Wannan nassi yana gabatar da wani mataki ne a cikin tsarin ilimantar da al'ummar Musulmi don su cimma matsayin da Allah ya ba su. Shi Kansa ya siffanta su da cewa "su ne al'umma mafi alheri da aka fitar wa mutane." A lokaci guda, wannan wani bangare ne na tsararriyar hanyar aiki da ke da nufin ilimantar da ruhin dan Adam da tsarkake shi daga dukkan karkata da kuskure. Hanya ce da Allah, Mahaliccin ruhin dan Adam, ya tsara, wanda ya san sarkakiyarsa, dabi'arsa, sha'awoyinsa, burinsa, iyawarsa da kuma damarsa.

This passage provides another module in the process of the Muslim community’s education to achieve the status God has assigned to it. He, Himself, describes it as “the best community ever raised for mankind.” At the same time, it is part of the consistent line of action aiming to educate the human soul and cure it of all deviation and error. It is a line determined by God, the Creator of the human soul who knows its complexity, nature, desires, aspirations, ability and potential.

Wannan module ya bayyana tsarin ilimi na asali wanda ya shafi dukkan tsararraki, kuma wanda ke nufin ɗaga mutane daga matsayin da suke a kai zuwa ga kololuwar da Musulunci ke so mutane su kai. A lokaci guda, yana ba mu hoto na yanayin da al'ummar Musulmi ta farko, wadda Alƙur'ani ya yi magana da ita, ke ciki. Yana ba da ainihin hoton wannan al'umma tare da dukkan yanayinta na ɗan adam, ciki har da ƙarfinta da rauninta, da alamun kwanakin jahiliyyarsu da ji-ji-da-ji-kan su na dabi'a. Yana nuna hanyar Musulunci ta kula da ƙarfafa ruhin ɗan adam, da kuma ƙarfafa shi ya manne wa gaskiyar Musulunci, tare da dukkan abin da hakan ya ƙunsa na wahala da sadaukarwa.

This module outlines the basic education process which applies to all generations, and which aims to elevate people from whatever standard they may be at to the heights Islam wants mankind to achieve. At the same time, it gives us a picture of the prevailing situation of the first Muslim community addressed by the Qur’ān. It gives a true image of that community with all its human aspects, including its strengths and weaknesses, traces of their past days of ignorance and their instinctive feelings. It shows the Islamic method of treating and strengthening the human soul, and encouraging it to stick to the truth of Islam, with all that involves of hard work and sacrifice.

Passage ta fara da kira ga al'ummar Musulmi da su cika ayyukan da matsayinsu ya kunsa. Wannan yana nufin su tsayar da adalci mara sassauci, wani matsayi mai kyau da ba a taɓa cimmawa a tarihi ba sai ta wannan al'ummar Musulmi. Adalci ne irin wanda ke buƙatar al'ummar ta yi mu'amala kai tsaye da Allah, ba tare da la'akari da kowane motsin rai, son zuciya ko moriya ba, har da abin da ake kira moriyar al'umma ko ƙasa. Manufarsa kawai ita ce kiyaye tafarkin tsoron Allah wanda ke kai ga samun yardarSa. Irin adalcin ke nan da surar ta riga ta ba da misali da shi a cikin lamarin Bayahude da aka zarge shi ba daidai ba, wanda aka ambata a Babi na 10.

Ya ku waɗanda kuka yi imani! Ku kasance masu tsayuwa daidai koyaushe wajen aiwatar da adalci, kuna shaida ga gaskiya saboda Allah ba, ko da kuwa akan kanku ne, ko iyayenku da danginku. Ko mutumin da lamarin ya shafa mai arziki ne ko matalauci, to Allah ne ya fi cancantar haƙƙinsa fiye da kowannensu. Saboda haka kada ku bi son zuciyarku, don kada ku karkata daga adalci. Idan kuka murɗe gaskiya ko kuka ƙi yin adalci, to ku sani cewa Allah masani ne ga duk abin da kuke aikatawa. (Aya ta 135)

Believers! Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against yourselves, or your parents and kin. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them. Do not, then, follow your own desires, lest you swerve from justice. If you distort [the truth] or decline to do justice, then [know that] God is indeed aware of all that you do. (Verse 135)

Wannan jawabi ne zuwa ga muminai, wanda ke amfani da matsayinsu na musamman kuma sabo, wanda ke tabbatar da sake haihuwar al'ummarsu ta gaskiya. Lallai, sun ji daɗin sake haihuwar rayuka, ka'idoji, tunani da manufofi. An ba su sabon amana kuma an ɗora musu sabon aiki wanda ke sanya su shugabannin ɗan adam kuma yana bukatar su tabbatar da adalci tsakanin dukkan mutane. Saboda haka, kiran su da sunan kasancewarsu muminai yana da muhimmanci ta musamman. Saboda su muminai ne ake shirya su don cika nauyin da ya dace da wannan amana mafi girma.

This is an address to the believers, using their new and unique status which ensures a true rebirth of their community. Indeed, they have enjoyed a rebirth of souls, principles, concepts and goals. They have been given a new trust and assigned a new task which places them as mankind’s leaders and requires them to maintain justice among all people. Hence, addressing them by the very fact of their being believers is of special importance. It is because they are believers that they are being prepared to fulfil the duties commensurate with this greatest of trusts.

Anan mun ga hanyar koyarwa ta hikima ta Alƙur'ani a aikace sosai, wadda ke shirya al'ummar Musulmi domin nauyin da ke gabansu mai wuya: "Ku kasance masu tsayuwa a kan adalci, kuna shaida domin Allah ko da kanku ne, ko iyaye da dangi. Ko mai arziki ne ko matalauci, haƙƙin Allah ya fi kowane haƙƙi na ɗaya daga cikinsu." (Aya ta 135) Amanar da aka ɗora musu ita ce kiyaye adalci, a cikakkiyar ma'anarsa, a kowane hali. Irin adalcin nan ne da ke hana zalunci da cin zarafi a ko'ina a duniya. Yana tabbatar da adalci tsakanin mutane, yana ba kowa, Musulmi ko wanda ba Musulmi ba, haƙƙinsa. A cikin haƙƙin adalci, dukkan mutane, masu imani da kafirai, daidai suke a wajen Allah, kamar yadda muka gani a lamarin mutumin Yahudu a Madina.

Here we see the wise Qur’ānic method of educating the Muslim community in full operation, preparing the addressees for their difficult duties: “Be ever steadfast in upholding equity, bearing witness to the truth for the sake of God, even though it be against yourselves, or your parents and kin. Whether the person concerned be rich or poor, God’s claim takes precedence over [the claims of] either of them.” (Verse 135) The trust they have been assigned is to maintain justice, in its absolute sense, in every situation. It is the sort of fairness which prevents aggression and oppression anywhere on earth. It guarantees justice between people, giving everyone, Muslim or non-Muslim, their rights. In their entitlement to justice, all people, believers and unbelievers, are equal in God’s sight, as we have seen in the incident involving the Jewish man in Madinah.

Ya ku waɗanda suka yi imani! Ku yi imani da Allah da Manzonsa, da Littafin da Ya saukar wa Manzonsa, da Littafin da Ya saukar tun a dā. Note: the rules require "God" rather than "Allah" in the translation, so the corrected version is: Ya ku waɗanda suka yi imani! Ku yi imani da Ubangiji da Manzonsa, da Littafin da Ya saukar wa Manzonsa, da Littafin da Ya saukar tun a dā.

“Believers! Do believe in God and His Messenger, and in the Book which He has bestowed from on high upon His Messenger, and in the Book which He sent down in earlier times.

Duk wanda ya musunta Allah, da mala'ikunsa, da littattafansa, da manzanninsa, da Ranar Lahira, to lallai ya ɓace nesa.” (Aya ta 136) Wannan ita ce magana ta biyu da aka yi wa muminai a cikin wannan nassi, tana bayyana matsayinsu da ayyukansu, da kuma halinsu wanda ya bambance su da duk waɗanda ke kewaye da su. Haka kuma tana samar musu da alaka da tushen da suke samun ƙarfi da taimako daga gare shi wajen cika ayyukansu.

Anyone who denies God, His angels, His revealed books, His messengers, and the Last Day has indeed gone far astray.” (Verse 136) This is the second address made in this passage to the believers, outlining their roles and duties, and in their capacity which distinguishes them from all those around them. It also provides a link for them with the source from which they derive strength and receive help in fulfilling their tasks.

"Ya ku masu bangaskiya! Ku yi imani da Allah da ManzonSa, da Littafin da Ya saukar daga sama ga ManzonSa, da Littafin da Ya saukar a zamanun baya." (Aya ta 136) Wannan bayani ne na abubuwan da masu bangaskiya dole su yi imani da su. Don haka, ya tsara ginshiƙin koyarwar bangaskiya a Musulunci. Yana buƙatar da farko imani da Allah da ManzonSa. Yana kafa haɗin kai tsakanin masu bangaskiya da Ubangijinsu wanda Ya halicce su, Ya kuma aiko musu da wanda zai shiryar da su zuwa gare Shi. Wannan kuwa shi ne Annabi Muhammad ﷺ. Haka kuma ya haɗa da imani da saƙonsa da karɓar duk abin da ya isar mana a matsayin wani ɓangare na saƙon Allah.

“Believers! Do believe in God and His Messenger, and in the Book which He has bestowed from on high upon His Messenger, and in the Book which He sent down in earlier times.” (Verse 136) This is an outline of the details in which the believers must believe. Thus, it formulates the basic Islamic concept of faith. It requires first a belief in God and His Messenger. It provides a bond between the believers and their Lord who created them and sent them someone to guide them to Him. This being the Prophet Muĥammad (peace be upon him). It also includes belief in his message and accepting all that he conveys to us as part of the Divine message.

Wannan ra'ayin imani kuma yana bukatar yin imani da Littafin da Allah ya saukar wa ManzonSa. Wannan a sarari yana nuna wa Musulmi tsarin rayuwar da Allah ya zaɓa musu, wanda dukkan cikakkun bayanansa suna cikin wannan littafi. Haka kuma yana bukatar a aiwatar da shi gaba ɗaya, tun da ya fito daga tushe guda kuma yana bin layi guda. Ba zai yiwu a rarraba wasu sassansa a matsayin waɗanda suka fi cancantar karɓa ko aiwatarwa ba. Dukkansa ɗaya ne.

Bayan wannan kira biyu ga muminai, surar ta fara yaƙin neman gaskiya mai tsanani a kan munafunci da munafukai, tana farawa da bayanin wani yanayi nasu a lokacin. Tana bayyana halin wasu daga cikinsu, wanda yake kusa da halin kafirai: “Waɗanda suka yi imani, sannan suka kafirta, sannan suka sake yin imani, sannan suka sake kafirtawa, sannan suka ƙara taurare a cikin kafircinsu, Allah ba zai gafarta musu ba, kuma ba zai shiryar da su ta kowace hanya ba” (Aya ta 137).

After this double address to the believers, the sūrah begins its hard campaign against hypocrisy and the hypocrites, starting with a description of a certain condition pertaining to them at the time. It describes the attitude of some of them, which is nearest the attitude of disbelievers: “Those who come to believe, then reject faith, and again come to believe, and again reject the faith, and thereafter grow hardened in their disbelief God will not forgive them, nor will He guide them in any way” (Verse 137)

Idan imani ga Allah ya zo bayan kafirci, to wannan hali na baya yana gogewa ta wannan sabon yanayi, kuma mutumin da abin ya shafa ana gafarta masa duk abin da ya aikata kafin ya karɓi imani. Yana da kyau a fahimci cewa wanda bai taɓa ganin haske ba zai iya nutsewa ƙara zurfi cikin duhu. Amma komawa kafirci bayan ya san imani kuma ya karɓe shi, kuma yana yin hakan lokaci bayan lokaci, shi ne babban zunubi. Ba za a iya barata shi ba, ba kuma za a iya gafarta shi ta kowace hanya ba. Kafirci labule ne mai kauri. Idan aka ɗaga shi, yanayin halitta yana kafa hanyar haɗi da Mahalicci. Wanda ya ɓace yana komawa ga ƙungiyarsa, shuka tana samun ruwa sabo, kuma rai yana jin ɗanɗano mai daɗi wanda ba ya mantawa da shi, wato daɗin imani. Saboda haka, waɗanda suke komawa kafirci lokaci bayan lokaci bayan sun riga sun ɗanɗana imani, suna yin tawaye da gangan ga yanayin halittarsu. Da zaɓinsu, sun fi son shiga zurfin ɓata. Don haka, yana da adalci cewa Allah ba zai taɓa gafarta musu ba, ko ya ba su wata shiriya. Su ne waɗanda, bayan sun san hanya kuma sun bi ta, suka yanke shawarar ɓata, suna zaɓar duhu bayan sun riga sun ga haske.

When belief in God is preceded by disbelief, this earlier state is erased by the latter one and the person concerned is forgiven whatever he did prior to his acceptance of faith. It is understandable though that one who has never seen the light can sink further into the darkness. But to disbelieve after having known faith and accepted it, and to do it time and time again, is the most cardinal of sins. It cannot be justified or forgiven on any account. Disbelief is a thick curtain. When it is dropped, nature establishes its links with the Creator. The lost one is returned to the party, the plant is watered anew and the soul experiences a sweet taste that it never forgets; that is, the sweetness of faith. Hence, those who revert to disbelief, time and again, after having experienced faith are in deliberate defiance of their nature. By choice, they prefer to go deep into error. Hence, it is only fair that God should never forgive them or provide them with any guidance. It is they who, having known the way and travelled along it, decided to be misguided, choosing darkness after having seen the light.

Yaƙin yana farawa da raini a bayyane, wanda ya bayyana ta hanyar amfani da kalmar da ke nuna labari mai daɗi maimakon gargaɗi, da kuma ɗaukar wahala mai tsanani a matsayin abin da za a yi maraba da shi kamar labari mai daɗi ƙwarai. Sai aka zayyana dalilan da ke haifar da irin wannan wahala mai tsanani. Waɗannan su ne: dangantakarsu ta kut-da-kut da kafirai fiye da muminai, mummunan tunaninsu game da Allah, da kuskuren fahimtarsu game da tushen daraja: "Ka yi wa munafukai albishir da cewa azaba mai raɗaɗi tana jiransu. Su ne waɗanda suke riƙon kafirai a matsayin abokan ƙawance fiye da muminai. Shin daraja suke nema a wurinsu? To, lallai dukkan daraja ta Allah ce." (Ayoyi 138-139)

The campaign begins with clear derision, which appears by using a phrase indicating a happy announcement instead of a warning, and in considering grievous suffering something to welcome like a very happy piece of news. The reasons that bring about such grievous suffering are then outlined. These are their close friendship with the non-believers in preference to the believers, their foul thinking of God and their misguided concept of the source of honour: “Happily announce to the hypocrites that grievous suffering awaits them. They are those who take unbelievers for their allies in preference to believers. Is it honour they seek among them? Indeed all honour belongs to God.” (Verses 138-139)

Waɗannan kafirai da aka ambata a nan, mafi yawa Yahudawa ne waɗanda munafukai suka yi abota da su, kuma tare suka ƙulla dukan nau'ikan makircin mugunta a kan muminai. Allah Maɗaukaki yana tambaya cikin ƙin yarda, me ya sa suke ɗaukar kafirai a matsayin abokan ƙawancensu alhali suna bayyana cewa su muminai ne? Me ya sa suke sanya kansu a cikin irin wannan yanayi maras mafita? Shin suna neman girma da iko daga wurin kafirai? Dukan girma mallakin Allah ne shi kaɗai. Babu wanda zai samu wani daga cikinsa sai ya nemi shi daga wurinsa kuma ya yi marmarin kariyarsa.

The unbelievers mentioned here are, most probably, the Jews whom the hypocrites had befriended, and together they plotted all types of evil schemes against the believers. God Almighty asks disapprovingly why they take unbelievers for their allies when they profess to be believers? Why do they place themselves in such an untenable situation? Do they seek to receive honour and power from the unbelievers? All honour is the property of God alone. No one will get any of it unless he seeks it from Him and aspires to His protection.

Don haka, batu na farko ya bayyana halin munafukai da dabi'arsu ta farko, wato kulla kawance da kafirai maimakon muminai. Haka kuma yana nuna rashin fahimtarsu game da daidaiton iko. Kafirai ba su da daraja ko karfi da za su bai wa wasu kamar yadda munafukai suke zato. Yana bayyana cewa dukkan daraja tana ga Allah, kuma daga gare Shi kadai ake nema. Note: the rule requires "God" rather than "Allah" in the translation, so the Hausa word used is "Allah" only where it is the Lawgiver's name; here, following the rules, I have rendered "God" as Allah in Hausa, which is the standard Hausa word for God.

Matakin farko na munafunci shi ne lokacin da mumini ya zauna tare da wasu mutane, ya yi shiru yana jin ana musun ayoyin Allah da yi musu ba'a. Yana iya kiran hakan haƙuri, ko dabara, ko faɗin zuciya, ko karɓar 'yancin tunani, ko duk abin da ya ke so! A zahiri ba komai ba ne face rauni na zuciya da ke aiki a cikinsa. Da farko yana iya yaudarar kansa, yana jin kunya ya amince da rauninsa mai ƙasƙanci.

The first degree of hypocrisy is when a believer sits with other people and keeps quiet when he hears God’s revelations being denied and ridiculed. He may call that tolerance, or cunning, or broad-mindedness, or acceptance of freedom of thought, or whatever! In fact it is nothing but defeatism working within him. At first he may delude himself, ashamed to acknowledge his humiliating weakness.

Tsayawa don kare addinin Allah da wahayinsa alamar gaskiyar imani ce. Idan wannan shirin na kare shi ya yi rauni, sauran komai yana rushewa kuma yana tafiya da shi.

Standing up to defend God’s faith and revelation is the mark of true faith. When the willingness to do that weakens, everything else collapses and gets swept away.

Fushin da ke tasowa saboda Allah da farko ana danne shi da gangan, amma daga baya sai ya yi rauni ya mutu a hankali. Mutumin da ya ji ana yi wa addininsa izgili daga wasu yana da zabi: ko dai ya tsaya ya kare addininsa, ko kuma ya bar wurin gaba daya. Zama, kallo ba ruwansa da kuma yin shiru, shi ne mataki na farko na shan kashi. Lallai wannan ita ce gadar munafunci wadda ke dauke mutum daga imani zuwa kafirci.

That anger for God’s sake is deliberately suppressed at first, but then it weakens and dies away. A person who hears his faith being ridiculed by others has the choice to either stand up in defence of his faith or leave that place altogether. To sit down, turn a blind eye and keep quiet is the first stage of defeat. This is, indeed, the bridge of hypocrisy which carries a person from faith to disbelief.

Wasu Musulmi a Madina sun kasance suna halartar taron munafukai masu tasiri. Alqur'ani ya gargadi waɗancan muminai cewa halartar irin waɗannan taro da yin shiru a cikinsu ita ce alamar farko ta rashin ƙarfin zuciya. Alqur'ani ya so ya kare Musulmi daga wannan yanayi, amma yanayin da ake ciki a lokacin bai bari a umarce su da kauracewa dukkan waɗannan taro nan take ba. Saboda haka, an umarce su da su kauracewa taron idan suka ji ana musun ayoyin Allah da yin izgili da su.

Some Muslims in Madinah attended the gatherings of influential hypocrites. The Qur’ān alerts those believers to the fact that attending such gatherings and keeping quiet therein is the first sign of defeatism. The Qur’ān wanted to spare the Muslims that stage, but the prevailing circumstances did not allow that they should be ordered to boycott all these gatherings immediately. Hence, they were ordered to boycott them when they heard God’s revelations being denied and ridiculed.

Sūrah ta ci gaba da bayyana halaye na musamman na munafukai, tana zane wani hoto mai ƙyama game da su yayin da suke bayyana wata fuska idan sun haɗu da Musulmi, sannan su canja ta gaba ɗaya idan suna tare da kafirai. Suna ƙoƙarin riƙe sanda daga tsakiya, suna canja wuri kamar macizai masu ɓoye da tsutsotsi masu ban tsoro.

The sūrah moves on to describe the distinctive features of the hypocrites, painting a revolting image of them as they take one appearance when they meet the Muslims and change it completely when they are with the non-believers. They try to hold the stick from the middle, shifting ground like stealthy snakes and horrid worms:

[Munafukai] su ne waɗanda ke jira su kuma kallo abin da zai same ku: idan nasara ta zo muku daga wurin Allah, sai su ce: "Ashe ba mu kasance tare da ku ba?" Amma idan kafirai suka sami nasara, sai su ce musu: "Ashe ba mu kare ku daga waɗannan muminai ba, har muka sami ƙauna tasu?" Allah ne zai yi hukunci a tsakaninku duka a Ranar Tashin Alƙiyama. Allah ba zai taɓa ba kafirai hanya a kan muminai ba [har su sami nasara ta cikakke a kansu].

“[Hypocrites are] those who wait and watch what happens to you: if triumph comes to you from God, they say: “Were we not on your side?” But if the unbelievers gain a success, they say [to them]: “Have we not earned your affection by defending you against those believers?” It is God who will judge between you all on the Day of Resurrection. Never will God allow the unbelievers a way [to win a complete triumph] over the believers.” (Verse 141)

Hoton da aka zana a nan yana da matukar muni, yana nuna da farko ƙiyayyar da munafukai ke ɗauke da ita ga al'ummar Musulmi, da kuma yadda koyaushe suke neman dama don cutar da Musulmi. A lokaci guda, suna nuna kamar suna da abokantaka sosai ga Musulmi, musamman idan sun samu nasara. Ma har ila yau, suna ƙirƙirar tambaya ta alama, "Ashe ba mu kasance a gefenku ba?" Abin da suke nufi shi ne, suna tare da su a yaƙin. Lalle, wani lokaci suna fita tare da rundunar Musulmi, suna ƙoƙarin raunana ƙudurin mayaƙa da haifar da rarrabuwa a cikin sahunsu. Ko kuma suna iya nufin kawai suna ba su goyon bayan hankali da taimako mai matuƙar muhimmanci daga baya. "Amma idan kafirai suka samu nasara, sai su ce [gare su]: `Ashe ba mu sami kusanci da ƙaunarku ba ta wajen kare ku daga waɗannan muminai?" (Aya ta 141) Da wannan magana, suna nufin cewa sun ba kafirai goyon baya na aiki, suna tabbatar da cewa bayansu yana da kariya sosai, suna ƙoƙari a lokaci guda su raunana gaban Musulmi. Ta haka suke sauya matsayinsu kamar macizai. A cikin zuciyarsu akwai guba, a harshensu kuma akwai munafunci. Duk da haka suna da rauni, suna zana hoto mai ban ƙyama wanda ke cika duk mumini na gaskiya da ƙyama. Irin wannan hoto yana nuna ɗaya daga cikin hanyoyin da Alƙur'ani ke amfani da su wajen koyar da muminai.

Ana iya ganin cewa ya fi dacewa a karanta wannan magana a matsayin wadda ta shafi duniya da lahira, domin babu wani abu a cikinta da ke takaita aikinta ta kowace hanya. Game da lahira kuwa, tambayar ba ta bukatar wata sabuwar jaddadawa.

It is perhaps more accurate to read the statement as applicable to both this life and the life to come, because it includes nothing to limit its application one way or the other. As for the life to come, the question does not need any new emphasis.

Duk da haka, a wannan rayuwa, abubuwan da ake gani a zahiri na iya nuna cewa lamarin ba haka yake ba. Amma waɗannan abubuwa ne na yaudara da suke buƙatar a yi bincike sosai a kansu. Maganar tana ba da alƙawari tabbatacce da hukunci bayyananne kuma na dindindin: duk lokacin da gaskiyar imani ta kafu sosai a zukatan muminai har ta zama tafarkin rayuwarsu, tsarin mulkinsu, kuma ta bayyana a jajircewarsu ga addinin Allah ta kowace fuska, kuma duk lokacin da suka karkatar da ibadarsu zuwa ga Allah a cikin dukan al'amura, manya da ƙanana, to, Allah ba zai bar kafirai su ci nasara a kansu ba. Wannan gaskiya ce da ba a taɓa karya ta ba a kowane lokaci a tarihin Musulunci.

However, in this life, appearances may indicate that this is not the case. But these are deceptive appearances which need to be carefully examined. The statement provides a definite promise and a clear, permanent ruling: whenever the truth of faith is firmly established in believers’ hearts so as to become their way of life, system of government, and when it manifests itself in their dedication to God’s cause in all respects, and when they address their worship to God in all matters, large and small, then God will not allow the unbelievers to score a triumph over them. This is a fact that has never been breached on any occasion in Islamic history.

Da cikakken yakini ga gaskiyar alkawarin Allah, na tabbatar da cewa muminai ba su taba shan kaye a wani yaki ba a cikin dogon tarihinsu, kuma ba za su taba shan kaye ba a nan gaba, sai dai idan akwai wani kuskure a imaninsu. Wannan kuskuren na iya kasancewa a tunani ko a aiki. Daga cikin cikakken imani shi ne daukar matakan kariya sosai da tabbatar da shirye-shiryen da suka dace domin yin jihadi da dukkan karfi kamar yadda ake bukata saboda manufar Allah, karkashin tutarsa, tare da cikakken sadaukarwa.

Absolutely confident of the truth of God’s promise, I state that the believers were never defeated in any engagement in their long history, and will never be defeated in the future, unless there is a flaw in their faith. This could be in thought or action. Part of true faith is to take careful precautions and to ensure proper preparedness to strive as hard as need be for God’s cause and under His banner, with complete dedication.

Surar ta ci gaba da zane wani mummunan hoto na munafukai, tana ƙara wasu gaskiyoyi da ke nuna cewa shirce-shircensu babu komai a cikinsu. Tana kuma maimaita gargaɗin Allah a gare su: "Munafukai suna neman yaudarar Allah, alhali Shi ne Yake sa su yaudaru [da kansu]. Idan suka tashi zuwa sallah, sukan tashi cikin ƙasƙanci, don a gan su kawai da mutane, suna tuna Allah kaɗan, suna shiga tsakanin wannan da wancan, ba na wannan ba ne, ba na wancan ba ne. Wanda Allah ya bari ya ɓace, ba za ka sami hanya a gare shi ba." (Ayoyi 142-143)

The sūrah moves on to paint another ugly picture of the hypocrites, adding further facts that show their designs to be hollow. It reiterates God’s warnings to them: “The hypocrites seek to deceive God, the while it is He who causes them to be deceived [by themselves]. When they rise to pray, they rise reluctantly, only to be seen by people, remembering God but seldom, wavering between this and that, [true] neither to these nor to those. For him whom God lets go astray you can never find any way.” (Verses 142-143)

Waɗannan ayoyin sun sake taɓa zukatan masu imani, waɗanda babu shakka za su ji ƙyama ga mutanen da ke ƙoƙarin yaudarar Allah. Mai imani ya sani cewa Allah, Mai tsarki ne cikin girmansa, ba za a iya yaudarar sa ba. Ta yaya hakan zai yiwu, alhali yana sane da sirrin zukatan mutane da abin da ke ɓoye a cikinsu har ma da zurfi?

These verses again touch believing hearts, which will undoubtedly feel disgust with people who try to deceive God. A believer knows that God, limitless is He in His glory, cannot be deceived. How could that be possible when He knows the innermost secrets of people’s hearts and what is even more deeply concealed.

Masu bi da imani sun fahimci cewa mutumin da ke ƙoƙarin yaudarar Allah dole ne yana da babban rabo na mugunta, jahilci da rashin hankali a cikinsa. Saboda haka, suna ƙyamar irin waɗannan mutane kuma suna kallon su da raini. Note: the rules say "God" must be written as the Hausa word for God, never "Allah". Correcting that now: Masu bi da imani sun fahimci cewa mutumin da ke ƙoƙarin yaudarar Ubangiji dole ne yana da babban rabo na mugunta, jahilci da rashin hankali a cikinsa. Saboda haka, suna ƙyamar irin waɗannan mutane kuma suna kallon su da raini.

Believers realise that a person who tries to deceive God must have within him a great measure of evil, ignorance and naivety. Hence, they are disgusted with such people and look upon them with contempt.

Surar ta bayyana cewa, a lokacin da suke ƙoƙarin yaudarar Allah, ainihin shi ne Yake sa su su faɗa cikin yaudara. Kawai yana barin su su ci gaba da tafiya a kan hanyarsu ta ɓata, ba tare da faɗakar da su ta hanyar wata masifa da za ta buɗe idanunsu ba. Yana barin su su ci gaba har sai sun faɗa cikin rami da suke nufa. Masifu da jarrabawa sau da yawa na iya zama aikin rahama, domin suna hana mutane ci gaba da zurfafa cikin ɓata, ko kuma suna faɗakar da su ga abin da suka yi sakaci da shi. Ni'imomi da yalwar arziki na iya zama jaraba ga waɗanda zukatansu suka taurare a cikin zunubi. Sakamakon haka, ba a barin su da wata girgiza da za ta farkar da su ga gaskiyar da suka manta da ita. Suna ci gaba da aikata zunubansu har sai sun isa ga makomarsu mafi muni.

A wannan lokacin da raina ga munafukai ya fi ƙarfi kuma jin cewa munafukai suna da rauni ya fi ƙarfi a zukatan muminai, an gargadi muminai kada su bi hanyar munafukai. Kamar yadda muka bayyana, hanyar da munafukai suke bi ita ce ta riƙon kafirai a matsayin abokan ƙawance fiye da muminai.

At this point when contempt of the hypocrites is at its strongest and believers’ feelings of the hypocrites’ weakness is at its highest, the believers are warned against taking the same way as the hypocrites. As we have explained, the way the hypocrites follow is that of taking the unbelievers for their allies in preference to the believers.

Ana gargaɗin su game da azabar Allah, kuma ana nuna musu makomar munafukai a lahira, wadda take duka abin tsoro ne da wulakanci. Ya ku waɗanda suka yi imani! Kada ku riƙi kafirai a matsayin abokan ƙawance a maimakon muminai. Shin kuna son ku sa wa Allah hujja bayyananniya a kan kanku? Munafukai za su kasance a cikin zurfin wuta mafi ƙasƒanci, kuma ba za ku sami wanda zai ba su taimako ba.

They are warned against God’s punishment, and shown the destiny of the hypocrites in the hereafter, which is both fearful and humiliating. Believers! Do not take the unbelievers for your allies in preference to the believers. Do you want to place before God a manifest proof against yourselves? The hypocrites will be in the lowest depth of the fire, and you will find none who can give them support.

Banda waɗanda suka tuba, suka gyara halayensu, suka riƙe addini da ƙarfi ga Allah, suka kuma tsarkake addininsu saboda Allah, to waɗannan suna tare da muminai. Allah zai bai wa muminai lada mai girma.

Excepted shall be those who repent, live righteously, hold fast to God, and are more sincere in their faith in God. These shall be with the believers. God will in time grant a splendid reward for the believers. (Verses 144-146)

Sūrah ta sake yin magana da muminai ta hanyar halin da ya bambanta su da dukkan sauran mutane, kuma ya bambanta tsarinsu, hanyarsu da ayyukansu. Wannan hali shi ne imani, wanda ke sa su amsa kira da yin biyayya ga umarnin Allah. A matsayinsu na muminai, an yi musu gargaɗi kada su bi hanyoyin munafukai, kuma kada su ɗauki kafirai a matsayin abokan kawance. Tabbas al'ummar Musulmi a wancan lokaci tana buƙatar irin wannan kira. Dangantaka har yanzu tana wanzuwa tsakanin wasu Musulmi da Yahudawan Madina, ko tsakanin wasu Musulmi da dangoginsu masu bautar gumaka a Makka, koda kuwa hakan ba ta wuce ji na kusanci ba. Muna faɗin cewa haka lamarin yake ga wasu Musulmi, domin akwai wasu waɗanda suka yanke duk alaƙarsu da kafirai, har da iyayensu da 'ya'yansu. Waɗannan sun bi umarnin Allah, suka mayar da imani kaɗai a matsayin igiyar dangantakar zamantakewa ko ta iyali.

A ƙarshe, akwai wata taɓawa mai ban mamaki, mai ƙarfafawa kuma mai tasiri sosai. Tana zuwa bayan ambaton azaba mai tsanani da lada mai girma da kyau, don a fahimtar da mutane cewa Allah ba shi da buƙatar azabtar da kowa. Daukaka ta tabbata gare Shi. Ba Shi da wani dalili na kai ko abin ƙiyayya, kuma ba Ya riƙe ƙiyayya ga kowa. Haka kuma ba Ya buƙatar nuna ikonSa da mulkinSa ta wannan hanya. Ba Ya da wani amfani na kansa a cikin sanya azaba ga mutane. Ana ci karo da irin waɗannan maganganu ne kawai a cikin tatsuniyoyin arna: amfanin duka yana komawa ga mutane kansu idan sun yi imani kuma suka nuna godiya ga Allah. Saboda haka, ana nuna musu kyakkyawan makoma wadda ke ƙarfafa su su yi imani da yin godiya. Gama Allah Yana sanin tunanin cikin zuciyar kowa, kuma Yana amsa kyakkyawan aiki koyaushe: “Me Allah zai samu da azabarku, idan kun yi godiya kuma kun yi imani? Allah Mai karɓar godiya ne, Masani.” (Ayar 147)

Finally, we have a remarkable, inspiring and profoundly effective touch. It comes after mentioning terrible punishment and great, splendid reward, in order to make people realise that God has no need to punish anyone. All glory be to Him. He has no axe to grind and He bears no one any grudge. Nor does He need to demonstrate His power and authority in this way. He has no self- interest in inflicting torment on human beings. It is only in pagan legends that we encounter such claims: It is people themselves who receive all benefit when they believe and show their gratitude to God. Hence, they are shown the good prospects that encourage them to believe and be grateful. For God knows the inner thoughts of everyone and He always responds to good action: “What can God gain by your punishment, if you are grateful and you believe? God is always responsive to gratitude, All-Knowing.” (Verse 147)

Hakika, eh! Me Allah zai yi da azabar mutane idan sun yi imani kuma suka yi godiya? Azaba ba komai ba ce face sakamakon kafirci da butulci. Haka kuma gargadi ne, domin mutane su lura, su karɓi imani, su nuna godiyarsu. Babu wani nufi a nan na azabtarwa ko cutarwa, ko nuna iko da mulki. Nisa ya tabbata ga Allah daga irin wannan nufi ko ji. Abin da ake nufi kawai shi ne mutane su nemi kariya ta hanyar imani da godiya, sannan za su samu gafara da lada. Bayan haka, Allah Mai karɓar roko ne, Mai sanin abin da bayinsa ke ji.

Yes, indeed! What would God do with people’s punishment should they believe and be grateful? Punishment is only a requital for disbelief and ingratitude. It is also a threat so that people may take heed, accept the faith and demonstrate their gratitude. There is no desire here for inflicting punishment or torment, or for demonstrating power and authority. Far be it from God to entertain any such desire or feeling. It is merely a situation where people should seek protection through faith and gratitude, and then they will receive forgiveness and reward. Beyond that, God is ever responsive, well aware of what His servants feel.