Wannan nassi yana ba da labarin wani abu da ba shi da misali a tarihin ɗan Adam. Labari ne da kansa yake tabbatar da cewa Alƙur'ani da wannan addinin Musulunci lallai daga wurin Allah suka samo asali. Mutane, ko da yaya daraja da kyawun niyyarsu suke, kuma ko da yaya tsarki da kyawun ɗabi'arsu ta kai, ba za su iya kai kansu ga matsayin da aka zana a waɗannan ayoyi ba sai an yi musu wahayi daga wurin Allah da kansa. Wannan matsayi yana da tsayi kamar layin da aka zana a kan sararin sama, wanda mutane ba za su iya kaiwa gare shi ba sai a ƙarƙashin Musulunci. Ba za su taɓa iya cimma shi ba sai ta hanyar aiwatar da Musulunci.
This passage tells of a story which is unparalleled in the history of mankind. It is a story that proves, on its own, that the Qur’ān and this religion of Islam must, by necessity, originate with God. Human beings, no matter how sublime or idealistic they may be and how high the standard of purity and morality they may achieve, cannot on their own raise themselves to the standard drawn in these verses without being inspired by God Himself. The standard is as high as a line drawn over the horizon which people can only attain under Islam. They will never be able to achieve it except through the implementation of Islam.
Ya kamata a tuna cewa Yahudawa a Madina sun mayar da dukkan hare-haren su masu muni akan Musulunci da al'ummar Musulmi. Wannan sūrah da sūrori biyu da suka gabace ta suna ba da labarin wasu daga cikin wadannan hare-hare da tasirinsu akan talakawan Musulmi. Sun yada jita-jita na karya, sun ciyar da ƙiyayyar masu bautar gumaka ga al'ummar Musulmi, sun karfafa munafukai, sun kuma taimaka wajen kokarin rusa hadin kan Musulmi, ta haka suka rikitar da mutane. Sun ma kai hari ga shugabancin Annabi ﷺ, suna yada shakku akan wahayinsa da sakon Musulunci, suna kokarin haifar da rarrabuwa a cikin al'ummar Musulmi. Burinsu koyaushe shi ne raunana ta daga ciki, a lokaci guda kuma su karfafa abokan gabanta na waje. Duk wannan ya faru ne a lokacin da Musulunci yana da sabo, kamar sabuwar shuka da ke fitowa tsakanin ciyayi masu dagewa da suka rage daga zamanin jahiliyya. Haka kuma, dangantakar zumunci da moriyar juna da ke hada wasu Musulmi da wasu daga cikin masu bautar gumaka, munafukai da Yahudawa na nan da karfi. Duk wannan ya kasance babban hadari da ke barazana ga haɗin kai da hadin kan sabuwar al'ummar Musulmi.
It has to be remembered that the Jews in Madinah aimed all their vicious attacks against Islam and the Muslim community. This sūrah and the preceding two sūrahs give an account of only some of these attacks and their effect on the Muslim rank and file. They spread false rumours, fed the idolators’ hatred of the Muslim community, encouraged the hypocrites and assisted their efforts to undermine the Muslims’ unity, thereby confusing people. They even attacked the Prophet’s leadership, spreading doubts about his revelations and the message of Islam, trying to sow discord within the Muslim society. Their aim has always been to weaken it internally while at the same time encouraging its external enemies. All this took place at a time when Islam was still new, a young shoot forcing itself out in the midst of persistent weeds remaining from the old days of ignorance. Moreover, bonds of kinship and common interests uniting some Muslims with some of the idolaters, hypocrites and Jews were still strong. All this represented a real danger threatening the cohesion and unity of the new Muslim community.
A wannan lokaci mai matuƙar muhimmanci a rayuwar al'ummar Musulmi ta farko a Madina, aka saukar da dukkan wannan ayar daga sama, tana ba Manzon Allah da al'ummar Musulmi umarni su tabbatar an yi adalci ga wani Bayahude da aka zarge shi da sata ba bisa ka'ida ba. Ayar kuma tana Allah wadai da ayyukan wani gida daga cikin Ansar, waɗanda a wancan lokaci su ne manyan masu goyon baya da kare saƙon Annabi ﷺ da addininsa.
At that highly critical juncture in the life of the new Muslim community in Madinah, this whole passage was revealed from on high giving instructions to God’s Messenger and the Muslim community to ensure that justice was done to a Jewish person who was wrongly accused of theft. The passage also condemns the actions of a particular household among the Anşār, who were at the time the main supporters and defenders of the Prophet’s message and faith.
Wane irin ma'auni na tsarki, adalci da ɗabi'a wannan yake? Kuma wadanne kalmomi ne za su iya kwatanta shi da adalci? Tabbas, duk abin da za mu ce a matsayin sharhi ko bayani ba ya kai girman ma'aunai masu daukaka da Musulunci ya kafa, wadanda mutane ba za su iya cimma su da kansu ba. Sai lokacin da suka bayar da kansu suka yi aiki tuƙuru karkashin jagorancin tsarin Musulunci ne za su iya burin kaiwa irin wadannan matsayi.
What standard of purity, justice and morality is this? Indeed, what words could justly describe this standard? For a certainty, whatever we say by way of comment or explanation is dwarfed by the sublime standards Islam sets and which human beings cannot attain on their own. Only when they give and work hard under the leadership of the Islamic code can they aspire to such heights.
Ana ba da labarai daban-daban game da cikakkun bayanai na labarin da ya kai ga saukar wannan ayar. Wata ƙungiya daga cikin Ansar, ciki har da Qatādah ɗan al-Nu'mān da kawunsa Rifā'ah, sun haɗu da Annabi ﷺ a ɗaya daga cikin yaƙe-yaƙensa. An sace garkuwar Rifā'ah, aka kuma yi zargi ga wani mutum daga gidan Ansar na Ubayriq. Mai garkuwar ya kai wannan ƙara wurin Annabi ﷺ, yana cewa Ṭu'mah ɗan Ubayriq ne ya sace garkuwarsa. [Wani labari yana nuna cewa mutumin da ya sace ta shi ne Bashīr ɗan Ubayriq, munafuki mai rubuta waƙoƙi suna sukar sahabban Annabi ﷺ, amma koyaushe yakan danganta waƙoƙinsa ga wasu Larabawa na ƙauye.] Da barawon na gaske ya fahimci abin da ke faruwa, sai ya ɗauki garkuwar ya ajiye ta a gidan wani Bayahude mai suna Zayd ɗan al-Samīn. Sa'an nan ya sanar da wasu mutane daga gidansu abin da ya aikata, yana tabbatar musu cewa idan an yi bincike, za a sami garkuwar a gidan Bayahudin. Nan da nan suka je wurin Annabi ﷺ suka ce, "Manzon Allah, dan uwanmu ba shi da laifi, kuma mun tabbatar da cewa wanda ya sace garkuwar mutum ne mai suna —. Muna roƙonka ka bayyana rashin laifin dan uwanmu a bainar jama'a ka kare shi. Sai dai idan Allah ya kiyaye shi ta hanyar alherinka, zai lalace." Lokacin da Annabi ﷺ ya fahimci cewa an sami kayan da aka sace a gidan mutumin Bayahude, sai ya bayyana rashin laifin Ibn Ubayriq a bainar jama'a, yana nuna tausayinsa a gare shi.
Various reports mention the details of the story leading to the revelation of this passage. A group of the Anşār, including Qatādah ibn al-Nu`mān and his uncle Rifā`ah, joined the Prophet on one of his military expeditions. A shield belonging to Rifā`ah was stolen and suspicions were raised about a man from the Anşārī clan of Ubayriq. The shield owner reported this to the Prophet, saying that Ţu`mah ibn Ubayriq had stolen his shield. [One report suggests that the man who stole it was Bashīr ibn Ubayriq, a hypocrite writing poetry denouncing the Prophet’s Companions, but who always attributed his poetry to some bedouins.] When the real thief realised what was happening, he took the shield and put it in the home of a Jew called Zayd ibn al-Samīn. He then informed some people of his clan of what he had done, confirming that if a search was mounted, the shield would be found in the Jew’s home. They immediately went to the Prophet and said, “Messenger of God, our kinsman is innocent, and we have ascertained that the one who stole the shield is a person called —. We request you to declare our kinsman’s innocence in public and to defend him. Unless God protects him by your kindness, he will be ruined.” When the Prophet realised that the stolen article was found in the Jewish man’s home, he declared Ibn Ubayriq’s innocence in public, showing his sympathy for him.
Kafin a gano garkuwar a gidan Bayahude, mutanen Ibn Ubayriq sun ce wa Al-Nisā’ (Mata):
Prior to the discovery of the shield in the Jew’s home, Ibn Ubayriq’s people said to Al-Nisā’ (Women) | J USTICE FOR ALL 252
Annabi: "Qatādah ɗan al-Nu`mān da kawunsa sun mayar da ɗaya daga cikin iyalanmu, wanda aka sani da ƙarfin imani da taƙawa, abin zargin sata, ba tare da sun kawo wata hujja ko shaida don tallafa wa zargin nasu ba."
Qatādah ya ambata cewa daga baya ya yi magana da Annabi ﷺ. Annabi ﷺ ya ce masa: "Ta yaya za ka mayar da zargin sata a kan iyali mai ƙarfin imani da taƙawa, ba tare da kawo wata shaida don tallafa wa zargin nasa ba?" Qatādah ya ruwaito cewa ya koma yana jin cewa da ya fi so ya rasa wani babban ɓangare na dukiyarsa da ya yi magana da Annabi ﷺ a kan wannan batu. Kawunsa Rifā`ah ya zo don ya ji abin da Annabi ﷺ ya ce, kuma sa'ad da aka gaya masa, abin da ya ce kawai shi ne: "Ina neman taimakon Allah kaɗai." Jim kaɗan bayan haka ne wannan ayar ta sauka daga sama ga Annabi ﷺ.
the Prophet: “Qatādah ibn al-Nu`mān and his uncle have made one of our families, which is known for strong faith and piety, a target for their accusation of thieving, without producing any evidence or proof to support their accusation.” Qatādah mentions that he subsequently spoke to the Prophet. The Prophet told him: “How could you target your accusation of theft against a family of strong faith and piety, without producing any evidence in support of your accusation?” Qatādah reports that he went back feeling he would rather have lost a large portion of his property than spoken to the Prophet on this issue. His uncle Rifā`ah came over to learn of the Prophet’s reaction, and when he was told, his only comment was: “I seek only God’s help.” It was shortly afterwards that this passage was revealed from on high to the Prophet.
Lokacin da wahayi ya bayyana gaskiyar al'amarin, an kawo sulke da aka sata wa Annabi ﷺ, sai ya mayar wa Rifā`ah. Qatādah ya ruwaito cewa: "Sa'ad da na kawo sulken wa kawuna, wanda tsoho ne da ya rasa ganinsa, ko kuma mafi yawan ganinsa, tun zamanin jahiliyya, kuma ba a tabbatar da ƙarfin imaninsa ga Musulunci ba, sai ya ce: 'Ina ba da wannan sulke domin neman yardar Allah.' Sai na fahimci cewa imanin kawuna yana da ƙarfi kuma gaskiya ne."
Bashīr ibn Ubayriq ya bar Madina ya koma ga kafirai. Game da shi aka saukar da ayoyin da ke cikin wannan nassi: "Amma duk wanda ya ƙi bin Manzon Allah ﷺ bayan shiriya ta bayyana gare shi, ya bi wata hanya dabam da ta muminai, to, za Mu bar shi ga abin da ya zaɓa da kansa, kuma Mu shigar da shi Jahannama. Wane mummunan makoma ce! Lalle Allah ba ya gafarta a yi Masa shirka, amma Yana gafarta abin da yake ƙasa da haka ga wanda Yake so. Wanda ya yi wa Allah shirka, to, lalle ya ɓace ɓata mai nisa." (Ayoyi 115-116)
When revelation had made the issues clear, the stolen armour was brought to the Prophet, and he returned it to Rifā`ah. Qatādah reports: “When I brought the armour to my uncle, who was an old man who had lost his eyesight, or much of it, in pre- Islamic days and whose firmness of belief in Islam was suspect, he said: `I am donating this armour for God’s cause.’ I then realised that my uncle’s faith was strong and genuine.” Bashīr ibn Ubayriq then left Madinah to join the unbelievers. It is with reference to him that the following verses in this passage were revealed: “But as for him who, after guidance has been plainly conveyed to him, puts himself in contention with God’s Messenger and follows a path other than that of the believers — him shall We leave to that which he himself has chosen, and shall cause him to endure hell. How evil a journey’s end. For a certainty, God does not forgive that partners should be associated with Him, but He forgives any lesser sin to whomever He wills. He who associates partners with God has indeed gone far astray.” (Verses 115-16)
Tambayar ba ta takaita ne kawai ga wanke wani mara laifi da aka yi wa makirci ba, wanda wasu ƙananan mutane suka shirya don su sa shi ya biya laifin da bai aikata ba. Duk da cewa wanke mara laifi abu ne mai matuƙar muhimmanci a wajen Allah, batun da ke nan ya fi girma. Manufarsa ita ce kafa wani ma'auni wanda ba za a iya karkatar da shi don a biya buƙatar son zuciya, ko goyon bayan dangi da abokan kusa ba. Ma'auni ne da ba ya canjawa saboda ji na ƙauna ko ƙiyayya, ko da kuwa irin yanayin da ake ciki.
The question was not merely the acquittal of an innocent man who was the victim of a plot by a small group of people who wanted him to pay for a crime he did not commit. Although the acquittal of an innocent person is very serious indeed by God’s standards, the question here was far larger. It simply aimed at establishing a standard that cannot be tilted to accommodate desire, or support for one’s kin and crony. It is a standard that is not swayed by feelings of love or hatred, regardless of the circumstances.
Manufofin nan take da nan take shi ne tsarkake al'ummar Musulmi da ke tasowa, da magance raunin dan Adam da ya shafe ta, da kawar da dangantakar kabilanci da son kai ta kowace fuska da siffa, ko da wasu daga cikinsu suna iya dogara ne ga addinin kansa. Tabbatar da cikakken adalci tsakanin mutane shi ne abu mafi muhimmanci. Wannan al'umma sabuwa, wadda ba ta da misali a tarihin dan Adam, dole ne a gina ta a kan tushe mai tsabta kuma mai karfi, wanda ba ya shafar son rai ko muradun mutum ko na al'umma, kuma ba ya karkata saboda nuna son kai ko son zuciya.
The immediate objective was to purify the newly-emerging Muslim community, to treat the elements of human weakness that affected it and to eradicate narrow ties of affiliation in all their forms and guises, even though some of these may be based on religion itself. Ensuring complete justice between all people was paramount. The new community, unparalleled in human history, must be based on a clean and firm foundation, unaffected by personal or communal desires or interests and unswayed by prejudice or favouritism.
Lokacin da ka'idojin ɗan adam ko la'akari na duniya suka kasance su ne suka yi hukunci a cikin dokar Musulunci da hanyar aiwatar da ita, da akwai dalilai da yawa da za a yi watsi da al'amarin gaba ɗaya. Da an ƙirƙiri wata ɓoye-ɓoye, kuma gaskiyar lamarin ba za a fallasa ta ba har ta kai ga zama abin kunya. Dalili na farko kuma mafi bayyana shi ne cewa wanda ake tuhuma da kansa Bayahude ne wanda ke cikin al'ummar Yahudawa da ke gwabzawa da Musulunci da dukkan ƙarfinsu, suna amfani da duk wani makami da ke hannunsu. Musulmai na lokacin suna shan wahala sosai daga mugayen shirye-shiryen Yahudawa. [Allah ya so Musulmai su sha wahala daga Yahudawa a kowane lokaci!] Waɗancan Yahudawa a Madina ba su takura da la'akari na adalci ko gaskiya ba. Ba su yi amfani da wani ma'auni na ɗabi'a ba a mu'amalarsu da al'ummar Musulmi.
Had human or worldly standards or considerations been the deciding factor in the Islamic code and its method of implementation, there would have been several reasons to overlook the whole event. A cover- up would have been concocted and the reality of the matter would not have been exposed in such a way as to approach a scandal. The first and clearest reason was that the accused himself was a Jew belonging to a Jewish community which was engaged in a tooth and nail fight against Islam, using every piece of armament at its disposal. The Muslims of that period were suffering much from the Jews wicked designs. [God has willed that the Muslims should suffer of from the Jews at all times!] Those Jews in Madinah were not restrained by considerations of right or justice. They applied no moral standard in their dealings with the Muslim community.
Wani dalili kuma ta samo asali ne daga gaskiyar cewa lamarin ya shafi wata ƙungiya ta Ansar, Musulmin Madina waɗanda suka ba Annabi da sahabbansa na Makka masauki, goyon baya da kariya. Irin wannan lamari zai iya haifar da rarrabuwa da ƙiyayya mai yawa tsakanin ƙungiyoyinsu daban-daban cikin sauƙi. Dora zargi ga Bayahude zai kawar da duk wata yiwuwar rarrabuwa a tsakaninsu.
Another reason stems from the fact that the issue directly concerned a group of the Anşār, the Muslims of Madinah who provided the Prophet and his Makkan Companions with refuge, support and protection. Such an incident could have easily caused much disunity and hatred among their different groups. To direct accusations at a Jew would have averted any likelihood of division among them.
Dalili na uku da ya sa aka amince da a ɓoye gaskiyar lamarin shi ne cewa hakan zai hana Yahudawan Madina samun makamin da za su yi amfani da shi wajen kai hari ga Ansār. Idan aka bayyana lamarin, Yahudawa za su iya zargin Ansār da satar kayan juna, sannan su ƙarya su zarge su da sanin cewa su ne suka aikata laifin da ba su aikata ba. Yahudawa ba za su bari irin wannan dama ta wuce su ba.
A third reason for approving a cover-up was that it would have avoided giving the Jews in Madinah more armament with which to attack the Anşār. Exposure would allow the Jews to denounce the Anşār as stealing from one another and then falsely and knowingly accusing the Jews of committing their own crimes. The Jews were certain not to allow such an opportunity to pass them by.
Amma babbar matsalar ta fi duk waɗannan la'akari girma, waɗanda Musulunci ke ganin ba su da muhimmanci. Babbar matsalar ita ce ilmantar da al'ummar Musulmi da ke tasowa, domin ta iya cika aikinta na jagorantar ɗan adam wajen gina rayuwa ta gaskiya. Al'ummar Musulmi ba za ta iya ɗaukar irin waɗannan ayyuka ba sai ta karɓi wani tsari na musamman da hanyar aiwatarwa wanda ya fi duk abin da ɗan adam ya taɓa sani, kuma sai an kafa wannan tsari da ƙarfi a rayuwarta ta zahiri. Haka kuma, sabuwar al'ummar Musulmi tana buƙatar a gwada ta sosai domin ta tsarkake kanta daga dukan mugunta, rauni da al'adun jahilci. Ma'aunin adalcinta kuma dole ne ya kasance ba tare da wata shafa ta kowane irin la'akari na duniya ba, domin ta aiwatar da adalci tsakanin mutane ba tare da duba wata fa'ida ta gaggawa ko son zuciya ba.
But the real issue was far greater than all such considerations, which Islam views as trivial. The real issue was that of educating the newly- emerging Muslim community so that it could fulfil its duties of leading mankind in building a proper human life. The Muslim community could not undertake such tasks until it had adopted a unique system and method of implementation that surpassed everything that humanity had ever known, and until this system was firmly established in its practical life. Furthermore, the new Muslim community needed to be seriously tested so as to purge itself of all evil, weakness and ignorant practices. Its standard of justice needed to be unblemished by any worldly consideration so that it implemented justice between people regardless of any consideration of immediate interest or prejudice.
Allah, a cikin hikimarsa, ya zaɓi wannan lamari na musamman a lokacin musamman da gangan, domin ya shafi wani Bayahude daga cikin al'umma wadda take ci gaba da shirya makirci ga Musulmi, tana nufin ta raunana addinin Musulunci. Haka kuma, lokaci ne mai matuƙar muhimmanci ga Musulmin Madina, domin suna fuskantar adawa a ko'ina, kuma Yahudawa suna da hannu a dukan waɗannan. Duk da haka, Allah ya zaɓi wannan lamari da wannan lokaci don ya bayyana umarninsa ga Musulmi, ya kuma koya musu duk abin da yake so su koya. Ba a bar wurin la'akari da diflomasiyya, siyasa ko sasantawa ba. Ba a yi amfani da wata dabara ba don ɓoye wani abu mai kunya ko mara daɗi.
God, in His wisdom, deliberately chose this particular incident at that particular time, involving as it did a Jew belonging to a community continuously scheming against the Muslims and aiming to undermine the religion of Islam. Furthermore, it was a very critical time for the Muslims in Madinah, for they were facing hostility on all fronts, and in all these the Jews were involved. Nevertheless, God chose this particular incident and time to make His commands clear to the Muslims and to teach them whatever He wanted them to learn. No room was left for considerations of diplomacy, politics or appeasement. No recourse was made to any device to hide any embarrassing or unpleasant facts.
An ƙarfin ra'ayoyin al'ummar Musulmi da yanayin da take ciki a yanzu an bar su da gangan ba tare da la'akari da su ba.
The apparent interests of the Muslim community and its immediate circumstances were deliberately left out of consideration.
Lamarin ya kasance mai matuƙar muhimmanci, ba tare da wani wuri don ƙarya ko yaudara ba.
The matter was very serious indeed, allowing no room for pretence or deception.
Abubuwan da ya fi damuwa da su sun kasance tsarin Allah da ginshiƙan sa, da shirya al'ummar Musulmi don kare wannan tsarin da aiwatar da shi, da kuma adalci tsakanin dukan mutane wanda ya kai matsayi mai girma da bil'adama bai taɓa kaiwa ba ba tare da wahayin Allah da taimakonsa ba.
Its concerns were the Divine system and its basics, the Muslim community being prepared to advocate and implement this system, and justice among all people raised to the high standard that humanity never attained without God’s revelations and support.
Idan mutum ya duba daga wannan tsayin mai daraja zuwa sauran bil'adama a dukan zamanai, zai ga dukan al'ummomi suna shan wahala. Tsakanin wannan tsayin adalcin Musulunci da matakan ɗan adam da ke nutsewa, shi ma zai ga duwatsu masu tauri warwatse ko'ina: makirci, yaudara, siyasa, ƙwarewa wajen murɗa gaskiya, gwamnati, muradun ƙasa da na al'umma, da sauransu. Idan muka bincika waɗannan duwatsu muka duba sosai a ƙarƙashinsu, ba mu samun komai sai ƙazanta. Idan muka sake duba, sai mu ga al'ummar Musulmi ita kaɗai tana tafiya sama, tana barin waɗannan zurfafan ƙasƙanci tana ƙoƙarin kaiwa ga daraja. Irin waɗannan misalai suna da yawa a tarihin ɗan adam, waɗanda tsarin Musulunci na musamman kaɗai ke jagoranta. Amma abin da mutane ke kira "adalci", kamar yadda ake aiwatar da shi a sauran al'ummomi, na dā da na yanzu, ya fi kyau kada a cire murfinsa, don kada warinsa mara daɗi ya dagula yanayi mai tsafta da tsarkaka na adalcin Musulunci.
When one looks from such a sublime height at the rest of humanity throughout all ages, one finds all communities suffering. Between that height of Islamic justice and sinking human standards one also sees hard rocks scattered everywhere; cunning, deviousness, politics, skilful manipulation of facts, government, national and community interests, etc. When we examine these rocks and look carefully underneath them, we find only filth. When we look again, we see the Muslim community alone moving upwards, leaving those lowly depths and trying to reach sublimity. Such examples abound in human history, guided only by the unique system of Islam. As for that which people call, “justice”, as practised in other communities, past and present, it is better not to remove the lid from it, in order not to let its foul smell disturb the clean and pure atmosphere of Islamic justice.