Idan muka duba abubuwan da suka faru, da mutanen da ke cikinsu, tare da sharhin Alkur'ani, za mu ga tsarin Allah na renon al'ummar Musulmi ta farko, sai mu yi mamaki da yadda Allah ke tafiyar da al'amura da abubuwan da ke faruwa.
When we consider the events and look at the people involved, as also the Quranic comments, we see the divine method of cultivating the first Muslim community and we marvel at how God conducts matters and events.
Saboda haka, muna ganin al'ummar Musulmi ta farko an shiga cikinta da munafukai, wadanda suka zauna a cikin saffinta kusan shekara goma, a lokacin rayuwar Annabi ﷺ, kuma bai kore su ba. A hakika, Allah bai sanar da shi sunayensu ko mutanensu ba sai kusan kafin mutuwarsa.
Thus, we see the first Muslim community infiltrated by hypocrites who live within its ranks for almost ten years, during the Prophets lifetime, and he does not expel them. In fact, God does not make them known to him by name or person until shortly before his own death.
Ya san irin wannan mutum ne kawai ta hanyar yanayin maganarsa, yadda yake karkatar da kalmomi da kuma yadda yake ƙoƙarin ɓoye abubuwa. Haka kuma yana sanin su ta hanyar martanin su ga abubuwa da al'amura. Allah ya so haka don kada a bar mutane su yi hukunci a kan niyyar wasu da zukatansu. Hukunci a kan waɗannan abubuwa na Allah kaɗai ne. Shi kaɗai ne ya san abin da mutane ke ɓoye a zukatansu, kuma Shi kaɗai ne ke buƙatar mutane su yi lissafi a kan hakan. Mu kuwa, muna yanke hukunci a kan mutane bisa abin da idanunmu ke gani. Don haka, ba a yanke wa kowa hukunci bisa zato ba. Ko da Allah ya bayyana wa Manzonsa waɗanda suka kasance munafukai har kusan kafin mutuwarsa, Annabi ﷺ bai kore su daga cikin al'ummar Musulmi ba, domin sun ci gaba da nuna cewa su Musulmi ne kuma suna cika wajibban Musulunci.
He would know such a one only by the tone of his speech, the way he twisted words and tried to hide things. He also knew them by their reactions to things and events. God had willed this so that people were not allowed to judge others’ intentions and hearts. Judgement on these is for God alone. He alone knows what people harbour in their hearts and He alone requires people to account for them. As for us, we judge people by what we see before our eyes. Thus, no one is judged on the basis of suspicion. Even when God identified for His Messenger those who remained hypocrites until shortly before his death, the Prophet did not expel them from the Muslim community when they continued to put up a show that they were Muslims and fulfilled Islamic obligations.
Maimakon haka, ya ajiye irin wannan ilimi a kansa, yana sanar da ɗaya daga cikin Sahabbansa kaɗai, Hudhaifah ɗan al-Yaman, game da sunayensu. Babu ɗayansu da ya bazar da wannan bayani. Haƙiƙa, ‘Umar ɗan al-Khaɗɗab ya so ya tabbata ko da game da kansa. Saboda haka ya je wurin Hudhaifah ya tambaye shi ko Annabi ﷺ ya taɓa ambatarsa a cikin munafukai.
Instead, he kept such knowledge to himself, informing only one of his Companions, Hudhayfah ibn al-Yaman, of their identity. Neither of them publicized the information. Indeed, ‘Umar ibn al-Khattab wanted to be sure even of himself. Hence he went to Hudhayfah to ask him whether the Prophet had mentioned him as being among the hypocrites.
Hudhayfah zai amsa kawai cewa shi ba ɗaya daga cikinsu ba ne, ba tare da ƙara wani bayani ba. An kuma umarci Annabi ﷺ kada ya yi wa duk wanda ya mutu daga cikinsu addu'a. Sahabbansa za su sani ta hanyar rashinsa a sallar janaza cewa mamacin yana cikin munafukai. Bayan mutuwar Annabi ﷺ da kansa, Hudhayfah ya kuma ƙi halartar sallar janaza ta duk wani munafuki da Annabi ﷺ ya ambata masa. ‘Umar ma ba zai yi sallar janaza ga wani mamaci ba sai ya tabbatar cewa imaninsa bai gurbata ba. Idan ya ga Hudhayfah yana halartar sallar, shi ma zai yi ta. Idan kuwa bai halarta ba, shi ma ba zai yi ta ba, amma kuma ba zai ce komai game da hakan ba.
Hudhayfah would only reply that he was not one of them, adding no further information. The Prophet was also ordered not to pray for any of them who might have died. His Companions would thus know by his absence from thtjandzah prayer [i.e. the prayer for a dead person] that the deceased was among the hypocrites. After the Prophets own death, Hudhayfah also refrained from attending the jandzah prayer of any hypocrite mentioned to him by the Prophet. ‘Umar too would not offer the janazah prayer for a dead person until he had made sure that their faith had remained untainted. If he saw Hudhayfah attending the prayer, he too would offer it. If not, he would not offer it either, but also would say nothing about this.
Ta haka al'amura suka gudana, kamar yadda Allah ya so, suna cika manufofinsu da aka nufa. Sun zama darussa, kuma sun taimaka wajen horar da tunani, halaye da ɗabi'un al'ummar Musulmi. Haka kuma, abin da ya haifar da saukar waɗannan ayoyi yana nuna wasu dabi'u masu yawa.
Thus events moved, as God had willed, fulfilling their intended purposes. They served to provide lessons and to cultivate the minds, manners and morals of the Muslim community. Furthermore, the event which led to the revelation of these verses serves to point out a number of values.
Mun ga 'Abdullah ibn Ubayy: wani mutum da ke zaune a cikin al'ummar Musulmi, kusa da Annabi ﷺ. Abubuwa suna faruwa a jere, kuma ana ganin alamu iri-iri, duk suna tabbatar da gaskiyar addinin Musulunci da saƙon da Annabi ﷺ ke yadawa. Duk da haka, zuciyar 'Abdullah ibn Ubayy ba ta amsa wa imani. A bayyane yake, Allah bai ba shi albarkar karɓar imani ba. Wani abu yana tsakaninsa da wannan babban rafin haske: shi ne ƙiyayyar da yake ɗauke da ita saboda ba a naɗa shi sarki na Aws da Khazraj ba. Kusan an riga an ayyana shi sarki lokacin da mutanen Madinah suka fara karɓar Musulunci, bayan isowar Annabi ﷺ a can. Wannan ya isa ya sa shi juya baya ga Musulunci da shiryarwar Allah, duk da yadda hujjoji da alamu suka tabbatar da shi a yalwace. Lallai, yana zaune a tsakiyar al'ummar Musulmi, yana shaida irin canjin da Musulunci ke kawowa a rayuwar mutane.
We see first 'Abdullah ibn Ubayy: a man living among the Muslim community, close to the Prophet. Events take place in succession and signs of different sorts are seen, all confirming the truth of the Islamic faith and the message preached by the Prophet. Yet 'Abdullah ibn Ubayy’s heart is not responsive to faith. Apparently, God has not granted him the blessing of accepting faith. Something stands between him and this great flow of light: it is the grudge he harbours for not being made king of the Aws and Khazraj. He had been all but proclaimed king when the people of Madlnah began to accept Islam, following the Prophet’s arrival there. This was enough for him to turn away from Islam and its divine guidance, regardless of how it was confirmed by evidence and signs aplenty. Indeed, he lived in the midst of the Muslim community, witnessing the radical change Islam brings into peoples lives.
Mun kuma ganin ɗansa, shi ma mai suna 'Abdullah, wanda misali ne mai kyau na Musulmi mai sadaukarwa. Yana cikin matsanancin baƙin ciki saboda halin mahaifinsa, kuma yana jin kunya sosai game da shi. Duk da haka, yana jin ƙaunar da ɗa mai biyayya yake yi wa mahaifinsa. Lokacin da ya ji cewa Manzon Allah ﷺ yana son mahaifinsa ya mutu, sai ya ji wasu motsin rai daban-daban sosai. Yana fuskantar waɗannan motsin rai da cikakkiyar gaskiya da tsanani. Yana da cikakken jajircewa ga Musulunci, yana ƙaunar Manzon Allah ﷺ, kuma yana marmarin cika umarninsa, koda kuwa waɗannan umarnin suna gāba da mahaifinsa.
We also see his son, also named 'Abdullah, a superior example of a dedicated Muslim. He is so miserable because of his fathers attitude and so ashamed of him. Yet, he feels for him the love a dutiful son has for his father. He hears that God’s Messenger wants his father dead, and he experiences greatly different emotions. He faces these with all frankness and seriousness. He is committed to Islam, loves God’s Messenger and is keen to fulfil his orders, even when these are against his own father.
Duk da haka, ba zai iya amincewa da tunanin cewa wani zai kashe mahaifinsa ko kuma cewa irin wannan mutum zai yi yawo cikin 'yanci bayan ya aikata hakan ba. Yana tsoron cewa zai iya raunana kuma ba zai iya shawo kan sha'awar ramuwa ba. Saboda haka, ya je wurin shugabansa, Annabi ﷺ, yana neman taimakonsa kan yadda zai fi dacewa ya magance rikicin motsin zuciyarsa wanda ya dami shi sosai.
Yet he cannot condone the thought that anyone should kill his father or that such a person would walk freely after having done that. He fears that he might weaken and that he will not overcome the desire to take revenge. Therefore, he goes to his leader, the Prophet, requesting his help in how best to deal with the conflicting emotions that so troubled him.
Ya roƙi cewa idan Annabi yana so a kashe mahaifinsa, to ya bar shi ne zai aiwatar da hakan. Don haka zai yi biyayya ga Annabi ﷺ kuma ya yi abin da aka umarce shi. Amma idan wani ne ya kashe mahaifinsa, yana iya kashe wannan mutumin don ɗaukar fansa, don haka ya kashe rai na mumini saboda kafiri. Zai kuma fuskanci wahala mai girma a rayuwa ta gaba.
He requests that if the Prophet wants his father killed, then he should let him be the one to carry this out. He would so obey the Prophet and do as he was told. Otherwise, if someone else killed his father, he might kill that person in revenge, thus taking the life of a believer in revenge for an unbeliever. He would then face tremendous difficulties in the life to come.
Abin da muke gani a nan abin mamaki ne gaske. Yana nuna girman imani wanda ya zurfafa a cikin zuciyar mumini. Mutumin ya ba Manzon Allah ﷺ damar ya ba shi ɗaya daga cikin ayyuka mafi wahala da mutum zai iya fuskanta: kashe mahaifinsa. Yana da gaskiya a cikin tayinsa, kuma manufarsa ita ce ya guji wani abu da yake da mummunan sakamako mafi girma.
What we see here is truly awesome. It is the greatness of faith deeply enshrined in a believers heart. The man offers the Prophet the opportunity to assign to him one of the hardest ever actions a human being can face: to kill his own father. He is sincere in his offer, and his purpose is to avoid something that has worse and graver consequences:
don't kill a believer in revenge for an unbeliever, thereby incurring a sin that could land him in hell. We are amazed at his absolute sincerity and at the way he faces his human weakness towards his father. He says to the Prophet ﷺ: "By God, all my tribe, the Khazraj, know full well that they have no son more dutiful towards his father than I am." He does not want the Prophet ﷺ to change any order he gives concerning his father. He knows that whatever the Prophet ﷺ orders must be obeyed.
to kill a believer in revenge for an unbeliever, thus incurring a sin that could land him in hell. We are amazed at his absolute sincerity and by the way in which he faces his human weakness towards his father. He says to the Prophet: “By God, all my tribe, the Khazraj, are fully aware that they have no son who is more dutiful towards his father than I am.” He does not want the Prophet to change any orders he gives concerning his father. He knows that whatever the Prophet orders must be obeyed.
Duk abin da yake so shi ne shi ne zai aiwatar da waɗannan umarnin, domin kada ya fāɗa cikin raunin ɗan Adam daga baya.
All he wants is that he should be the one to carry out those orders, so as not to succumb to human weakness later on.
Shin an burge shi da irin wannan tsananin imani, sai Annabi ﷺ ya kawar masa da duk wata damuwa cikin tausayi da jin kai, ya ce game da mahaifinsa: "Za mu yi masa kyautatawa, mu kuma yi masa kyakkyawar mu'amala muddin yana tare da mu." Kafin wannan kuma, Annabi ﷺ ya hana 'Umar, wanda ya nemi a kashe 'Abdullah ibn Ubayy ta hannun wani daga kabilarsa, yana cewa: "Yaya za ka ji, ya 'Umar, idan mutane suka fara cewa Muhammad ﷺ yana kashe sahabbansa?" Haka nan muna lura da sha'awa yadda Annabi ﷺ ya yi aiki a matsayin shugaba mai hikima kuma mai ilhami domin ya kwantar da al'amarin. Ya umarci Musulmi da su tashi nan take, ya ci gaba da tafiya da rundunarsa har zuwa gajiya.
Impressed by such feelings of a man with profound faith, the Prophet kindly and compassionately removes all difficulty from him, saying that as far as his father is concerned: “We will be kind to him and treat him well as long as he is with us.” Prior to this, the Prophet had also stopped 'Umar who had advocated that 'Abdullah ibn Ubayy be killed by one of his tribesmen, saying: “How would you like it, 'Umar, if people started to say that Muhammad is killing his Companions?” We also note with admiration how the Prophet reacted as a wise, inspired leader to quell the event. He ordered the Muslims’ immediate departure, and continued marching with his army to the point of fatigue.
Manufarsa ita ce ya karkatar da mutane daga duk wani tunani na fifita kabila ba tare da dalili ba, wanda kururuwar mutanen nan biyu da ke fada da juna za ta iya tayar da shi. Yana so ya kashe wutar fitina irin wadda munafuki 'Abdullahi ɗan Ubayy ya tada, wanda ya nufi lalata soyayya da 'yan'uwantaka da ke tsakanin Muhajirai da Ansarawa. Wadannan soyayya da 'yan'uwantaka sun kasance irin ta musamman, wadda ba a taba sanin irinta a tarihin bil'adama ba. Haka nan muna lura da maganar Annabi ﷺ zuwa ga Usaid ɗan Hudhair, wadda ta nemi tada himmar sahabbansa a ruhaniyance domin yaki da rarrabuwa da fitina. Yana so a dakatar da mutumin da ke neman shuka rarrabuwa daga mutanensa da kansu, domin har yanzu yana da babban matsayi a tsakaninsu.
His aim was to distract people from any thought of blind tribal loyalty, which the cries of the two fighting men might have stirred. He wanted to quell the sort of strife instigated by the hypocrite 'Abdullah ibn Ubayy who aimed to destroy the feelings of love and brotherhood that existed between the Muhajirin and the Ansar. These feelings were of a unique type, previously unknown in human history. We similarly note the Prophets remarks to Usayd ibn Hudayr, which sought to mobilize his Companions spiritually against discord and strife. He wanted the man who aimed to sow discord to be stopped by his own people as he still enjoyed a high position among them.
A ƙarshe, fage na ƙarshe abin mamaki ne: ‘Abdullahi ɗan ‘Abdullahi ɗan Ubayy, mumini mai ƙarfin imani, ya riƙe takobinsa a ƙofar shiga birnin Madinah don hana mahaifinsa shiga. Yana so kalaman mahaifinsa da kansa su tabbata.
Finally, the last scene is amazing: ‘Abdullah ibn ‘Abdullah ibn Ubayy, a firm believer, holds his sword at the entrance gate to Madinah to prevent his fathers entry. He wanted his fathers own words to come true.
Shi ne ya ce: "Idan muka koma Madina, mai daraja tabbas zai kori marasa daraja daga cikinta." Yana so ya sani cewa Manzon Allah ﷺ shi ne mai daraja, shi kuwa shi ne maras daraja. Ya tilasta shi ya tsaya a can har sai Manzon Allah ﷺ ya zo, ya ba shi izinin shiga, yana nuna masa a aikace wa daraja ta gaskiya take.
It was he who said: “When we return to Madinah, the more honourable will surely drive out those who are contemptible.” He wanted him to know that Gods Messenger was the more honourable and that he himself was the contemptible one. He forced him to stand there until the Prophet arrived and gave him permission to enter, showing him in practical measures to whom true honour belonged.
Ga irin wannan matsayi mai girma ne waɗannan mutane suka kai ta hanyar imani.
It is to such a high summit that those people attained through faith.
Duk da haka, sun kasance mutane na yau da kullum, suna jin dukkan motsin rai da raunin ɗan adam. Wannan ita ce mafi kyawun halayen wannan addini idan mutane suka fahimce shi yadda ya kamata a fahimce shi. Su kuma sai su zama abin koyi a aikace, a cikin siffar mutane da ke cin abinci kuma suna tafiya a kan tituna.
Yet they remained ordinary humans, experiencing all human feelings and frailties. This is the most beautiful characteristic of this faith when people understand it as it should be understood. They then become its practical image, in the form of humans who eat food and walk the streets.