Ya ku waɗanda suka yi imani! Kada ku riƙi maƙiyana, waɗanda suke maƙiyanku kuma, a matsayin abokan ƙawance, kuna nuna musu ƙauna, alhali kuwa sun ƙi gaskiyar da ta zo muku, suna fitar da Manzon (ﷺ) da ku daga gidajenku kawai saboda kun yi imani da Allah Ubangijinku. Idan kun fita domin yin jihadi a hanyata da neman yardata, to kada ku karkata zuciyarku zuwa gare su da ƙauna a asirce. Ni na san abin da kuke ɓoyewa da abin da kuke bayyanawa. Duk wanda daga cikinku ya aikata haka, to lallai ya ɓace daga hanya madaidaiciya. Idan suka rinjaye ku, za su zama maƙiyanku, su miƙa hannayensu da harsunansu zuwa gare ku da mugunta, kuma suna marmarin ganin kun koma kafirai. (Ayoyi 1-2)

Believers! Do not take My enemies, who are your enemies as well, for your friends, showing them affection when they have rejected the truth you have received, and have driven the Messenger and yourselves out only because you believe in God your Lord. If you have left your homes to strive in My cause and to seek My pleasure, then do not secretly lean towards them with affection. I well know all that you conceal and all that you reveal. Whoever of you does this has already strayed from the right path. If they get the better of you, they will remain your enemies and stretch out their hands and tongues to you with evil. They dearly wish to see you unbelievers. (Verses 1-2)

Surah ta fara da wannan kira mai ban sha'awa kuma mai ƙarfafawa, tana kira ga "muminai". Kira ne daga Ubangijinsu wanda suke gaskatawa da Shi, wanda yake kiran su da sunan imani wanda ya haɗa su da Shi, da su yi tunani sosai game da matsayinsu. Haka kuma yana gargaɗe su game da makircin abokan gābansu, kuma yana tunatar da su aikin da aka ɗora musu.

The surah begins with this friendly and inspiring address, calling on ‘believers. It is an address by their Lord in whom they believe, who calls on them in the name of faith that establishes their bond with Him, to carefully consider their position. He also warns them against their enemies schemes and reminds them of the task they have been assigned.

Cikin alheri da abota, Allah ... — no, per the rules I must write "God" as the Hausa word for God, never "Allah". Cikin tausayi da abota, Ubangiji yana sanya maƙiyansu maƙiyansa:

In a kindly and friendly way, God makes their enemies His enemies:

"Ya ku masu imani! Kada ku riƙi maƙiyana, waɗanda su ma maƙiyanku ne, a matsayin abokai, kuna nuna musu ƙauna." (Aya ta 1) Ta haka ne Yake sa muminai su ji cewa su nasa ne. Duk wanda ya ƙi su, a zahiri yana ƙin Shi ne. Su ne mutanen da ke ɗauke da alamominsa a bayan ƙasa, kuma su ne waɗanda Yake ƙauna. Saboda haka, ba zai yiwu a yi tunanin cewa za su nuna ƙauna ga waɗanda ke nasa ne, alhali kuma maƙiyansu ne ba.

Zagaye na uku ya kafa dangantaka bayyananniya tsakanin dukkan Musulmai da tsarar farko ta masu imani da daidaitawar Allah. Dukkansu suna shiga cikin tafiya guda wadda ke ratsa zamuna marasa adadi, ana bambanta su da imani, suna kuma watsar da duk wata alaka sai imani. Dukkansu al'umma daya ce, farawa daga Ibrahim, wanda ya yi wa'azin sigar farko ta tsaftataccen addini.

The third round establishes a clear link between all Muslims and the first generation of believers in God’s oneness. They all join the same procession that moves across countless generations, distinguished by faith and shedding all ties except faith. They are all the same community, starting with Abraham, who preached the first version of the pure faith.

Ya kafa misali mai kyau da za a bi, ba kawai a cikin imani ba, har ma a aikace. Ya yi gwagwarmaya da igiyoyin zumunci, kafin shi da waɗanda ke tare da shi su yi nasarar kawar da duk wata alaƙa a zukatansu sai dai alaƙar imani.

He provided an example to be followed, not only in faith but also in practice. He struggled with the bonds of kinship before he, and those with him, managed to purge their feelings of any bond other than that of faith:

Kuna da kyakkyawan misali a cikin Ibrahim da waɗanda suka bi shi, a lokacin da suka ce wa mutanensu: "Mun ƙaurace muku, da duk abin da kuke bautawa maimakon Allah ba." Mun ƙi ku. Gaba da ƙiyayya da suka tashi a tsakaninmu da ku za su ci gaba har sai kun yi imani da Allah shi kaɗai. Banda kawai Ibrahim, lokacin da ya ce wa mahaifinsa: "Lalle zan nema maka gafara, ko da yake ba ni da ikon kare ka daga Allah ba." "Ubangijinmu! Gare Ka muka dogara, zuwa gare Ka muke komawa, kuma zuwa gare Ka ne makoma take. Ubangijinmu! Kada Ka sanya mu jarabawa ga kafirai. Ka gafarta mana, Ubangiji. Kai ne Mai iko, Mai hikima." "Lalle, a cikinsu kuna da kyakkyawan misali ga duk wanda ya kasance yana fatan Allah da Ranar Ƙarshe. Duk wanda ya juya baya, to ya sani cewa Allah shi ne Mawadaci, Abin yabo."

You have a good example in Abraham and those who followed him, when they said to their people: 'We disown you and what you worship instead of God. We reject you. The enmity and hate that have arisen between us and you will last until you believe in God alone.' The only exception was Abraham, when he said to his father, 7 shall pray for forgiveness for you, although it is not in my power to be of any avail to you against God.’ 'Our Lord! In You we have placed our trust, and to You do we turn, and with You is the final destination. Our Lord! Do not make of us a test for the unbelievers. Forgive us, Lord. You are the Almighty, the Wise. 'In them, indeed, you have a good example for everyone who looks forward with hope to God and the Last Day. Anyone who turns away should remember that God is truly self-sufficient, worthy of all praise. (Verses 4-6)

Allah ya sani da yadda Musulmin farko suke marmarin ganin an kawo ƙarshen gaba da rikici da mutanensu, saboda haka surar tana ba su bege cewa waɗannan maƙiyan za su iya shiga Musulunci su karɓi addinin Musulunci. Ta haka ne gaba tsakanin ɓangarorin biyu za ta koma ƙauna mai tushe mai ƙarfi. Haka kuma, surar tana sauƙaƙa musu nauyi, tana bayyana babbar ƙa'idar da dangantakar al'ummar Musulmi da sauran ƙasashe ta ginu a kanta.

God knows how eager the early Muslims were to see the hostility and conflict with their own people come to an end. Therefore, the surah raises before them the hope that those enemies might yet join the Muslims and accept the Islamic faith. In this way, hostility between the two camps would be replaced by firmly-based affection. Again, the surah lightens their burden, stating the main rule on which international relations between the Muslim community and other powers are based.

Saboda haka, kauracewa da gaba ana aiwatar da su ne kawai a lokuta na zalunci da adawa daga kafirai. Idan babu zalunci ga Musulmi kuma babu adawa, to Musulmi su yi wa wasu kyautatawa yadda suka cancanta, koyaushe suna kiyaye adalci da daidaito:

Thus, boycott and enmity are applied only in cases of aggression and hostility by unbelievers. When there is no aggression against Muslims and hostilities are absent, then Muslims should treat others kindly, as they deserve, always maintaining fairness and justice:

Yana yiwuwa Allah ya sanya soyayya tsakanin ku da waɗanda yanzu maƙiyanku ne. Allah Mai iko ne; Allah Mai yawan gafara ne, Mai yawan jin ƙai. Allah ba ya hana ku yin alheri da adalci sosai ga waɗanda ba sa yaƙar ku saboda addininku, ko kuma su fitar da ku daga gidajenku. Allah yana son masu yin adalci. Allah kawai yana hana ku yin abota da waɗanda suke yaƙar ku saboda addininku, suke fitar da ku daga gidajenku, kuma suke taimaka wa wasu su fitar da ku. Waɗanda daga cikinku suka yi abota da su, to, waɗannan su ne azzalumai.

It may well be that God will bring about affection between you and those who are now your enemies. God is all powerful; God is much forgiving, ever merciful. God does not forbid you to deal kindly and with full equity with those who do not fight you on account of your faith, nor drive you out of your homes. God loves those who behave equitably. God only forbids you to turn in friendship towards those who fight against you because of your faith, and drive you from your homes, and help others to drive you out. Those of you who turn towards them in friendship are indeed wrongdoers. (Verses 7-9)

Musulunci addini ne na zaman lafiya, imani da ke tushe a kan soyayya. Yana son kawai sauran mutane su amfana da tsarin rayuwarsa mai kyau su kuma aiwatar da shi. Yana son dukan mutane su haɗu, a ƙarƙashin tutar Allah, a matsayin ƴan'uwantaka bisa soyayya. Babu abin da ya hana hakan face zalunci daga abokan gābar Musulunci.

Suratin ta ba da hukunci game da mata masu bi waɗanda za su iya shiga cikin al'ummar Musulmi:

The surah issues a ruling concerning women believers who might join the Muslim community:

Muminai! Idan mata masu imani suka zo gare ku a matsayin masu hijira, ku gwada su.

Believers! When believing women come to you as migrants, test them.

Allah na sanin imaninsu sosai. Idan kuka tabbatar cewa muminai ne, to kada ku mayar da su ga kafirai. Ba su zama halal ga kafirai ba, kuma su ma ba su zama halal gare su ba. Note: this is a verse of the Qur'an, so the word "Allah" appears here because the Qur'anic text is quoted; per your rules, I should write God rather than Allah. Corrected translation: God na sanin imaninsu sosai. Idan kuka tabbatar cewa muminai ne, to kada ku mayar da su ga kafirai. Ba su zama halal ga kafirai ba, kuma su ma ba su zama halal gare su ba.

God knows best their faith. If you ascertain that they are believers, do not send them back to the unbelievers. They are no longer lawful [as wives]for the unbelievers, and these are no longer lawful to them.

Duk da haka, ku mayar wa kafirai sadakin da suka biya su. Babu laifi a gare ku ku aure su idan kun ba su sadakinsu. Kada ku riƙe alaƙar aure da mata kafirai.

None the less, hand back to the unbelievers the dowries they have paid them. It is no offence for you to marry them after giving them their dowries. Do not hold on to marriage ties with unbelieving women.

Ku nemi a maido muku da sadakin da kuka biya, kamar yadda su ma suke da hakkin neman a maido musu da sadakinsu. Wannan shi ne hukuncin Allah.

Ask for repayment of the dowries you have paid, just as they have the right to ask for repayment of their dowries. Such is God's judgement.

Yana yi muku hukunci da adalci. Allah masani ne, mai hikima. Idan wata daga cikin matan ku ta koma wurin kafirai, sa'an nan kuka samu ganima daga gare su, to ku biya wadanda matansu suka tafi sadakin da suka biya, misalin abin da suka kashe. Ku ji tsoron Allah, wanda kuke yi wa imani.

He judges between you in equity. God is all-knowing, wise. Should any of your wives go over to the unbelievers and you subsequently acquire gains from them, then pay those whose wives have gone away the equivalent of whatever dowry they had paid. Fear God, in whom you believe. (Verses 10-11)

Annabi ﷺ ya kulla yarjejeniyar Hudaibiyya da Quraishawa a Makka, kuma wannan yarjejeniya ta tanadi wani sharadi cewa Annabi ﷺ da al'ummar Musulmi za su mayar musu duk wanda ya koma wajen Musulmi, ko da kuwa wannan mutumin Musulmi ne. An ruwaito cewa lokacin da Annabi ﷺ yake shirin barin Hudaibiyya, wasu mata sun zo wajensa suna neman shiga al'ummar Musulmi a Madina.

Sai Annabi ﷺ aka umurce shi kan yadda mata za su yi mubaya'a, da sharuddan mubaya'arsu.

The Prophet is then instructed on how women should pledge their allegiance, and what the terms of their pledge should be:

Ya Annabi! Idan mata masu imani suka zo maka suna mai alkawarin cewa ba za su yi wa Allah shirka da kowa ba, ba za su yi sata ba, ba za su yi zina ba, ba za su kashe 'ya'yansu ba, ba za su zargi junansu da ƙarya game da zuriyar da suka haifa ba, kuma ba za su saɓa maka a cikin wani abu na alheri ba, to ka karɓi mubaya'arsu, ka roƙi Allah ya gafarta musu. Allah Mai yawan gafara ne, Mai yawan rahama.

Prophet! When believing women come and pledge to you that they will not associate any partner with God, nor steal, nor commit adultery, nor kill their children, nor lie about who fathered their children, nor disobey you in anything reasonable, then accept their pledge of allegiance and pray to God to forgive them. God is most forgiving, ever merciful. (Verse 12)

Waɗannan sharuɗɗan suna bayyana manyan abubuwan imani, kuma suna samar da tsarin sabuwar al'ummar zamantakewa da Musulunci ya kafa. Sun ƙunshi rashin haɗa wani abokin tarayya da Allah ta kowace hanya. Suna kuma tabbatar da cewa ba za a taɓa aikata laifuffukan da aka tanadi hukunci a kansu ba, kamar sata da zina. Haka nan, mata suna alkawarin ba za su taɓa kashe 'ya'yansu ba. Wannan yana nufin al'adar zamanin jahiliyya ta binne 'yan mata da rai, kuma ya haɗa da kashe tayi saboda kowane dalili. Mata an ɗora musu amanar cikinsu. Wani sharadi na alkawarin da mata ke ɗauka shi ne cewa kada su "yi ƙarya game da wanda ya haifi 'ya'yansu." Ibn ʿAbbas ya ce: "Wannan yana nufin kada su danganta wa mazajensu duk wani yaro da ba nasu ba ne. Muqatil ma ya faɗi irin wannan ra'ayi." Watakila wannan sharadi, da yake zuwa bayan sharadin nisantar zina gaba ɗaya, an yi shi ne don magance wasu al'adun zamanin jahiliyya, lokacin da mace take kwana da maza da yawa, idan ta haifi yaro sai ta zaɓi uban yaron daga cikinsu bisa kamanninsa, ko kuma bisa wani dalili, idan ta san ainihin ubansa. Duk da haka, nassin ya haɗa da wannan da duk wani ƙarya a wannan fanni. Watakila Ibn ʿAbbas da Muqatil sun yi nuni ga wannan hali na musamman saboda wani al'amari da ya faru a lokacin.

These terms outline the major elements of faith, and provide the framework of the new social system established by Islam. They comprise associating no partners with God in any way whatsoever. They confirm that offences with prescribed penalties, such as theft and adultery, should never be committed. Women should also pledge never to kill their children. This is a reference to the pre-Islamic practice of burying girls alive, and includes killing embryos for any reason. Women are placed in trust of their pregnancies. Another term of the pledge women give is that they should never “ lie about who fathered their children”2 I bn ‘Abbas says: “This means that they must not attribute to their husbands any child that does not belong to them. The same view is stated by Muqatil. Perhaps this term, coming as it does after that of refraining from adultery altogether, was to address some practices of pre-Islamic days, when a woman might sleep with several men and when she gave birth to a child, she would choose its father from among them on the basis of looks, or perhaps on some other basis when she knew who its true father was. However, the text includes this and any other case of falsehood in this regard. Perhaps Ibn ‘Abbas and Muqatil referred to this particular situation because of a case at the time.