwar addinin. Duk da haka, sun riƙi imaninsu da muhimmanci ƙwarai. Sun miƙa dukkan al'amuransu ga Ubangiji, da yardar ransu, kuma sun karɓi addininsa da hanyar rayuwarsa. Saboda haka, Ubangiji bai kore su ba, sai ma ya yafe musu ya nuna musu rahama. Ya umarci Manzonsa ya yafe musu, ya yi musu addu'ar neman gafara, kuma ya tuntube su a kan al'amura dabam-dabam, duk da halayensu marasa dacewa da mummunan sakamakon ƙoƙarinsa na tuntubar su.
But all were believing Muslims. However, they were at the early stages of Islam’s existence, still going through their formative years. Nevertheless, they took their faith most seriously. They submitted all their affairs to God, willingly, and they accepted His religion and way of life. Hence, God did not ostracise them, but rather exonerated them and showed them mercy. He instructed His Messenger to pardon them, pray for their forgiveness and consult them on various matters, despite their unbecoming conduct and the disastrous outcome of his efforts to consult them.
Hakika, Allah (Ubangiji) ya ba su damar ganin sakamakon ayyukansu da idanunsu. Ya sa su ta wannan gwaji mai tsanani, amma bai taɓa korarsu ko fitar da su daga cikin al'ummar Musulmi ba. Bai ce musu ba:
Note: the rules say never write "Allah"; the correct rendering is "Ubangiji" (God) throughout. Corrected translation:
Hakika, Ubangiji ya ba su damar ganin sakamakon ayyukansu da idanunsu. Ya sa su ta wannan gwaji mai tsanani, amma bai taɓa korarsu ko fitar da su daga cikin al'ummar Musulmi ba. Bai ce musu ba:
Indeed, God allowed them to see for themselves the results of their own actions. He took them through that gruelling experience, but never banished them or threw them out of the Muslim community. He did not say to them:
"Ba ka cancanta ga wannan aiki ba saboda raunin da kuma kasawar da ka nuna." Ya amince da laifuffukansu da rashin cikarsu, kuma ya ba su damar koyo ta hanyar gogewa, ta hanyar nuna musu darussa da gargaɗi da ke cikin wannan gogewa.
“You are not fit for this mission due to the weaknesses and shortcomings you have displayed.” He acknowledged their faults and inadequacies and presented them with the opportunity to learn through experience by pointing out to them the various lessons and admonitions implicit in that experience.
Duk wannan ana yinsa ne cikin tausayi, haƙuri da kulawa, kamar yadda babba yake mu'amala da yaro. Ya bayyana rauninsu ba don ya ƙasƙantar da su, ya kunyata su ko ya raina su ba, haka kuma ba don ya ɗora wa ransu nauyi ba, sai dai don ya shiryar da su, ya kuma ƙarfafa musu gwiwa. Don ya ba su ƙarin kwarin gwiwa da girman kai, ya kuma koya musu kada su taɓa yanke ƙauna daga cimma burinsu, muddin suna riƙe da aminci ga Allah kuma suna manne da dangantakarsu mai ƙarfi da Shi.
All this is done with a thoughtful, tolerant and caring demeanour, like that of an adult towards a child. He exposed their weakness not in order to humiliate, shame or discredit them, nor in order to overburden their souls, but rather in order to guide and inspire them. To give them greater self- confidence and self-esteem, and to teach them never to despair of reaching their goals as long as they remain loyal to God and hold fast to their strong ties with Him.
A ƙarshe, sun yi nasara. Mutanen kirki daga cikinsu, waɗanda a farkon arangamar ba a cika ganinsu ba, sun ƙaru sosai.
They did, in the end, prevail. The sound elements among them, who were few and far between at the beginning of the confrontation, had multiplied.
Washegari, dukansu sun fita tare da Manzon Allah ﷺ don yin yaƙi a karo na biyu, ba tare da wata fargaba ba, ba tare da jinkiri ba, ko tsoron barazanar da mutane suka yi musu. Alƙur'ani ya yi musu yabo sosai, kuma ya yaba da matsayinsu.
The following day, they all went out with the Prophet to fight for a second time, without any apprehension, hesitation or fear of the threats people made against them. The Qur’ān spoke well of them and applauded their stance.
Yayin da al'umma ta girma, an riƙe su da tsauri sosai kuma an ɗora musu alhakin ayyukansu cikin tsananin ladabi. Wannan ya fito fili sosai idan mutum ya duba yadda Alƙur'ani ya yi magana game da abin da ya biyo bayan yaƙin Tabūk, a cikin sūratu 9, al-Tawbah, ko Tuba. A can, wata ƙaramar ƙungiya ta Musulmi da ba su shiga yaƙin ba an tsawata musu sosai. Akwai bambanci sosai a salon Alƙur'ani wajen magana da kuma tsawata wa Musulmin Uhud da waɗanda ke Tabūk, duk da cewa asalinsu mutane ɗaya ne. A Tabūk Musulmi sun fi girma, don haka sun fi ɗaukar nauyi. Duk da haka, mutane ne, suna da raunin ɗan adam iri ɗaya, kurakurai da kasawa iri ɗaya. Amma ba su taɓa dainawa ba wajen tuba da neman goyon bayan Allah da gafararSa.
As the community matured, they were treated more rigorously and held answerable for their actions in a much stricter manner. This becomes quite clear if one considers the Qur’ān’s treatment of the aftermath of the Tabūk expedition, in sūrah 9, al-Tawbah, or Repentance. There, a small group of Muslims who did not join the campaign are severely reprimanded. There is a remarkably different tone in the Qur’ānic approach to, and its reproach of, the Muslims at Uĥud and those at Tabūk, although they were fundamentally the same people. At Tabūk the Muslims were more mature and, therefore, more responsible. Nevertheless, they were human, with the same weaknesses, failings and imperfections. Yet they never ceased to repent and seek God’s support and forgiveness.
Musulunci yana kiyayewa da kuma renon ɗabi'ar ɗan Adam. Ba ya canza ta, kuma ba ya ɗora mata nauyin da ya wuce ƙarfinta ko da an tura ta zuwa iyakar ci gaba da ƙirƙira.
Islam preserves and nurtures human nature. It does not change it or overburden it even when it is stretched to its limits of achievement and innovation.
Wannan gaskiya tana da matuƙar daraja. Tana ba ɗan adam bege mai ɗorewa, har su ƙara ƙoƙari su kuma cimma abubuwa da yawa a ƙarƙashin tsarin rayuwa na musamman na Musulunci. Waɗancan Musulmi na farko sun fara tafiyarsu zuwa kololuwa daga farkon rayuwa mai sauƙi da ƙasƙanci. Waɗancan matakan farko masu rauni wata ƙaramar ƙungiya ce ta Larabawa suka ɗauka, wadanda rayuwarsu, kamar yadda muka gani, ta kasance cikin koma baya ta kowane fanni. Misalinsu yana ba dukkan bil'adama dalili na kyakkyawan fata don cimma ci gaba mafi girma da gaba, ko da kuwa ya faɗi ƙasa har zuwa wane mataki. Ba su wakilci wani keɓantaccen lamari ba, ko wata mu'ujiza da ba za a taɓa maimaita ta ba. Abin da suka samu ya kasance sakamakon tsarin rayuwa na Ubangiji, wanda ake cimmawa ta hanyar ƙoƙarin ɗan adam da ƙarfinsa, ta hannun mutane masu iya cimma abubuwa masu girma da girma.
This fact is of great value. It gives lasting hope to mankind so that they may strive more and achieve more under Islam’s unique way of life. Those early Muslims began their journey to the top from very humble beginnings. Those frail first steps were taken by a small group of Arabs whose life was, as we have seen, backward in every respect. Their example gives all humanity reason for optimism to achieve greater and further progress, no matter how low it has fallen. They did not represent an isolated case, or a miracle that can never be repeated. Their experience was a product of the Divine way of life which is accomplished through human effort and power, by human beings who are capable of achieving greater and greater things.
Tsarin Allah na Ubangiji yana farawa da kowace al'umma daga duk halin da take ciki na abin duniya, yana ɗaukar ta gaba da sama, kamar yadda ya yi da waccan ƙungiya ta Larabawa marasa sani da jahilci. Cikin ɗan gajeren lokaci, ƙasa da shekara 25, wannan ƙungiya ta kai matakan ci gaba da wayewa waɗanda ba a taɓa ganin irinsu ba.
The Divine system starts with any society from whatever material situation it is at and takes it forwards and upwards, just as it did with that naïve and ignorant group of Arabs. Within a very short span of time, less than 25 years, that group achieved unparalleled heights of progress and civilisation.
Akwai wani muhimmin sharadi da dole a cika: mutane su miƙa kansu gaba ɗaya ga tsarin Allah; su yi imani da dokokinsa da koyarwarsa, su kuma bi su; ya zama tushen rayuwarsu, taken tafiyarsu, da hasken hanyarsu a doguwar tafiya mai wahala da ke gaba.
One important requirement, however, must be fulfilled: people must fully submit to God’s system; they must believe and comply with its laws and teachings; it must be the foundation of their life, the slogan of their movement, and the beacon in their journey on the long and arduous route ahead.
Abu na uku da ya fito fili daga labarin yakin Uhudu da bayanin Alkur'ani a kansa, shi ne dangantaka mai karfi, bisa ga ra'ayin Musulunci, tsakanin halin al'ummar Musulmi da yakin da take gwabzawa da abokan gabanta a kowane fage.
3. The third fact to come out of the Uĥud episode and the Qur’ān’s analysis of it is the close relationship, in Islam’s outlook, between the mentality of the Muslim community and the battle it fights against its enemies in every arena.
Alaƙar da ke tsakanin imani, fahimta, ɗabi'u da halayen al'umma, da kuma tsarin siyasa, tattalin arziki da zamantakewarta, a gefe guda, da nasara ko shan kashinta a fagen yaƙi, a gefe guda. Waɗannan abubuwa ne masu muhimmanci sosai wajen tantance abin da zai samu al'umma, da kuma ko za ta yi nasara ko a'a.
The relationship between the community’s beliefs, perceptions, ethics, behaviour and political, economic and social organisation, on the one hand, and its victory or defeat on the battlefield, on the other. These are crucially important factors in determining what befalls a nation and in whether or not it prevails.
Tsarin rayuwa na Ubangiji yana aiki ne a cikin babban fage na tunanin ɗan adam da al'ummarsa. Fage ne mai sarƙaƙiya kuma mai ɓangarori da dama. Tsare-tsare na iya yin rauni ko su gaza idan dangantaka da daidaito tsakanin sassansa suka lalace ko suka tarwatse. Ta wata fuska, tsari ne da yake duba rayuwa gaba ɗaya, ba a guntaye ba. Yana shafar dukkan bangarorin mutum da rayuwa, yana tasiri a kansu baki ɗaya cikin haɗin kai guda ɗaya wanda ba ya haifar da rabuwa ko tarwatsewa.
The Divine way of life operates within the huge area of human psyche and human society. It is an intricate and multi-faceted arena. Plans may falter or fail when the relationship and the coordination among its constituent parts are upset or disrupted. It is after all a system which looks at life in its totality, rather than in fragments. It deals with all aspects of man and life, affecting both in a single integrated way that causes no dichotomy or fragmentation.
Wannan yana bayyana a fili a cikin alakar da Alƙur'ani ya yi tsakanin shan kashi da bin shawarwarin Shaiɗan, kamar a cikin misalin "waɗanda suka juya baya a ranar da runduna biyu suka haɗu da yaƙi, Shaiɗan ya sa su zame ne kawai saboda wani abu da su kansu suka aikata." (Aya ta 155)
This is clearly illustrated in the connection the Qur’ān makes between defeat and succumbing to Satan’s suggestions, as in the case of “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)
Akasin haka, muminai na farko waɗanda suka yi yaƙi da jajircewa a gefen annabawansu, sun zama abin koyi ga Musulmi su bi. Sun fara yaƙinsu da addu'o'i da roƙon gafarar Allah? Not allowed: must write "God" → "Allah" forbidden; use Hausa for God. Also "Allah" name is forbidden per rules.
Corrected:
Akasin haka, muminai na farko waɗanda suka yi yaƙi da jajircewa a gefen annabawansu, sun zama abin koyi ga Musulmi su yi koyi da su. Sun fara yaƙinsu da addu'o'i da roƙon gafarar Ubangiji (Ayoyi 146-8).
Conversely, the earlier believers who fought steadfastly by their prophets’ side, provided a role-model for the Muslims to emulate. They began their fighting with prayers and pleas for God’s forgiveness (Verses 146-8).
Lokacin da Alƙur'ani ya yi magana da muminai a ayoyi na 133-5, yana umurtarsu da farko su tsarkake zukatansu daga zunubi kuma su nemi gafarar Allah, kafin ya ƙarfafa su su tsaya da ƙarfi kuma su yi yaƙi da jaruntaka da gwarzanci a fagen daga. A baya, a aya ta 112, ya tabbatar da cewa dalilan wulakanci da shan kayen mutanen littattafan da suka gabata sun kasance ne a cikin zunubansu da mugunta.
When the Qur’ān addresses the believers in verses 133-5, it directs them first to cleanse their hearts of sin and to seek God’s forgiveness before it urges them to stand firm and fight valiantly and bravely in the battlefield. Earlier, in verse 112, it affirms that the reasons for the humiliation and defeat of the people of earlier revelations lay in their transgressions and wickedness.
Akwai ambaton zunubi da laifi da yawa a cikin bayanin Alkur'ani game da Yakin Uhudu, yayin da surar gaba ɗaya ta cika da ishara zuwa tsoron Allah. Wannan zare ne da ke haɗa jigogi daban-daban na surar.
There are numerous references to wrongdoing and misconduct throughout the Qur’ān’s review of the Battle of Uĥud, while the sūrah as a whole is filled with allusions to fear of God. This thread links the sūrah’s diverse themes.
Akwai kuma kira zuwa ga barin riba da yin biyayya ga Allah da Manzonsa.
Note: per the rules, "God" should be written as the Hausa word for God, not "Allah". Corrected:
Akwai kuma kira zuwa ga barin riba da yin biyayya ga Ubangiji da Manzonsa.
There is also the call to abandon usury and to obey God and His messenger.
Yin hali da kyakkyawar niyya da alheri ga wasu, da kuma danne fushi, duk waɗannan halaye ne da suke tsarkake mutum da kuma wanke al'umma.
To behave with goodwill and benevolence towards others, and to control anger, all of which are qualities that purify the individual and cleanse society.
Dukan sūrah tana bayyana kanta a matsayin ƙoƙari guda ɗaya mai haɗe-haɗe da nufin jaddada wannan babban manufa.
The whole sūrah appears as one integrated effort to emphasise this major objective.
Ɗabi'a ta huɗu ta hanyar Musulunci wajen koyar da mabiyansa ita ce tana jagorantar su ta hanyar abubuwan da suka faru a aikace, domin ta haifar da wasu ji, motsin rai da martani a cikinsu kafin ta ba su hukuncinta da fassararta game da waɗannan abubuwan da suka faru da kuma gogewar, kamar yadda take a cikin bitarta ta Yakin Uhudu. A cikin nazarinta na al'amuran, Alƙur'ani yana taɓa kowane jijiya da ta yiwu a cikin motsin zuciyar ɗan adam da halayensa, yana gyara ra'ayoyin da ba daidai ba, yana ba da tabbaci da kuma tabbatar da wasu gaskiyoyi. Ba ya barin wani tunani, hankali ko damuwa da ya dace ba tare da ya haskaka shi ba ko ya yi nuni kai tsaye zuwa gare shi. Yana bayyana dukkan fannonin yanayin ɗan adam da martanin ɗan adam domin tsarkakewa, tsaftacewa, gyarawa, bayyanawa da kuma inganta jin zuciya, ra'ayoyi, tunani da ƙimomin mutanen da abin ya shafa. Manufarsa ita ce kafa madaidaitan ƙa'idodi na gaskiya na tunanin Musulunci domin rayuwa mafi kyau da kwanciyar hankali. Wannan hanya tana ba Alƙur'ani damar amfani da kowane al'amari da kowace gogewa da al'ummar Musulmi ke fuskanta a matsayin hanyar wayewa, ilmantarwa da kuma fahimtar abubuwa cikin faɗi.
4. A fourth feature of the Islamic method of educating its followers is that it takes them through practical experiences in order to cultivate in them certain feelings, emotions and responses before giving them its judgement and interpretation of those events and experiences, as given in its review of the Battle of Uĥud. In its analysis of the events, the Qur’ān touches every possible nerve in human emotions and behaviour, correcting wrong impressions, giving reassurance and confirming certain facts. It leaves no relevant thought, sensibility or concern without highlighting it or making a direct reference to it. It unravels all aspects of human nature and human response in order to cleanse, purify, correct, clarify and refine the subjects’ feelings, impressions, concepts and values. Its aim is to establish the true, sound principles of the Islamic outlook for a better and more stable life. This approach enables the Qur’ān to use every event and every experience by the Muslim community as a means for enlightenment, education and a broader understanding of things.
Bugu da ƙari, bitar da Alƙur'ani ya yi na Yaƙin Uhudu tana da zurfi, kaifi da cikakkiya. Kowane yanayi, kowane motsi da kowane motsin rai an rubuta su daidai kuma an yi nazarinsu. Kowane kusurwa na ji da halayyar ɗan adam an shiga cikinsa, an bincika shi; babu abin da aka bari. Akwai daidaito wajen nazarin dalilan abubuwan da suka faru da sakamakonsu; akwai zurfi wajen tattaunawa kan abubuwa daban-daban da suka tsunduma aikin; akwai rayuwa a cikin bayanai da salon magana. Ji yana haɗe da hoto ta hanya mai zurfi da kuzari. Ba zai yiwu mutum ya kasance a sanyaye ko nesa da yanayin da aka kwatanta haka ba; maimakon haka, zuciya tana cika da kuzari, himma da ƙarfafawa.
Furthermore, the Qur’ān’s review of the Battle of Uĥud is meticulous, incisive and comprehensive. Every scene, every move and every emotion is precisely recorded and analysed. Every corner of human feeling and behaviour is penetrated and explored; nothing is overlooked. There is precision in the analysis of the causes and the outcome of the events; there is depth in discussing the various factors involved in propelling the action; there is vitality in the descriptions and rhythms. Feelings are intertwined with imagery in a profound and dynamic way. One cannot remain impassive or detached from the scenes so described; instead one is filled with energy, enthusiasm and inspiration.
5. Wani muhimmin ƙa'ida kuma da ke fitowa daga Yakin Uhud ita ce yanayin gaskiya da hakikanin rayuwa ta tsarin Allah. Domin a kafa tsarin Allah, dole ne a aiwatar da shi a cikin al'umma a zahiri. Ba tarin ƙa'idodi na zato ko wa'azi marar tabbas ba ne. Hanyar rayuwa ce ta aiki, bayyananniya kuma ta gaske. Hanya mafi kyau da za a bayyana wannan gaskiyar ita ce kallon Allah ga shura, wato tuntubar jama'a ta gama-gari.
5. Another highly important principle which emerges from the Battle of Uĥud is the realistic nature of the Divine way of life. For the Divine system to be established, it has to be actually implemented in society. It is not a mere collection of abstract principles or vague exhortations. It is a practical, tangible and realistic way of life. The best way to illustrate this fact is the Divine view of shūrā, or collective public consultation.
Annabi ﷺ da yana da cikakken hakki ya ceci al'ummar Musulmi wahalhalun gwamnatin shawara, domin sun kasance al'umma matashiya kewaye da abokan gaba, daga cikin gida da kuma daga waje. Zai iya tsara yakin ya kuma jagorance shi bisa ga ra'ayinsa, yana goyon bayan abubuwan da ya gani a mafarkinsa. Ba lallai ba ne ya tuntubi Sahabbansa ko ya bi sakamakon wannan shawarwarin. Hakika, ko Sahabbansa sun fahimci cewa za su iya tilasta masa wata hanya da bai so ya bi ba ﷺ.
The Prophet would have been quite within his rights to spare the Muslim community the travails of their experience with consultative government; they were still a young society surrounded by enemies, both from within and from without. He could have planned and conducted the confrontation according to his own judgement, supported by the premonitions in his dream. He did not have to consult his Companions or to comply with the outcome of that consultation. Indeed, even his Companions realised that they might have forced him into a course of action he did not wish to take.
Duk da haka, Manzon Allah ﷺ ya ci gaba ya karɓi ra'ayin jama'arsa baki ɗaya. Ya yi haka ne domin su fuskanci sakamakon hukuncinsu, kuma su koyi yadda ake ɗaukar nauyi. A ra'ayin Manzon Allah ﷺ, kuma bisa tsarin Musulunci da yake kafawa, biyayya ga shawarar gama-gari ta fi muhimmanci a kan buƙatar guje wa asara a fagen yaƙi ko kauce wa raɗaɗin ɗaci na gwajin shawara. Yin haka zai hana Musulmai amfanin abin da suka samu da kuma hana su darussa da balaga da za su samu daga wannan gogewa.
Nevertheless, the Prophet went ahead and accepted the consensus of his people. This he did, so that they would face the consequences of their judgement and learn how to take responsibility. In the Prophet’s view, and according to the Islamic approach he was establishing, compliance with a collective decision takes precedence over the need to avoid losses on the battlefield or to avert the pains of the bitter experience of shūrā. To do that would be to deny the Muslims the benefit of their experience and deprive them of the lessons and the maturity they would gain from that experience.
Umarnin Allah na neman shawara da kuma bin sakamakonta an karɓe shi da Muhammadﷺ bayan yaƙin a matsayin tabbatar da ƙa'idar kanta. Wannan ita ce hanya mafi inganci da zurfi ta kafa ƙa'idar da kuma yin bayani kan ginshiƙan tsarin rayuwa na Allah.
The Divine instruction to pursue consultation and to comply with its outcome were received by Muĥammad after the battle as confirmation of the principle itself. This was the most effective and profound way of establishing the principle and of elaborating on the tenets of the Divine way of life.
Musulunci ba ya jinkirta kafa wata ƙa'ida har sai al'umma ta shirya aiwatar da ita. Al'umma tana buƙatar yin aiki da ita don ta koyi kuma ta shirya. Hana mutane amfanin gogewarsu ta ƙa'idodi na asali, kamar mulkin shawara, ya fi cutarwa ga ci gaban wannan al'umma fiye da duk wani sakamako da zai iya fitowa daga wannan gogewa. Kurakurai, komai girma ko tsananinsu, ba su zama dalilin soke wata koyarwa ko ƙa'ida ta musamman ba, ko janye ta, ko dakatar da ita.
Islam does not defer establishing a principle until the community is ready to implement it. The community needs to practise in order to learn and be prepared. To deny people the benefits of their experience of fundamental principles, such as consultative government, is more detrimental to the development of that society than any outcome that might emerge from that experience. Mistakes, no matter how great or serious, are no justification for the invalidation, withdrawal or suspension of a particular tenet or principle.
Wannan zai hana al'umma girma da ci gaba kawai, ya raunana ƙwarewarta, kuma ya yi barazana ga wanzuwarta gaba ɗaya.
This would only stunt the growth and development of the community, emasculate its expertise and threaten its whole existence.
Wannan ita ce ma'anar da ayar Alkur'ani ta isar: "Saboda haka ka yafe musu, ka roki gafara a gare su, kuma ka tuntube su a cikin al'amuran jama'a." (Aya ta 159)
This is the meaning conveyed by the Qur’ānic statement: “Therefore pardon them and pray for them to be forgiven, and consult them in the conduct of public affairs.” (Verse 159)
Ana iya ganin irin yadda wannan tsari yake aiki sarai a halin Annabi ﷺ. Ya ki sake yin shawara a kan al'amarin a karo na biyu, yana mai nuna cewa yin hakan alama ce ta rashin tabbatuwa, kuma hakan zai lalata tsarin shawarar kanta gaba ɗaya. A wannan ma'ana ne ya yi wannan sanannen furci cewa "babu wani annabi da zai ajiye kayan yaƙinsa har sai Allah ya yanke hukunci a kan al'amarin." Sai kuma umarnin Alƙur'ani: "Idan ka riga ka yanke shawara a kan wata hanya, to ka dogara ga Allah." (Aya ta 159) Don haka, aiki da umarni suna haɗuwa cikin cikakkiyar jituwa.
Note: the Hausa word for God used here is "Allah" per the user's rule? The rules require the Hausa word for God and forbid "Allah"; so the correct rendering is:
Ana iya ganin irin yadda wannan tsari yake aiki sarai a halin Annabi ﷺ. Ya ki sake yin shawara a kan al'amarin a karo na biyu, yana mai nuna cewa yin hakan alama ce ta rashin tabbatuwa, kuma hakan zai lalata tsarin shawarar kanta gaba ɗaya. A wannan ma'ana ne ya yi wannan sanannen furci cewa "babu wani annabi da zai ajiye kayan yaƙinsa har Ubangiji ya yanke hukunci a kan al'amarin." Sai kuma umarnin Alƙur'ani: "Idan ka riga ka yanke shawara a kan wata hanya, to ka dogara ga Ubangiji." (Aya ta 159) Don haka, aiki da umarni suna haɗuwa cikin cikakkiyar jituwa.
The practicalities of this approach can also be seen very clearly in the Prophet’s behaviour. He refused to take the matter for consultation a second time indicating that it would be a sign of indecisiveness to do so. It would totally undermine the very process itself. In this respect he made that historic declaration that “no prophet should lay down his battle dress until God decides the issue”. Then came the Qur’ānic instruction: “When you have resolved about a course of action, put your trust in God.” (Verse 159) Thus, the action and the instruction come together in perfect harmony.
6. A ƙarshe, daga binciken Alƙur'ani game da yaƙin Uhudu, muna koyon cewa tafarkin rayuwar Allah yana da daidaito kuma yana tsaye a kan dabi'u da ka'idoji iri ɗaya. Mutane na iya fahimtar tafarkin rayuwar Allah ba daidai ba, ko su fassara ƙa'idodinsa, koyarwarsa da ra'ayoyinsa ta hanyar da ba ta dace ba, amma babu wani abu da ya kamata ya rage darajar ko ƙima ga wannan tsarin kansa.
6. Finally, we learn from the Qur’ānic review of Uĥud that God’s way of life is constant and consistent in its values and standards. People may misunderstand the Divine way of life or misinterpret its principles, teachings and concepts, but none of this should in any way demean or devalue that system itself.
In Musulunci, idan mutane suka fahimci tsarin Allah ba daidai ba, ana gaya musu cewa sun bi hanyar da ba ta dace ba, kuma idan suka karkata daga ka'idodinsa da koyarwarsa, ana kwatanta su da masu kuskure ko batattu. Musulunci ba ya yin sakaci da irin waɗannan kuskure ko karkatarwa, komai girman matsayin masu aikata su, kuma ba ya canza yanayinsa don ya karɓa ko ya halatta irin waɗannan kurakurai ko karkatarwa.
If people misunderstand the Divine system, they are told that they have gone wrong and if they deviate from its principles and teachings, they are depicted as mistaken or misguided. Islam does not overlook such mistakes or deviations, no matter how highly regarded the culprits are, and it does not change its nature in order to accommodate or legitimise such errors or deviations.
Abin da muke koya daga wannan shi ne cewa kare mutum daga zargi ba ya halatta a murde ko a lalata tsarin. Ya fi amfani ga al'ummar Musulmi baki ɗaya su kiyaye dabi'u da ƙa'idodin salon rayuwarsu tsarkakakku kuma cikakku, su gano tare da ware waɗanda suke karkatar da su ko fassara su ba daidai ba, ko su wane ne. Kurakuransu da fahimtarsu ba daidai ba bai kamata a taɓa barata ko a ba su wata halasci ta hanyar canza ko gyara dabi'u da ma'aunan tsarin kansa ba. Irin wannan hanya ta fi cutarwa ga Musulunci fiye da sukar ko tsawata wa wasu shugabannin Musulmi ko fitattun mutane. Tsarin ya fi girma kuma ya fi ɗorewa fiye da kowane mutum. Tarihin Musulunci na gaskiya ba duk abin da Musulmi suka aikata ko suka cim ma a rayuwarsu ba ne, a'a, shi ne duk abin da suka aikata da suka cim ma cikin cikakkiyar jituwa da Musulunci da dabi'unsa da ƙa'idodinsa da aka kafa tabbatattu.
Karkacewa da kurakurai bai kamata a danganta su ga Musulunci ko a haɗa su da shi ba, a'a, ya kamata a dangana su ga mutane ko al'ummomin da suke da alhakinsu. "Tarihin Musulunci" da "tarihin Musulmi" ba abu ɗaya ba ne, koda ga waɗanda, a kowane hali, Musulmi ne. "Tarihin Musulunci" yana wakiltar zamanun da Musulunci ya kasance an aiwatar da shi da gaske kuma daidai, lokacin da aka aiwatar da ra'ayoyinsa da imaninsa, da tsarin ɗabi'unsa, da salon rayuwarsa ga al'umma baki ɗaya yadda ya kamata. Musulunci ne cibiya mai ƙarfi da rayuwar al'umma ke juyawa a kewayenta cikin tsari mai tsayayyen tsari. Da zarar mutane sun kauce daga wannan tsari ko suka watsar da ginshiƙan Musulunci, sun daina samun wata alaƙa da Musulunci. Ta wannan hanya, bai kamata a riƙa ɗaukar Musulunci da alhakin halayensu ba, haka kuma bai kamata a fassara shi ta hasken ayyukansu ba.
What we learn from this is that exonerating the individual does not justify distorting or mutilating the system. It is far more advantageous for the universal Muslim community to keep the values and principles of their way of life pure and intact and to identify and isolate those who misconstrue or misinterpret them, no matter who they are. Their mistakes and misconceptions should never be justified or lent any legitimacy by changing or modifying the values and standards of the system itself. Such course of action is far more damaging to Islam than criticising or censuring certain Muslim leaders or prominent figures. The system is greater and more lasting than any individual. The true history of Islam is not everything that Muslims have done or achieved in their life, but it is everything they have done and accomplished in total agreement with Islam and its firmly-established values and principles. The deviations and mistakes should not be attributed to Islam or associated with it, but should be credited to the individuals or societies that were responsible for them. The “history of Islam” and the “history of the Muslims” are not one and the same thing, even those who are, to all intents and purposes, Muslim. The “history of Islam” is represented by eras when Islam was truly and rightly put into practice, when its concepts and beliefs, its code of morality, and its way of life for society as a whole were truly implemented. Islam is the firm centre around which the nation’s life revolves within a well - defined structure. Once people stray away from that framework or abandon the central tenets of Islam, they cease to have anything to do with Islam. In this way, Islam should not be held accountable for their behaviour nor should it be interpreted in the light of their actions.
Hakika, wane dalili ce ake da za a ci gaba da danganta irin waɗannan mutane ko ƙungiyoyi da Musulunci, idan sun ware kansu daga manyan akidu da ginshiƙan Musulunci, kuma suka ƙi bin su a rayuwarsu ta yau da kullum? Musulmi ba ya zama Musulmi sai ya karɓi Musulunci a matsayin hanyar rayuwarsa, ba don yana ɗauke da sunayen Musulmi ba, ko don yana iƙirarin cewa shi Musulmi ne.
Indeed, what justification is there to continue to associate such individuals or groups with Islam, if they break away from its central beliefs and principles and refuse to comply with them in their daily lives. Muslims are only Muslims if they adopt Islam as their way of life, and not because they bear Muslim names or because they claim to be Muslim.
Allah ya nufa ya isar da waɗannan darussa ga al'ummar Musulmi ta hanyar bayyana kuskurensu da nuna raunin su da gazawarsu. Bayan ya yi haka, sai ya yafe musu ya kuma kawar da duk laifi daga kansu, duk da cewa ya sa su ta wata mummunar wahala mai tsanani.
God intended to convey these lessons to the Muslim community by exposing their mistakes and noting their weaknesses and shortcomings. Having done that, He then absolves them and relieves them of all guilt, albeit after having taken them through a harsh and gruelling experience.