A lokacin saukar da wannan sūrah, al'ummar Musulmi ta fara zaman lafiya a sabuwar ƙasarta, Madina, birnin Annabi Muhammadu ﷺ, kuma ta riga ta yi nisa cikin yanayin al'amuran da aka bayyana a cikin Gabatarwarmu ga sūrah 2, al-Baqarah, ko Shanu (Vol. I, shafi 9-16).
At the time of the revelation of this sūrah, the Muslim community began to settle in their new homeland, Madinah, the city of the Prophet Muĥammad (peace be upon him) and had gone some way into the state of affairs already described in our Introduction to sūrah 2, al-Baqarah, or The Cow (Vol. I, pp 9-16).
Yaƙin Badar ya riga ya faru, Musulmai kuma an albarkace su da nasara a kan Quraishawa. Yanayin da ya rakiyar samun wannan nasara ya nuna alamar wata "mu'ujiza". Wannan ya tilasta wa manyan mutane irin su `Abdullahi ɗan Ubayyu ɗan Salul, babban mutum na kabilar Khazraj a Madina, ya danne girman kansa, ya ajiye ƙiyayyarsa ga Musulunci, ya kuma kame hassada da ƙiyayyarsa ga Manzon Allah ﷺ, domin ya shiga cikin al'ummar Musulmai, kodayake da munafunci. Abin da kawai ya ce shi ne: "Wannan, Musulunci, zai zauna a nan har abada." Ya kai ga yarda cewa Musulunci ya kafu sosai kuma ci gabansa ba zai tsaya ba.
The Battle of Badr had already taken place, and the Muslims had been blessed with victory over the Quraysh. The circumstances concomitant with achieving that victory suggested a “miracle”. This forced notable figures such as `Abdullāh ibn Ubayy ibn Salūl, a grand personality of the Khazraj tribe of Madinah, to suppress his pride, put aside his hatred for Islam, and contain his spite and envy towards the Prophet Muĥammad in order to assimilate into the Muslim community, albeit hypocritically. His only comment was: “This, Islam, is here to stay.” He had come to accept that Islam was firmly established and its progress unstoppable.
Ta haka ne aka dasa irin-irin na abin da ake kira munafunci a Madina, kuma ya fara girma yana yaduwa. Kafin yakin Badr, wasu mutane da dangoginsu suka musulunta an tilasta musu su nuna cewa ba su damu ba; wasu daga cikin fitattun mutanen nan ma sun yi kamar sun karɓi Musulunci kuma sun shiga cikin al'ummar Musulmi, alhali kuwa a lokaci guda suna ci gaba da riƙe ƙiyayya da ƙeta. Sun shirya makirci ga Musulmi, suna neman raunanan wuraren tsarin sabuwar al'umma domin su raunata saffin Musulmi da ƙarfinsu, su biya son zuciyarsu, su jira lokaci mai dacewa don kai bugu na ƙarshe, idan hakan ya yiwu.
This was how the seeds of the phenomenon known as hypocrisy were planted in Madinah, and which began to grow and spread. Before Badr, some people whose relatives had converted to Islam were obliged to pretend not to mind; some of the more prominent of these even pretended to have accepted Islam and joined the Muslim community while, at the same time, they continued to harbour a grudge and animosity. They were ready to scheme against the Muslims and to seek the weaker points in the structure of the new community in order to undermine Muslim ranks and strength, satisfy their own prejudices and await the appropriate moment to strike their final blow, if possible.
Munafukai sun sami abokan tafiya na halitta a tsakanin Yahudawan Madina waɗanda suke da irin wannan ko ma fiye da haka ƙiyayya da son zuciya nasu game da Musulunci da Annabi ﷺ.
The hypocrites found natural allies among the Jews of Madinah who had a similar or even stronger grudge and prejudices of their own towards Islam and the Prophet.
Musulunci ya kasance barazana ta gaske kuma mai karfi ga matsayin Yahudawa a tsakanin Larabawan Madina. Ya kwace musu dalili daya da suke da shi na haifar da kiyayya da rarrabuwa tsakanin manyan kabilun Larabawa biyu na Madina: Aws da Khazraj.
Islam had posed a real and formidable threat to the status of the Jews among the Arabs of Madinah. It deprived them of the one reason they had to cause rancour and division between the two main Arab tribes of Madinah: the Aws and the Khazraj.
A ƙarƙashin Musulunci, mutanen ƙabilu biyu sun zama "'yan'uwa maza da mata", suna cikin gefe ɗaya da aka haɗa.
Under Islam, people of the two tribes became “brothers and sisters”, belonging to the same united side.
Yahudawan Madina sun shaƙe kuma sun yi ƙaƙari a lokacin nasarar Musulmi a yakin Badar. Daga nan, sun yi amfani da dukkan ƙarfinsu na makirci, yaudara da dabaru don karya jerin Musulmi, da jefa shakka da rikici a cikin zukatan Musulmi da tunaninsu; suna yaɗa jita-jita da zarge-zarge a kan Musulunci da kuma a kan Musulmi da kansu.
The Jews of Madinah were stifled and choked at the Muslim victory at Badr. From then on, they would use all their powers of intrigue, deceit and scheming to break Muslim ranks and throw doubt and confusion into Muslim hearts and minds; spreading rumours and allegations against Islam and against the Muslims personally.
Sa'an nan sai wannan lamari ya faru na kabilar Yahudawa ta Banu Qaynuqa` wadda ta bayyana dukkan kiyayyarta a fili. Sun yi haka duk da yarjejeniyoyi da alkawuran da Manzon Allah ﷺ Muhammadu ya yi da Yahudawan Madina bayan isowarsa can a shekara ta 622 miladiyya.
Then came that episode with the Jewish tribe of Qaynuqā` bringing all that animosity into the open. This they did, despite the agreements and covenants the Prophet Muĥammad had made with the Jews of Madinah following his arrival there in 622 CE.
A gefe guda kuma, bayan shan kayen da suka yi a Badar, larabawan da ba musulmi ba sun ƙara samun fushi da ƙunci. Ba su ƙara iya yin banza da nasarorin Muhammadﷺ ko na al'ummar Madina ba; haka kuma ba su iya raina barazanar da ke ga kasuwancinsu, matsayinsu da kuma wanzuwarsu a Larabawa ba. Don haka suka kasance masu ɗokin kawar da wannan barazana mai kusantowa kafin ta wuce ikonsu.
On the other hand, in the wake of their defeat at Badr, the non- Muslim Arabs were growing increasingly bitter. They could no longer afford to ignore Muhammad’s achievements or those of the Madinah camp; nor could they underestimate the threat posed to their trade, their status and their very existence in Arabia. They were, therefore, keen to eliminate that imminent threat before it was beyond their capacity to do so.
Yayin da ƙiyayya da ƙarfin abokan gaba na Musulunci ke kai kololuwarsu, sansanin Musulmi a Madina har yanzu yana cikin farkonsa. Ba al'umma ce mai kama ɗaya ba; akwai manyan Musulmin farko na Makkah (Muhājirūn) ﷺ
As the hatred and power of the enemies of Islam were reaching their peak, the Muslim camp in Madinah was still in its infancy. It was hardly a homogeneous community; there were the elites of the earlier Muslims of Makkah (the Muhājirūn)
kuma Madina (Ansār) da mutanen da ba su kai ga balaga ba. Al'umma baki ɗaya ba ta da ƙwarewar aiki da za ta iya goge gefuna marasa daidaito a tsarinta, ko ta gabatar da kyakkyawan hoto na Musulunci da matakin da yake ciki, ko ta bayyana cikakken jigon hanyarta da wajibanta.
and Madinah (the Anşār) as well as individuals who were yet to mature. The community as a whole lacked any practical experience to be able to smooth away the rough edges in its composition and to present a clear image of Islam and the phase it was going through, or to express the sum and substance of its approach and obligations.
Munafukai, wanda Abdullahi ɗan Ubayy ke jagoranta, suna da matsayi mai ƙarfi a cikin al'umma. Suna kiyaye dangantakar iyali da ta kabila mai ƙarfi. Musulmi kuwa, a nasu ɓangaren, ba su kai ga fahimtar cewa Musulunci shi kaɗai ne ke wakiltar dangantakarsu ta iyali da ta kabila ba, kuma shi kaɗai ne haɗin da ke haɗa su. Har yanzu akwai wani rashin haɗin kai a cikin saitin Musulmi saboda kasancewar munafukai da marasa gaskiya da tasirinsu ga makomar dukan al'umma, kamar yadda za mu gani a fili idan muka zo duba ayoyin wannan sura da suka shafi Yakin Uhudu.
The hypocrites, headed by `Abdullāh ibn Ubayy, commanded a strong position in society. They maintained strong family and tribal ties. The Muslims, on the other hand, were yet to develop the understanding that Islam alone represented their family and tribal relationships and the only bond that united them. A certain amount of dislocation could still be found within Muslim ranks due to the existence of hypocrite and dishonest elements and their influence on the destiny and future of the whole community, as we will see clearly when we come to review the verses in this sūrah relating to the Battle of Uĥud.
Yahudawa ma sun ji daɗin matsayi mai ƙarfi a Madina, haka nan sun ci gaba da kiyaye hulɗar tattalin arziƙinsu da yarjejeniyoyin ƙawance da mazauna birnin. Adawarsu ba ta riga ta bayyana ba, kuma Musulmi ba su riga sun kai ga jin cewa addininsu ne kaɗai alkawari da ya ɗaura musu nauyi, alamar al'ummarsu kaɗai, kuma tushen halayensu da yarjejeniyoyinsu. Ba su riga sun fahimci cewa dangantaka da haɗin kai da suka saɓa wa addininsu ba za su da wani tasiri ko inganci ba. A cikin wannan yanayi, Yahudawa sun samu damar tsoma baki, da shuka shakka da ruɗani. Akwai Musulmi da suke sauraron maganganunsu kuma suna shafuwa da su. Har ma akwai Musulmi da suka shirya shiga tsakani wurin Annabi ﷺ a madadin Yahudawa, domin su kuɓutar da su daga duk wata hukunci ko ukuba da za a iya yi musu, da kuma rage cutar da za su iya jawowa al'ummar Musulmi. Misali bayyananne shi ne na Abdullahi ɗan Ubayy, wanda ya yi magana mai tsauri ga Annabi ﷺ yana roƙon a yi wa Yahudawan Banu Qainuqa' sassauci.
The Jews also enjoyed a strong position in Madinah as well as maintaining their economic ties and covenant alliances with its inhabitants. Their hostility was yet to become open, while the Muslims had yet to develop the feeling that their faith was the only covenant binding upon them, the sole symbol of their nationhood, and the basis of their behavioural and contractual dealings. They were yet to appreciate that ties and bonds, which clashed with their faith, would have no efficacy or validity. In this atmosphere, the Jews found openings for meddling, and for sowing doubts and confusion. There were Muslims who would listen to their talk and be influenced by it. There were Muslims even prepared to intervene with the Prophet on their behalf so as to spare them any possible penalty or punishment and to mitigate the harm they might cause the Muslim community. A stark example is that of `Abdullāh ibn Ubayy who spoke harshly to the Prophet in his plea on behalf of the Qaynuqā ‘ Jews.
Duk da haka, nasara cikakkiya kuma tabbatacciya da Musulmi suka samu a Badr an samu ta da mafi ƙarancin ƙoƙari da kuɗi. Ƙaramar ƙungiyar Musulmin da suka shiga wannan yaƙi ba su da isassun kayan yaƙi. Ko da yake sun fuskanci babbar runduna ta Quraishawa, wacce ta fi su yawa kuma ta shirya sosai, an ci Quraishawan da sauri kuma a bayyane.
The total and decisive victory of the Muslims at Badr, however, was achieved with minimum effort and cost. The small band of Muslims who joined that expedition were scantily equipped for armed conflict. Although they confronted a much larger and well- prepared Quraysh battalion, the latter were overcome swiftly and convincingly.
Wannan nasara, wacce ta zo a farkon fafatawa tsakanin rundunar Allah da ta kafirai, tana cikin shirin Allah. Kuma a yau za mu iya fahimtar wasu daga cikin manufofinta na ɓoye. Watakila an tsara ta ne don ƙarfafawa da tabbatar da addinin Musulunci wanda har yanzu yana tasowa, ko kuma don nuna ingancinsa a fagen yaƙi, domin ya ci gaba ya kuma yi girma daga nan.
That victory, coming in the very first confrontation between the army of God and that of the infidels, was part of God’s scheme of things, and we may be able to discern some of its underlying purpose today. Perhaps it was designed to reinforce and strengthen the fledgling religion of Islam, or to demonstrate its efficacy in the battlefield so that it could proceed and progress thereafter.
Musulmai da kansu za su iya ɗaukar nasararsu da sauƙi, su yi tunanin cewa za su yi galaba a kowane mataki na hawansu. Bayan haka, ashe ba su ne muminai ba, abokan gābansu kuma kafirai ba? Ashe ba haka lamarin yake ba, cewa duk lokacin da bangarorin biyu suka haɗu a yaƙi, Musulmai za su tabbata da nasara?
The Muslims, themselves, might have taken their victory for granted and considered that they would prevail at every stage of their ascent. After all, were they not believing Muslims and their enemies unbelievers? Was it not the case, then, that whenever the two camps met in battle, the Muslims would be certain of triumph.
Ka'idodin Ubangiji da ke tafiyar da nasara da shan kaye ba su da sauki ko sauƙin fahimta haka nan.
The Divine principles governing victory and defeat are not so simplistic or naïve.
Akwai sharuɗɗa da suka shafi shiri na tunani, shirye-shiryen tsari, kayan aiki da abinci da kayan ci, horo da kamun kai, da kuma faɗakarwa ta hankali da ta jiki. Wannan shi ne abin da Allah ya so ya koyar da su ta hanyar koma-baya da suka sha a Uhudu, kamar yadda wannan sūrah ta bayyana cikin salo mai ɗaukar hankali, mai ban mamaki, kuma mai cike da ma'ana. Ta bayyana cewa halayen wasu Musulmi ne suka zama dalilin shan kayensu, kuma tana ba da darussa masu amfani ga mutum ɗaya da kuma ga al'umma baki ɗaya.
There are prerequisites pertaining to mental preparation, organisational readiness, equipment and provisions, discipline and control, as well as mental and physical alertness. This is what God meant to teach them through the setback they suffered at Uĥud, as this sūrah portrays in vivid, breathtaking and meaningful terms. It identifies the behaviour of some Muslims as the reason for their defeat and delivers constructive lessons for both individuals and the community as a whole.
Yayin da muke duba Yakin Uhud, za mu ga cewa darussan da ke cikinsa sun jawo wa Musulmi radadi da hadaya mai girma. Sun rasa wasu daga cikin mafi soyuwa da mafi muhimmanci a cikinsu, ciki har da Hamza dan Abdul-Muɗɗalib, kawun Annabi Muhammadﷺ.
As we review the Battle of Uĥud, we can see that its lessons cost the Muslims enormous pain and sacrifice. They lost some of their dearest and most important members, including Ĥamzah ibn `Abd al-Muţţalib, the Prophet Muĥammad’s uncle.
Abin da ya fi tayar da hankali da firgitarwa a gare su shi ne yadda suka ga Manzon Allah ﷺ yana samun raunuka a goshinsa, haƙoransa ɗaya ya karye, ya fāɗi a cikin rami, kuma zoben sulkensa sun maƙale a cikin kumatunsa. Babu abin da zai fi firgitarwa da baƙin ciki ga Musulmi su gani a wannan lokaci.
More serious and shocking than that, they saw God’s Messenger sustain wounds to his forehead, break one of his teeth, fall into a ditch, and have the rings of his armour embedded in his cheek. Nothing could have been more horrific and distressing for the Muslims to witness.
Abubuwan da suka faru a Yakin Uhudu an riga an gabatar da su a cikin surar da wani sashe mai tsawo gaba ɗaya da aka keɓe don jerin umarni da kwadaitarwa da nufin bayyana imanin Musulunci cikin cikakken bayani kuma a fili. Yana gabatar da ƙa'idar kaɗaitakar Allah, wato tauhidi, cikin kalamai madaidaita kuma marasa shubuha; yana kuma karyata ƙarairayi da zarge-zargen da Yahudawa da Nasara suka yaɗa a Larabawa, ko waɗanda suka samo asali daga ɓatacciyar akidarsu da ƙarya, ko waɗanda suka nufa su shuka a cikin saffin Musulmi don su raunana imaninsu, su karya haɗin kansu da zumuncinsu.
The events of the Battle of Uĥud are preceded in the sūrah by a lengthy section completely devoted to a series of directives and exhortations aimed at an elaborate and crystal-clear statement of Islamic belief. It presents the principle of the oneness of God, or tawĥīd, in precise and unambiguous terms; it refutes the lies and suspicions propagated by Jews and Christians in Arabia, whether those emanated from their own deviation and false beliefs or those they aimed to sow in Muslim ranks so as to undermine their faith and break their unity and solidarity.
Ana da yawan ruwayoyi da suka bayyana cewa ayoyi 1-83 an saukar da su ne dangane da ziyarar da wata tawagar Kiristoci daga Najran a kudancin Larabawa ta kai Madina a shekara ta tara ta kalandar Musulunci. Duk da haka, ina shakka ko an saukar da wadannan ayoyi a waccan shekara, saboda mahallinsu da abubuwan da ke cikinsu sun nuna cewa an karbe su ne a farkon zamanin Madina, a lokacin samuwar al'ummar Musulmi. A wannan lokaci ne Musulmi suka fuskanci mafi yawan makirci na Yahudawa da sauran makirce-makirce, wanda ya shafi duka ci gaban al'ummarsu da halayen kowane mutum.
Several accounts identify verses 1-83 as being revealed in connection with a visit, during the ninth year of the Muslim calendar, to Madinah by a Christian delegation from Najrān in southern Arabia. However, I doubt if these verses were revealed in that year because their context and content indicate that they were received over the earlier part of the Madinah era, during the Muslim community’s formative years. It was during that period that the Muslims were exposed to the largest part of Jewish and other intrigues, which affected both the development of their community as well as their individual behaviour.
Duk da haka, ko mun karɓi waɗannan rahotanni ko ba mu karɓe su ba, a bayyane yake cewa ayoyin suna magana ne kan da'awowi da zarge-zarge na Kiristoci, musamman waɗanda suka shafi Ísa (amincin Allah ya tabbata a gare shi), kuma suna mai da hankali kan ƙa'idar tauhidi, wato Allah Ɗaya. Ayoyin suna tsarkake bangaskiyar Kirista daga ruɗani da murdiya da suka shiga cikinta, suna kuma kira ga Kiristoci su yi imani da Allah Ɗaya na gaskiya wanda littafansu nasu suka ambata, wanda Alƙur'ani ya zo ya tabbatar ya kuma amince da shi.
However, whether we accept those reports or not, it is clear that the verses address Christian claims and allegations, especially those relating to Jesus (peace be upon him) and focus on the principle of oneness of God. The verses clear the Christian faith of the confusion and distortions that had crept into it, and call upon Christians to believe in the one true God identified in their own scriptures which the Qur’ān had come to confirm and endorse.
Sashen kuma ya ƙunshi ambato da tsawatarwa da ake yi wa Yahudawa.
The section also contains references and reprimands addressed to the Jews.
Musamman, tana gargadin Musulmi game da makirce-makircen makwabtansu wadanda ba Musulmi ba, musamman Yahudawan Madina.
Specifically, it warns the Muslims against intrigues by their non-Muslim neighbours, especially the Jews of Madinah.
Wannan sashe, wanda aka yi masa alama a cikin wannan littafi a matsayin Kashi na Ɗaya, wanda ke wakiltar kusan rabin sūrah ɗin, yana ƙunshe da bangarori na gwabzawa tsakanin Musulunci da sauran akidun addini da suka wanzu a tsibirin Larabawa a lokacin. Wannan rikici ba na akida kawai ba ne, a'a yana wakiltar ɓangarorin ka'ida na faɗa mafi girma tsakanin al'ummar Musulmi mai tasowa da abokan gābarta da yawa waɗanda suke shirya makirci tare da ƙulla-ƙulla a kanta, kuma suka himmatu wajen raunana imanin Musulunci kansa. Ainihin wannan gwabzawa tsakanin al'ummar Musulmi da abokan gābarta har yau ba ta canzawa a asali: sakularanci, Sahyoniyanci na duniya, da Yahudawa masu yaƙin Gicciye na zamani.
This section, delineated in this work as Part I, which represents about half of the sūrah, covers aspects of the confrontation between Islam and other religious beliefs existing in the Arabian peninsula at the time. This conflict was not merely theological, but rather represented the theoretical aspects of the wider confrontation between the developing Muslim community and its many antagonists who connived and schemed against it, and who strenuously sought to undermine the Islamic faith itself. The essence of that confrontation between the Muslim nation and its opponents remains fundamentally the same today: secularism, international Zionism and modern-day Crusaders.
Har ila yau, a bayyane yake daga nassin wannan sūrah cewa hanyoyi da manufofin fafatawar sun kasance iri ɗaya. Wannan ya tabbatar da cewa Alƙur'ani Littafin Musulunci ne kuma jagorar al'ummar Musulmi, a yanzu da kuma nan gaba, kamar yadda ya kasance abin dogaro a lokacin kafuwarta shekaru masu yawa da suka wuce. A cikin gwagwarmayar yau, babu wanda zai ƙi hanyar da za ta kai ga nasara tabbatacciya ya kuma ƙi tuntuɓar Alƙur'ani ko bin shiriyarsa face mutanen da hankalinsu bai cika ba. Saboda raunin tunani, sakaci ko mugunta, waɗannan mutane za su yaudari kansu da al'ummar Musulmi, kuma su yi wa abokan gābanta babban alheri.
It is also clear from the text of the sūrah that the means and the ends of the confrontation remain the same. This confirms that the Qur’ān is the Book of Islam and the guidebook for the Muslim nation, now and in the future, as it was its reference during its formative years so long ago. In today’s struggle, only those who are mentally unsound would reject the means that would bring certain victory and refuse to consult the Qur’ān or follow its guidance. Through weak-mindedness, carelessness or malice, those would be deceiving themselves and the Muslim nation, and rendering its enemies a great service.
Hanyoyin magana da labarai da aka bayar a cikin wannan sashe na sūrah suna kuma bayyana halin Yahudawa da Nasara, al'ummomin da suka karkata daga littafansu na gaskiya, game da al'ummar Musulmi da sabon addinin Musulunci. (Duba, misali, ayoyi 7, 23, 65, 69-72, 75, 78, 98-9, da 119-20.)
The discourses and the accounts given in this part of the sūrah also expose the attitude of the Jews and Christians, peoples who have deviated from their own true Scriptures, towards the Muslim community and the new faith of Islam. (See, for instance, verses 7, 23, 65, 69-72, 75, 78, 98-9, and 119-20.)
A bayyana daga yawan ambato masu nuna kai tsaye cewa makaman yaƙi da aka yi amfani da su a kan al'ummar Musulmi ba su tsaya a takobi da mashi kawai ba. Da farko dai, abokan gaba na Musulunci sun kai hari ga addinin Musulunci. Sun yi amfani da yaudara da makirci, suka yada zarge-zarge marasa tushe, suka shirya tare da kulla makirci. Sun nufi kawar da Musulunci, wannan ginshiƙin da ya kawo al'ummar Musulmi wanzuwa. Sun nemi raunana da lalata addinin Musulunci, domin sun san, kamar yadda takwarorinsu ke sani a yau, cewa shi ne ginshiƙin al'umma; al'umma ba ta cin nasara sai an ci ruhin imaninta. Abokan gābansu ba za su iya cutar da Musulmi ba muddin Musulmin da kansu suna riƙe da addininsu da ƙarfi, suna dogara da shi, suna rayuwa bisa ƙa'idojinsa, suna ɗaga tutarsa, suna wakiltar masu goyon bayansa na gaskiya, kuma suna alfahari da danganta kansu da shi kaɗai.
It is clear from the numerous and pointed references that the instruments of war used against the Muslim community were not limited to swords and spears. First and foremost, Islam’s enemies targeted the Muslim faith. They deployed deception and intrigue, spread false allegations, plotted and conspired. They aimed to dislodge Islam, the essence that had brought the Muslim community into being. They sought to undermine and destroy the Islamic faith, because they knew, as their counterparts know today, it was the mainstay of the community; the community is only defeated when its spirit of faith is defeated. Their enemies could do the Muslims no harm so long as the Muslims themselves held fast to their faith, depended on it, lived according to its principles, championed its banner, represented its true supporters, and proudly identified with it alone.
Daga wannan a bayyane yake cewa mafi munin makiya sune waɗanda ke karkatar da Musulmai daga addininsu da imaninsu, waɗanda ke jagorantar su nesa da hanyar Allah ko kuma suke yaudarar su game da ainihin makiyansu da manufofinsu na dogon lokaci.
From this it is clear that the most evil of enemies are those who divert Muslims away from their faith and belief, and who lead them away from God’s path or deceive them regarding the true identity of their enemies and their long-term objectives.
Gwagwarmayar da ke tsakanin al'ummar Musulmi da abokan gābanta, da farko kuma sama da komai, gwagwarmayar imani ce da akida. Ko da gwagwarmayar ta kasance kan ƙasa ko albarkatu ko riba ta tattalin arziki ko kayan masarufi, to, cin nasara a yakin akidu da ra'ayoyi shi ne abu na farko. Dogon gogewa ya koyar da abokan gābar Musulunci cewa ba za su iya rinjayar al'ummar Musulmi ba muddin suna riko da imaninsu da addininsu, suna kuma ɗaura kansu ga tsarinsa, suna cikin faɗakarwa koyaushe. Shi ya sa abokan gābar Musulunci da masu bautar da su ke kashe makamashi da albarkatu masu yawa domin yaudarar Musulmi da ɓoye ainihin yanayin rikicin. Ta haka suke neman cimma abin da suke so, su mallake Musulmi su kuma yi amfani da su, suna tabbatar da cewa babu wani imani ko akida da zai iya motsa su.
The struggle between the Muslim community and its enemies is, first and foremost, a struggle of faith and belief. Even when the struggle is over land or resources or economic gain or raw materials, winning the war of beliefs and ideas comes first. Long experience has taught Islam’s enemies that they cannot prevail over the Muslim community as long as the latter adhere to their faith and religion and commit themselves to its system, remaining constantly vigilant. This is why Islam’s enemies and their lackeys expend colossal energy and resources in order to deceive the Muslims and camouflage the real nature of the conflict. In this way they seek to get what they want, to dominate and exploit the Muslims, safe in the knowledge that no faith or belief can motivate them.
Ko da yake maƙiyanta a yau suna amfani da hanyoyin makirci masu ci gaba fiye da da a kan al'ummar Musulmi, kuma suna amfani da dabaru masu ƙarfi fiye da da wajen shuka shakku a tsakanin mutanenta da raunana alaƙarsu, manufarsu ta asali ba ta canza ba: ita ce karkatar da Musulmi daga hanya, nesanta su daga imaninsu da addininsu.
Although its enemies today adopt more sophisticated means of intrigue against the Muslim community and use more advanced methods to sow doubts among its people and weaken their bonds, their fundamental objective remains unchanged: to lead the Muslims astray, away from their faith and their religion.
Saboda haka, Alƙur'ani ya fara mayar da hankali ne wajen kawo cikas ga waɗannan munanan ƙoƙarin.
The Qur’ān, therefore, concentrated first of all on frustrating these noxious efforts.
Zai ƙarfafa imanin al'ummar Musulmi ga gaskiyar da ta yi kira zuwa gare ta; zai kuma karyata ƙarairayi da zato-zato da Yahudawa da Nasara ke yaɗawa game da Musulunci; zai bayyana babban ra'ayoyin da ta yi kira zuwa gare su a fili, yana sa Musulmi su fahimci muhimmanci da ainihin zamansu a duniyar nan, da kuma su fahimci matsayinsu da matsayin addinin da suke riƙe da shi wajen tsara tarihin ɗan Adam.
It would strengthen the Muslim community’s belief in the truth it advocated; it would refute the lies and suspicions that the Jews and Christians spread about Islam; it would expound unequivocally, the grand concepts it promoted, impressing upon the Muslims the need to see the essence and value of their existence on this earth, and to appreciate their role and the role of the faith they uphold in shaping the history of mankind.
Alqur'ani ya gargadi Musulmi game da makircin abokan adawarsu, ya bayyana shirye-shiryensu na boye, dabarunsu marasa kyau da munanan manufofinsu. Ya bayyana wannan ƙiyayya ga Musulunci da Musulmi a matsayin sakamakon ni'imar da Allah ya ba su ta babban girman isar da saƙon Musulunci ga duniya.
The Qur’ān warned the Muslims against their opponents’ intrigue, exposed their clandestine schemes, dirty tricks and sinister aims. It identified this hatred towards Islam and Muslims as the result of the favour conferred by God for the great honour of conveying the message of Islam to the world.
Alƙur'ani yana shiryar da Musulmi ta hanyar tabbatar da gaskiya da ka'idojin iko a wannan duniya, yana jaddada raunin makiyansu da wulakancinsu a idanun Allah. Yana ambaton kafirci da karkacewarsu daga sakonnin da Allah ya saukar, da kisan da suka yi wa annabawansu da manzanninsu. Yana ba su tabbacin cewa Allah yana tare da su; shi ne Daya, Sarki Mai Iko Madaukaki wanda babu kamarsa a kan komai, kuma shi kadai ne ke bayar da iko ko ya cire shi. Zai hukunta marasa bangaskiya da tsanani (wadanda, a wannan mahallin, su ne Yahudawa). Zai wulakanta su, kamar yadda ya yi wa larabawan masu bautar gumaka.
The Qur’ān guides the Muslims by affirming the realities and criteria of power in this world, stressing the inherent weakness of their enemies and their disgrace in the eyes of God. It cites their infidelity and deviation from God’s revealed messages and their slaying of their own prophets and messengers. It reassures them that God is on their side; He is One, the unmatched Supreme Ruler of everything, and He alone bestows power or takes it away. He will severely punish the faithless (who, in this context, are the Jews). He will humiliate them, just as He did the polytheist Arabs.
(Duba ayoyi 1-5, 10-13, 19, 26, 28, 68, 83, 85, 1003, 110-12, da 118-20.)
(See verses 1-5, 10-13, 19, 26, 28, 68, 83, 85, 1003, 110-12, and 118-20.)
Daga cikin al'amura da yawa da ke tasowa daga wannan yunƙuri mai haɗin kai da iri-iri da aka bayyana a cikin waɗannan ayoyi akwai waɗannan:
Na farko: iyakar abin da Yahudawan Madina suka shirya su yi don karkatar da Musulunci da raunana al'ummar Musulmi, zurfin ƙiyayyarsu, da kuma irin nau'o'in hanyoyi da dabaru daban-daban da suka shirya amfani da su.
Na biyu: babban tasirin da wannan yunƙuri ya yi a kan Musulmi daidaiku, abin da ya sa aka yi wa wannan lamari cikakken bayani mai faɗi a cikin Alƙur'ani.
Na uku: cewa, bayan waɗannan ƙarnoni duka, muna ganin waɗannan abokan gaba iri ɗaya suna ci gaba da yin irin wannan yunƙuri na zagi da kwatanta Musulunci da Musulmi a ko'ina cikin duniya. Suna ci gaba da zama babbar barazana, saboda haka Allah Maɗaukakin Sarki, cikin hikimarsa mara iyaka, ya kiyaye Alƙur'ani a matsayin haske mai shiryarwa ga tsararrakin Musulmi masu zuwa, domin su iya gane maƙiyansu na gargajiya a fili kuma daidai.
A number of facts arise from the concerted and diverse campaign depicted in these verses: Firstly; the extent to which the Jews of Madinah were prepared to go to subvert Islam and undermine the Muslim community, the depth of their hatred and the wide variety of means and methods they were willing to deploy. Secondly; the great impact the campaign had on individual Muslims, thereby calling for such extensive and detailed Qur’ānic coverage. Thirdly; that, after all these centuries, we still find the same antagonists perpetrating a similar campaign of vilification and demonisation against Islam and the Muslims all over the world. They continue to pose the main threat, and so God Almighty, in His infinite wisdom, has preserved the Qur’ān as a guiding beacon for subsequent Muslim generations to be able to identify their traditional enemies clearly and accurately.