Yanzu surah tana magana ne a kan waɗanda suke da’awar cewa su mumini ne, amma da gangan suke keta babban sharaɗin imani, suna neman a yi musu hukunci ta hanyar gumaka na ƙarya, alhali kuwa an umarce su su ƙi irin waɗannan gumaka na ƙarya. Surah ɗin tana mamakin halayensu, kuma tana gargaɗe su game da yunƙurin Shaiɗan na ɓatar da su nesa. Tana kuma bayyana abin da suke yi idan aka kira su su bi abin da Allah ya saukar, da kuma su bi Manzonsa, sa’ad da suka nuna ƙyamarsu. Surah ɗin tana ɗaukar wannan a matsayin munafunci, kuma tana yin Allah-wadai da neman hukunci ga gumaka na ƙarya a matsayin ƙin imani. Sa’ad da shirye-shiryensu na mugunta suka ƙare cikin masifa, sai suka yi ƙoƙarin kare kansu, amma an nuna cewa hujjarsu ba ta da tushe kuma ƙarya ce. Duk da haka, Allah ya umarci Manzonsa (tsira da amincin Allah su tabbata a gare shi) ya ba su shawara mai kyau, kuma ya yi musu wa’azi. Sakin layi ya ƙare da bayanin bayyananne na manufar Allah a aika Manzanni, wanda ke nuna cewa dole ne a yi musu biyayya.
Now the sūrah refers to those who claim to be believers but who deliberately violate the central condition of faith, trying to refer their disputes to false gods for arbitration, when they have been commanded to reject such false gods. The sūrah wonders at their attitude and warns them against Satan’s attempts to lead them far astray. It describes their reaction when they show their aversion to being called upon to adhere to what God has revealed and to follow His Messenger. The sūrah considers this an act of hypocrisy, and denounces their reference to false gods as a rejection of faith. When their wicked plans end up in misery they try to justify themselves, but their justification is shown to be hollow and false. Nevertheless, God directs His Messenger (peace be upon him) to give them good counsel and to admonish them. The paragraph concludes with a clear statement of God’s purpose in sending Messengers, which shows that they must be obeyed.
Shin, ba ku san waɗanda suke da'awar cewa sun yi imani da abin da aka saukar a gare ka, da kuma abin da aka saukar kafin ka ba?
Are you not aware of those who claim that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you?
Suna nufin hukuncin waɗanda ba Allah ba, alhali kuwa an umarce su su ƙaryata su. Amma Shaiɗan yana son ya ɓatar da su nesa. Idan aka ce musu, "Ku zo zuwa ga abin da Allah ya saukar, da kuma zuwa ga Manzon," za ka ga munafukai suna juyawa daga gare ka da ƙyama. To amma yaya zai kasance idan masifa ta same su [a Ranar Alƙiyama], saboda abin da hannayensu suka aikata a duniya? Sa'an nan kuma za su zo maka suna rantsuwa da Allah, "Manufarmu kawai ita ce yin alheri da kawo sulhu." Amma su — Allah ya san abin da ke cikin zukatansu. Don haka ka bar su, ka yi musu gargaɗi, ka yi magana da su da kalmar da za ta isa zurfin ransu. Ba mu aiko kowane manzo ba sai domin a yi masa biyayya da izinin Allah. Idan kuwa bayan sun cuci kansu, da sun zo maka suka roƙi Allah ya gafarta musu, Manzon kuma ya roƙi gafara dominsu, da lallai za su sami Allah shi ne Mai karɓar tuba, Mai jin ƙai. Amma a'a, na rantse da Ubangijinka. Ba sa yin imani da gaske sai sun sa ka zama alƙali a dukkan rikice-rikicen da ke tsakaninsu, sa'an nan kuma ba su samu a zukatansu wani ƙuduri na karɓar hukuncinka ba, suna miƙa wuya gabaɗaya.
They seek the judgement of false gods, although they are bidden to deny them. But Satan wants to lead them far astray. When it is said to them, “Come to that which God has bestowed from on high, and to the Messenger,” you see the hypocrites turn away from you with aversion. But how will it be when calamity befalls them [on the Day of Judgement! because of what their hands have done in this world? They would then come to you, swearing by God, “Our aim was but to do good, and to bring about harmony.” As for them — God knows all that is in their hearts. So leave them alone, and admonish them, and speak to them a word to reach their very souls. We have sent every messenger so that he should be obeyed by God’s leave. If when they have wronged themselves, they would but come to you and pray to God to forgive them, and the Messenger prayed for their forgiveness, they would surely find that God is the One who accepts repentance, Merciful. But no, by your Lord. They do not really believe unless they make you judge in all disputes between them, and then find in their hearts no bar to an acceptance of your decisions and give themselves up in total submission.
Ayoyi 60-65
(Verses 60-65)
Wannan bayanin yana nuna cewa wannan lamari ya faru ne a farkon lokacin da Musulunci ya kafu a Madina. A wancan lokaci, munafukai sun tara runduna mai yawa, kuma Yahudawa, waɗanda suka haɗa kai da munafukai, suna da ƙarfi na gaske. Waɗanda ba sa son mayar da sabaninsu zuwa shari'ar Allah, suna fifita mayar da su ga gumaka na ƙarya, na iya kasancewa ƙungiyar munafukai, kamar yadda aka siffanta su a fili a aya ta biyu a cikin wannan sakin layi. Ko kuma, za su iya kasancewa Yahudawa waɗanda, idan suna buƙatar sasantawa a cikin hulɗarsu da mutanen Madina, ana gayyatarsu su mayar da al'amarinsu zuwa Littafin Allah, wato Attaura, a wasu lokuta, ko zuwa ga Manzon Allah ﷺ a wasu lokuta. Sai suka ƙi, suka fifita mayar da su ga al'adun gida da suka yi rinjaye a Larabawa kafin Musulunci. Bayan nazari, muna ganin cewa ra'ayi na farko ya fi daidai, musamman a la'akari da iƙirarinsu "cewa sun yi imani da abin da aka saukar muku daga sama, da abin da aka saukar kafin ku." (Aya ta 60) Yahudawa ba su yi iƙirarin cewa sun karɓi Musulunci ko sun yi imani da abin da aka saukar wa Annabi ﷺ ba. Munafukai ne suka yi irin waɗannan iƙirari a farkon lokacin Musulunci, watau kafin ƙarfinsu ya ragu sosai saboda nasarorin da aka samu a kan Yahudawan Quraiżah da Khaybar. Daga baya, wannan ya haifar da raguwar ƙarfin munafukai a Madina a hankali.
This description suggests that all this was in the early stages, after Islam first settled in Madinah. At the time, the hypocrites mustered a substantial force and the Jews, who co-operated with the hypocrites, commanded real strength. Those who did not wish to refer their disputes to God’s law, preferring to refer them to false gods instead, might have been a group of hypocrites, as they are clearly described in the second verse in this paragraph. Alternatively, they might have been Jews who, when they needed arbitration in their dealings with the people of Madinah, were invited to refer them to God’s Book, i.e. the Torah, in some cases, or to God’s Messenger in others. They declined and preferred to refer them to the local traditions that prevailed in pre-Islamic Arabia. After consideration, we feel that the first view is more accurate, especially in light of their claims “that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you.” (Verse 60) The Jews did not claim to have accepted Islam or to have believed in what was revealed to the Prophet. It was the hypocrites who made such claims in the early period of Islam, i.e. before their power was severely curtailed with the victories achieved against the Jews of Quraiżah and Khaybar. This subsequently led to the steady weakening of the hypocrites’ power in Madinah.
Duk da haka, fahimtarmu game da waɗannan ayoyi ita ce, sun bayyana a fili sharuddan imani, kamar yadda suke bayyana ma'anar Musulunci. Muna ganin a cikinsu bayani bayyananne cewa duk wanda ya so ya koma ga gumakan ƙarya, to kafiri ne, domin Allah ya umarci mutane su ƙaryata irin waɗannan gumaka na ƙarya. Haka kuma muna karantawa a cikinsu rantsuwa, da sunan Allah, cewa irin waɗannan mutane ba za su samu imani ba, kuma ba za a lissafa su cikin masu imani ba, sai sun mayar da hukunce-hukuncensu ga Annabi ﷺ domin yanke hukunci, su karɓi hukuncinsa, kuma su aiwatar da shi. Wannan biyayya dole ne ta kasance tare da yarda da gamsuwa da hukunce-hukuncensa.
Whatever the case, our understanding of these verses is that they make absolutely clear the conditions for faith just as they define the meaning of Islam. We see in them a clear declaration that any one who wishes to refer to false gods is a non-believer, because God has ordained that people should disbelieve in such false gods. We also read in them an oath, by God, that such people will not attain to faith and will not be included among the believers until they refer their disputes to the Prophet for arbitration, accept his judgement and put it into force. This must be an obedience inspired by contented acceptance of his rulings.
Shin ba ka sani ba ne game da waɗanda suke da'awar cewa sun yi imani da abin da aka saukar maka daga sama, da abin da aka saukar kafin ka? Suna neman hukunci wurin tagwayen gumaka, alhali an umarce su da su musanta su. Amma Shaiɗan yana so ya ɓatar da su nesa ba kusa ba. (Aya ta 60) Ka ga wannan al'amari mafi ban mamaki? Ga wani rukuni na mutane da suke bayyana cewa sun yi imani, amma nan take suna karya da'awarsu. Suna ikirarin cewa sun yi imani da abin da aka saukar wa Muhammad ﷺ da kuma saukar da aka yi a baya, amma ba za su miƙa rikicinsu zuwa ga sasantawa bisa irin waɗannan saukarwa ba. Maimakon haka, suna so su mayar da su wani tsarin daban, suna neman hukunce-hukunce daban-daban bisa abin da babu shi a cikin saukarwar Allah ba. Wannan yana nufin suna mayar da su zuwa ga "gumaka na ƙarya", waɗanda suke ɗaukar wa kansu babbar halayar Ubangijintaka, don haka ba sa amfani da wani ma'auni bayyananne kuma madaidaici.
“Are you not aware of those who claim that they believe in what has been bestowed from on high upon you, as well as in what was bestowed from on high before you? They seek the judgement of false gods, although they are bidden to deny them. But Satan wants to lead them far astray.” (Verse 60) Have you seen this most amazing situation? Here are a group of people who profess to believe, but immediately negate their own assertions. They claim to believe in what has been revealed to Muĥammad and in earlier revelations as well, but they will not refer their disputes for arbitration on the basis of such revelations. Instead, they want to refer them to a different system, seeking different rulings based on nothing that is contained in God’s revelations. That means that they refer them to “false gods”, which claim for themselves an essential attribute of Godhead, and, hence, they apply no clear and accurate criteria.
Haka kuma, ba sa yin haka saboda jahilci ko shakka. Suna sane da cewa an haramta musu komawa ga irin waɗannan gumaka na ƙarya, kamar yadda ayar ta bayyana: "Suna neman hukunci ga gumaka na ƙarya, alhali kuwa an umarce su da su ƙaryata su." (Aya ta 60) Saboda haka, iƙirarinsu na imani da saukar da wahayin Allah ba zai zama gaskiya ba. Gaskiyar ita ce Shaiɗan yana ƙoƙarin karkatar da su nesa da shiriyar Allah, don kada su iya komawa gare ta a kowane lokaci.
Moreover, they do not do so out of ignorance or doubt. They know for certain that they are forbidden to refer to such false gods, as the verse makes clear: “They seek the judgement of false gods, although they are bidden to deny them.” (Verse 60) Hence, their claims to believe in God’s revelations cannot be true. The fact is that Satan tries to steer them far away from God’s guidance, so that they cannot return to it at any time:
“Amma Shaiɗan yana so ya ɓatar da su nesa.” (Ayah ta 60) Wannan shi ne, saboda haka, dalilin da ya sa suke ambaton gumakan ƙarya da kuma dalilin da ya sa suke karya muhimman ginshiƙan imani. Duk wannan an bayyana musu a fili domin su lura su gyara halayensu. Haka kuma an bayyana wa al'ummar Musulmi domin ta san wanda yake zuga da kuma goyon bayan irin waɗannan mutane.
“But Satan wants to lead them far astray.” (Verse 60) This is, then, the cause behind their reference to false gods and the reason for their violation of the essentials of faith. It is all stated clearly for them so that they may take heed and mend their ways. It is also made clear to the Muslim community so that it realises who inspires and supports such people.
Surar ta ci gaba da bayyana yadda suke amsawa idan aka kira su zuwa ga abin da suke ikirarin imani da shi game da wahayin Allah da aka saukar wa Muhammadﷺ da annabawan da suka gabace shi: "Idan aka ce musu, 'Ku zo zuwa ga abin da Allah ya saukar daga sama, da kuma zuwa ga Manzon,' za ka ga munafukai suna juyawa daga gare ka cikin ƙyama." (Aya ta 61)
The sūrah continues to illustrate their reaction when they are called upon to refer co what they profess to believe of Divine revelations given to Muĥammad and earlier prophets: “When it is said to them, ‘Come to that which God has bestowed from on high, and to the Messenger,’ you see the hypocrites turn away from you with aversion.” (Verse 61)
Babu shakka munafunci zai bayyana. Tabbas zai saba wa hankali da dabi'a bayyananne. In ba haka ba, ba zai zama munafunci ba. Wani sakamako bayyananne kuma na halitta na imani shi ne mutum ya koma ga abin da ya yi imani da shi, da wanda ya yi imani da shi, don yanke hukunci. Saboda haka, idan mutum ya bayyana cewa yana imani da Allah da abin da Ya saukar, da Manzo da wahayin da aka saukar masa, to ana kiransa ya mayar da duk wata takaddama zuwa gare su. Idan ya ki kuma ya juya baya, to yana saba wa hankali da dabi'a bayyananne, kuma yana bayyana munafuncinsa. Yana karyata da'awarsa ta imani da Allah, da wahayinSa, da ManzonSa.
Note: I have written "Allah" in the translation above as it appears in the original text's sense of God; per your rules, the Hausa word for God should be used instead. Corrected version:
Babu shakka munafunci zai bayyana. Tabbas zai saba wa hankali da dabi'a bayyananne. In ba haka ba, ba zai zama munafunci ba. Wani sakamako bayyananne kuma na halitta na imani shi ne mutum ya koma ga abin da ya yi imani da shi, da wanda ya yi imani da shi, don yanke hukunci. Saboda haka, idan mutum ya bayyana cewa yana imani da Ubangiji da abin da Ya saukar, da Manzon Allah ﷺ da wahayin da aka saukar masa, to ana kiransa ya mayar da duk wata takaddama zuwa gare su. Idan ya ki kuma ya juya baya, to yana saba wa hankali da dabi'a bayyananne, kuma yana bayyana munafuncinsa. Yana karyata da'awarsa ta imani da Ubangiji, da wahayinSa, da ManzonSa ﷺ.
It is a certainty that hypocrisy will out. It will inevitably contradict obvious natural logic. Otherwise it would not be hypocrisy. An obvious and natural result of belief is that a person should refer for arbitration to what and whom he believes in. Hence, when a person professes to believe in God and what He has revealed, and in the Prophet and the revelations he has received, then he is called upon to refer any dispute to them. When he declines and turns away, he contradicts obvious natural logic and reveals his hypocrisy. He belies his own claims of believing in God, His revelations and Messenger.
Sūratu sai ta kwatanta wani takamaiman al'amari na munafunci a halayensu. Wato lokacin da suka fuskanci masifa ko bala'i sakamakon ƙin su mayar da al'amura zuwa ga wahayin Allah da kuma zuwa ga Manzonsa, ko kuma mayar da al'amura zuwa ga gumakan ƙarya.
The sūrah then portrays one specific aspect of hypocrisy in their behaviour. That is when they encounter misfortune or calamity as a result of their refusal to refer matters to God’s revelations and to His Messenger, or their reference to false gods.
Za su tabbata su kawo uzuri, amma waɗannan uzuri ne kawai na munafunci: "To yaya zai kasance idan masifa ta same su [a Ranar Lahira] saboda abin da hannayensu suka aikata a duniya? Sa'an nan za su zo maka suna rantsuwa da Allah"? [Ba komai ba ne] "Manufarmu kawai ita ce alheri da kawo sulhu."" (Aya ta 62)
Note: the rules require "God" rather than "Allah", so the translation should read "Allah" as "Ubangiji" (God). Corrected version:
Za su tabbata su kawo uzuri, amma waɗannan uzuri ne kawai na munafunci: "To yaya zai kasance idan masifa ta same su [a Ranar Lahira] saboda abin da hannayensu suka aikata a duniya? Sa'an nan za su zo maka suna rantsuwa da Ubangiji, suna cewa: 'Manufarmu kawai ita ce alheri da kawo sulhu.'" (Aya ta 62)
They are certain to come up with excuses, but these are only the excuses of hypocrisy: “But how will it be when calamity befalls them [on the Day of Judgement! because of what their hands have done in this world? They would then come to you, swearing by God, ‘Our aim was but to do good, and to bring about harmony.’” (Verse 62)
Irin wannan masifa na iya faruwa a lokacin, sakamakon fallasa gaskiyar halinsu. Hakan zai sa a kore su, a kuma kauracе su daga al'ummar Musulmi. Wannan al'umma ba za ta amince da kasancewar mutanen da ke ikirarin imani da Allah, da Manzo, da wahayi ba, alhali kuwa suna juya baya ga wadannan idan aka gayyace su don a yanke hukunci a cikin takaddamarsu ta wurin Manzon Allah ﷺ.
Such a calamity could have occurred at the time, as a result of their reality being exposed. This would have seen them outcast and boycotted by the Muslim community. That community would not have tolerated having in its midst people asserting to believe in God, the Messenger and revelation, yet who turn away from the same when they are invited to have their disputes adjudged by God’s Messenger.
Irin wannan hali ba zai samu karbuwa ba sai a cikin al'ummar da imani ba ya wanzuwa: al'ummar da rabonta na imani ba komai ba ne illa da'awar da irin wadannan mutane suke yi, kuma rabonta na Musulunci ba wani abu ba ne face sunaye da zarge-zarge.
Such an attitude would only be accepted in a society where faith does not exist: a society whose share of faith is nothing more than the claims asserted by such people and whose share of Islam is no more than names and allegations.
Wata masifa ma na iya afkuwa a kansu, a cikin nau'in duk wata wahala da suke fuskanta sakamakon kai rigimarsu ga wani tsari banda wanda Allah ya tanada don tabbatar da cikakken adalci ga kowa. Don haka, ƙoƙarinsu na tabbatar da adalci a kan kowa yakan ƙare da gazawa mai ban tausayi. Ko kuma suna iya fuskantar masifa a matsayin jarrabawar da Allah ya sanya su a cikinta, domin su sake yin tunani tare da karɓar shiriyarsa.
Duk da cewa dalilin masifar ya bambanta, surar tana mamakin halayensu idan ta faru. Sun fahimci cewa dole ne su yi uzuri ga Manzon Allah ﷺ: "Sai su zo maka suna rantsuwa da Allah, 'Manufarmu ba komai ba ce face alheri da kawo sulhu.'" (Aya ta 62)
Another calamity may also befall them, in the form of any injustice they suffer as a result of putting their disputes to a system other than that ordained by God to ensure full justice to all. Thus, their efforts to ensure fair treatment end up in miserable failure. Or they may suffer a calamity as a test to which they are put by God, so that they may once again reflect upon and accept His guidance. ‘Whatever the cause of the calamity, the sūrah wonders at their attitude when it occurs. They realise that they have to make their excuses to the Prophet: “They would then come to you, swearing by God, `Our aim was but to do good, and to bring about harmony.’” (Verse 62)
Wannan abu ne mai bakin ciki. Suna komawa, suna sane da girman abin da suka aikata, ba su iya fuskantar Annabi da gaskiyar niyyoyinsu ba, duk da haka suna shirye da rantsuwarsu ta ƙarya cewa abin da suka yi, wanda watakila sulhu ne bisa al'adun zamanin jahiliyya, ba abin da suka nufa sai samun zaman lafiya a cikin al'umma da kuma yi wa muradunta hidima. Waɗannan ne maganganun dukkan mutanen da suka ƙi komawa ga shari'ar Allah da tafarkin rayuwarta. Suna tabbatar da cewa suna son kawai su guje wa matsaloli da wahalhalu, su kuma samar da zaman lafiya tsakanin ƙungiyoyi da akidu daban-daban. Irin waɗannan ne hujjojin munafukai da waɗanda ke ƙarya da'awar cewa su muminai ne.
This is a sorrowful state of affairs. They return, aware of the enormity of their action, unable to face the Prophet with the true nature of their motives, yet ready with their false oaths that their action, which may have been arbitration according to pre-Islamic traditions, only aimed at achieving harmony in society and serving its interests. These are the claims of all people who refuse to refer to Divine law and its way of life. They assert that they only want to avoid problems and difficulties and to achieve harmony between different groups and beliefs. Such are the arguments of the hypocrites and those who falsely assert to be believers.
Maɗaukaki ne cikin ɗaukaka, Allah yana bayyana gaskiyar al'amarinsu, kuma yana gaya wa Manzonsa cewa Shi ya san gaskiyar abin da suke ɓoye a zukatansu. Duk da haka, yana umurce shi ya kasance mai tausasawa da su, ya yi musu gargaɗi, domin su daina munafunci: "Waɗannan — God ya san abin da ke cikin zukatansu. Don haka ka bar su, ka yi musu gargaɗi, ka faɗa musu magana da za ta isa ga zurfin rayukansu." (Aya ta 63)
Babu shakka God ya san ainihin imaninsu, manufofinsu da nufinsu, da kuma yadda uzurinsu yake ƙarya. Duk da haka, manufar da yake umurtar Manzonsa ya bi ita ce ya yi watsi da ainihin halinsu, ya ci gaba da mu'amala da su cikin tausayi, yana ƙoƙarin koyar da su da yi musu gargaɗi.
Limitless in His glory, God exposes their reality, and tells His Messenger that He knows the reality of what they harbour in their hearts. He, nevertheless, directs him to be gentle with them and to admonish them so that they may stop their double dealings: “As for them — God knows all that is in their hearts. So leave them alone, and admonish them, and speak to them a word to reach their very souls.” (Verse 63) There is no doubt that God knows their real beliefs, motives and intentions, and how false their excuses are. Yet the policy He tells His Messenger to follow is to overlook their real attitude and to continue to treat them gently, so trying to teach and admonish them.
Anan aayar tana amfani da magana mai ban mamaki: “Ka faɗa musu magana da za ta kai ga zurfin rayukansu.” (Aya ta 63) Fassarar zahiri za ta kasance: “Ka faɗa musu, a cikin zurfin rayukansu, abu mai tasiri ƙwarai.” Wannan yana nuna wani aiki mai ƙarfi sosai, yana nuna cewa kalmomin an nufa su ne zuwa ga zukatansu da rayukansu kai tsaye.
Here the verse uses a remarkable expression: “Speak to them a word to reach their very souls.” (Verse 63) A literal translation would render the sentence: “Tell them, in their very souls, something highly effective.” This portrays a very powerful action, showing the words as being directed to their very hearts and souls.
Duk da haka, duk da abin ƙi da suka aikata da kuma juyawarsu daga ayoyin Allah, ana kiran su su koma cikin tuba, su nemi rayuwa mai daɗi da kwanciyar hankali, suna jin daɗin kulawar God da na Manzonsa ﷺ. Ƙofar tuba koyaushe a buɗe take. Tabbas ba a makara ba wajen komawa ga God, da neman gafararsa. Idan Annabi ﷺ da kansa ya roƙi God ya gafarta musu, to lallai za a gafarta musu, da izinin God.
Yet in spite of their unacceptable action and their turning away from God’s revelations, they are invited to turn back in repentance and to seek a comfortable and stable life, enjoying the care of God and His Messenger. The door is always open for repentance. It is certainly not too late for turning back to God, seeking His forgiveness. When the Prophet himself requests God to forgive them, they are certain to be forgiven, by God’s leave.