A wannan mataki, surah ta yi magana game da wasu ƙungiyoyi da suka nuna rauni, amma tana ba da fiye da sarari don fallasa munafukai, waɗanda suka yi kamar sun yi imani don su shiga cikin al'ummar Musulmi bayan Musulunci ya nuna ƙarfinsa kuma ya bayyana cewa nasara tabbas ce. Sun ga ya fi musu aminci su miƙa kai ga Musulunci don samun duk wani abu na wata riba. A lokaci guda, tun da adawa a fili ba ta yiwuwa, sai kuma suka iya raunana al'ummar Musulmi daga ciki. Anan, don haka, za mu ci karo da duk waɗancan fannoni na rauni da muka yi ishara da su a cikin Gabatarwa.

At this point the sūrah speaks about certain groups that demonstrated weakness, but it reserves more space for exposing the hypocrites who pretended to believe in order to join the Muslim ranks after Islam had shown its strength and looked certain to triumph. They felt it safer to bow their heads to Islam so as to acquire whatever they might by way of other gain. Simultaneously, and with open hostility no longer feasible, they could also undermine the Muslim community from within. Here, then, we will encounter all those aspects of weakness to which we referred in the Prologue.

Da ace akwai wani amfani na gaggawa, da kuma tafiya mai sauƙi, da tabbas za su bi ka; amma nisan ya yi musu yawa. Duk da haka za su rantse da Allah: "Da mun iya, da tabbas mun bi ku." Suna halakar da kansu. Allah ya san lallai su maƙaryata ne. Allah ya yafe maka, ya Annabi! Me ya sa ka ba su izini (su zauna a baya) kafin ka san waɗanda suke faɗin gaskiya da waɗanda suke maƙaryata? Waɗanda suka yi imani da Allah da Ranar Lahira ba za su nemi izini daga gare ka don su kauce daga yin jihadi da dukiyoyinsu da rayukansu ba. Allah ya san waɗanda suke tsoron Allah. Waɗanda ke neman izini daga gare ka su ne kawai waɗanda ba su gaskata da Allah da Ranar Lahira ba. Zukatansu cike suke da shakka; kuma a cikin shakkarsu suke ta yin jinkiri. Da sun yi niyyar fita tare da kai, da tabbas sun shirya wani abu domin hakan. Amma Allah ya ƙi fitarsu, sai ya sa suka zauna. Aka ce musu:

Had there been [a prospect of] an immediate gain, and a short journey, they would certainly have followed you; but the distance was too far for them. Yet they will swear by God: ‘Had we been able, we would surely have joined you.’ They bring ruin upon themselves. God knows indeed that they are liars. May God forgive you [Prophet]! Why did you grant them permission [to stay behind] before you had come to know who were speaking the truth and who were the liars. Those who believe in God and the Last Day will not ask you to exempt them from striving with their property and with their lives. God has full knowledge as to who are the God-fearing. Only those who do not truly believe in God and the Last Day ask you for exemption. Their hearts are filled with doubt; and troubled by doubt, they do waver. Had they really intended to set out [with you], they would surely have made some preparations for that. But God was averse to their going, so He caused them to hold back; and it was said to them:

Surah ta ci gaba da ba da labarin wasu daga cikin uzurorinsu na ƙagen-ƙage, tare da fallasa mugun nufinsu ga Manzon Allah ﷺ da al'ummar Musulmi: "Akwai daga cikinsu wanda ke cewa: 'Ka yi mini izni in zauna a baya, kada ka jefa ni cikin fitina.' To, lalle sun riga sun fāɗa cikin fitina. Lalle Jahannama za ta kewaye kāfiran. Idan alheri ya same ka, yana damunsu; amma idan wata masifa ta same ka, sai su ce: 'Mun riga mun yi taka-tsantsan tun kafin haka,' sai su juya suna murna. Ka ce: 'Ba abin da zai same mu sai abin da Allah ya rubuta mana. Shi ne Majiɓincinmu. Kuma ga Allah ya kamata muminai su dogara.' Ka ce: 'Shin, kuna jiran mu sami wata masifa ce, ba kuwa abin da zai same mu sai ɗaya daga cikin abubuwa biyu mafi kyau? Mu kuwa muna jiran Allah ya aukar muku da azaba, ko daga wurinsa ko ta hannunmu. Ku jira, to, mu ma muna tare da ku muna jira.'" (Ayoyi 49-52)

The sūrah goes on to report some of their fabricated excuses and to expose their ill intentions towards the Prophet and the Muslim community: “There is among them [many a] one who may say: ‘Give me leave to stay behind, and do not expose me to temptation.’ Surely they have succumbed to temptation. Hell is certain to engulf the unbelievers. Your good fortune grieves them; but if a disaster befalls you, they will say: ‘We are lucky to have taken our precautions.’ Thus they turn away rejoicing. Say: ‘Nothing will befall us except what God has decreed. He is our Guardian. In God alone should the believers place their trust.’ Say: ‘Are you waiting for something [bad] to happen to us?; but [nothing may happen to us except] one of the two best things. On our part we are waiting for God to inflict upon you a scourge, either directly from Himself or by our hands. Wait, then, if you will; we shall also be waiting.’” (Verses 49-52)

An tabbatar da cewa malamai da dama sun ruwaito cewa wata rana, yayin da Annabi ﷺ yake shirye-shiryen yakin Tabūk, ya ce wa al-Jadd ibn Qays, daga kabilar Salamah: "Me za ka ce, Jadd, game da fada da Romawa (Byzantine)?" Ya amsa da cewa: "Ko kuwa za ka yi mini uzuri, ya Manzon Allah, don kada a jarabce ni? Mutanena sun sani cewa babu wanda ya fi ni son mata. Ina tsoron cewa idan na ga matan Romawa, ba zan iya hakuri da su ba." Annabi ﷺ ya juya masa baya ya ce: "An yafe maka." Ayar nan tana nufin al-Jadd ibn Qays.

It is authentically reported by several authorities that one day when the Prophet was making preparations for the Tabūk Expedition, he said to al-Jadd ibn Qays, of the Salamah clan: “What would you say, Jadd, to a confrontation with the Byzantines?” He answered: “Or would you rather excuse me, Messenger of God, so that I am not exposed to temptation? My people are aware that no one is more fond of women than me. I fear that should I see the Byzantine women, I would not be able to resist them.” The Prophet turned away from him and said: “You are excused.” It is to al-Jadd ibn Qays that this verse refers.

Wasu daga cikin munafukai waɗanda suka yi ƙoƙarin zama a baya, suna fatan kuɓutar da kansu daga wahala, sun yi tayin taimaka wajen ɗaukar nauyin yaƙin. Ta haka ne suke riƙe da sanda a tsakiya, kamar yadda munafukai suke yi a kowane lokaci. Allah ya warware shirinsu, kuma ya umurci Manzonsa ﷺ da ya bayyana cewa kuɗin da suke kashewa ba su karɓuwa a wajen Allah.

Some of the hypocrites who tried to stay behind, hoping to spare themselves hardship, offered to help finance the campaign. In this way, they were holding the stick in the middle, like all hypocrites do at all times. God foiled their attempt and instructed His Messenger to declare that their spending was unacceptable by God.

Ba don son yabo ko kyautarsu ba ce ta imani ta gaskiya ba, tsoro da munafunci ne suka sa su. Saboda haka, ko da an bayar da tallafin da son rai don yaudarar Musulmi, ko kuma an tilasta musu bayarwa saboda tsoron a tona asirinsu na gaskiya, to babu wani amfani a cikinsa. Allah ya ki karɓarsa, kuma ba ya ba su wani lada ko kaɗan: "Ka ce: 'Ko da kuna bayarwa da son rai ko kuwa ba da son rai ba, ba za a karɓa daga gare ku ba; domin lalle ku mutane ne fasiqai.'" Abin da ke hana a karɓi kuɗaɗensu daga gare su shi ne cewa sun kafirta da Allah da Manzonsa, kuma ba sa zuwa sallah sai cikin kasala, kuma ba sa bayar da komai [domin wani aiki na gari] face suna cikin ƙiyayya.” (Aya ta 53-54)

Their offers were motivated by fear and hypocrisy, not by genuine faith. Hence, even if the offer were made voluntarily to deceive the Muslims, or they were forced to make it for fear of being exposed for what they truly were, it was of no value. It was rejected by God and earned them no reward whatsoever: ‘Say: ‘Whether you spend willingly or unwillingly, it will not be accepted from you; for you are indeed wicked people.’ What prevents their spending from being accepted from them is that they have disbelieved in God and His Messenger, and they only come to prayer with reluctance, and never donate anything [for a righteous cause] without being resentful.” (Verses 53-54)

Wannan cikakken bayani gaskiya ne ga dukkan munafukai duk inda suke.

This detailed description is true of all hypocrites wherever they happen to be.

Koyaushe suna cike da tsoro, masu dabara, karkatattu, suna yin riya mara tushe. Suna son bada ra'ayi na karya don su guje wa fuskantar matsala.

They are always full of fear, sly, deviant, making pretences that are void of all substance. They are keen to give a false impression in order to escape confrontation.

Alqur'ani ya siffanta su daidai: "Ba sa zuwa sallah sai da ƙyama." (Aya ta 54) Suna nuna bayyanar ƙarya ne kawai, kuma ba sa zuwa sallah da gaskiya wadda za ta ƙara musu gaskiya. Saboda haka, suna yin sallah cikin ƙyama, domin ana tilasta musu yi. Ba su da wata ƙwarin gwiwa ta gaske ta yin sallah, sai dai don su burge Musulmi cewa suna cikinsu, alhali a zahiri ba sa cikinsu. Haka lamarin yake game da abin da suke bayarwa. Duk batun bayyanar waje ne kawai.

Surah ta ci gaba da tattaunawa game da halin munafukai da abin da za su iya faɗa ko aikatawa, suna bayyana ainihin ji da niyyarsu duk da yadda suke ƙoƙarin ɓoye su. Wasu daga cikinsu suna zagin hanyar da Annabi ﷺ yake bi wajen raba sadakoki, suna nuna zargin rashin adalci a kaikaice, alhali shi ya kasance koyaushe yana riƙe da mafi girman ɗabi'a. Wasu kuma suna cewa shi yana sauraron duk wanda ya yi magana kuma yana gaskata duk abin da aka faɗa masa, alhali a gaskiya shi ne mafi hikima, mafi hankali kuma mafi tunani a kan al'amura.

The sūrah continues its discussion of the hypocrites’ attitude and what they may say or do, betraying their real feelings and intentions, hard as they may try to hide them. Some of them speak ill of the Prophet’s way of distributing charitable donations, with an implicit accusation of injustice, when he always maintained the highest moral standard. Some say that he listens to any speaker and believes whatever is said to him, when he is in fact most discerning, wise and thoughtful.

Wasu suna furta wata kalma mugu a asirce, kuma idan ta fito fili, sai su nemi kariya da karya, suna rantse-rantse na ƙarya don su tsere wa hukunci. Wasu kuma suna cikin tsoro koyaushe cewa wahayi zai tona asirinsu, a bayyana gaskiyar al'amarinsu ga dukan Musulmai.

Some utter a wicked mouthful in private, and when it becomes known, he tries to shelter himself by lies, making false oaths to escape punishment. Some are always in fear lest revelations should give them away, and their reality become known to all Muslims.

A nan, surah ta bayyana ainihin yanayin munafunci da munafukai. Lamarinsu yana da alaƙa da na kafirai da aka tattauna a baya. Waɗancan kafirai sun halaka bayan sun more rabonsu na ɗan lokaci. Ta haka ne bambanci tsakaninsu da muminai ya bayyana a fili.

Here, the sūrah exposes the true nature of both hypocrisy and the hypocrites. Their case is linked to that of the unbelievers which was discussed earlier. Those unbelievers were destroyed after having enjoyed their portion for a time. Thus the difference between them and the believers is clearly shown.

Daga cikinsu akwai waɗanda ke zargin ka game da rarraba sadaka. Idan an ba su wani rabo daga cikinta, sai su yi farin ciki, amma idan ba a ba su wani rabo ba, sai su yi fushi. Amma [da ya fi musu alheri] da sun gamsu da abin da Allah da ManzonSa suka ba su, suka ce:

Among them there are those who speak ill of you concerning the distribution of charity. If they are given a share of it, they are pleased, but if no share is given to them, they are enraged. Yet [how much better it would have been for them] had they contented themselves with what God and His Messenger have given them, and said:

Bayan an kafa tsayayyar fahimta game da yadda Musulmi ya kamata ya kasance ga Allah da Manzonsa, wato cikakken karɓar hukuncinsu a kowane hali, sūrah ta bayyana cewa yanke hukunci na ƙarshe kan rabon sadaka ba na Annabi ba ne. Duk shawarar Allah ce, shi kuma ne yake tabbatar da waɗanne rukunin mutane ne suke da cancantar karɓar rabo. Aikin Annabi kawai shi ne aiwatar da abin da Allah ya hukunta. Ana karɓar sadakar wajibi daga masu wadata domin cika umarnin Allah, kuma ana ba talakawa ita ma domin cika wannan umarni nasa. Waɗanda suka cancanci karɓarta rukunin mutane ne da aka ƙayyade a cikin Alƙur'ani. Babu wanda zai iya ƙarawa ko ragewa daga cikin waɗannan rukunoni, ko da Annabi ﷺ da kansa.

Having established the right attitude a Muslim should have towards God and His Messenger, which is an attitude of total acceptance of their judgement in all situations, the sūrah makes clear that the final decision on the distribution of charity does not belong to the Prophet. It is all God’s decision, and it is He who determines which groups of people are entitled to receive a share. The Prophet’s role is only to execute what God has ruled. Obligatory donations are taken from the rich in fulfilment of God’s commandment, and they are given to the poor also in fulfilment of His same commandment. Its beneficiaries are certain groups of people specified in the Qur’ān. There can be no addition to, or reduction from, these groups by anyone, not even the Prophet himself.

Sadakoki an tanadi su ne kawai ga talakawa da mabukata, da masu aiki a kansu, da waɗanda ake son a jawo zuciyarsu, da kuma don 'yantar da bayi da waɗanda ke cikin bashi, da kuma don ɗaukaka addinin Allah, da kuma matafiyi mai buƙata. Wannan farilla ce daga wajen Allah, kuma Allah Masani ne, Mai hikima.

Charitable donations are only for the poor and the needy, and those who work in the administration of such donations, and those whose hearts are to be won over, for the freeing of people in bondage and debtors, and to further God’s cause, and for the traveller in need. This is a duty ordained by God, and God is All-knowing, Wise.

(Ayar 60)

(Verse 60)

Don haka zakka, wadda aka kira a nan da 'sadaka', tana da matsayi mai muhimmanci a cikin shari'ar Musulunci da tsarin zamantakewar Musulunci. Ba a bayar da ita a matsayin alheri daga wadanda ya wajaba su bayar da ita ba, a'a, wajibi ne. Haka kuma ba a bayar da ita a matsayin kyauta da adadin da wanda ke rabawa ya kayyade ba, a'a, adadinta an lissafa shi yadda ya dace. Ita ce babban aikin Musulunci da gwamnati ke tarawa domin cika wani takamaiman aikin zamantakewa. Wanda ya bayar da ita ba ya da wani alheri a kan haka, kuma wanda ya karba ba ya bukatar yin bara domin ta. A'a, tsarin zamantakewar Musulunci ba zai taba kasancewa bisa bara ba.

Bari mu duba ƙungiyoyin da ya kamata su amfana da zakka. "Sadakoki an keɓe su ne kawai ga matalauta da mabukata, da kuma waɗanda ke aiki a kan tafiyar da irin wannan sadaka." (Aya ta 60) Mun riga mun bayyana su waye matalauta da mabukata. Rukuni na uku na waɗanda za su amfana su ne mutanen da ke aiki a zahiri wajen karɓa da raba zakka.

Let us now look at the groups who should benefit by zakāt. “Charitable donations are only for the poor and the needy, and those who work in the administration of such donations.” (Verse 60) We have already explained who the poor and the needy are. The third group of beneficiaries are the people who actually work in the collection and distribution of zakāt.

"Da kuma waɗanda aka yi wa zukata alheri." Wannan siffa tana shafar ƙungiyoyi da dama na mutane. Daga cikinsu akwai sababbin musulmi da ake ganin cewa za a iya taimaka musu wajen ƙarfafa imaninsu da gaskiyar Musulunci. Haka kuma, cikin wannan rukuni akwai waɗanda muke fatan jawo su zuwa addini. Hakanan, za mu iya haɗa da waɗanda suka riga suka zama musulmi, amma ana iya ba su kuɗin zakka don jawo hankalin wasu abokan aikinsu da abokansu, waɗanda za su iya fara tunani game da Musulunci idan suka ga cewa waɗanda suka musulunta suna samun kyaututtuka.

“And those whose hearts are to be won over.” This description applies to several groups of people. Among them may be people who are newcomers to Islam and it is felt that they may be helped to consolidate their conviction of its truth. Also included in this category are those whom we hope to win over to the faith. Similarly, we may include here people who have already become Muslim, but we may give them zakāt money to win over some of their colleagues and friends who may start to think about Islam when they see that those who have become Muslim are being given gifts.

Akwai sabani tsakanin malamai game da ko wannan rukuni na masu karɓar zakka har yanzu yana wanzuwa, tun da yake Musulunci ya kafu sosai. Gaskiyar magana ita ce, saboda yanayin tsarin Musulunci da yanayi daban-daban da al'ummar Musulmi za ta iya samun kanta a cikinsu, sau da yawa akan sami buƙatar bayar da zakka ga wasu mutane ko wata ƙungiya a ƙarƙashin wannan sashe. Manufar na iya zama ko dai ƙarfafa niyyarsu ta bin Musulunci, idan ana nuna musu wariya saboda sun karɓi Musulunci, ko kuma taimaka musu su samar da kyakkyawan ra'ayi game da Musulunci. Wannan na iya shafar mutanen da ba Musulmi ba ne da kansu, amma suna iya yi wa Musulunci hidima ta hanyar yin magana mai kyau a kansa a cikin da'irarsu. Idan muka yi la'akari da wannan, mun fahimci yadda hikimar Allah ke kula sosai da Musulmi a dukkan yanayi.

There are differences among scholars as to whether this category of beneficiaries still exists, given the fact that Islam has firmly established itself. The fact is that, given the nature of the Islamic system and the various situations in which the Muslim community may find itself, there may often be a need to pay zakāt to some individuals or group of people under this heading. The purpose may be either to strengthen their resolve to follow Islam, if they are being subjected to discrimination on account of having adopted Islam, or to help them formulate a favourable idea about Islam. This may apply to people who are not Muslim themselves, but may render some service to Islam by speaking favourably of it in their own circles. When we consider this we recognize how God’s wisdom takes good care of the Muslims in all situations.

Wannan bayani game da tsarin zakka da yadda ake raba ta yana nuna a lokaci guda yadda jahilai kuma marasa ladabi suke wadancan mutane da suka soki Manzon Allah ﷺ kuma suka yi kalaman rashin yabo game da gaskiyarsa. Surar tana kara bayar da misalai game da munafukai da abin da suke fada da aikatawa: "Kuma daga cikinsu akwai wadanda suke cutar da Manzon Allah ﷺ suna cewa: 'Shi kunne ne kawai.' Ka ce: 'Kunne ne mai sauraren abin da yake alheri a gare ku. Yana yarda da Allah, yana amincewa da muminai, kuma shi rahama ce ga wadanda suke daga cikinku masu imani na gaskiya.' Wadanda suke cutar da Manzon Allah ﷺ suna da azaba mai radadi." (Aya ta 61)

This explanation of the zakāt system and how zakāt is to be distributed shows at the same time how ignorant and ill-mannered were those people who criticized the Prophet and made unfavourable remarks about his honesty. The sūrah gives further examples of hypocrites and what they used to say and do: “And among them are others who hurt the Prophet and say: He is all ear.’ Say: He is an ear listening to what is good for you. He believes in God, trusts the believers and he is a mercy to those of you who are true believers.’ Those who hurt God’s Messenger shall have painful suffering.” (Verse 61)

A wannan hanyar, mummunan halayensu a mu'amalarsu da Manzon Allah ﷺ na bayyana ta wata hanya daban. Suna ganin sa yana da sauƙin kusanta, yana sauraron dukkan mutane da cikakken hankali, kuma yana karɓar su da fara'a koyaushe. Yana mu'amala da su yadda suke bayyana kansu, ba tare da yanke hukunci a kan niyyarsu ba, kamar yadda shi ne abin da addininsa ya wajabta masa. Suna kwatanta halinsa abin koyi da kyawawan dabi'unsa da siffofi marasa dacewa. Suna cewa game da Annabi ﷺ: "Shi kunne ne duka." Ta haka suna nufin cewa yana sauraron dukkan mutane, kuma ana iya yaudararsa cikin sauƙi da ƙarairayi da maganganun ƙarya. Yana gaskata duk wanda ya shirya ya rantse masa, kuma yana karɓar duk abin da ake faɗa masa da yanayin gaskatawa na ƙarya.

Here their extremely bad manners in their dealings with the Prophet appear in a different way. They find him extremely accessible, listening to all people with full attention, and always making them welcome. He treats them as they profess to be, without judging their intentions, as he is indeed required to do according to the principles of his faith. They describe his exemplary attitude and refined manners by the wrong adjectives. Describing the Prophet (peace be upon him), they say: “He is all ear.” By this they mean that he listens to all people, and that he can easily be taken in by lies and false assertions. He believes anyone who is ready to swear to him, and he accepts whatever is being said to him with a false air of conviction.

Suka faɗa wa juna haka ne don su ƙarfafa kansu cewa ba zai ga halin da suke ciki ba, ko ya gano munafuncinsu. Hakanan suna iya faɗin haka cikin sukar Annabi ﷺ, saboda yana gaskata masu imani na gaskiya waɗanda za su kai masa duk abin da za su samu labarin halin munafukai da abin da suke faɗa game da Musulunci, ko game da Manzon Allah ﷺ da sahabbansa na gaskiya. Rahotanni daban-daban sun tabbatar da waɗannan halaye biyu a matsayin dalilin saukar wannan aya. Lallai kuma ana iya ɗaukarta a matsayin tana nufin ɗayan halayen. Dangane da munafukai, sun faɗi waɗannan kalmomi suna nufin ɗaya daga cikin ma'anoni biyun a lokuta daban-daban.

"Suna rantsuwa da Allah a gare ku don su faranta muku rai. Amma Allah da Manzonsa ne ya kamata su nemi faranta wa, idan har mumini ne su." (Ayah ta 62) Su koyaushe suna shirye su rantse da Allah don su shawo kan wasu su gaskata su. A nan manufar rantsuwarsu ita ce kuma faranta wa muminai rai. Wannan halin munafukai ne a ko'ina. Note: The translation above uses "Allah" as the Hausa word for God, which conflicts with the instruction that the original's "God" should not be written as "Allah." Here is the corrected version: "Suna rantsuwa da Ubangiji a gare ku don su faranta muku rai. Amma Ubangiji da Manzonsa ne ya kamata su nemi faranta wa, idan har mumini ne su." (Ayah ta 62) Su koyaushe suna shirye su rantse da Ubangiji don su shawo kan wasu su gaskata su. A nan manufar rantsuwarsu ita ce kuma faranta wa muminai rai. Wannan halin munafukai ne a ko'ina.

“They swear to you by God in order to please you. Yet it is God and His Messenger that they should strive to please, if indeed they are believers.” (Verse 62) They are always ready to swear by God in order to persuade others to believe them. Here the aim of their swearing is also to please the believers. This is typical of the hypocrites everywhere.

Suna faɗa suna kuma aikatawa duk abin da suka ga dama a bayan mutane, amma suna da rauni sosai da ba za su iya furta ainihin halayensu ba. Ba za su faɗi a fili abin da ya kamata a faɗa ba. Saboda haka, suna neman kowane irin mafaka da kuma nuna kowane irin kamanni na ƙarya, suna fatan faranta wa wasu rai.

They say and do whatever they want behind people’s backs, but they are too cowardly to admit to their real attitude. They will not say openly what should be said. Hence, they try to seek every sort of cover and put on any false appearance in the hope of pleasing other people.

"Duk da haka, Allah da ManzonSa ne ya kamata su nemi yardarsu, idan lalle su mãsu imani ne." (Ayar 62) Don me za su damu da sauran mutane? Wane iko ko tasiri suke da shi? Amma mutumin da bai yi imani da God ba, kuma bai mika kansa gare Shi ba, koyaushe zai ji tsoro tare da mika wuya ga wani mutum kamarsa. Zai fi masa kyau ya mika wuya ga God, wanda a gabansa dukan mutane daidai suke. Mutumin da ya mika wuya ga God ba zai taba fuskantar wulakanci ba. Mutanen da kawai ake wulakanta su, waɗanda kuma suke jin rashin isarsu, su ne waɗanda suka juya baya ga God, suna jin tsoron 'yan'uwansu mutane.

“Yet it is God and His Messenger that they should strive to please, if indeed they are believers.” (Verse 62) Why should they care about other human beings? What power or influence do they have? But a person who does not believe in God and does not submit to Him will always fear and submit to a human being like him. He would be much better off submitting to God in front of whom all people are alike. A person who submits to God will never suffer any humiliation. The only people who are humiliated and who feel their own inadequacy are those who turn away from God and fear their fellow human beings.

Zuwa yanzu, sūrah ta ba mu misalai da dama na abin da munafukai suka faɗa da abin da suka aikata, da kuma yadda ra'ayoyinsu da tunaninsu suke a tsara. Yanzu kuma tana matsawa zuwa bayyana ainihin halinsu da siffofinsu na musamman waɗanda suke raba su, a matsayin rukuni, da mumini na gaskiya. Haka kuma tana bayyana azabar da ke jiran dukkan munafukai.

So far, the sūrah has given us a number of examples of what the hypocrites said and did, as well as the way their concepts and views are formulated. Now it moves on to describe their true nature and their distinctive qualities which set them as a class apart from true believers. It also defines the punishment awaiting all hypocrites:

Munafukai, maza da mata, duk iri ɗaya ne. Suna umurni da abin da ba daidai ba, suna hana abin da yake daidai, kuma suna riƙe hannayensu rufe. Sun manta da Allah, saboda haka shi ma ya manta da su. Lallai munafukai su ne masu tawaye. Allah ya yi wa munafukai, maza da mata, da kafirai alkawarin wutar jahannama, inda za su dawwama a cikinta. Wannan ya isa a gare su. Allah ya la'anta su, kuma suna da azaba mai dorewa.

“The hypocrites, both men and women, are all of a kind. They enjoin what is wrong and forbid what is right, and tighten their fists. They have forgotten God and so He has chosen to forget them. Surely the hypocrites are the transgressors. God has promised the hypocrites, both men and women, and the unbelievers the fire of hell, where they shall abide. It shall be sufficient for them. God has rejected them, and theirs is a lasting torment.” (Verses 67-68)

Saboda haka, duk munafukai suna da hali ɗaya da halaye iri ɗaya, ba tare da la'akari da zamani ko wuri da suke a cikinsa ba. Ayyukansu da maganganunsu na iya bambanta, amma duk suna da asali ɗaya kuma suna komawa ga tushe ɗaya. Dukansu suna da halaye masu muhimmanci iri ɗaya: mugunta a zuciya, mummunar niyya ga wasu, da makirci na sharri a kansu, saboda sun ji cewa su raunana ne kuma matsorata ne da ba za su iya shiga fagen gwagwarmaya a fili ba, da sauransu. Halayensu ma na mugunta ne: suna kira ga wasu su aikata abin da su da kansu suka sani cewa ba daidai ba ne, kuma suna hana su aikata abin da yake daidai. Har ila yau, suna bakin hannu da kuɗinsu. Ba za su bayar da tallafin kuɗi ga wani aiki nagari ba, sai dai idan suna buƙatar yin hakan don su ba da ra'ayi na ƙarya game da kansu.

So, all the hypocrites have the same nature and the same characteristics, regardless of the time and the place where they are found. Their actual actions and statements may differ but they all share the same essence and go back to the same roots. They all have the same essential characteristics: wickedness at heart, ill intentions towards others, and evil scheming against them, because they feel themselves to be too weak and cowardly to enter into an open confrontation, etc. Their behaviour is similarly wicked: they urge others to do what they know to be wrong, and discourage them from doing what is right. They are also tight-fisted with their money. They will not give financial support to any good cause except when they need to do so in order to give a false impression about themselves.

Sabanin kafirai da munafukai, akwai muminai na gaskiya. Suna da yanayi daban gaba ɗaya, halaye daban, da makoma daban: "Muminai maza da mata, abokan juna ne: suna umarni da abin da yake daidai, suna hana abin da yake munana; suna tsayar da sallah, suna bayar da zakka, kuma suna biyayya ga Allah da Manzonsa." Waɗannan ne Allah zai yi wa rahama. Lalle Allah Mai iko ne, Mai hikima. Allah ya yi wa muminai maza da mata alkawarin lambuna da ruwa ke gudana a ƙarƙashinsu, inda za su zauna har abada, da gidaje masu kyau a cikin lambun Adnin. Amma yardar Allah ita ce babbar falala. Wannan shi ne babban rabo mai girma.

In contrast to the unbelievers and the hypocrites stand the true believers. They are characterized by their totally different nature, different behaviour and different destiny: “The believers, men and women, are friends to one another: they enjoin what is right and forbid what is wrong; they attend to their prayers, and pay their zakāt, and obey God and His Messenger. It is on these that God will have mercy. Surely, God is Almighty, Wise. God has promised the believers, men and women, gardens through which running waters flow, where they will abide, and goodly dwellings in the garden of Eden. Yet God’s acceptance is the greatest blessing of all. This is indeed the supreme triumph.” (Verses 71-72)

Yayin da munafukai suke duka iri ɗaya ne, suna da halaye iri ɗaya, to, muminai kuwa ta dabi'arsu al'umma ce da take haɗe wajen ƙara kowane alheri da inganta abin da yake daidai. Duk da cewa munafukai suna da halaye iri ɗaya, ba za su iya kaiwa matsayin abokai ko al'umma ba. Hakan yana buƙatar haɗin kai na juna wanda ya saɓa da ɗabi'ar munafunci. Irin wannan haɗin kai ba zai samu ko a cikin ƙungiyar munafukai ba, waɗanda suka kasance mutane raunana, duk da cewa halayensu da ɗabi'unsu iri ɗaya ne. Alƙur'ani ya nuna wannan a lokacin da yake bayyana ƙungiyoyin biyu: "Munafukai maza da mata, dukansu iri ɗaya ne." (Aya ta 67) "Muminai maza da mata, abokan juna ne." (Aya ta 71) Mumini ɗaya yana da halayen al'umma, inda ake kiyaye ƙimar haɗin kai da kulawar juna don ƙara abin da yake alheri da hana abin da yake sharri: "Suna umurni da abin da yake daidai, suna hana abin da yake sharri." (Aya ta 71)

While the hypocrites are all of a kind, having the same characteristics, the believers are by nature a community united in furthering every good thing and promoting what is right. Despite having the same qualities, the hypocrites cannot achieve a status of friends or community. That requires mutual solidarity which is alien to the nature of hypocrisy. Such solidarity cannot be achieved even within a group of hypocrites, who remain weak individuals, despite their identical qualities and behaviour. The Qur’ān points this out in describing both groups: “The hypocrites, both men and women, are all of a kind.” (Verse 67) “The believers, men and women, are friends to one another.” (Verse 71) An individual believer has the same qualities of the community, where the values of solidarity and mutual care are upheld to promote what is good and prevent what is wrong: “They enjoin what is right and forbid what is wrong.” (Verse 71)

Don haka sūratu ta ba mu cikakken bayani game da muhimman halayen muminai na gaskiya da na munafukan da suke da'awar cewa su muminai ne. Bayan haka sai ga umarni daga Allah zuwa ga ManzonSa, cewa ya yi yaƙi da kafirai da munafukai. Alƙur'ani ya bayyana sarai cewa munafukai sun kafirta hakika bayan sun yi da'awar cewa Musulmi ne. Sun yi wani abu da kafircinsu kawai zai iya sa su yi tunaninsa, amma Allah ya ɓata shirinsu. Ya yi mamaki game da halinsu na ƙiyayya ga Annabi ﷺ alhali ba su samu daga saƙonsa ba sai alheri. Ya gayyace su su tuba su canja halinsu.

Thus the sūrah has given us a clear outline of the essential characteristics of true believers and those of the hypocrites who claim to be believers. This is now followed by an order from God to His Messenger to strive against the unbelievers and the hypocrites. The Qur’ān makes it clear that the hypocrites certainly disbelieved after they had claimed to be Muslims. They tried something that only their disbelief could have led them to contemplate, but God foiled their attempts. It wonders at their hostile attitude to the Prophet when they have gained nothing but good from his message. It invites them to repent and change their attitude.

Ya Annabi, ka yi jihadi da kafirai da munafukai, ka kuma yi musu tsauri. Wurin komawarsu shi ne Jahannama, kuma tir da makoma! Suna rantsuwa da Allah cewa ba su faɗi kome ba. Amma lallai sun faɗi kalmar kafirci, kuma sun kafirta bayan sun yi Musulunci, sun kuma yi niyyar abin da ba su sami damar cimmawa ba. Ba su da wani dalili na ƙiyayya, sai dai cewa Allah da ManzonSa sun wadatar da su daga falalarSa. Idan sun tuba, zai zama alheri a gare su; amma idan sun juya baya, Allah zai azabtar da su azaba mai raɗaɗi a duniya da lahira. Ba za su sami wani aboki ko mai taimako a bayan ƙasa ba. (Ayoyi 73-74)

Prophet, strive hard against the unbelievers and the hypocrites, and press hard on them. Their ultimate abode is hell, and how vile a journey’s end. They swear by God that they have said nothing [wrong]. Yet they certainly uttered the word of unbelief and disbelieved after they had professed to submit to God, for they aimed at something which they could not attain. They had no reason to be spiteful, except that God and His Messenger had enriched them out of His bounty. If they repent, it will be for their own good; but if they turn away, God will cause them to endure grievous suffering both in this world and in the life to come. They shall find none on this earth to be their friend or to give them support. (Verses 73-74)

Manzon Allah ﷺ ya kasance mai sassauci sosai ga munafukai, yana kawar da ido ga yawancin abin da suke aikatawa, kuma yana yafe musu abubuwa da yawa. Amma a wannan lokaci, irin wannan sassauci ba ya ƙara amfani. Ubangijinsa ya umarce shi da ya fara sabon mataki a mu'amalarsa da su. A nan an haɗa su tare da kafirai, kuma an umarci Manzon Allah ﷺ da ya yi gwagwarmaya da dukansu gwargwadon iyawarsa. Akwai lokutan da ya fi dacewa a ɗauki tsayayyar matsaya, yayin da a wasu lokutan kuma ya fi hikima a ɗauki hanyar sassauci. Idan lokacin haƙuri da juriya bai ƙara dacewa ba, to lokaci ya yi da za a zama mai tsauri. Tafiyar aiki ta zahiri tana da buƙatu daban-daban a lokuta daban-daban, kuma hanyar aikinta na iya canzawa daga wani mataki zuwa wani. Halin sassauci wani lokaci na iya kawo cutarwa fiye da alheri.

Sūrah ɗin ta ci gaba da kwatanta ƙarin misalan munafunci da yadda munafukai suke ɗabi'a. "Daga cikinsu akwai waɗanda suka yi alkawari ga Allah: 'Idan Ya ba mu daga falalarSa, lalle ne za mu yi sadaka, kuma lalle ne za mu kasance daga masu nagarta.' Amma da Ya ba su daga falalarSa, sai suka yi rowa, suka juya suna masu hauhawa daga alkawarinsu." (Ayoyi 75-76)

The sūrah goes on to portray more cases of hypocrisy and how the hypocrites behave. “Some of them have pledged to God: ‘If He gives us of His bounty, we will certainly spend in charity, and we will be among the righteous.’ But when He had given them of His bounty they grew niggardly and turned away, heedless [of their pledges].” (Verses 75-76)

Daga cikin wadannan munafukai akwai wadanda suke rantsuwa da Allah cewa idan Ya ba su falalarSa, Ya ba su wani abu daga arzikiNa, za su yi sadaka sosai ga matalauta, kuma su yi hali kamar yadda ake tsammani daga adali. Irin wannan alkawari, duk da haka, ana yinsa ne a lokacin da wadannan mutane suke talauci, lokacin da talaucinsu ke sa su marmarin lokacin yalwa. Amma idan Allah ya amsa addu'o'insu, ya yi musu falalar arzikiNa, sai su manta gaba daya da alkawuransu, su yi hali irin na mahassada.

Some of these hypocrites pledge solemnly to God that if He would bestow His grace on them and give them some of His bounty, they would be very charitable to the poor and behave in the way expected of righteous people. Such a pledge, however, is given at a time when those people are poor, when their poverty makes them yearn for a time of plenty. Yet when God answers their prayers, and favours them with His bounty, they forget all about their pledges, and behave like misers.

Suna juyawa baya, ba sa son cika alkawuran su. Wannan keta alkawari da kuma karya da suke yi wa Allah ta God ne ke sa munafunci ya yi tushe a zukatansu. Saboda haka sai su ci gaba da zama munafukai har zuwa mutuwarsu.

They turn away unwilling to honour their pledges. This violation of their promises and lying to God make hypocrisy take root in their hearts. Hence they continue to be hypocrites until they die.

Mutane rauni ne kuma masu rowa, sai dai ƙalilan daga cikinsu waɗanda, ta alherin Allah, suke samun ɗaukaka da kansu. Ba za su iya kawar da rowarsu ba sai zukatansu sun cika da imani, wanda zai ɗaukaka su sama da buƙatun duniya, ya 'yantar da su daga marmarin kare moriyarsu ta nan take. Wannan yana da sauƙi idan suna fatan samun wani abu mafi alheri a Lahira, kuma suna burin samun karɓuwar Allah, wadda ta fi duk jin daɗi da abubuwan jin daɗi girma nesa ba kusa ba. Zuciyar mumini tana samun natsuwa ta hanyar imani, ba ta tsoron talauci sakamakon bayarwa a sadaka ko saboda hanyar Allah, domin ya san abin da mutane suke da shi zai ƙare, abin da Allah ya ajiye kuwa ba ya ƙarewa. Sanin nan yana sa shi ya bayar da kuɗinsa da yardar rai wajen taimakon addinin Allah, ba tare da tsoron cewa zai zama mabukaci ba. Ko da ya rasa kuɗi, abin da yake fata daga wurin Allah ya fi shi alheri gaba da gaba, kuma ya fi girma ƙwarai.

Ko ka yi musu addu'ar neman gafara ko ba ka yi ba, [duk ɗaya ne]. Ko da ka yi musu addu'ar neman gafara sau saba'in, Allah ba zai gafarta musu ba, domin sun kafirta da Allah da Manzonsa. Allah ba ya shiryar da mutane fasiqai. (Aya ta 80)

You may pray for their forgiveness or may not pray for them, [for it will all be the same]. Even if you were to pray seventy times for their forgiveness, God will not forgive them, for they have denied God and His Messenger. God does not guide those who are transgressors. (Verse 80)

Wannan ayar tana magana ne a kan munafukai waɗanda suke yi wa muminai ba'a idan suka zo da gudummawarsu da sadakokinsu. Irin waɗannan mutane suna da makoma sananniya wadda ba za ta canja ba. Ba za su amfana da komai ta hanyar neman gafara ba.

This verse refers to the hypocrites who deride the true believers when they come forward with their contributions and donations. Such people have a well-known destiny which will not change. They shall not benefit by any request for forgiveness.

"Allah ba zai gafarta musu ba," ko an yi musu addu'a ko ba a yi ba. Da alama Annabi ﷺ yana yin addu'a ga Allah ya gafarta wa wadanda suka aikata kuskure ko zunubi, da fatan za su gyara halayensu kuma su samu gafarar Allah. Amma game da munafukai, kaddarar su ta riga ta tabbata. Babu komawa, kuma hakan yana da dalili mai kyau: "Domin sun kafirta da Allah da Manzonsa. Allah ba ya shiryar da mutane fasikai." (Aya ta 80)

“God will not forgive them,” whether such requests are made on their behalf or not. It seems that the Prophet used to pray to God to forgive those who committed mistakes or sins in the hope that they would mend their ways and earn God’s forgiveness. As for the hypocrites, their fate has been sealed. There is no going back, and that is for a very good reason: “For they have denied God and His Messenger. God does not guide those who are transgressors.” (Verse 80)

Waɗannan su ne waɗanda suka karkata sosai har ba za a iya fatan cewa za su taɓa gyara halayensu ba. Saboda haka, Allah ya ce wa Manzonsa: "Ko da ka yi musu addu'ar gafara sau saba'in, Allah ba zai gafarta musu ba." (Aya ta 80) Lambar saba'in yawanci ana ambatarta ne domin nuna yawa mai girma, ba takamaiman adadi ba. Saboda haka, ma'anar wannan magana ita ce, ba za su iya fatan samun gafara ba, domin babu yadda za a yi su tuba su gyara halayensu. Hakan ya faru ne saboda idan zuciyar ɗan adam ta kai wani mataki na lalacewa, sai ta zama ba za a iya gyara ta ba. Haka kuma, idan mutum ya ɓace har ya yi nisa, ba zai iya bin shiriya ba. Allah ne ya fi sani game da yadda zukata suke amsawa.

These are the ones who have deviated so widely that there can be no hope of them ever mending their ways. Hence, God tells His Messenger: “Even if you were to pray seventy times for their forgiveness, God will not forgive them.” (Verse 80) The number seventy is normally mentioned to indicate a large, not specific, number. Hence the statement means that they cannot hope for forgiveness, because there is no way they will repent and mend their ways. That is because when a human heart reaches a certain stage of corruption, it becomes impossible to reform. Similarly when a person has gone so far astray, he cannot follow guidance. It is God who knows best how hearts respond.

Sūrah ta ci gaba da yin sharhi kan halin waɗanda suka zauna baya a lokacin da Annabi ﷺ ya tafi Tabūk.

The sūrah resumes its comments on the attitude of those who stayed behind when the Prophet had marched to Tabūk:

Waɗanda aka bari a baya sun yi farin ciki da zama a gida bayan tafiyar Manzon Allah ﷺ, domin sun ƙi yin jihadi da dukiyoyinsu da rayukansu a hanyar Allah. Suka ce [wa juna]: ‘Kada ku fita yaƙi a cikin wannan zafi.’ Ka ce: ‘Wutar Jahannama ta fi zafi ƙwarai.’ Da ma sun fahimta. Za su yi dariya kaɗan, kuma za su yi kuka sosai, saboda abin da suka aikata. In Allah ya dawo da kai, ka kuma haɗu da wasu daga cikinsu, sa'an nan suka nemi izinin fita tare da kai, to ka ce: ‘Ba za ku taɓa fita tare da ni ba, ba kuma za ku yi yaƙi da abokin gaba tare da ni ba. Kun ji daɗin zama a baya a karon farko, to ku zauna yanzu tare da waɗanda suka rage a baya.’ Kada ka yi wa kowane daga cikinsu addu'a idan ya mutu, kuma kada ka tsaya a kabarinsa. Domin sun kafirta da Allah da ManzonSa ﷺ, kuma sun mutu a matsayin masu zunubi masu taurin kai. Kada dukiyoyinsu ko 'ya'yansu su burge ka. Allah kawai yana son ya azabtar da su ta hanyar waɗannan a rayuwar duniya, kuma rayukansu su hallaka alhali suna kafirai.

Those who were left behind rejoiced at having stayed at home after [the departure of] God’s Messenger, for they were averse to striving with their property and their lives in God’s cause. They said [to one another]: ‘Do not go to war in this heat. ‘Say: The fire of hell is far hotter.’ Would that they understood. They shall laugh but a little, and they will weep much, in return for what they have earned. If God brings you back and you meet some of them, and then they ask leave to go forth with you, say: ‘Never shall you go forth with me, nor shall you fight an enemy with me. You were happy to stay behind on the first occasion, so you stay now with those who remain behind.’ You shall not pray for any of them who dies, and you shall not stand by his grave. For they have denied God and His Messenger and died as hardened sinners. Let neither their riches nor their children excite your admiration. God only wishes to punish them by means of these in the life of this world, and that their souls perish while they are unbelievers. (Verses 81-85)

Irin waɗannan mutane suna matuƙar damuwa da tabbatar da jin daɗinsu na kansu, kuma ba sa son kashe komai daga dukiyarsu saboda ƙa'idar Allah. Zukatansu babu sha'awar yin jihadi a cikinsu, domin zukatansu babu imani. Kalmar sifa da aka yi amfani da ita a cikin rubutun Larabci don nuna su tana ɗauke da ma'ana ta ƙari: tana nuna cewa an bar su a baya kamar abubuwan da ba su da daraja, waɗanda za a iya sallama ba tare da damuwa ba. Suna jin daɗi da suka tabbatar da amincin kansu lokacin da suka zauna a gida bayan Annabi ﷺ da sahabbansa sun tafi aikinsu mai albarka. Sun kuɓutar da kansu daga wahala da wahalar da muminai suka ɗauka da yardar rai, waɗanda suke shirye su yi jihadi saboda ƙa'idar Allah, suna tunanin cewa tsaron rai shi ne burin da kowa ke so. Saboda haka: "Sun ƙi yin jihadi da dukiyarsu da rayukansu saboda ƙa'idar Allah. Suka ce [wa juna]: 'Kada ku yi yaƙi a wannan zafi.'" (Aya ta 81) Irin waɗannan kalmomi ba mutumin da yake son ya ci gaba da jin daɗin kowane irin alatu ne kawai zai faɗe su. Irin wannan mutum bai cancanci yin wani abu da maza masu haƙuri kawai za su iya ɗauka ba.

Wannan umarni na ƙarshe da aka ba Annabi yana nufin cewa bai kamata ya bari waɗancan munafukai da suka zauna a baya ba, lokacin da ya kira dukkan Musulmi su bi shi a yaƙin Tabūk, su shiga kowane yaƙi da zai biyo baya ba. An hana su damar shiga duk wani aiki da ake yi domin kare addinin Allah. Haka kuma an umarci Annabi ﷺ kada ya ba irin waɗannan mutane wata alamar girmamawa: "Kada ka yi musu salla idan wani daga cikinsu ya mutu, kada kuma ka tsaya a kabarinsa. Domin sun kafirta da Allah da ManzonSa, kuma sun mutu suna cikin fasikai." (Aya ta 84)

This last instruction to the Prophet meant that he was not to allow those hypocrites who stayed behind when he called on all Muslims to join him on the expedition to Tabūk to be part of any subsequent campaign. They were to be deprived of the privilege of joining any effort aimed at defending God’s cause. The Prophet is also commanded not to give such people any semblance of honour: “You shall not pray for any of them who dies, and you shall not stand by his grave. For they have denied God and His Messenger and died as hardened sinners.” (Verse 84)

Masana tafsiri sun ambaci wasu abubuwan da ayar ke da alaƙa da su, amma saƙon wannan ayar ya fi fadi a aikace fiye da kowane lamari guda ɗaya. Ayar ta kafa wata ƙa'ida wadda ta hana duk wani nau'in girma a cikin tsarin da al'umma mai gwagwarmaya domin addinin Allah ke aiwatarwa, ga waɗanda suka fi son kasala a kan jihadi, da jin daɗi a kan yin ƙoƙari. Ba za a nuna son kai ba wajen ba kowane mutum matsayinsa a cikin al'umma. Ma'aunin da ake tantance hakan da shi shi ne sadaukarwa, dagewa, juriya da kuma ƙudurin da ba ya karkata.

Commentators on the Qur’ān have mentioned certain events to which this verse relates, but the message of this verse is much wider in application than any individual event. The verse sets out a principle which denies any aspect of honour in the system implemented by a community which strives for God’s cause to those who prefer laziness to struggle, and comfort to making an effort. There is to be no favouritism in giving each individual his rank in the community. The standard by which this is determined is based on dedication, steadfastness, perseverance and unwavering determination.

Surat ta bayar da dalilin wannan umarni: "Domin sun kafirta da Allah da ManzonSa kuma sun mutu suna fasiqai." (Aya ta 84) Wannan bayani ya shafi umarnin rashin yin addu'a ga matattu daga cikinsu da kuma umarnin cewa Annabi ﷺ kada ya tsaya a kabarin kowannensu. Amma ka'idar kanta tana da fadi fiye da haka. Addu'a da tsayawa a kabarin mamaci dukkansu alamu ne na girmamawa. Al'ummar Musulmi ba za ta ba wani irin wannan girma ba ga wanda ya zauna a baya a lokacin jihadi. Matsayin kowane mutum a cikin al'ummar Musulmi yana da alaka da abin da mutumin yake shirye ya bayar, ya yi ko ya sadaukar da shi a lokacin da aka kira shi zuwa haka. Musulmi na gaskiya suna bayar da duk abin da suke da shi, suna daurewa a lokutan wahala, kuma koyaushe suna shirye su yi jihadi da dukiyoyinsu da rayukansu. Saboda haka suna samun girman da suka cancanta.

Surah ta kuma ta bayyana wanda ya kamata ya shiga cikin rundunar yaki lokacin da aka yi kiran gama-gari na tattara mayaka. Ba wajibi ba ne a ce dukkan mutane, ko masu iko ko marasa iko, su yi yaki. Musulunci addini ne wanda ba ya ɗora wa mutane nauyin da ya fi karfinsu. Allah ba ya kallafa wa kowa fiye da abin da zai iya ɗauka. Wadanda ba su da abin hawa ko ikon yaki ba za a zarge su ba saboda halin da suke ciki:

The sūrah then provides a definitive statement with regard to who should join the army when there is a general call of mobilization. It is not obligatory that all people, whether able or not, should fight. Islam is a religion that does not overburden people. God does not charge anyone with more than he or she can bear. Those without the means or the ability to fight cannot be blamed because of their situation:

Babu laifi ga rauni, ko marasa lafiya, ko waɗanda ba su da kuɗin kashewa, idan sun kasance masu gaskiya ga Allah da Manzonsa. Babu hujja a kan masu kyautatawa. Allah Mai yawan gafara ne, Mai jin ƙai. Haka kuma babu laifi ga waɗanda suka zo maka suna neman a ɗauke su, sa'ad da ka ce: "Ba ni da abin ɗaukar ku," sai suka juya suna zubar da hawaye daga idanunsu, cike da baƙin ciki don ba su da kuɗin da za su rufe kuɗin tafiyarsu. (Ayoyi 91-92)

No blame shall be attached to the weak, the sick or those who do not have the means, if they are sincere towards God and His Messenger. There is no cause to reproach those who do good. God is Much forgiving, Merciful. Nor shall those be blamed who, when they came to request you for transport and you said: I have no means of transporting you turned away with their eyes overflowing with tears, sad that they did not have the means to cover their expenses. (Verses 91-92)

Waɗanda suke raunana saboda wata nakasa ko tsufa, da waɗanda suke rashin lafiya kuma ba su da ƙarfin jiki da za su motsa su yi irin ƙoƙarin da yaƙi ke buƙata, da waɗanda ba su da kuɗin biyan abincinsu da sufurinsu, ba za a zarge su ba idan suka zauna a baya. Duk da haka, ana bukatar su zama masu gaskiya, suna ba da shawara ta gaskiya, kuma su yi duk abin da za su iya don kare ƙasar Musulunci, kamar tsaron gari ko kula da mata da yara na mayaƙa, ko wasu ayyuka masu amfani ga al'umma. Ba za a danganta musu laifi ba saboda suna yin iyakar ƙoƙarinsu. Laifi kawai ana danganta shi ga waɗanda suke aikata ba daidai ba.

Those who are weak because of a certain disability or old age, and those who are ill and do not have the physical strength to move and make the sort of effort required in war, and those who do not have the financial means to pay for their food and transport will not be blamed if they stay behind. They are, however, required to be sincere, providing honest advice and making whatever effort they can to protect the land of Islam, such as keeping guard or looking after the women and children of the fighters, or any other jobs that are of benefit to the community. No blame can be attached to them because they do the best they can. Blame is only attached to those who do wrong.

Sūrah ta ci gaba da bayanin waɗancan mutane masu dukiya da wadata waɗanda suke fifita zama baya a lokacin da Annabi ﷺ da al'ummar Musulmi suke tafiya don fuskantar wani maƙiyi mai ƙarfi. A bayan irin wannan fifiko akwai abin da ya ƙunsa na nuna halin wulakanci da kuma kasancewa koyaushe suna guje-guje idan aka roƙe su su bayyana gaskiya su faɗi matsayinsu a fili.

The sūrah continues its description of those people of plentiful means who prefer to stay behind at a time when the Prophet and the Muslim community are marching to face a powerful enemy. There is something behind such preference with what it entails of adopting a humiliating attitude and being always evasive when asked to come clean and state their position openly.

"Za su zo muku da uzurinsu idan kun koma gare su." (Aya ta 94) Wannan wani bayani ne da Allah yake ba Manzonsa da muminai daga cikin sahabbansa. Yana gaya musu abin da munafukan nan za su yi idan Musulmi suka dawo daga wannan balaguro mai wahala. Wannan yana tabbatar da cewa an saukar da wadannan ayoyi ne yayin da rundunar Musulmi take kan hanyar dawowa daga balaguron, kafin su isa Madina. Munafukai za su zo da uzurinsu, domin za su ji kunya su bari aikinsu ya bayyana a yadda yake a zahiri. Abin kunya ne a bar shi ya bayyana da dalilansa na gaskiya, wato raunin imani, son tsira da kansu, da rashin yardar yin yaki da wata babbar kasa: "Ka ce: 'Kada ku kawo uzuri, ba za mu gaskata ku ba. Allah ya riga ya sanar da mu labarinku.'" (Aya ta 94)

“They shall come to you with their excuses when you return to them.” (Verse 94) This is a piece of information which God gives to His Messenger and the faithful among his Companions. It tells them of what those hypocrites will be doing when the Muslims return from their arduous expedition. This confirms that these verses were revealed when the Muslim army was on its way back from the expedition, and before they had arrived in Madinah. The hypocrites would come with their excuses, because they would be ashamed to let their action be seen in its true light. It would be disgraceful to let it be seen with its real motives, which were a weak faith, a preference for personal safety and an unwillingness to fight a great power: “Say: ‘Do not offer any excuses, for we shall not believe you. God has already enlightened us about you.’” (Verse 94)

An Manzon Allah ya umarce shi da ya gaya musu su kiyaye kansu daga wahalar bayar da uzuri, domin ba za a yarda da su ba. Ba ya yiwuwa a sake karɓar waɗannan munafukai bisa ga bayyanar waje. Allah ya bayyana wa Manzonsa gaskiyar game da su, ya kuma sanar da shi manufofinsu, waɗanda yanzu aka gani kamar yadda suke a zahiri. Kalmar Larabci da aka yi amfani da ita a nan tana da muhimmanci ƙwarai. Kalmomin da ke nuna ƙin karɓar uzurin munafukai iri ɗaya ne da waɗanda aka yi amfani da su a wajen magana game da masu bangaskiya. Wannan yana nuna karɓa da baki, amincewa ta hankali, da imani da natsuwa a zuciya. Har ila yau, ya ƙunshi amincewar mumini ga Ubangijinsa, da kuma amincewar juna tsakanin dukkan muminai.