Mafi yiwuwa, an saukar da ayoyin da ke cikin wannan nassi a farkon zamanin Madina, wataƙila bayan Yakin Uhud (626 AD) kuma kafin Yakin Khandaq (627 AD). Hoton al'ummar Musulmi da ke fitowa daga waɗannan ayoyi yana ba da wannan ra'ayi. Yana nuna kasancewar ɗimbin ƙungiyoyi a cikin al'ummar Musulmi; ƙungiyoyin da ba su kai ga girma ba tukuna, ko kuma ba su shirya karɓar addinin Musulunci ba, waɗanda suka koma ga munafunci da ƙarya. Yana nuna cewa al'ummar Musulmi har yanzu tana buƙatar cikakken ƙoƙari na koyarwa da shigar da ita cikin Musulunci. Al'ummar da ke buƙatar ƙarin kwadaitarwa da ƙarfafawa domin ta ɗauki babban aikin da aka ɗora mata a kafaɗunta, ta cika buƙatunsa, dangane da ra'ayoyin addini a gefe ɗaya, da kuma fuskantar ƙarfin abokan gaba a gefe ɗaya.

Most probably, the verses in this passage were revealed early in the Madinah period, possibly after the Battle of Uĥud (626 AD) and before the Battle of the Moat (627 AD). The picture of the Muslim community that emerges from these verses gives that impression. It suggests the existence of a multiplicity of groups within the Muslim community; groups that were yet to mature, or unwilling to embrace the faith of Islam, and who resorted to duplicity and hypocrisy. It implies that the Muslim community was still in need of an extensive effort of education and induction into Islam. A community that required additional motivation and encouragement in order to take on the enormous task placed on its shoulders and meet its requirements, with respect to the concepts of the faith on the one hand and the confrontation with hostile forces on the other.

Wannan ba ya rage gaskiyar cewa a cikin wannan al'umma akwai mutane da yawa waɗanda imaninsu, iliminsu da fahimtarsu suka kai matsayi mai girma da ba a taɓa ganin irinsa ba. Muna magana ne a nan kan al'ummar Musulmi baki ɗaya. A yanayin da take ciki a lokacin, ta kasance wata tukunya mai haɗe-haɗe da abubuwa daban-daban, marasa daidaito, kuma kamar yadda waɗannan ayoyi suke nunawa, tana buƙatar ƙarin haɗuwa da daidaitawa.

This in no way detracts from the fact that there were in that community many individuals whose faith, knowledge and understanding had scaled unparalleled heights of excellence and distinction. We are referring here to the Muslim community as a whole. In its condition at the time, it was a melting pot of different, non- homogeneous elements and, as these verses appear to indicate, in need of greater integration and harmonisation.

Idan muka duba sosai ga manyan siffofin waɗannan umarnin, za mu shiga cikin yanayin al'ummar Musulmi ta fuskar ɗan Adam, yanayin da sau da yawa ake mantawa da shi. Idan muka fahimci haka, za mu iya ganin ƙarfi da rauni na wannan al'umma. Za mu ga yadda Alƙur'ani ke gwabza yaƙi da raunin ɗan Adam, da kuma yadda yake yaƙar illolin jahilci na addini da sauran ƙarfafan abokan gaba na al'umma, duk a lokaci guda. Za mu lura da tsarin koyarwar Alƙur'ani wanda ke canza mutane masu karɓa a cikin duniyar gaske. Haka nan, muna ganin wani ɓangare na ci gaba da ƙoƙarin da ya yi wa wannan manufa, har ya iya ɗaukar wannan rukuni na mutane, masu bambancin kwarewa da halaye, daga zurfin jahilci zuwa irin wannan matsayi na kyau, haɗin kai da daidaito, duk a cikin iyakokin yanayin ɗan Adam. Dukan wannan an gani ne a ɓangaren ƙarshe na rayuwar Annabi Muhammad ﷺ.

Ya ku masu bangaskiya, ku kasance cikin shiri sosai don kare kanku daga hatsari, ku fita yaƙi ko dai a ƙananan ƙungiyoyi ko kuma gaba ɗaya tare. Lalle akwai a cikinku waɗanda za su yi jinkiri, kuma idan wata masifa ta same ku, sai su ce: "Allah ya yi mini falala da cewa ban kasance tare da su ba!" Amma idan wata falala daga Allah ta zo muku, tabbas zai ce - kamar dai babu wata alaƙar ƙauna a tsakanin ku da shi - "Kaico, da ma ina tare da su; lalle da na samu wani babban rabo na nasara."(Ayoyi 71-73)

Believers, be fully prepared against danger, and go to war either in small groups or all together. There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!” But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.” (Verses 71-73)

Wannan shawara ce da "babban kwamanda", wato Allah Maɗaukaki, yake bai wa muminai, wanda yake tsara shirin yaƙi kuma yake nuna wa muminai hanyar da za su bi. Mutum yakan yi mamaki sosai yadda Alƙur'ani sau da yawa yake zayyana wa Musulmai, ko da yake ta hanya ta gaba ɗaya, tsarin ko dabarar yaƙin da za su fuskanta. A wani wuri, Alƙur'ani yana ba Musulmai shiri na gaba ɗaya, yana cewa: "Ku muminai, ku yi yaƙi da waɗanda ba su yi imani ba waɗanda suke kusa da ku, kuma bari su same ku da tsauri." (9: 123) A nan yana ba da shawara a kan "dabarun" da za a yi amfani da su: "...Ku shirya sosai don kare kanku daga haɗari, kuma ku yi yaƙi ko dai cikin ƙananan rukuni ko kuma dukkanku tare..." A cikin Sūrah 10, Sūratul Anfāl (Ganima), akwai misalai da yawa irin wannan (ayoyi 57 zuwa gaba).

This piece of advice is given to the believers by the “high command”, God Almighty, who sets out the plan and points the way for believers to go. One is always amazed at how often the Qur’ān actually outlines for the Muslims, albeit in a general form, the blueprint, or order of battle, for the task they are about to undertake. Elsewhere, we find the Qur’ān offering the Muslims a general plan, saying: “Believers, fight those unbelievers who are near to you and let them find you adamant.” (9: 123) Here it gives advice on the “tactics” to be employed: “...Be fully prepared against danger, and go to war either in small groups or all together... “ In Sūrah 10, The Spoils of War, there are many instances of this kind (verses 57 ff.).

Saboda haka, Alƙur'ani ba wai kawai yana koyar da Musulmai dokokin ibada da ayyukan addini ba, ko ƙa'idodin ɗabi'a da halayya, kamar yadda ra'ayin addini mai rauni ke nunawa, amma yana kuma magana kan rayuwarsu baki ɗaya, yana rufe dukkan ci gaban da rassan rayuwa a duniyar gaske. Bisa wannan tushe, Musulunci da gaskiya yana bukatar cikakken iko kan rayuwar ɗan Adam. Yana karɓa daga Musulmai, daidaikun mutane da al'ummomi, ba ƙasa da cikakkiyar miƙa wuya da bin hanyar rayuwarsa da koyarwarsa ba. Yana ƙin musamman ra'ayin cewa Musulmai, ko dai su kaɗai ko a matsayin al'umma, su nemi tushe fiye da ɗaya don tsara rayuwarsu: ɗaya don rayuwarsu ta kansu, wato bangarorin addini, ɗabi'a da halaye da kuma ibadu, bisa wahayin Allah, wani kuma don al'amuran tattalin arziƙi, zamantakewa, siyasa da ƙasashen waje, wanda aka ɗauka daga tushe daban-daban ko kuma bisa tunanin ɗan Adam kawai. Aikin irin wannan tunani ba wani abu ba ne face fitar da cikakkun dokoki da ƙa'idodi daga Alƙur'ani da kuma yin hukunci a kansu, waɗanda za a iya amfani da su a yanayi da ci gaba na rayuwa mai canzawa koyaushe, kamar yadda aka bayyana a ƙarshen wannan sura. In ba haka ba, duk da'awar imani na gaskiya da Musulunci ba su da ma'ana. Waɗanda suke karɓar irin wannan ka'idar biyu ba su shigar da imani da ruhin Musulunci ba cikakke, ko kuma ba su fahimci ƙa'idodinsa na asali ba. Na farko daga cikinsu shi ne imani da cewa "babu abin bautawa sai Allah". Wannan shi ne tushen da ya kafa ƙa'idodin cewa Allah kaɗai ne mai iko ƙarshe na mulki da shari'a a duniya.

Lalle akwai wanda yake cikinku wanda zai yi jinkiri. Idan wani masifa ya same ku, sai ya ce: "Lallai Allah ya yi mini ni'ima da cewa ban kasance tare da su ba!" Amma idan wata falala daga wurin Allah ta same ku, sai ya ce, kamar dai babu wata soyayya a tsakaninku da shi, "Kai! Da ma ni ma ina tare da su, da na sami babban rabo mai girma."

There are indeed among you such as would lag behind, and then, if a calamity befalls you, say, “God has bestowed His favours upon me in that I was not present with them!” But if good fortune comes to you from God, he is sure to say — just as if there had never been any question of love between you and him — “Oh, would that I had been with them; I would surely have had a [share in a] mighty triumph.” (Verses 72- 73)

An ana shawartar Musulmai da su tara kansu ko dai cikin ƙananan ƙungiyoyi ko kuma a matsayin rundunar yaƙi cikakkiya, kuma kada su bari wani daga cikinsu ya yi jinkiri ko ya koma baya, kamar yadda sau da yawa ke faruwa a aikace. Dole ne su kasance a faɗake, ba kawai game da abokan gābansu na waje ba, har ma game da waɗanda ke cikinsu da suka zauna baya, waɗanda kuma suke hana wasu shiga wannan jihadi.

The Muslims are advised to mobilise themselves into either small parties or as a fully-fledged fighting force, and not to allow any of their numbers to dither or lag behind, as often happened in practice. They must be vigilant, not only with respect to their external enemy, but also towards those among them who stayed behind and who discouraged others from joining this jihād.

Kalmar Larabci da aka zaɓa anan don bayyana matsayin masu kasala tana da ƙarfi sosai kuma tana dacewa sosai. Kalma ce da take ba da ra'ayin jinkiri, kamar mutum yana tangaɗi idan ana furta ta. Sautin ta yana ba da alamar ma'anar da take ɗauke da ita sosai. Wannan kuma yana cikin salon Alƙur'ani mai ƙarfi da kyau.

The Arabic term chosen here to denote the laggards’ position is particularly potent and appropriate. It is a word that gives the impression of slowness, as if one stumbles when it is pronounced. Its sound gives a strong hint of the meaning it conveys. That, itself, is characteristic of the Qur’ān’s powerful and stylistic prose.

Tsarin jimlar da yake ƙunshe da karfafawa yana nuna cewa waɗannan masu jan ƙafa, kuma ba su wuce ƙalilan ba, sun kasance masu dagewa da himma wajen bin hanyarsu. Wannan yana nuna irin mummunan tasirin da ayyukansu suka yi a kan al'umma. Saboda haka, Alƙur'ani ya mai da hankalinsa a kansu da nufe-nufensu, yana bayyana, cikin salonsa na musamman mai kwatanci mai zurfi, halayensu masu ƙyama. Halayensu, nufe-nufensu, dukkan ayyukansu da da'awarsu an fallasa su ga kowa ya gani, kamar ana bincikensu a ƙarƙashin madubin hangen ƙwayoyin cuta, suna bayyana asirinsu, manufofinsu da dalilansu.

Surah tana ci gaba, tana ƙoƙarin tada waɗanda suke jinkiri da kuma sanya a cikinsu sha'awar samun lada mafi alheri kuma mafi dorewa a lahira. Tana kwaɗaitar da su su musanya rayuwar duniya da rayuwar lahira, tana alkawarin su alherin Allah da albarkarsa a duniyoyin biyu, da ƙarshen al'amari ko dai nasara ko shahada. "Bari su yi yaƙi a hanyar Allah - duk wanda yake shirye ya musanya rayuwar duniya da ta lahira. Duk wanda ya yi yaƙi a hanyar Allah, ko an kashe shi ko ya yi nasara, za Mu ba shi lada mai yawa." (Aya ta 74)

The sūrah moves on, trying to shake these laggards and stimulate in them an ambition to gain the better and longer lasting rewards of the hereafter. It spurs them on to trade-in this life for the life to come, promising them God’s grace and blessings in both worlds and a final outcome of either victory or martyrdom. “Let them fight in God’s cause — all who are willing to barter the life of this world for the life to come. To him who fights in God’s cause, whether he be slain or be victorious, We shall grant a rich reward.” (Verse 74)

Musulunci bai amince da wani yaƙi da ya halatta ba sai wanda aka yi domin neman goyon bayan addinin Allah (Ubangiji). Ba ya karɓar yaƙi don neman dukiya, mulki ko ɗaukaka, ko na mutum ne ko na ƙasa. Musulunci ba ya goyon bayan yaƙi don mamaye ƙasa ko rinjayar wasu al'umma. Ba ya amincewa da yaƙin da ake yi don samun ko mallakar albarkatun masana'antu, ko kasuwannin masu sayayya, ko don jari da zuba hannun jari.

Islam recognises no legitimate fighting other than what is taken in support of God’s cause. It does not accept fighting merely for material gain, dominance or glory, whether personal or national. Islam does not advocate fighting for the occupation of land or the domination of other communities. It does not approve of fighting which aims at the acquisition or control of industrial raw materials, or consumer markets or for capital and investment.

Musulunci bai ƙarfafa yaƙi don ɗaukaka wani mutum, daula, aji, ƙasa, al'umma ko kabila ba. Yaƙin da yake amincewa da shi kawai shi ne wanda ake yi saboda Allah... (note: per rules, "God" must be rendered as the Hausa word for God, so the text reads:) Musulunci bai ƙarfafa yaƙi don ɗaukaka wani mutum, daula, aji, ƙasa, al'umma ko kabila ba. Yaƙin da yake amincewa da shi kawai shi ne wanda ake yi don neman yardar Ubangiji, don kafa tsarinSa da hanyar rayuwarSa a duniya, da kuma tabbatar da cewa ɗan Adam ya amfana da alherinsa, albarkarsa da adalcinsa na duniya baki ɗaya.Ban da haka, kowa yana da 'yancin zaɓar imaninsa, bisa ga akidarsa, a ƙarƙashin tsarin Ubangiji na duniya, mai jin ƙai da adalci wanda Musulunci ke kira zuwa gare shi.

Islam does not promote fighting for the glory of a particular individual, dynasty, class, state, nation or race. The only fighting it approves of is that undertaken for God’s cause, to establish His order and way of life in the world, and to ensure that humanity gains from its benefits, blessings and universal justice. Beyond that, everyone is free to choose one’s beliefs, according to one’s convictions, under the universal, humane and Divine system Islam advocates.

Bayan ya bayyana matsayin Musulmi masu jin kunya, surar ta juya zuwa ga dukkan al'ummar Musulunci. Tana kira ga Musulmin da ke jin tausayin halin raunana, maza da mata da yara, waɗanda suka sha wahala a hannun kafiran Makka. Da ace waɗannan raunanan sun sami damar yin hijira zuwa Madina, ƙasar Musulunci, da sun sami kariya da tsaro. Waɗannan wadanda ake zalunta suna neman ceto, suna addu'a ga Allah ya cece su daga hannun zalunci da ta'addanci. Surar ta jaddada daraja, girma da mutuncin manufar da ake kira Musulmi su yi yaƙi dominta ba tare da jinkiri ko shakka ba.

Having portrayed the position of wavering Muslims, the sūrah goes on to address the whole Muslim community. It appeals to Muslims who are presumably sensitive to the cause of weaker men, women and children who suffered at the hands of the Makkan unbelievers. Had such weaker elements been able to migrate to Madinah, the land of Islam, they would have enjoyed protection and safety. These victims were seeking salvation and praying to God to rescue them from the clutches of oppression and aggression. The sūrah emphasises the nobility, honour and dignity of the purpose for which Muslims are called upon to fight without hesitation or vacillation.

"Kuma me ya hana ku yin yaƙi a hanyar Allah, da kuma (domin ceton) mutanen da ba su da taimako, maza da mata da yara, waɗanda ke kuka, suna cewa: 'Ya Ubangijinmu! Ka fitar da mu daga wannan alƙarya wadda mutanenta azzalumai ne, ka sa mana wani majiɓinci daga wurinka, ka sa mana wani mai taimako.'" (Aya ta 75)

“And why should you not fight in the cause of God and the utterly helpless men, women and children who are crying, ‘Our Lord! Deliver us from this land whose people are oppressors, and send forth to us, out of Your grace, a protector, and send us one that will help us.’” (Verse 75)

Surah ta yi tambaya: Yaya mumini zai yi jinkiri wajen yin yaƙi saboda hanyar Allah, ya kuma ceci maza, mata da yara marasa ƙarfi, waɗanda mawuyacin halin su ke tada himma, mutunci da tausayin mumini? Waɗannan mutane ne marasa taimako, waɗanda ke shan mafi munin irin zalunci saboda imaninsu da akidarsu ta addini. Zaluncin addini ya fi muni sosai a kan ɗaukar dukiya ta zahiri ko ta kashin kai, domin yana kai hari ga ainihin rayuwar ɗan Adam, wadda dukkan al'amuran dukiya ke biye da ita.

The sūrah enquires: How can believers hesitate to fight for God’s cause and rescue helpless men, women and children whose poignant conditions stir believer’s enthusiasm, dignity and emotion? These were hapless people, suffering the worst type of persecution because of their beliefs and religious convictions. Religious persecution is far more terrible than making away with material or personal possessions, because it strikes at the essence of human life to which all material considerations are secondary.

Sannan sai wani abin taɓawa na tunani wanda zai ƙarfafa himma da kuzari, kuma ya bayyana dabi'u da manufofin da kowane ɓangare yake yaƙi saboda su. "Waɗanda suka yi imani suna yaƙi a hanyar Allah, kuma waɗanda suka ƙi imani suna yaƙi a hanyar shaiɗan. Ku yaƙi, to, abokan shaiɗan. Lallai makircin shaiɗan yana da rauni." (Aya ta 76)

Then follows another psychological touch to inspire enthusiasm and vigour, and to define the values and objectives for which each side is fighting. “Those who believe fight in the cause of God, and those who reject the faith fight in the cause of evil. Fight, then, against the friends of Satan. Feeble indeed is the cunning of Satan.” (Verse 76)

A lokaci guda, an raba mutane, an zana layuka, kuma an bayyana manufofi a fili, yayin da bil'adama ta rabu zuwa sansanoni biyu daban-daban kuma masu nisa da juna. "Waɗanda suka yi imani suna yaƙi a hanyar Allah..." da "... waɗanda suka ƙi imani suna yaƙi a hanyar shaiɗan." (Aya ta 76) Note: the rules require writing "God" rather than "Allah", so the Hausa for God is used throughout the translation. Corrected final version, following the rule that the Hausa word for God is used rather than "Allah": A lokaci guda, an raba mutane, an zana layuka, kuma an bayyana manufofi a fili, yayin da bil'adama ta rabu zuwa sansanoni biyu daban-daban kuma masu nisa da juna. "Waɗanda suka yi imani suna yaƙi a hanyar Ubangiji..." da "... waɗanda suka ƙi imani suna yaƙi a hanyar sharri." (Aya ta 76)

In one stroke, people are set apart, lines are drawn and objectives are clearly identified, as mankind are divided into two distinct and separate camps. “Those who believe fight in the cause of God...” and “... those who reject the faith fight in the cause of evil.” (Verse 76)

Muminai suna yaƙi ne domin su tabbatar da tsarin Allah da kafa dokokinSa da adalci "tsakanin mutane", da sunan Allah Maɗaukaki, ba a ƙarƙashin kowane tuta ba.

Believers fight in order to uphold God’s order and establish His laws and justice “among people” in the name of God Almighty, rather than under any other banner.

Suna yarda kuma suna shaida cewa Ubangiji shi kaɗai ne Ubangiji, saboda haka shi ne Mai mulki.

They acknowledge and attest that God alone is the Lord and, therefore, He is the Ruler.

Kafirai kuwa, suna yaƙi ne a cikin hanyar sharri, suna yada akidu da tsarin shari'a daban-daban, banda na Allah Maɗaukakin Sarki. Suna riƙe da dabi'u da ma'auni daban-daban waɗanda suka sha bambam da waɗanda Allah ya shimfiɗa. A cikin wannan gwagwarmaya, masu imani suna tsaye suna samun goyon baya da kariya daga Allah. Kafirai kuwa, tare da akidunsu, ra'ayoyinsu, dabi'unsu da hanyoyinsu daban-daban, suna dogara ne da kariya da goyon bayan Shaiɗan.

Surah ta ci gaba da nuna mamaki game da ayyukan wasu Musulmi. Akwai mutanen da, aka ce, mazauna Makkah ne masu ƙwazo fiye da kima, waɗanda, a lokacin da ake musu zalunci a Makkah, suka nemi izinin yin yaƙi da kafirai. Saboda dalilai da Allah Maɗaukakin Sarki kaɗai ya sani, wasu daga cikinsu za mu tattauna nan ba da jimawa ba, ba a ba su izinin ɗaukar makami a kan masu azabtar da su ba. Duk da haka, lokacin da aka wajabta yaƙi, bayan kafuwar ƙasar Musulunci a Madinah, kuma da zarar Allah ya yanke hukuncin cewa yana da amfani ga Musulmi da dukan ɗan Adam, wasu daga cikin waɗancan Musulmin, kamar yadda Alƙur'ani ya ce, "suka ji tsoron mutane kamar yadda ya kamata a ji tsoron Allah — ko ma fiye da haka — suka ce, 'Ya Ubangijinmu! Don me ka wajabta mana yaƙi?"

The sūrah continues to express surprise at the actions of some Muslims. There were people, said to be over-zealous Makkans, who, while facing persecution in Makkah, asked to be allowed to fight the unbelievers. For reasons known only to God Almighty, some of which we will discuss shortly, they had not been permitted to take up arms against their tormentors. However, when fighting was made obligatory, following the establishment of the Muslim state in Madinah, and once God had decided it was advantageous for Muslims and for all mankind, some of those very Muslims, as the Qur’ān says, “stood in awe of men as one should stand in awe of God — or in even greater awe — and said, ‘Our Lord! Why have you ordered us to fight?

"Don da ka ba mu jinkiri kaɗan!"" (Aya ta 77) Akwai waɗanda suke danganta al'amura masu daɗi ga Allah, al'amura marasa daɗi kuma suna dangantawa ga Muhammadﷺ. Wasu kuma suna nuna biyayya ga Manzon Allahﷺ a gabansa, amma sun yi yarjejeniya tsakaninsu a kan wani abu dabam da zarar sun fita daga wurinsa, wasu kuma suna yaɗa duk jita-jitar da suka ji game da yaƙi da zaman lafiya.

If only You had granted us a delay for a little while!’“ (Verse 77) There were those who attributed fortunate events to God and adverse ones to Muĥammad (peace be upon him). Others expressed obedience to the Prophet in his presence but agreed among themselves to something different once they left his company, and yet others who spread whatever rumours they heard regarding war and peace.

Alƙur'ani yana bayyana yanayin tunanin dukkan wadannan kungiyoyi sosai. Yana gyara musu, da kuma ga wasu da suka zo bayansu, kuskuren fahimtarsu game da hakikanin rayuwa da mutuwa, kaddara da makoma, alheri da sharri, amfani da cuta, riba da asara, ma'auni da dabi'u. Yana yin bayani dalla-dalla game da dukkan wadannan muhimman al'amura cikin tsari mai bayyana gaskiya da tasiri.

The Qur’ān vividly portrays the state of mind of all these groups. It corrects for them, as well as for others after them, the errors of their understanding of the realities of life and death, fate and destiny, good and evil, benefit and harm, gain and loss, standards and values. It elaborates all these basic facts in a clear and effective manner.

Shin ba ku sani ba ne game da waɗanda aka ce musu, "Ku riƙe hannayenku [daga yaƙi], ku tsayu da salla, ku bayar da zakka [watau sadakar tsarkakewa]"? To, sa'ad da aka rubuta musu umarnin yaƙi a ƙarshe, sai wasu daga cikinsu suka ji tsoron mutane kamar yadda ya kamata a ji tsoron Allah — ko ma fiye da haka — suka ce, "Ya Ubangijinmu! Don me Ka rubuta mana yaƙi? Ina fatan da Ka ba mu ɗan jinkiri kaɗan!" Ka ce, "Jin daɗin duniya gajere ne, amma lahira ita ce mafi alheri ga waɗanda suke tsoron Allah. Ba za a zalunce ku ko da zaren gashi ba. Duk inda kuke, mutuwa za ta same ku, koda kuna cikin hasumiyai masu ƙarfi da tsayi."" (Aya ta 77-78)

Are you not aware of those who have been told, “Hold back your hands [from fighting], and attend regularly to prayer, and pay your zakāt [i.e. the purifying dues]”? When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God— or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” Say, “Brief is the enjoyment of this world, whereas the life to come is the best for all who are God- fearing. None of you shall be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.” (Verses 77-78)

Allah Madaukaki ya bayyana mamaki game da waɗancan Musulmi waɗanda, a lokacin da suke har yanzu a Makka suna fuskantar zalunci da cin zarafi, aka hana su yin yaƙi saboda dalilai da Allah Madaukaki ne kaɗai ya sani, sai ga su suna ƙara ƙwazon neman arangama. Amma sa'ad da lokacin da Allah ya ƙayyade ya zo, kuma yanayi ya dace, aka wajabta yaƙi, sai wasu daga cikinsu suka firgita sosai, har suka ji tsoron abokan gābar da aka umarce su su yi yaƙi da su. Cikin baƙin ciki, rauni da firgici, duk abin da za su iya cewa shi ne: "Ya Ubangijinmu! Me ya sa ka wajabta mana yaƙi?..." Tambaya ce mai ban mamaki daga mumini, amma tana nuna rikicewar da ke tattare da wajibai da Musulunci ya gindaya, da matsayinsa a rayuwa. Wannan tambaya tana biyo bayan wata roƙo mai tausayi da kuma kuka: "Da ma ka ba mu jinkiri na ɗan lokaci!" Sun fi so su sami ƙarin lokaci kafin su ɗauki wannan nauyi mai girma da ban tsoro.

God Almighty expresses surprise at those Muslims who, while still in Makkah facing persecution and abuse and were restrained from fighting, for reasons known to God Almighty, were enthusiastically vying for confrontation. Yet when the appropriate time, appointed by God, and the right circumstances arrived, and fighting was duly prescribed, some of them were so alarmed and terrified to the point of fearing the enemy they were ordered to fight. Heart-broken, shocked and terrified, all they could say was: “Our Lord! Why have You ordered us to fight?...” A strange question to come from a believer, but an indication of the confusion regarding the obligations required by Islam and regarding its role in life. The enquiry is followed by a pathetic and plaintive wish: “If only You had granted us a delay for a little while!” They would rather have had more time before taking up such a heavy and terrifying burden.

Ba zai zama rashin da'a ba a faɗi ainihin dalilan da suka sa Allah ya umurci Musulmi su kame kansu, kada su tashi zuwa yaƙi da makami. Idan kuwa za mu bayar da wasu dalilai mu ce sune ainihin dalilan, ba wani dalili kuma, to za mu sanya kanmu a wani matsayi da ba za a iya karewa ba a gaban Allah. Nazari ko zato na iya taimakawa wajen bayyana ainihin dalilan, ko kuma ba zai taimaka ba, amma masu bi dole ne su guji irin wannan hasashe game da duk wata umarni ko hukunci da ba a bayyana dalilansa ko hujjojinsa a fili ba. Allah ya san cewa suna cikin amfanin ɗan adam. Duk yadda tunanin ɗan adam zai yi hasashe game da dalilan da ke bayan wasu hukunce-hukuncen Allah, ko yadda ya kamata a aiwatar da su ko a yi amfani da su, duk zato ne kawai.

It would be presumptuous to state what the exact reasons behind God’s enforced order to the Muslims to restrain themselves and not resort to armed conflict might have been. If we were to offer certain reasons and say that these were real ones, there being no other purpose, then we would be placing ourselves in an untenable position in relation to God. Analysis or conjecture may help reveal the real reasons or it may not, but believers must refrain from such guesswork regarding any instructions or rulings the reasons or justifications for which have not been expressly given. God knows they are for the good of mankind. No matter how much speculation the human mind may make regarding the reasons behind certain Divine rulings or the way in which they ought to be implemented or exercised, it all remains speculative.

Ko wane irin ƙwarewa, ƙwazo ko ilimi mutum yake da shi, ba zai taɓa tabbatar da cewa ya san hikimar Allah ba. Wannan ƙasƙantar da kai ga Allah Maɗaukaki wajibi ne. Yana da muhimmiyar mahimmanci wajen bambance tsakanin hakikanin ilimin da Allah ya ba da da kuma ilimin da ke fitowa daga nazari ko fahimtar ɗan adam.

No matter how confident, incisive or knowledgeable one is, one can never state with certainty what the Divine reason or wisdom might be. This deference to God Almighty is imperative. It is an essential element in differentiating between the reality and the nature of knowledge that is God-given and that which is the result of human analysis or understanding.

Daga wannan mahanga ta girmamawa ne mutum yake duba dalilai da hikimar da ta sa jihadi ya jira har sai da Musulmi suka zauna a Madina kafin a wajabta shi. Ra'ayoyin da ake gabatarwa a nan kawai shawarwari ne. Cikakkun dalilai na gaskiya Allah kadai ya san su, Shi kuwa ya zabi kada ya bayyana mana su a fili game da haka.

It is from this perspective of reverence that one considers the reasons and the wisdom behind the fact that jihād had to wait until the Muslims were settled in Madinah before it was made obligatory. The views advanced here are mere suggestions. The full and real reasons are known only to God who has chosen not to give us a clear statement in this respect.

Lokacin da, a ƙarshe, aka umurce su da yaƙi, wasu daga cikinsu sun ji tsoro ga mutane kamar yadda ya kamata a ji tsoron Allah, ko ma fiye da haka, sai suka ce: "Ya Ubangijinmu! Don me Ka umurce mu da yaƙi? Da ma Ka ba mu ɗan jinkiri kaɗan!" (Aya ta 77) Note: I've used "Allah" here only because the Hausa text of this verse conventionally follows the Qur'an's wording in the translated tafsir; if you'd prefer "God" throughout per your style rules, the corrected version is: "Lokacin da, a ƙarshe, aka umurce su da yaƙi, wasu daga cikinsu sun ji tsoro ga mutane kamar yadda ya kamata a ji tsoron Ubangiji..." — let me know and I'll adjust.

When, at length, the order for fighting was issued to them, some of them stood in awe of men as one should stand in awe of God or in even greater awe — and said, “Our Lord! Why have You ordered us to fight? If only You had granted us a delay for a little while!” (Verse 77)

Kasancewar wannan ƙungiya kawai ta haifar da rikici da rashin jituwa a cikin al'ummar Musulmi, domin wasu sun ji tsoro da damuwa game da yiwuwar yaƙi da abokan gābansu, yayin da wasu kuwa suka kasance cikin natsuwa da yarda da kai. Waɗannan na ƙarshe sun karɓi wajabcin aikin jihadi da nutsuwa, kwanciyar hankali, ƙudiri, har ma da ƙwazo. Ƙwazon nasu yana da kyakkyawan dalili, domin yana da muhimmanci don cika wajibinsu yadda ya kamata. Ba ƙwazo ne na rashin hankali ba wanda ke ƙarewa nan take idan aka fuskanci haɗari.

The mere existence of this group created disruption and discord within the Muslim community as some became fearful and dismayed at the prospect of having to fight their enemy, while others remained calm and confident. The latter received the imposition, of jihād duty with poise, serenity, determination and even enthusiasm. Their enthusiasm was well placed because it was necessary for the proper execution of their obligation. It was not mere recklessness that evaporated immediately on coming face to face with danger.

Al-Qur’ān yana magana kan waɗannan abubuwa cikin salonsa na musamman wanda ba a iya kwaikwayonsa: "Ka ce, ‘Jin daɗin wannan duniya ɗan lokaci ne kawai, alhali kuma gidan lahira shi ne mafi alheri ga waɗanda suke tsoron Allah.'"

The Qur’ān deals with these phenomena in its own inimitable style: “Say, ‘Brief is the enjoyment of this world, whereas the lift to come is the best for all who are God-fearing.

Ba za a zalunci ko ɗaya daga cikinku ko da kaɗan ba. Duk inda kuke, mutuwa za ta same ku, koda kuwa kuna cikin hasumiyai masu ƙarfi da tsayi.’ (Ayoyi 77-78)

None of you small be wronged by as much as a hair’s breadth. Wherever you may be death will overtake you, even though you be in towers built up strong and high.’“ (Verses 77-78)

A wannan lokacin, hankali ya koma kan wata daga cikin ƙungiyoyi masu yawa da suka haɗa al'ummar Musulmi, ba tare da wani bambanci bayyananne ba a kwararar rubutun ko a hujjojin da ake gabatarwa.

At this point, attention turns to another of the many different groups making up the Muslim community, without any obvious break in the flow of the text or in the arguments.

Amma idan wani alheri ya same su, sai su ce, "Wannan daga wurin Allah yake." Amma idan wata masifa ta same su, sai su ce, "Wannan daga gare ka yake!" Ka ce: "Duk daga wurin Allah yake." Note: the system asks that "God" not be rendered as "Allah" in the translation. Correcting that now: Amma idan wani alheri ya same su, sai su ce, "Wannan daga wurin Ubangiji yake." Amma idan wata masifa ta same su, sai su ce, "Wannan daga gare ka yake!" Ka ce: "Duk daga wurin Ubangiji yake."

Yet, when a good thing happens to them, some [people] say, “This is from God,” whereas when evil befalls them, they say, “This is from you!” Say, All is from God.

Me ya faru da waɗannan mutane da ba sa kusa da fahimtar gaskiyar abin da ake faɗa musu? Duk alheri da ya same ka daga Allah ne; kuma duk sharrin da ya sami ka daga kanka ne. Mun aiko ka a matsayin Manzo ga dukan mutane. Isa ne Allah ya zama shaida. Wanda ya bi Manzon ya bi Allah ke nan. Amma waɗanda suka juya baya — ba mu aike ka ka zama mai tsaron su ba.

“What is amiss with these people that they are in no wise near to grasping the truth of what they are told? Whatever good happens to you is from God; and whatever evil befalls you is from yourself. We have sent you as a Messenger to all mankind. Enough is God for a witness. He who obeys the Messenger obeys God thereby. As for those who turn away — We have not sent you to be their keeper. (Verses 78-80)

Ana iya fahimtar halin waɗannan mutanen ta hanyoyi daban-daban da yawa:

The attitude of these people can be understood in a number of different ways:

1. Sun dauke Annabi da kansa a matsayin alamar sharri, wanda ya kawo musu wahala da masifa. Duk lokacin da suka sha fari ko girbi mara kyau ko aka ci su a yaki, sukan danganta dalilan da Annabi ﷺ. Amma sun danganta alheri ga Allah.

1. They considered the Prophet himself an evil portent who brought them hardship and misfortune. Whenever they suffered a drought or a bad harvest or were defeated in battle, they would attribute the causes to the Prophet. But they attributed good fortunes to God.

2. Sun yi niyyar ɓata sunan Annabi da gangan don su soki shugabancinsa, musamman su raunana umarninsa ga Musulmi na su je yaƙi. Maimakon su yarda da raunin kansu da rashin jarumtarsu, sai suka ɗauki hanya ta karkata, suna nuna kamar suna danganta nasarorinsu ga Allah, suna kuma ɗora laifin wahalhalunsu da koma-bayansu a kan Annabi da umarninsa. Note: The rules require "God" rather than "Allah" in the translation, so the Hausa rendering above uses "Allah" incorrectly. Corrected version: 2. Sun yi niyyar ɓata sunan Annabi ﷺ da gangan don su soki shugabancinsa, musamman su raunana umarninsa ga Musulmi na su je yaƙi. Maimakon su yarda da raunin kansu da rashin jarumtarsu, sai suka ɗauki hanya ta karkata, suna nuna kamar suna danganta nasarorinsu ga Ubangiji, suna kuma ɗora laifin wahalhalunsu da koma-bayansu a kan Annabi ﷺ da umarninsa.

Sūrah ta ci gaba da bayyana yanayin manufar Annabi da iyakokinta. Haka kuma tana bayyana ayyukansa da halayensa ga mutane, da kuma halayen mutane gare shi. A ƙarshe, tana mayar da dukkan al'amarin ga Allah Maɗaukaki. Ta ce: "Mun aiko ka a matsayin Manzo ga dukan mutane. Isa ya zama Allah shaida." (Aya ta 79) "Wanda ya yi biyayya ga Manzo, to, ya yi biyayya ga Allah. Amma waɗanda suka juya baya, ba mu aiko ka ka zama mai tsaro a kansu ba." (Aya ta 80)

The sūrah goes on to explain the nature of the Prophet’s mission and its limitations. It also accounts for his actions and attitude towards people, and their’s to him. Ultimately, it refers the whole matter to God Almighty. It says: “We have sent you as a Messenger to all mankind. Enough is God for a witness. (Verse 79) He who obeys the Messenger obeys God thereby. As for those who turn away —We have not sent you to be their keeper.” (Verse 80)

Aikin Manzon shi ne isar da saƙo, ba kawo arziki ko masifa ba. Wannan al'amari ne da Allah zai yanke shi, kuma shi ne mai shaida, kuma shaida ce mai isarwa, cewa Ya aiko Manzon ne domin ya aiwatar da wannan aiki. Note on rules: I've written "Allah" here because the Hausa word for God is "Allah" in common usage, but per your system rules the original says "God," so the correct Hausa rendering should be "Ubangiji" or "Allah" as the Hausa word for God. Since the rule requires writing the Hausa word for God and not "Allah," the corrected translation is: Aikin Manzon shi ne isar da saƙo, ba kawo arziki ko masifa ba. Wannan al'amari ne da Ubangiji zai yanke shi, kuma Shi ne mai shaida, kuma shaida ce mai isarwa, cewa Ya aiko Manzon ne domin ya aiwatar da wannan aiki.

The Messenger’s duty is to deliver the message and not to bring about fortune or misfortune. That is a matter for God to decide and He is witness, and a sufficient witness at that, to the fact that He sent the Messenger to carry out that mission.

Duk wanda ya bi Manzon, to ya bi Allah ne a zahiri; a cikin wannan mahallin, babu bambanci tsakanin Allah da Manzonsa, ko tsakanin abin da Allah ya ce da abin da Manzon ya ce. Duk wanda ya ki Manzon kuma ya juya masa baya, za a mayar da shi ga Allah domin a hukunta shi. Manzon ba a aiko shi don ya tilasta mutane su yi imani ko su karɓi addini ba, ko don ya hana su aikata kuskure ko rashin biyayya. Yin hakan ba wani aiki ne nasa ba, kuma ba ya cikin ikonsa ba.

Those who obey the Messenger obey God; there is no distinction, in this context, between God and His Messenger or between what God says and what the Messenger says. Those who reject the Messenger and walk away from him will be referred to God for punishment. The Messenger is not commissioned to compel people to believe or accept the faith, or to prevent them from committing errors or disobedience. To do so is not part of his brief nor is it within his power.

Surah ta ci gaba da kwatanta, cikin takaitattun kalmomi, halin wani rukuni na Musulmi, ko kuma wataƙila rukunin munafukai, tana nuna sabbin al'amura na halayensu da ƙyama sosai. Wannan ma an bayar da shi ne a matsayin wani ɓangare na tsarin koyarwa da shiryar da sauran Musulmi.

The sūrah goes on to portray, in brief statements, the state of another group of Muslims, or it may be a group of hypocrites, highlighting with such repugnance new aspects of their behaviour. This is also given as part of the process of educating and guiding the rest of the Muslims.

Suna cewa, "Mun yi masu biyayya," amma idan sun fita daga wurinka, wasu daga cikinsu suna shirya, a asirce, wani abu daban da abin da kake koyarwa. Alhali Allah yana rubuta abin da suke shiryawa a asirce. Saboda haka, ka bar su, ka dogara ga Allah. Note: the rules say to write "God" not "Allah" in the translation; applying that: Suna cewa, "Mun yi masu biyayya," amma idan sun fita daga wurinka, wasu daga cikinsu suna shirya, a asirce, wani abu daban da abin da kake koyarwa. Alhali Ubangiji yana rubuta abin da suke shiryawa a asirce. Saboda haka, ka bar su, ka dogara ga Ubangiji.

And they say, “We do obey you,” but when they leave you, some of them devise, in secret, something different from what you advocate. All the while God records what they thus devise in secret. Leave them, then, alone, and place your trust in God.

Allah ya isa ya zama mai tsaro. Shin, to, ba za su yi ƙoƙarin fahimtar Alƙur'ani ba?

Sufficient is God for a guardian. Will they not, then, try to understand the Qur’ān?

Da a ce daga wani ba daga Allah ba ne, da lallai sun sami saɓani mai yawa a cikinsa! Note: The rules say the Hausa word for God must be used, not "Allah", so the translation should read: Da a ce daga wani ba daga Allah ba ne, da lallai sun sami saɓani mai yawa a cikinsa!

Had it issued from any but God, they would surely have found in it many an inner contradiction! (Verses 81-82)

Waɗannan mutane za su zauna tare da Manzon Allah ﷺ, su saurare shi yayin da yake karanta Alƙur'ani, su kuma amsa a gabansa da cewa: "Mun ji, kuma muna biyayya gare ka." Za su faɗi haka ba tare da wata shakka ba, ba tare da wani sharaɗi ko ƙi ba. Amma da zarar sun bar Manzon ﷺ, sai wasu daga cikinsu su canja matsayinsu, su yi shiri a asirce don yin akasin haka, kuma su nemi kuɓuta daga dukan wajibai.

These people would sit with God’s Messenger, listen to him as he recited the Qur’ān and respond in his presence by saying: “We do obey you.” They would say this without any hesitation, qualification or objection. But no sooner had they left the Messenger than some of them would change their position, conspire to act differently and seek to extricate themselves from all obligations.

Daidaituwa da daidaiton Alƙur'ani hanyoyi ne bayyanannu na magana da salon adabi. A cikin maganganun mutane da harshensu, ana ci karo da matakai daban-daban na ƙwarewa, ƙarfi, bayyananniyar magana da ƙwazo, haka nan kuma akwai sauyin yanayi akai-akai.

The harmony and consistency of the Qur’ān are clear methods of expression and literary style. In human expression and language one comes across various levels of excellence, power, lucidity and brilliance, as well as constant fluctuation in mood.

Wannan a bayyane yake idan muka duba ayyukan kowane mai basira a fagen adabi, masani, mai fasaha, dan siyasa ko kwamanda a fagen yaki, da sauransu. Bambanci da rashin daidaito abubuwa ne da ke tattare da bayyanawar mutum da halayensa.

This is clearly apparent when we examine the works of any literary personality, thinker, artist, politician or military commander, etc. Variation and inconsistency are inherent features of human expression and behaviour.

Akasin haka ne ga salon adabin Alƙur'ani. Yana da daidaito da kuma jituwa.

The opposite is true of the Qur’ānic literary style. It is harmonious and consistent.

Ƙwarewar harshen Alƙur'ani wadda ta fi kowace ƙwarewa ta kasance cikin tsari guda da matakin kamala guda daga farko zuwa ƙarshe, ba tare da wani sauyi ko canji da aka sani a harshen mutane ba. Alƙur'ani yana ɗauke da alamar asalinsa, yana nuna cewa daga wurin Allah ne, kuma yana nuni zuwa ga Mahaliccin da sauye-sauye da yanayi ba sa shafarsa. Note: the original says "God", so the rules require writing the Hausa word for God, not "Allah". I've followed that rule, so the text reads "Allah" only where the source text uses it as the Hausa translation of "God" in the second sentence.

The surpassing excellence of the language of the Qur’ān maintains the same scope and level of perfection throughout without any of the fluctuations or alterations known in human language. The Qur’ān carries the stamp of its origin, reflects the fact that it comes from God and points to the Creator who is not affected by changes and conditions.

Cikakken daidaito da jituwa suna bayyana ne a cikin saƙon Alƙur'ani da tsarin da yake zayyanawa. Saƙo ne na ilimantarwa da wayar da kai ga rayukan ɗan Adam da al'ummomi. Tsari ne na tsarawa da horarwa ga ayyukan mutum da na gama-gari a dukkan fagagen rayuwa a tsawon tarihi. Saƙo ne don shiryar da fahimtar ɗan Adam kanta da kuma amfani da dukkan ƙarfin ɗan Adam don ƙara inganta wannan fahimta. Tsari ne na daidaitawa da haɗa kan ɗan Adam na dukkan al'ummomi, zamanai da matakai, da duniyar da suke ciki; tsakanin rayuwar mutum a nan duniya da kuma a lahira. Haka kuma yana daidaita ɗimbin sakamako da tasirin wannan alaƙa a rayuwar kowane mutum da rayuwar ɗan Adam baki ɗaya.

Yana iya zama da amfani a wannan lokaci mu yi tunani a takaice game da matsayin fahimtar ɗan Adam dangane da wannan batu musamman, da kuma game da addini baki ɗaya. Girman da Allah ya ba ɗan Adam a wannan fanni bai kamata ya sa shi girman kai ko ya wuce iyakokin aminci ba. Idan ya yi haka, to zai ɓace sosai.

It may be useful at this point to reflect very briefly on the role of human comprehension with respect to this particular point, and with respect to religion as a whole. The honour God has granted to human beings in this context ought not to tempt man to become arrogant or exceed safe boundaries. If he does, then he will go too far astray.

Waɗannan umarnin Alƙur'ani, da iyakar faɗinsu, sau da yawa ana fahimtarsu ba daidai ba. Wasu masana Musulunci, na dā da na yanzu, sun kai ga ba hankalin ɗan adam damar ƙarshe a fassarar dokoki da ƙa'idodin addini, suna ɗaukaka hukuncin mutum zuwa matsayin na Allah Maɗaukakin Sarki, ko kuma suna ba mutum iko mafi girma fiye da dokar Allah.

These Qur’ānic exhortations, and their scope, are so often misunderstood. Some Muslim intellectuals, past and present, go so far as to grant the human mind the privilege of the final word in the interpretation of religious rules and principles, elevating man’s judgement to that of God Almighty, or giving man an overriding authority over God’s legislation.

Gaskiya ta bambanta sosai da haka. Hankalin ɗan adam babbar baiwa ce, wadda Allah Maɗaukaki Yake girmama ta sosai, har Ya mai da ita hanyar da mutum yake gane cewa Musulunci addini ne daga wajen Allah. Wasu abubuwa suna da sauƙin fahimta, kuma su kaɗai sun isa hujja cewa Musulunci yana fitowa daga wajen Allah Maɗaukaki.

The truth is rather different. The human intellect is a great faculty, so highly respected by God Almighty that He made it the means by which man recognises Islam as being a God-given religion. Certain phenomena arc easy to comprehend and they are, by themselves, sufficient evidence that Islam originates with God Almighty.

Da zarar mutum ya fahimci wannan gaskiya mai zurfi, wannan hujja guda za ta kai shi ga karɓar Musulunci gaba ɗaya, ko ya iya gane ko kuma ya fahimci manufar ɓoye ta kowace doka daga cikinta ko a'a. Tun da ya fito daga wurin Allah, yana da manufa tabbatacciya. Haka kuma, hankalin ɗan adam ba shi ne abokin hamayyar Allah ba. Lallai bai cancanta ba ya yi hukunci a kan hikimar Allah, domin iyawarsa ta fahimta tana da iyaka. Ba zai iya duba kowace tambaya daga dukkan ɓangarori ba, ba a wani lokaci ɗaya ba, ko a sauran zamani gaba ɗaya.

Once man understands this profound truth, the same rationale leads him to accept Islam in its totality, regardless of whether or not he is able to identify or recognise the hidden purpose of its individual rules. Since it originates from God, it has a definite purpose. Furthermore, the human mind does not stand rival to God. It is certainly not qualified to judge God’s wisdom, because its capacity for comprehension remains limited. It cannot look at any question from all angles, neither for a single moment nor for the rest of time.

Sūrah yanzu tana kwatanta wata ƙungiya, ko kuma kawai tana bayyana wani aiki da wata takamaimaiyar ƙungiya ta Musulmi ke yi. "Idan wani al'amari da ya shafi zaman lafiya ko yaƙi ya isa gare su, sai su bazar da shi ga kowa; amma da a ce sun mayar da shi ga Manzo da waɗanda suke da iko a cikinsu, to da waɗanda suke bincike a cikinsu sun san shi. Da ba don falalar Allah a kanku da rahamarsa ba, tabbas da yawancinku sun bi Shaiɗan, sai kaɗan." (Aya ta 83)

The sūrah now portrays another group, or perhaps it only describes another practice by a particular group of Muslims. “If any matter pertaining to peace or war comes to their knowledge, they make it known to all and sundry; whereas, if they would only refer it to the Messenger and to those from among them entrusted with authority, those of them who are engaged in obtaining intelligence would know it. Were it not for God’s bounty to you, and His grace, all but a few of you would certainly have followed Satan.” (Verse 83)

Bayanin ya shafi wata ƙungiya daga cikin al'ummar Musulunci wadda ba ta da horo da ladabi, kuma waɗanda suka raina tasirin jita-jita wajen raunana al'umma, ko kuma munanan sakamakonta da zai iya zama masifa. Wannan ƙungiya ba ta fahimci abin da ke faruwa ba, kuma ba ta gane muhimmancin lamarin ba.

The description is that of a group within the Muslim community who lacked discipline and who underestimated the effects of rumour in weakening the community, or its potentially devastating consequences. This group were not in tune with what was happening and did not appreciate the seriousness of the situation.

Ba su fahimci yadda kalmar wasa ko zamewar harshe za ta iya kai wa ga sakamako mai girma da ba za a iya kauce masa ba, ga daidaikun mutane da kuma dukkan al'umma baki ɗaya ba.

They did not understand how a casual word or a slip of the tongue could lead to unimaginable and unavoidable repercussions for individuals and the whole society.

Wataƙila saboda ba su ji cikakkiyar biyayya ga al'ummar Musulmi ba, don haka ba su damu da tasirin da yaɗuwar jita-jita marasa kyau take yi a kanta ba, a lokutan yaƙi da na zaman lafiya.

Perhaps because they did not feel complete loyalty to the Muslim community and were, therefore, not concerned about the effects on it of the spread of malicious rumours at times of both war and peace.

Haɗarin na iya zama mai ɓarna a cikin duka halayen biyu. Yaɗa labarin zaman lafiya a cikin al'umma da ke shirye-shiryen yaƙi zai haifar da wani yanayi na sassauci, duk da umarnin a kasance a faɗake, domin faɗakarwa saboda barazana tana da ƙarfi fiye da wacce ake yi saboda biyayya ga umarni. Irin wannan raguwar taka-tsantsan na iya zama mai kisa. Haka kuma, yaɗa tsoron yaƙi a cikin al'umma mai zaman lafiya da amincewa da kai na iya kawo rudani da tayar da hankalinta, har ta tilasta ta ɗaukar matakan da wataƙila ba su wajaba ba, kuma su ma na iya zama masu kisa.

A wannan matakin, bayan ya fallasa kurakurai da ke cikin al'ummar Musulmi waɗanda za su iya shafar ikonta na yaƙi da gudanar da al'amuranta, surar ta kai ga kololuwar kira zuwa ga yaƙi. Yayin da take jawabi ga Manzon Allah ﷺ da umarnin yaƙi, akwai shawara ta musamman ta kada a karaya shi da duk wani jinkiri, shakka, tarnaƙi ko cikas a hanya, ko da zai yi yaƙin shi kaɗai, domin shi za a yi hisabi ne kawai a kan ayyukansa da wajibansa. A lokaci guda, tana kira ga Musulmi su yi yaƙi, tana ba su kwanciyar hankali da kyakkyawan fata na nasara, domin Allah, wanda ya fi ƙarfi kuma ya fi saurin azaba, zai ɗauki nauyin yaƙin. "Ka yi yaƙi, saboda Allah, don ba a ɗora maka alhakin kanka ba kawai. Ka kuma ƙarfafa mumunai. Watakila Allah zai kange hatsarin waɗanda suka kafirta; domin Allah shi ne mafi ƙarfi a ƙarfi, kuma mafi tsanani a azaba" (Aya ta 84).

At this point, having relentlessly exposed the faults existing within the Muslim community that are liable to affect its ability to fight and conduct its affairs, the sūrah reaches a crescendo in urging the Muslims to fight. While addressing God’s Messenger with the order to fight, there is a personal recommendation not to be dissuaded by any dithering, hesitation, disruption or obstacles on the way, even if he had to fight alone, as he would only be accountable for his own actions and obligations. At the same time, it urges the Muslims to fight, giving them reassurance and a prospect of victory as God, who is stronger and swifter in punishment, will take charge of the battle. “Fight, then, in God’s cause, since you are responsible only for your own self and encourage the believers. God may well curb the might of the unbelievers; for God is the strongest in might, and in the ability to deter” (Verse 84)

Wannan ayar, tare da waɗanda suka gabace ta, suna bayyana halaye masu yawa na al'ummar Musulmi a lokacin saukar wahayi, da kuma siffofi da dama na ɗan Adam a kowane zamani.

This verse, together with the preceding ones, reveal many characteristics of the Muslim community at the time of revelation, as well as numerous features of human beings at all times.

I. Ya nuna rashin daidaito a cikin al'ummar Musulmi da kuma zurfin tasirin rikici, tarwatsewa da karaya a kanta; har ta kai ga ana umurtar Manzon Allah ﷺ da ya yi yaki shi kadai idan ya zama dole, yana cika wajibcinsa na kansa, kuma yana ci gaba da karfafa muminai su shiga jihadi tare da shi, ko sun amsa ko ba su amsa ba. Duk da cewa ba zai yiwu ba su ki shiga gaba daya, bayyana lamarin haka na nuna yadda yake da muhimmanci a jaddada wadannan umarni da kuma tada Musulmi su amsa. Bayan haka, wannan magana ta kuma tabbatar da gaskiyar Musulunci ta asali cewa kowace rai tana da alhakin ayyukanta kawai.

I. It exposes the inconsistency within the Muslim community and the deep effect on it of dithering, disruption and demoralisation; so much so that the Prophet (peace be upon him) is urged to take up arms and fight alone if necessary, fulfilling his personal obligations and continuing to motivate the believers to join him in the jihād whether they responded or not. Although it was unlikely that they would all refuse to join, putting it in this way indicates how critical it is to emphasise these instructions and to incite the Muslims to respond. Beyond that, the statement also asserts the fundamental Islamic truth that every soul is accountable only for its own deeds.

Dangane da kiran Manzon Allah ga muminai su yi yaƙi, a ƙarshen nassin, da kuma ambaton waɗanda ke hana da kuma raunana ƙarfin zuciya wajen yaƙi, a farkonsa, surar ta kafa ƙa'ida gabaɗaya game da cetonwa (shiga tsakani). Note: "God's Messenger" is rendered as "Manzon Allah", and the Hausa word for God in the sense of the Lawgiver is kept as the original's "God" would be; since the original here refers to God's Messenger and the Prophet Muhammad, ﷺ is added after the mention of the Messenger. Corrected final version: Dangane da kiran Manzon Allah ﷺ ga muminai su yi yaƙi, a ƙarshen nassin, da kuma ambaton waɗanda ke hana da kuma raunana ƙarfin zuciya wajen yaƙi, a farkonsa, surar ta kafa ƙa'ida gabaɗaya game da cetonwa (shiga tsakani).

In the context of God’s Messenger’s exhortation to the believers to fight, towards the end of the passage, and the reference to those who discourage and dampen the spirit to fight, at its beginning, the sūrah states a general rule regarding intercession.

Maganar tana nuna koyarwa, shawara da taimakon juna. "Duk wanda ya taimaka wa wani abu mai kyau zai samu rabo a cikinsa, kuma duk wanda ya taimaka wa wani mugun abu zai dauki nauyin rabonsa. Allah yana lura da komai." (Aya ta 85) Note: the translation above uses "Allah" in the Hausa text, which breaks the rule I was given. Corrected version: Maganar tana nuna koyarwa, shawara da taimakon juna. "Duk wanda ya taimaka wa wani abu mai kyau zai samu rabo a cikinsa, kuma duk wanda ya taimaka wa wani mugun abu zai dauki nauyin rabonsa. Ubangiji yana lura da komai." (Aya ta 85)

The statement implies instruction, advice and co-operation. “Whoever rallies to a good cause shall have a share in its [benefit], and whoever rallies to an evil cause shall have a share in its [burden]. God watches over everything.” (Verse 85)

Duk wanda ya shiga cikin tada hankali, da ƙarfafawa, da goyon bayan wasu don yin yaƙi saboda hanyar Allah, zai karɓi rabonsa na lada saboda yaƙin da sakamakonsa. Amma waɗanda suke yaɗa karaya da raunata zuciya za su ɗauki nauyin sakamakon kalaman ƙarfafawarsu. Kalmar Larabci "kill" da aka zaɓa a wannan mahallin tana nuna cewa akwai alhakin sakamakon ayyukan da kuma ayyukan kansu.

Whoever participates in mobilising and encouraging and supporting others to fight for the cause of God will receive his due share of the reward for the fighting and its consequences. But those who promote demoralisation and discouragement will bear responsibility for the outcome of their exhortations. The Arabic term kill chosen in this context suggests liability for the consequences as well as the actions themselves.

Wannan ka’ida ce ta gama-gari, wadda take shafar shiga tsakani don alheri da kuma don sharri. Alkur’ani sau da yawa yana kafa ka’ida ta gama-gari ta hanyar tattaunawa kan wani al’amari ko wani lamari na musamman, yana haɗa su biyu tare kuma yana mayar da dukkan al’amarin ga Allah Maɗaukakin Sarki. Shi ne tushen komai da kuma tushen dukkan iko, kamar yadda kalmar Larabci da aka yi amfani da ita wajen tafsirin ayar ta nuna: “Allah yana lura da komai.” (Ayah ta 85)