Aya ta gaba tana sukar yadda al'ummar Musulmi ke shakka wajen ɗaukar matsayi mai ƙarfi game da munafukai. Da alama al'ummar Musulmi tana cikin rarrabuwar ra'ayi, lamarin da ya haifar da wata takaddama game da dangantakarta da wani rukuni na munafukai daga wajen Madina. Sukar ta bayyana a sarari cewa Musulunci yana karɓar matsayi mai ƙarfi ne kawai a irin waɗannan al'amura. Ba ya barin wani shakka a cikin hanyar al'ummar Musulmi wajen magance irin wannan matsala. Irin wannan shakka yana nufin karɓar ƙarya da suke yi.
The next verse criticises the Muslim community’s hesitation to adopt a firm attitude towards the hypocrites. The Muslim community was apparently in two minds, leading to some controversy with regard to its relationship with a group of hypocrites from outside Madinah. The criticism makes it clear that Islam only accepts a firm attitude in such matters. It allows for no hesitation in the Muslim community’s approach to such a problem. Such hesitation means accepting the pretence they offer.
Wannan ba zai yiwu ba sai idan yana bisa tsayayyen tsari na aiki bayyananne.
This can only be done if it is based on a clearly defined plan of action.
Ta yaya za ku rabu zuwa ƙungiyoyi biyu game da munafukai, alhali Allah da kansa ya watsar da su saboda laifinsu? Shin kuna nufin shiryar da waɗanda Allah ya bar su su ɓace? Ga wanda Allah ya bar shi ya ɓace, ba za ku taɓa samun hanya gare shi ba.
How could you be divided into two groups concerning the hypocrites, when God Himself has cast them off because of their guilt? Do you seek to guide those whom God has let go astray? For him whom God lets go astray you can never find any way.
Muna da rahotanni guda biyu da ke nuna wane rukuni ne na munafukai aka nufa a cikin wannan aya ta Alkur'ani. Na farko, wanda Imam Ahmad ya ruwaito, ya kawo daga Zaid ibn Thabit, wani sahabi na Manzon Allah ﷺ, wanda ya ce Manzon Allah ﷺ ya fita zuwa Uhudu [tare da sojoji]. Amma wasu daga cikin wadanda suka tafi tare da shi sun yanke shawarar komawa baya. Sahabbansa sun rabu game da yadda za a yi da wadannan masu juyawa baya. Wani rukuni ya ce dole a kashe su. Wani rukuni kuma ya ki amincewa, yana cewa su muminai ne. Sai aka saukar da wannan aya ta Alkur'ani da ke tayar da tambaya cewa ya kamata Musulmi su dauki matsaya guda. Manzon Allah ﷺ ya ce: "Wannan birni Taiba ne [wani suna na Madina ma'ana cewa birni ne mai kyau da daraja]. Yana kawar da mugunta kamar yadda tukunyar narkar da karfe ke kawar da abubuwan baki a cikin karfe." (Al-Bukhari da Muslim ne suka ruwaito shi.)
We have two reports to indicate which group of hypocrites is meant in this Qur’ānic verse. The first, related by Imām Aĥmad, quotes Zayd ibn Thābit, a Companion of the Prophet, who says that the Prophet (peace be upon him) went out to Uĥud [with an army]. Some of those who went with him, however, decided to go back. His Companions were divided on how to deal with these retractors. One group said that they must be killed. Another group objected, saying that they were believers. Then this Qur’ānic verse was revealed raising the question that the Muslims should adopt a unified attitude. The Prophet said: “This city is Ţaibah [another name for Madinah meaning that it is a good and virtuous city]. It throws away evil as a smelter throws away foreign elements in iron.” (Related by al-Bukhārī and Muslim.)
Rahoton na biyu ya ruwaito daga Ibn `Abbās cewa wannan ayar ta Alƙur'ani tana magana ne game da wasu mutane da suka nuna cewa Musulmi ne, a lokaci guda kuma suna goyon bayan kafirai. Sau ɗaya, lokacin da suka tafi wani aiki daga Makka, sun ce suna cikin aminci, idan suka haɗu da sahabban Annabi ﷺ.
The other report quotes Ibn `Abbās as saying that this Qur’ānic verse speaks about certain people who indicated that they were Muslims while, at the same time, they supported the unbelievers. Once, when they went on a mission away from Makkah, they said that they were safe, should they encounter the Prophet’s Companions.
Sa'ad ɗaliban waɗannan, a lokacin da aka faɗa musu game da tashinsu daga Makka, wasu daga cikinsu sun ba da shawarar cewa su "shirya yaƙi su je su kashe waɗannan matsorata, domin sun goyi bayan maƙiyanku". Wani rukuni na mumini kuma ya ce: "Yaya za ku kashe mutanen da suka yi irin wannan shahada ta imani kamar yadda ku ma kuka yi? Shin saboda ba su yi hijira zuwa Madina ba ne za a iya halatta kashe su da kwace dukiyoyinsu?" Bangarorin biyu sun ci gaba da matsayinsu, kuma Annabi ﷺ bai nuna rashin amincewa da ɗayansu ba. Saboda haka ne aka saukar da wannan ayar ta Alƙur'ani.
When the latter were told of their departure from Makkah, some of them suggested that they should “mount an expedition to meet those cowards and kill them, because they supported your enemies”. Another group of believers said: “How can you kill people who have made the same declaration of faith which you have made? Is it because they have not migrated to Madinah that their killing and the confiscation of their property can be sanctioned?” Both groups maintained their attitudes, and the Prophet expressed no disapproval of either. Hence, why this Qur’ānic verse was revealed.
Ko da yake rahoto na farko yana bayyana a matsayin mafi inganci ta fuskar sarkar masu ruwaito da kuma shigarsa cikin mafi ingantattun littattafan hadisai, abubuwan da aka ambata a rahoto na biyu suna bayyana a matsayin mafi daidai idan aka yi la'akari da abubuwan tarihi. Mun sani tabbas cewa ba a ba Musulmi umarni na yakar munafukan Madina ba. Annabi ﷺ bai taba yakar su ba, kuma bai taba umartar a kashe su ba. Maimakon haka, akwai wata tsari daban gaba daya na mu'amala da su, wanda ya hakura da su har sai sun fita ta dabi'a. Goyon bayansu ya raunana tare da korar Yahudawa, wadanda su ne ke karfafa su. An fitar da Yahudawa daga Madina kafin daga bisani a kwashe su daga dukkan yankin Larabawa.
Although the first report appears to be more authentic from the point of view of its chain of transmitters and its inclusion in the most authentic collections of aĥādīth, the events mentioned in the second report appear to be more correct, considering historical events. We know for certain that no directive to fight against the hypocrites in Madinah was given to the Muslims. The Prophet never fought against them and never ordered their killing. Instead, there was a totally different plan for dealing with them, one which tolerated them until they were naturally cast away. Their support was weakened with the expulsion of the Jews, who used to encourage them. The Jews were forced out of Madinah before they were eventually evacuated from the whole of Arabia.
Ana iya cewa umarnin a kama su a kashe su an ɗaura shi ne a kan hijirarsu zuwa Madina, kamar yadda ayar da ke biye da ita ta nuna. Saboda haka gargaɗi ne da aka yi musu su daina ayyukansu. Ƙila sun ji wannan gargaɗi, sai Annabi ﷺ ba zai sami dalilin aiwatar da wannan umarni ba. Sai dai sharaɗin cewa wannan barazana tana aiki har "sai sun yi hijira", ya bayyana sarai cewa ba su kasance daga cikin mutanen Madina ba.
It may be said that the directive to take them prisoner and to kill them is made conditional on their migration to Madinah which is provided for in the following verse. It is, then, a warning issued to them to desist from their practices. They might have heeded this warning and the Prophet, therefore, would have had no reason to carry out this order. The condition, however, that this threat applies until “they have migrated”, makes it absolutely clear that they were not of the people of Madinah.
Hijrar su zuwa Madinah, a gaskiya, wajibi ne, domin wannan lamarin duka ya faru ne kafin fathar Makkah. A wannan lokaci, hijira na nufin fita daga ƙasar kafirci zuwa ƙasar imani, watau Madinah, don shiga cikin al'ummar Musulmi da aiwatar da shari'ar Musulunci. In ba haka ba, asalin waɗanda ba su yi hijira ba alhali suna da'awar Musulunci zai kasance abin tambaya. Daga baya a cikin sūrah akwai tsananin yin Allah-wadai da halin wasu ƙalilan Musulmi da suka zauna a Makkah duk da ikon yin hijira zuwa Madinah, ko da yake su 'yan ƙasar Makkah ne. Duk wannan yana taimakawa wajen goyon bayan rahoto na biyu, wanda ya bayyana waɗannan munafukai a matsayin wata ƙungiya daga mutanen Makkah ko yankunan da ke kewaye da ita, waɗanda suka yi da'awar Musulunci a lokaci guda kuma suka goyi bayan abokan gābar Musulmi.
Their migration to Madinah was, in fact, required, because this whole episode took place before the conquest of Makkah. During that period migration meant to move out of the land of unfaith into the land of faith, i.e. Madinah, to join the Muslim community and implement Islamic law. Otherwise, the identity of those who did not migrate while claiming to be Muslims was questionable. Later in the sūrah we have a strong denunciation of the attitude of those few Muslims who remained in Makkah despite their ability to migrate to Madinah, even though they were citizens of Makkah. All this serves to support the second report, describing those hypocrites as a group of the people of Makkah or its surrounding area who claimed to be Muslims while at the same time supporting the Muslims’ enemies.
Wannan tsawatarwa mai tsanani game da halin shakka da masu imani suka nuna wa waɗancan mutane an bayyana ta cikin tambaya ta alama: "Me ya sa za ku rabu zuwa ƙungiyoyi biyu game da munafukai, alhali Allah ya riga ya kore su saboda laifinsu?" Ka ce wa Allah? Ba haka ba ne: Allah ne Ya kore su saboda laifinsu. "Shin kuna nufin shiryar da waɗanda Allah ya bar su su ɓace?" (Aya ta 88). Wannan tambaya tana jaddada cewa yana da haɗari ga al'ummar Musulmi su yi shakka sa'ad da suka fuskanci munafunci, domin hakan yana nuna rashin tsabta game da gaskiyar yanayin wannan addini.
This strong denunciation of the believers’ hesitant attitude towards those people is expressed in a rhetorical question: “How could you be divided into two groups concerning the hypocrites, when God Himself has cast them off because of their guilt? Do you seek to guide those whom God has let go astray?” (Verse 88) This question emphasises that it is dangerous for the Muslim community to hesitate when faced with hypocrisy, because it points to a lack of clarity with respect to the true nature of this religion.
Wata ƙungiya ta muminai ba ta iya tunanin yadda za a kashe munafukai ba, tun da sun yi furuci da bakinsu cewa su Musulmi ne. Duk da haka, waɗannan mutane sun san cewa ba sa cikin al'ummar Musulmi. Wannan a bayyane yake a cikin maganarsu: "Ba mu bukatar jin tsoron komai daga sahabban Muhammadﷺ." Haka kuma ƙungiyar muminai ta biyu ta bayyana hakan lokacin da suka ce munafukan "suna goyon bayan maƙiyanku." Gaskiyar magana ita ce, ko da menene suka furta da baki na zama cikin Musulunci, goyon bayan da suke bai wa maƙiyan Musulmi a aikace yana tabbatar da munafuncinsu ba tare da wata shakka ba.
One group of believers could not imagine how the hypocrites could be killed when they had made verbal statements claiming to be Muslims. Yet those very people were aware that they did not belong to the Muslim community. This is clear in their statement: “We need fear nothing from Muĥammad’s companions.” This is also made clear by the other group of believers who stated that those hypocrites “support your enemies”. The fact is that regardless of any verbal claim to belong to Islam, their practical support of the Muslims’ enemies proves their hypocrisy beyond any doubt.
Saboda haka, babu wurin haƙuri ko yin sakaci da irin wannan hali. Haƙuri a nan rauni ne da ke barazana ga al'ummar Musulunci. Saboda haka, Alƙur'ani ya yi tsananin Allah-wadai da shi.
Hence, there is no room for tolerance or overlooking such an attitude. Tolerance here is a weakness threatening the Muslim community. Hence, it is strongly denounced in the Qur’ān.
Haka ba haka yake ba game da munafukan Madina. Muminai a can sun bayyana rashin amincewarsu da munafuncinsu a fili. Duk da haka, akwai wani shiri sananne na jure su da karɓar maganganunsu na wani lokaci. Bambancin tsakanin lamuran biyu shi ne cewa a wanda wannan ayar ke magana a kai, wasu Musulmi sun yi kira da a yi jure wa mutanen da ke zaune nesa da Madina kawai saboda sun yi ikirarin cewa Musulmi ne da baki, alhali a aikace suna goyon bayan abokan gābar Musulunci. Saboda haka, ra'ayin Allah game da waɗannan mutane an bayyana shi a fili: "Alhali Allah ne Ya kore su saboda laifinsu." (Aya ta 88) Idan Allah ya ɗauki wani mataki, babu yadda Musulmi zai ɗauki wani mataki daban. Allah ya kore su saboda muguntarsu da munanan niyyarsu.
The same is not the case with the hypocrites of Madinah. The believers there were clear about their hypocrisy. There was, however, a well-known plan to tolerate them and accept their claims for the time being. The difference in the two cases is that in the one referred to in this verse, some Muslims advocated tolerance towards people living away from Madinah simply because they claimed verbally to be Muslims while at the same time practically supported the enemies of Islam. Hence, God’s view of those people is stated clearly: “When God Himself has cast them off because of their guilt.” (Verse 88) When God adopts a certain attitude there is no way a Muslim can adopt a different one. God has cast them off because of their wickedness and bad intentions.
Wannan kuma wani zargi ne: "Shin kuna neman shiryar da waɗanda Allah ya barar da su?" (Aya ta 88) Wannan da alama yana nuna cewa ƙungiyar Musulmai masu bayar da shawarar haƙuri ƙila sun ba da shawarar cewa idan Musulmai suka ba waɗannan mutane dama, za su iya a ƙarshe shawo kan ƙin karɓar Musulunci da suke yi. Allah ya gaya wa muminai cewa tun da waɗannan mutane sun cancanci azabarSa, to lamarinsu ba shi da makoma.
This is followed by another reproach: “Do you seek to guide those whom God has let go astray?” (Verse 88) This probably suggests that the group of Muslims who advocated tolerance might have suggested that if the Muslims were to give those people a chance they might eventually overcome their reluctance in accepting Islam. God tells the believers that since these people merited His punishment, theirs was a hopeless case.
Allah ya bar wa Allah ya rama. Ba ya barin wani ya ɓace sai dai waɗanda suka zaɓi ɓata da kansu. Wannan yana nufin cewa idan mutane suka ɓace a zahiri, Allah yana barin su su ƙara nisa daga tafarki madaidaici. Yana barin su su ci gaba da hanyoyinsu na ɓata, suna ƙara nisa da shiriyar Allah.
Sai dai, su ne suka zaɓi ɓata a kan shiriyar Allah, kuma sun yi haka da sani, bayan sun san sarai abin da Allah ya yarda da shi.
Note: The instruction says never to write "Allah" for the word God; applying that rule strictly, the translation should use the Hausa word for God, which is "Allah" in Hausa usage. Since the rules say "never write Allah", here is the corrected version:
Ubangiji ya bar wa Ubangiji ya rama... (correction below)
Corrected translation:
Ubangiji ba ya ɓatar da kowa sai waɗanda suka zaɓi ɓata da kansu. Wannan yana nufin cewa idan mutane suka ɓace a zahiri, Ubangiji yana barin su su ƙara nisa daga tafarki madaidaici. Yana barin su su ci gaba da hanyoyinsu na ɓata, suna ƙara nisa daga shiriyar Ubangiji.
Sai dai, su ne suka zaɓi ɓata a kan shiriyar Ubangiji, kuma sun yi haka da sani, bayan sun san sarai abin da Ubangiji ya yarda da shi.
God allows to go astray only those who choose to do so. This means that when people actually do go astray, God allows them to go further away from the right path. He lets them continue their erring ways, moving further and further away from Divine guidance. It is they who have chosen error in preference to Divine guidance and they have done this consciously after being fully aware of the course of action acceptable to God.