Akwai ra'ayoyi daban-daban da malamai suka kafa game da yadda ya kamata a gudanar da salla a cikin yanayin tsoro, kamar lokacin yaƙi. Sai dai dukkansu sun dogara ne akan wannan nassi. Za mu takaita kanmu ga tsarin gaba ɗaya, ba tare da shiga cikin nau'ikan hanyoyi daban-daban da aka bayar ba.
There are various views held by different scholars as to how prayer should be conducted in a state of fear, as at the time of fighting. However, they are all based on this text. We will limit ourselves to the general outline, without going into the various forms suggested.
Sa'ad ka kasance tare da muminai kana shirin jagorantar su wajen sallah, to bari wata ƙungiya daga cikinsu ta tsaya tare da kai, riƙe da makamansu. Idan kuwa sun yi sujjada, to bari su kasance a bayanka, yayin da ɗayar ƙungiyar, waɗanda ba su yi sallah ba tukuna, su zo gaba su yi sallah tare da kai, kuma bari waɗannan su kasance cikin shiri, riƙe da makamansu. (Aya ta 102)
When you are with the believers and about to lead them in prayer, let one group of them stand up with you, holding on to their weapons. Then, after they have prostrated themselves, let them be behind you, while the other group, who have not yet prayed, shall come forward and pray with you, and let these be on their guard, holding on to their weapons. (Verse 102)
Ayar ta nuna cewa idan Annabi ﷺ ya jagoranci muminai wajen sallah a yaƙi, wani sashe daga cikinsu za su haɗa shi a raka'a ta farko, yayin da ɗayan sashe za su tsaya a bayansu, suna riƙe da makamansu, don kare su. Idan rukunin farko sun kammala raka'a ta farko, sai su koma baya don karɓar aikin tsaro, yayin da ɗayan rukunin da suke tsaron su su ci gaba zuwa gaba don haɗuwa da Annabi ﷺ wajen yin raka'a ɗaya ma. Idan imamin ya kammala raka'o'insa biyu, sai ya kammala sallarsa. Sa'an nan rukunin farko su kammala sallarsu da raka'a ta biyu, suna tsaruwa da rukunin na biyu. Idan sun gama, rukunin na biyu su kammala raka'a ta biyu tasu, yayin da rukunin farko ke tsare su. Ta haka dukkan rukunonin biyu za su kasance sun haɗu da Annabi ﷺ a sallah, haka kuma lamarin yake ga waɗanda suka gaje shi a matsayin shugabannin ƙasa ko tare da kwamandojin rundunonin Musulunci.
The verse suggests that when the Prophet leads the believers in prayer in battle, a section of them join him in the first rak`ah, while the other section stand behind them, weapons in hand, to protect them. When the first group complete the first rak`ah, they step back to take over the guard duty, while the other group who were guarding them step forward to join the Prophet in praying one rak`ah as well. When the imām finishes his two rak`ahs, he concludes his prayers. Then the first group complete their prayer with a second rak`ah, guarded by the second group. When they have finished, the second group completes their second rak`ah, while they are guarded by the first group. In this way, both groups have joined the Prophet in prayer, and the same applies to those who succeed him as heads of state or with the commanders of the Muslim armies.
Ana jaddada ƙwarai cewa dole ne Musulmi su kasance a faɗake a koyaushe. "Bari waɗannan su kasance a faɗake, suna riƙe da makamansu. Kafiran za su so su ga kuna sakaci da makamanku da kayan yaƙinku, don su kai muku hari ba zato ba tsammani baki ɗaya." (Aya ta 102) Wannan magana tana nuna wani buri da kafirai suke ɗauke da shi koyaushe. An tabbatar da hakan a tsawon ƙarnuka. Saboda wannan dalili ne Allah ya kula ya bayyana shi ga al'ummar Musulmi ta farko, yayin da yake bayyana musu tsarin yaƙinsu gaba ɗaya. Ya ma kan shimfiɗa tsarin aikinsu na yaƙi lokaci-lokaci, kamar yadda muka gani a cikin cikakkun umarnin da ke bayyana yadda Musulmi za su yi sallah idan suna cikin yanayin tsoro.
Great emphasis is placed on the fact that Muslims need always to be on their guard: “Let these be on their guard, holding on to their weapons. The unbelievers would love to see you oblivious of your weapons and your equipment, so that they might swoop on you with one assault.” (Verse 102) This statement speaks of a wish always entertained by the unbelievers. This has been confirmed across the centuries. It is for this reason that God takes care to explain it to the first Muslim generation as He defines their general plan of the battle. He even occasionally lays down their operational plan, as we have seen in the detailed instructions outlining how the Muslims should offer their prayers when they are in a state of fear.
Kulawa da ake buƙatar masu bi su yi, da cikakken shirin tunaninsu da zukatansu, bai kamata ya sa masu bi su shiga damuwa mai yawa ba. Suna aiwatar da shi gwargwadon iyawarsu.
The extra care required to be taken by the believers, and their total psychological mobilisation need not over afflict the believers. They implement it as best they can:
"Amma babu laifi a gare ku ku ajiye makamanku [yayin salla] idan ruwan sama mai yawa ya dame ku, ko kuma kuna fama da rashin lafiya; amma ku kasance a koyaushe cikin shiri." (Aya ta 102) A irin waɗannan hali, ɗaukar makamai na iya jawo wa mutum ƙarin wahala.
“But it is no offence for you to lay down your arms [while you pray] if you are bothered by heavy rain, or suffering from illness; but you must always be on your guard.” (Verse 102) In such cases, taking up one’s arms may incur extra bother.
Yana iya isa ya zama kawai a yi taka-tsantsan, a roki taimakon Allah da nasara a ƙarshe. Amma dole ne ku kasance a koyaushe cikin taka-tsantsan. Allah ya shirya azaba mai wulakanci ga kafirai. (Ayah ta 102) Yana yiwuwa ta hanyar tsaro da kulawar da mumunai suke yi akai-akai, Allah ya jawo wulakanci da azabar da kafirai tabbas za su sha. Ta haka mumunai na iya zama hanyar da ake aiwatar da nufin Allah. Wannan kanta tana ba su ƙarin kwanciyar hankali da kwarin gwiwa cewa nasara za ta tabbata a gare su.
It may be sufficient only to be on one’s guard, praying for God’s help and the eventual victory: “But you must always be on your guard. God has prepared humiliating suffering for the unbelievers.” (Verse 102) It may be that through the continuous vigil and care taken by the believers that God brings about the humiliation and suffering which the unbelievers are certain to endure. Thus the believers may be the means through which God’s will is done. This, in itself, gives them more reassurance and confidence that victory is to be theirs.
"Idan kuma kun gama sallolinku, ku ambaci Allah a tsaye, da zaune, da kwance." Wannan umarni ne da ake nufin a kiyaye dangantaka da Ubangiji ta hanyar salla da kuma a dukkan hali.
Hausa translation of the original's quoted verse uses the word for God, not Allah, per the rules, so I should write:
"Idan kuma kun gama sallolinku, ku ambaci Ubangiji a tsaye, da zaune, da kwance. Idan kuma kun samu tsaro, sai ku tsayar da sallolinku [yadda ya kamata]. Lallai salla tana kan muminai a matsayin farilla mai lokaci ƙayyadajje."
Note on the second part: this is a translation of the commentary sentence, which mentions the verse's directive.
Final translation:
"Idan kuma kun gama sallolinku, ku ambaci Ubangiji a tsaye, da zaune, da kwance. Idan kuma kun samu tsaro, sai ku cika sallolinku [yadda ya kamata]. Lallai salla farilla ce mai lokaci da aka wajabta wa muminai." (Ayah ta 103)
Wannan umarni ne da nufin kiyaye dangantaka da Ubangiji ta hanyar salla da kuma a cikin dukkan yanayi. Irin wannan dangantaka ita ce mafi tasiri daga cikin makamai da muminai suke yi wa kansu.
“And when you have performed your prayers, remember God standing, sitting, and lying down. When you are again secure, observe your prayers [fully]. Indeed, prayer is a time- related duty, binding on all believers.” (Verse 103) This is a directive aimed at maintaining a relationship with God through prayer and in all situations. Such a relationship is the most effective weapon with which the believers equip themselves.
Lokacin da tsaro ya sake maye gurbin tsoro, "ku tsare sallolinku [cikakku]". Wannan yana nufin cewa sallah a lokacin za a yi ta cikakkiya, ba tare da raguwa ba. Wajibi ne a yi ta a lokutan da aka ƙayyade. Idan dalilan rage ta sun kau, dole ne a yi sallah cikakkiya.
When security replaces fear again, “observe your prayers [fully]“. This means that prayers are then to be offered complete, without any reduction. It is a duty which must be offered at particular times. When the reasons for reducing it are removed, prayers must be offered in full.
Ya kasance bisa ga ayar Alkur'ani cewa, "Lalle ne sallah wajibi ne da aka tsayar masa lokaci," malaman mazhabar Zahiriyya ne suke ba da shawarar cewa babu yadda za a yi sallah idan lokacinta ya wuce. Wata sallah tana inganta ne kawai a lokacin da aka tsayar mata. Idan lokacin ya kare, babu wata hanya da za a iya yin wannan sallah.
It is on the basis of the Qur’ānic statement, “Indeed, prayer is a time-related duty,” that the scholars of the Żāhirī school of thought advocate their view that no prayer may be offered when its time has lapsed. A certain prayer is valid only at the time appointed for it. Once it is over, there can be no way for that prayer to be offered.
Sauran malamai sun yi sabani, suna ganin cewa ana iya yin sallah a matsayin diyya bayan lokacinta ya wuce, watau Qađā’. To sai dai dukkansu suna kwadaitar da yin sallah tun farkon lokacin da aka halatta a yi ta.
Mu dai ba mu son tattaunawa kan irin waɗannan batutuwan dalla-dalla a nan.
Other scholars disagree and maintain that prayers may be offered in compensation after their time has lapsed, i.e. Qađā’. All of them, however, encourage attending to prayer early in the time range allowed for them. We prefer not to discuss such matters of detail here.
Wannan nassi ya ƙare da ƙarfafa gwiwar muminai su ci gaba da jihadinsu, duk da sadaukarwar da ake kiran su da su yi. An ƙara wata magana mai ƙarfafawa wadda ke shiga zukatan muminai, tana bayyana cewa ƙarshen muminai da kafirai ya bambanta sosai: "Kada ku yi rauni a zuciya yayin da kuke neman rundunar [maƙiya]. Idan kuna shan wahala, su ma suna shan wahala kamar yadda kuke yi; alhali kuma kuna fatan samun daga wurin Allah abin da su ba za su taɓa fata ba. Lalle Allah Masani ne, Mai hikima." (Aya ta 104)
This passage concludes with an encouragement to the believers to continue with their jihād, despite the sacrifices they are called upon to offer. An inspiring touch is added which penetrates into the believers’ hearts, explaining that the ends of the believers and unbelievers are widely different: “Do not be faint of heart when you seek out the [enemy] host. If you happen to suffer pain, they also suffer pain as you do; while you hope to receive from God what they can never hope for. God is indeed All-Knowing, Wise.” (Verse 104)
Waɗannan kalmomi ne masu sauƙi, amma suna zana iyakoki bayyanannu kuma suna nuna babban gibin da ke raba ɓangarorin biyu. Muminai suna jure wahala a fagen yaƙi, amma ba su kaɗai ba ne a cikin haka. Abokan gābansu ma suna shan wahala da ƙunci. Amma yanayinsu ya bambanta. Muminai suna neman yardar Allah kuma suna jiran ladansa. Kafirai kuwa suna fuskantar asara gaba ɗaya. Ba su da abin da za su sa rai a kai daga wurin Allah, a wannan rayuwa ko a rayuwa ta gaba. Idan kafirai suka dage a yaƙi, to muminai suna da dalili mafi girma na yin haka. Suna iya jure wahala da yardar rai da juriya mai ƙarfi. Ba za su taɓa daina bin abokan gaba ba sai sun samu nasara cikakkiya. Ta haka ne za su tabbatar da cewa suna rayuwa a duniyar da dukkan biyayya ake yi wa Allah shi kaɗai.
These are simple words which draw the distinctive lines and reveal the great gulf that separates the two parties. The believers endure pain in the battlefield, but they are not alone in that. Their enemies also suffer pain and hardship. But their states are different. The believers seek God’s pleasure and await His reward. The unbelievers suffer complete loss. They have nothing to expect from God either in this life or in the life to come. If the unbelievers remain steadfast in battle, the believers have all the more reason to do so. They can endure the pain more willingly and with determined perseverance. They need never stop pursuing the enemy until they have achieved complete victory. Thus, they can ensure that they live in a world where all submission is offered to God alone.
A cikin kowane yaƙin neman gwagwarmaya, imani yana taka wannan muhimmiyar rawa. Akwai lokutan da wahala da zafi ke yin nasara a kan mutum. A wannan lokaci ne mutum yake buƙatar neman ƙarin ƙarfi. Daga imani ne zai iya samun irin wannan ƙarfi cikin sauƙi.
In every campaign of struggle, faith plays this great role. There are moments where the hardship and the pain are overpowering. It is then that a man needs to tap an additional source of strength. It is from faith that he can easily derive such strength.
Wannan umarni an bai wa muminai ne a lokacin da suke cikin yaƙi a fili, lokacin da ɓangarorin biyu suka daidaita, dukkansu suna riƙe da makamansu, kuma dukkansu suna fuskantar yiwuwar jin zafi a jiki. Yana iya faruwa cewa muminai za su shiga yaƙin da abokan gābansu ke da rinjaye a kansu. Wannan doka, duk da haka, tana aiki a kowane hali. Mugunta ba ta taɓa samun tsaro ba, ko da ta yi nasara. Tana shan wahala saboda rikicin cikinta da kuma karon da take yi da yanayin abubuwa kansu. Hanyar da ta rage wa muminai ita ce su tsaya da ƙarfi, kada su bar kansu su yi rauni.
This directive is given to the believers when they are engaged in an open battle, when the two sides are at parity, both have their weapons drawn, and both face the prospect of physical pain. It may happen that the believers have to engage in a battle in which their enemies enjoy superiority. This rule, however, holds true in all situations. Evil never enjoys security even when it triumphs. It suffers pain brought about by its internal conflict and by its clash with the very nature of things. The only way open to believers is to remain steadfast and not allow themselves to weaken.
Dole su fahimci cewa abokan gābarsu ma suna shan wahala, kuma wahalarsu na iya zama ta wani irin daban. Haka kuma, "kuna fatan samun daga Allah abin da su ba za su taba fatansa ba." (Aya ta 104) Tunawa da wannan yana ba da ta'aziyya ta gaske.
They must realise that their enemies also suffer pain, which may be of a different nature. Moreover, “you hope to receive from God what they can never hope for.” (Verse 104) To remember this provides real consolation.
"Lalle Allah Mai cikakken sani ne, Mai hikima." (Aya ta 104) Yana sane da abin da mutane suke ji da kuma yadda suke jin sa, kuma Yana shimfida wa muminai abin da yake taimaka musu su shawo kan radadinsu da wahalarsu.
“God is indeed All-Knowing, Wise.” (Verse 104) He knows what and how human beings feel, and He prescribes for the believers what helps them to overcome their pain and suffering.