Wannan sashe yana yin sharhi kan abubuwan farko-farkon da suka faru a Yakin Uhudu, har zuwa lokacin da nasarar da rundunar Musulmi ta kusa samu ta koma shan kashi. Yayin da Alkur'ani ke yin sharhi kan waɗannan abubuwan, yana neman kafa wasu dokoki da ƙa'idodi. Abubuwan da suka faru da kansu hanya ce kawai da Alkur'ani ya yi amfani da ita don shigar da gaskiya cikin zukatan Musulmi. Waɗannan sharhi suna farawa ne da ambaton wani tsari da ke sake faruwa, wanda ke shafar waɗanda suka ƙi saƙon Allah suka kuma ƙaryata shi. An gaya wa Musulmi a nan cewa nasarar Quraishawa a wannan yaƙi na musamman lamari ne na lokaci ɗaya wanda ke ba da wani darasi na musamman. An kira su da su nuna dagewarsu da kuma jin girman kansu ta hanyar imani. Idan Musulmi sun sha wahala, to mushrikai ma sun sha wahala a wannan yaƙi guda. Abin da ya faru da Musulmi yana da amfani ta wasu hanyoyi, domin yana taimakawa wajen bambance waɗanda suke tsayayyu a imaninsu, da zaɓo daga cikinsu shahidai waɗanda a shirye suke su sadaukar da rayukansu saboda imaninsu.

This passage comments on the early events of the Battle of Uĥud up to the point at which the victory which was well within the grasp of the Muslim army turned into defeat. As the Qur’ān comments on these events, it seeks to establish certain rules and principles. The events themselves are only a means employed by the Qur’ān to drive the truth home to the Muslims. These comments begin with a reference to an ever-recurring pattern which engulfs those who reject God’s message and describe it as a lie. The Muslims are told here that the Quraysh victory in this particular battle is a one-off incident delivering a particular lesson. They are called upon to demonstrate their steadfastness and to feel their superiority through faith. If they have suffered, the idolaters have also suffered in the same battle. What happened to the Muslims is useful in certain ways as it helps distinguish those who are firm in their faith and select from among them martyrs who are ready to sacrifice their lives for their faith.

Haka kuma, Musulmai suna fuskantar mutuwa bayan sun riga sun yi burin ta. Alkawuransu da burinsu don haka suna fuskantar jarrabawa. Duk wannan yana taimakawa al'ummar Musulmi wajen samun kayan aikin da suka dace don fuskantar abokan gābansu da kuma cimma sakamakon da ake so na kawar da kafirai. A cikin shan kashi da nasara, manufar gaba ɗaya tana cika.

Moreover, the Muslims are brought face to face with death, after they had wished for it. Their promises and wishes are thus put to the test. All this helps the Muslim community acquire the necessary equipment to face its enemies and to bring about the desired result of wiping out unbelievers. In both defeat and victory, the overall goal is served.

A cikin Yakin Uhudu, Musulmi sun fuskanci wata masifa: an ci su da yaƙi, kuma mutane da yawa daga cikinsu sun mutu. Ta jiki da ta zuciya, sun sha wahala. Sahabban Annabi ﷺ saba'in sun mutu. Shi kansa Annabi ﷺ ya ji rauni, haka kuma waɗanda suka kare shi. Duk wannan ya girgiza masu bi; ba su yi tsammanin irin wannan bugu ba bayan nasarar da suka samu mai ban mamaki a Badar. Suna tambaya: "Ta yaya wannan zai faru da mu? Ta yaya wannan canjin al'amura zai faru alhali mu Musulmi ne?" Al-Ƙur'ani ya tuna musu a nan cewa akwai tsare-tsare waɗanda a ƙarshe za su tabbata. Musulmi ba wani nau'i ne na musamman na mutane ba. Dokokin halitta da suka shafi rayuwar ɗan adam za su ci gaba da aiki. Babu abin da ke faruwa ba tare da dalili ba. Idan suka duba dokokin halitta suka fahimci waɗanne dokoki ne ke shafar su, za su iya koyon darussan dukkan al'amura. Za su fahimci cewa dokar Allah ba ta gazawa. Babu abin da ke faruwa a banza. Za su kuma iya tsara makomarsu bisa haske na abin da ya faru a baya. Ba za su zauna babu aiki ba, suna dogara da cewa Musulmi ne, suna tsammanin nasara ba tare da yin abin da ya wajaba don cimma ta ba. Mafi muhimmanci a cikin wannan shi ne biyayya ga Allah da Manzonsa.

Lalle an riga an wuce da misalai da yawa a gabanku. Ku yi tafiya a cikin duniya ku gani yaya ƙarshen waɗanda suka ƙaryata gaskiya ya kasance. Wannan bayani ne bayyananne ga mutane, da kuma shiriya da gargaɗi ga masu tsoron Allah.

Many patterns have passed away before you. Go about the earth and see what was the fate of those who described the truth as lies. This is a plain exposition for mankind, as well as a guidance and an admonition for the God-fearing. (Verses 137-8)

Tsare-tsaren da ake nufi a nan, waɗanda surar ta yi nuni zuwa gare su, kuma take jawo hankalin muminai zuwa gare su, sun shafi makomar waɗanda, a tsawon tarihi, suka ƙaryata saƙon Allah suka kuma kira shi ƙarya, da kuma gaskiyar cewa kwanakin arziki da na masifa suna musanyawa tsakanin mutane da al'ummomi. Tsare-tsaren da aka bayyana kuma suna jarrabawa ga mutane don a san ko su muminai ne na gaske, da kuma ko suna haƙuri a lokacin wahala. Wani tsari mai muhimmanci kuma shi ne cewa nasara koyaushe tana samun waɗanda suke tsayawa da ƙarfi, yayin da kafirai ake shafe su. Yayin da ake bayyana waɗannan sassa masu alaƙa, ana ba muminai ƙarfafa mai yawa su yi haƙuri su kuma tsaya da ƙarfi. Ana ta'azantar da su a kan masifar da ta same su, wadda ba ta same su su kaɗai ba.

The patterns to which the sūrah refers here, and to which it draws the attention of the believers, concern the fate of those who, throughout history, denied God’s message and described it as a lie, and the fact that days of fortune and misfortune alternate between people and communities. The patterns identified also test people in order to know whether they are truly believers, and patient in adversity. Another pattern of importance is the fact that victory is always granted to those who are steadfast, while the unbelievers are blotted out. As these corresponding parts are outlined, much encouragement is given to the believers to persevere and remain steadfast. They are consoled for their misfortune, which has not befallen them alone.

Wani irin wannan ya riski abokan gābarsu. Ya kamata su tuna cewa suna da addini mafi daraja, da manufa mafi girma fiye da na abokan gābarsu, kuma suna jin daɗin shiryarwar Allah da tsarin rayuwa cikakke.

A similar one has befallen their enemies. They should remember that they have a superior faith and aim to those of their enemies and that they enjoy Divine guidance and have a perfect constitution.

Haka kuma, nasara ta ƙarshe za ta kasance tasu, yayin da abokan gābansu za a ci su da yaƙi: "Lalle ne, an shuɗe da misalai a gabanku. Ku yi yawo a cikin ƙasa, ku duba yaya ƙarshen waɗanda suka ƙaryata gaskiya yake." (Aya ta 137) Al-Qur'ani yana danganta yanzu da dā don nuna gaba. Larabawan da Al-Qur'ani ya fara yi wa magana ba su da komai a rayuwarsu, babu gogewa babu ilimi, kafin Musulunci, da zai ba su damar samun fahimta mai faɗi irin wannan game da rayuwa da al'amuranta. Musulunci ya ba su sabuwar rayuwa, ya kuma mayar da su al'umma mai jagorantar bil'adama.

Kada ku raunana, kada kuma ku yi baƙin ciki; domin za ku sami rinjaye idan kun kasance masu imani na gaskiya. Idan wata masifa ta same ku, to irin wannan masifa ta same sauran mutane ma. Waɗannan ranaku [na arziƙi da na masifa], Muna juya su tsakanin mutane. Allah yana so ya bayyana waɗanda suke masu imani na gaskiya, kuma ya zaɓi daga cikinku waɗanda [da rayukansu] suke shaida gaskiya. Allah ba ya son azzalumai. (Ayoyi 139-140)

Do not be faint of heart, and do not grieve; for you shall gain the upper hand if you are truly believers. If misfortune befalls you, a similar misfortune has befallen other people as well. Such days [of fortune and misfortune], We deal out in turn among men. God wants to mark out those who truly believe and choose from among you such as [with their lives] bear witness to the truth. God does not love the wrongdoers. (Verses 139- 40)

Mumini ba su kamata su karaya ba, kuma kada su bari baƙin ciki ya mamaye su saboda abin da zai iya faruwa. Za su samu nasara, domin suna da imani mafi girma. Mumini suna yin sujada ga Allah kaɗai, yayin da wasu ke yin sujada ga ɗaya, ko fiye da ɗaya, daga cikin halittunSa. Wannan sūrah tana bayyana wa mumini a fili cewa lallai su ne mafi daraja kuma sun fi sauran mutane girma sosai. Tana gaya musu: Kuna da tsari mafi girma na rayuwa, domin kuna bin hanyar da Allah ya kafa, alhali hanyoyin da sauran ƙungiyoyi ke bi halittunSa ne suka ƙirƙira.

Believers must not lose heart, nor should they allow grief to overtake them because of what may happen. They will gain the upper hand, because they have a superior faith. Believers prostrate themselves only to God, while others prostrate before one, or more, of His creatures. This sūrah makes it plain to the believers that they are indeed superior and far more exalted than other people. It tells them: You have a superior way of life, because you follow a method established by God while the methods followed by other groups have been devised by His creatures.

Haka kuma matsayinku yana da daraja, domin an zaɓe ku don amana, ku isar da shiryarwar Allah ga dukkan ɗan adam. Sauran mutane ba su san wannan shiryarwa ba, sun ɓace daga hanya. Matsayinku a duniya yana da daraja, domin Allah ya yi muku alkawarin gadon ƙasa, alhali su kuwa za su shiga mantuwa. Idan da gaske ku muminai ne, to kun fi su daraja. Saboda haka, dole ne ku nuna ƙarfin imaninku ta hanyar kada ku karaya, kuma kada ku yi baƙin ciki. Dokokin da Allah ya tsara sun sa ya yiwu ku ci nasara ko ku sha kashi, amma ƙarshe, bayan jure jarrabawa da yin iyakar ƙoƙari saboda hanyar Allah, zai kasance a cikin amfanin ku.

Moreover, your role is superior, because you have been selected for a position of trust, to convey God’s guidance to all mankind. Other people are unaware of this guidance, and have gone astray. Your place on earth is superior, because God has promised you to inherit the earth, while they will sink into oblivion. If you are truly believers, then you are superior. Therefore, you have to demonstrate the strength of your faith by not losing heart and you must not grieve. The rules determined by God make it possible that you may score a victory or suffer a defeat, but the ultimate end after enduring the test and striving hard for God’s cause, will be in your favour.

Allah na son ya bambance waɗanda suka yi imani da gaske, ya kuma zaɓi daga cikinku shaidu (waɗanda za su bayar da shaida da rayukansu ga gaskiya). Allah ba ya son azzalumai. Allah na son ya jarraba masu imani, ya kuma tsarkake kafirai. Note: The rules require "God" to be written as the Hausa word for God, not "Allah", so the correct rendering is: Ubangiji na son ya bambance waɗanda suka yi imani da gaske, ya kuma zaɓi daga cikinku shaidu (waɗanda za su bayar da shaida da rayukansu ga gaskiya). Ubangiji ba ya son azzalumai. Ubangiji na son ya jarraba masu imani, ya kuma tsarkake kafirai.

God wants to mark out those who truly believe and choose from among you such as [with their lives] bear witness to the truth. God does not love the wrongdoers. And God wants to test and prove the believers, and to blot out the unbelievers. (Verses 140-1)

Surah na ci gaba da bayyana wa al'ummar Musulmi wasu bangarori na hikimar Allah game da dalilin da ya sa al'amuran Yakin Uhudu suka faru, da kuma dalilin da ya sa Musulmi suka sha kaye bayan nasararsu mai ban mamaki a Badar. Ka'idar jarrabawar muminai da tabbatar da jajircewarsu an jaddada ta sosai. A lokaci guda kuma Allah ya bayyana cewa yana so ya zabi daga cikin muminai mutane da "za su tabbatar da gaskiya da rayukansu." Asalin larabci ya ce Allah yana so ya zabi daga cikin muminai "shahidai". Ya kamata a tuna cewa a harshen Larabci kalmar "shahīd", wadda ke nufin "shahidi" (martyr), tana nufin "shaida" (witness) kuma.3

The sūrah goes on to reveal to the Muslim community certain aspects of Divine wisdom behind which the events of the Battle of Uĥud took place, and why defeat was suffered by the Muslims after their spectacular victory at Badr. The principle of testing the believers and proving their mettle is strongly emphasised. At the same time God states that He wants to choose from among the believers people who “with their lives bear witness to the truth.” The Arabic original states that God wants to choose from among the believers “martyrs”. It should be remembered that in Arabic the word “shahīd” which denotes “martyr” also means “witness”.3

Hanyar da aka bayyana wannan batu a cikin Alƙur'ani abin al'ajabi ne musamman: "Allah yana so ... ya zaɓi daga cikinku waɗanda za su zama shaidu ga gaskiya (da rayukansu)." Allah, to, yana zaɓar shahidai daga cikin waɗanda ke yin gwagwarmaya saboda Shi. Saboda haka, ba masifa ba ne kuma ba asara ba ne a zaɓi wani ya zama shahidi. Hakika, al'amari ne na girma domin zaɓin Allah ne, kuma waɗannan shahidai Allah yana ba su matsayi na musamman kusa da Shi. Bugu da ƙari, an zaɓe su su zama shaidu ga gaskiyar saƙon Allah ga bil'adama. Suna ba da shaidarsu ta hanyar da babu wanda zai iya musanta ta. Wannan shaida ita ce gwagwarmaya don kafa gaskiyar Saƙon Allah a rayuwa har zuwa mutuwarsu. Suna shaida cewa abin da suka karɓa daga Allah gaskiya ne wanda suka yi imani da shi kuma suka sadaukar da kansu gare shi, kuma cewa rayuwar ɗan adam ba za ta daidaita ba sai an aiwatar da wannan gaskiya.

Shin kuna zaton za ku shiga Aljanna alhali Allah bai riga ya san waɗanda suka yi jihadi daga cikinku ba, kuma bai riga ya san masu haƙuri ba? Lalle ku kun kasance kuna gurin mutuwa tun kafin ku haɗu da ita, yanzu kuwa kun gan ta da idanunku.

Do you reckon that you can enter paradise unless God has identified those among you who strive hard [in His cause], and who are patient in adversity. Surely, you used to wish for death before you came face to face with it. Now you have seen it with your own eyes. (Verses 142-3)

Waɗannan ayoyi suna farawa ne da tambaya ta alama (rhetorical question), wadda manufarta ita ce gyara tunanin da Musulmi suka kafa bisa tsarin da Allah ya kafa domin kiran zuwa addininSa: yadda ake samun nasara da yadda ake shan kaye; muhimmancin aiki da abin da yake cancanta na lada, da sauransu. Alƙur'ani ya bayyana a fili cewa hanyar zuwa Aljanna tana tare da wahalhalu da abubuwa marasa daɗi da yawa. Mafi kyawun kayan aiki ga mumini shi ne haƙuri a cikin masifa. Wannan ya bambanta gabaɗaya da buri da da'awar banza wadda kowane gwaji zai iya tabbatar da cewa ba ta da amfani. "Shin kuna zaton za ku shiga Aljanna alhali Allah bai san waɗanda suka yi jihadi daga cikinku ba, kuma bai san masu haƙuri ba?" (Aya ta 142)

These verses start with a rhetorical question, the purpose of which is to correct the concepts formed by Muslims on the patterns established by God for the advocacy of His faith: how victory is achieved and defeat suffered; the importance of action and what reward it merits, etc. The Qur’ān makes it clear that/ the road to heaven is attended by many difficulties and undesirable things. The best equipment for a believer is patience in adversity. This is totally different from hollow wishes and claims which any test may prove to be futile. “Do you reckon that you can enter paradise unless God has identified those among you who strive hard [in His cause] and who are patient in adversity?” (Verse 142)

Ana amfani da salon tambaya a cikin wannan tambaya don a bayyana cewa dukkan wannan ra'ayi kuskure ne. Lallai kuskure ne ga kowane mutum ya yi tunanin cewa ya isa ya ce kawai ya karɓi Musulunci kuma yana shirye ya mutu saboda shi domin ya cika wajibai da ake buƙata daga gare shi a matsayinsa na ɗaya daga cikin muminai. Abin lura a nan shi ne cewa cika irin waɗannan wajibai yana samun wannan mutum babbar kyauta gaba ɗaya, watau shiga Aljanna. Abin da ake buƙata domin cika irin waɗannan wajibai shi ne ya shiga gwajin jihadi a aikace, ya fuskanci wahalhalu, kuma ya yi haƙuri a cikin masifa.

The rhetoric mode is employed in this question so as to make it clear that the whole concept is wrong. It is certainly a mistake for any man to think that it is sufficient for him to only say that he has accepted Islam and be ready to die for it in order to fulfil the duties which are required of him as one of the believers. It is important to remember here that the fulfilment of such duties earns that person the greatest prize of all, namely, admission to heaven. What is needed for the fulfilment of such duties is to go through a practical test of jihād, to face up to difficulties and to be patient in adversity.

Muhammadu manzo ne kawai: dukkan manzanni sun riga sun shude kafin shi. To idan ya mutu ko aka kashe shi, shin za ku juya baya a kan dugadugan ku? Duk wanda ya juya baya a kan dugadugansa, ba zai cutar da Allah ta kowace hanya ba. Allah zai saka wa masu godiya [gare Shi]. Note: the original says "God", so per your rules I should have written the Hausa word for God. Correcting that, the faithful translation is: Muhammadu manzo ne kawai ﷺ: dukkan manzanni sun riga sun shude kafin shi. To idan ya mutu ko aka kashe shi, shin za ku juya baya a kan dugadugan ku? Duk wanda ya juya baya a kan dugadugansa, ba zai cutar da Allah ba ta kowace hanya. Allah zai saka wa masu godiya [gare Shi].

Muĥammad is only a messenger: all messengers have passed away before him. If then, he dies or is slain, will you turn about on your heels? He that turns about on his heels will not harm God in any way. God will reward those who are grateful [to Him].

(Ayar 144)

(Verse 144)

Wannan ayar tana nufin wani al'amari na musamman da ya faru a lokacin Yakin Uhud. Manzon Allah ﷺ ya sanya wata runduna ta sojoji a saman dutsen da ke bayan rundunar Musulmi. Su ne masu tsaron baya, dauke da baka da kibau domin kore duk wani hari da za a kai wa rundunar Musulmi daga baya. Lokacin da yakin ya bayyana kamar ya kare, yawancinsu sun bar matsayinsu, sabanin umarnin Manzon Allah ﷺ kai tsaye. Saboda haka wata runduna ta sojojin abokan gaba ta samu damar zagaya dutsen ta kai wa Musulmi hari daga baya. Manzon Allah ﷺ da kansa ya ji rauni: hakoransa na gaba sun karye, fuskarsa kuma tana zubar da jini.

This verse refers to a particular incident which took place during the Battle of Uĥud. The Prophet had stationed a detachment of soldiers on top of the mountain behind the Muslim army. They were the rearguard, equipped with bows and arrows to repel any attack launched against the Muslim army from behind. When the battle appeared to be all over, most of them left their positions, against the express orders of the Prophet. A battalion of the enemy forces were thus able to go round the mountain and attack the Muslims from the rear. The Prophet himself was injured: his front teeth were broken, and his face was bleeding.

Lamarin ya zama rikici kuma rundunar Musulmi ta watse. A wannan lokaci, wani ya yi kira da babbar murya: "An kashe Muhammad!" Wannan labari ya girgiza Musulmi sosai har yawancinsu suka juya baya don komawa Madina. Sun hau kan dutse, cikin tarwatsewa, an ci su, cikin fid da zuciya. Sai dai Manzon Allah ﷺ da kansa, tare da ƙaramin rukuni na sahabbansa, sun tsaya kyam. Ya kira sahabbansa yayin da suka fara janyewa. Da suka ji muryarsa, sai suka fara taruwa. Allah ya taimake su su dawo da ƙarfin zuciyarsu, kuma ya sa su yi barci na ɗan lokaci, don ya ba su ƙarfi, tsaro da natsuwa, kamar yadda za a bayyana daga baya.

Babu wanda zai mutu sai da izinin Allah, a lokacin da aka ƙayyade. Duk wanda ya nemi ladan duniya, za Mu ba shi daga cikinta, kuma duk wanda ya nemi ladan lahira, za Mu ba shi daga cikinta. Za Mu saka wa masu godiya.

No one can die except by God’s leave, at a term appointed. He who desires the reward of this world, We shall give him thereof and to him who desires the reward of the life to come, We shall give thereof. We shall reward those who are grateful to Us. (Verse 145)

Saboda haka, kowace rai tana rayuwa har zuwa lokacin da aka ƙayyade mata. Babu wanda zai mutu kafin lokacinsa. Tsoro, ko sha'awar tsawon rai, ba zai iya jinkirta lokacin da aka ƙayyade wa kowa ba. Haka kuma jarumta da neman kasada ba za su rage tsawon rayuwar mutum ba. Yayin da wannan ra'ayi ke shiga zukatan muminai, ba sa tunanin mutuwa yayin da suke sauke nauyin da ke kansu da kuma aiwatar da farillan addininsu. Shi ya sa mutane, a dukkan zamani, suka lura cewa waɗanda suka yi imani da Allah ba sa cikin damuwa da sha'awar tsawaita zamansu a duniya ko tsoron abin da ke gaba. Sukan dogara ga Allah kawai yayin da suke aiwatar da ayyukansu cikin haƙuri da kwanciyar hankali.

Every human soul, then, lives up to its appointed time. No one dies before his time. Neither fear, nor the desire to live longer can postpone anyone’s appointed time. Courage and adventure, on the other hand, will not shorten one’s life. As this idea sinks into the minds of the believers they simply do not think of death as they go about fulfilling their responsibilities and carrying out their religious duties. This is the reason why people, throughout the ages, have seen that those who believe in God are not encumbered by their desire to prolong their time on earth or by their fear of what lies ahead. They simply rely on God as they carry out their duties with patience and reassurance.

Tun da kowa yana mutuwa a lokacinsa da aka tsara masa, to ya kamata kowa ya yi tunani game da rayuwa ta gaba, kuma ya yi aiki tukuru domin ya samu farin cikin wannan rayuwa mafi girma: {"Wanda yake son ladan duniya, za Mu ba shi daga cikinta, kuma wanda yake son ladan rayuwa ta gaba, za Mu ba shi daga cikinta"} (Aya ta 145).

Since everybody dies at his or her appointed time then everyone should think of the life to come and should work hard in order to achieve the greater happiness of that life: “He who desires the reward of this world, We shall give him thereof and to him who desires the reward of the life to come, We shall give thereof” (Verse 145)

Tazarar da ke tsakanin rayuwar nau'i biyu tana da girma kamar tazarar da ke tsakanin damuwar wadanda suke son lada daya daga cikin biyun ko ɗayan. Tsawon rayuwar mutum a wannan duniya ba ya canzawa saboda zaɓin da ya yi. Saboda haka, wanda ya mayar da wannan rayuwa burinsa na ƙarshe kuma yana neman ladanta kawai, yana rayuwa wadda ba ta bambanta sosai da rayuwar dabbobi ba, kafin ya mutu a lokacin da aka ƙayyade masa. A gefe guda kuma, wanda ya dubi sararin samaniya mai faɗi, yana rayuwa irin rayuwar ɗan adam na gaskiya wanda Allah ya girmama, wanda ya ba shi aikin gina rayuwar ɗan adam mai farin ciki a duniya. Irin wannan mutum shi ma yana mutuwa a lokacin da aka ƙayyade masa.

Sannan Allah ya ba Musulmi misali daga tarihin 'yan'uwansu muminai. Tafiyar imani, wadda muminai suka kunsa, tana komawa zuwa farkon lokaci. Akwai mutanen da suka cika alkawarinsu, muminai masu tsayin daka, waɗanda suka yi yaƙi tare da annabawan da aka aika musu, kuma ba su taɓa raunana ba a lokacin wahala. Yayin da suke fuskantar mutuwa, sun nuna sanin matsayinsu na gaskiya sa'ad da suka yi yaƙi saboda Allah suka kuma rayu bisa koyarwar addininsu. Ba su ce komai ba face addu'a ga Allah ya gafarta musu.

God then gives the Muslims an example drawn from the history of fellow believers. The procession of faith, composed of believers, dates back to the very beginning of time. There were people who were true to their word, firm believers who fought alongside the prophets sent to them and they never weakened in times of adversity. As they stared death in the face, they demonstrated their awareness of their true position when they fought in God’s cause and lived in accordance with the teachings of their faith. They said no more than a prayer to God to forgive them.

Sun faɗaɗa zamewarsu cikin hali da ɗabi'a, har suka siffanta su da "wuce gona da iri." Haka kuma sun roƙi Allah ya sa ƙafafunsu su tsaya tsayin daka, kuma ya ba su nasara. Wannan ya sa suka sami lada na wannan duniya da na lahira, domin sun haɗa halin da ya dace a yaƙi da halin da ya dace a addu'o'insu. Don haka, sun samar da misali wanda Allah ya ambata a nan ga Musulmi.

They enlarged their slips in behaviour and attitude, so as to describe them as “excesses”. They also prayed to God to make their steps firm and to grant them victory. This earned for them the reward of this life and that of the life to come, because they combined the right attitude in battle and the right attitude in their prayers. Thus, they have provided an example which God cites here for the Muslims.

Annabawa da yawa sun yi yaƙi tare da bayi masu ibada da yawa tare da shi. Ba su karai ba saboda abin da suka sha wahala a cikin hanyar Allah, kuma ba su raunana ba, ba kuma su mika wuya ba. Allah yana son masu haƙuri a cikin wahala. Abin da suka ce kawai shi ne: "Ya Ubangijinmu! Ka gafarta mana zunubanmu da wuce gona da iri a al'amuranmu. Ka tabbatar da sawunmu, ka ba mu nasara a kan kafirai." Allah ya ba su ladan wannan duniya da kyakkyawan lada na lahira. Allah yana son masu kyautatawa. (Ayoyi 146-8)

Many a Prophet has fought with many devout men alongside him. They never lost heart on account of what they had to suffer in God’s cause, and neither did they weaken nor succumb. God loves those who are patient in adversity. All that they said was this: “Our Lord! Forgive us our sins and our excesses in our affairs. Make firm our steps, and give us victory over the unbelievers.” God has granted them the reward of this life and the best reward of the life to come. God loves those who do their duty well. (Verses 146-8)