Wannan ayar ta farko an saukar da ita daga baya fiye da sauran sūrah. Mun yi bayani a cikin littattafan baya cewa tsarin ayoyi na karshe a cikin kowace sūrah ya bi umarnin da Annabi ﷺ da kansa ya bayar. Wannan yana nufin cewa irin wannan tsari na karshe ne, kuma an yi shi ne bisa umarnin da Annabi ﷺ ya karɓa daga sama.

This opening passage was revealed later than the rest of the sūrah. We have explained in earlier volumes that the final ordering of the verses in each sūrah followed instructions given by the Prophet himself. This means that such ordering is final and done on the basis of instructions received by the Prophet from on high.

Wannan ayar ta soke yarjejeniyoyi da yarjejeniyar zaman lafiya da ke aiki a lokacin tsakanin Musulmi da kafirai. An ba wadanda suke da yarjejeniya mara iyaka, ko wadanda suka keta yarjejeniyarsu, wa'adin watanni hudu.

This passage terminates treaties and agreements that were in force at the time between the Muslims and the unbelievers. A notice of four months is given to those who have treaties running indefinitely, or those who have violated their treaties.

Sauran waɗanda suke da yarjejeniyoyi masu aiki na wani ƙayyadadden lokaci, waɗanda kuma suka cika wajibanta a ƙarƙashin yarjejeniyoyin nan, ba tare da taɓa goyon baya ko taimakon kowa a kan Musulmi ba, an yi musu alƙawarin cewa Musulmi za su mutunta yarjejeniyoyinsu har zuwa ƙarshen lokacinsu da aka ƙayyade. Don haka, sakamakon ƙarshe shi ne soke dukkan yarjejeniyoyi da kafirai a Larabawa, da kawo ƙarshen ra'ayin yin yarjejeniya da masu bautar gumaka. Wannan yana ɗaukar sifar ƙin dukkan wajibai ga masu bautar gumaka da kuma tambayar ainihin ra'ayin cewa masu bautar gumaka suna da yarjejeniya ko alkawari da Allah da Manzonsa.

Others who have treaties running for a specified term and have honoured their obligations under those treaties, without ever backing or aiding anyone against the Muslims, are promised to have their treaties honoured by the Muslims to the end of their specified terms. Thus, the final outcome is the termination of all treaties with unbelievers in the Arabian Peninsula, and an end to the very concept of having a treaty with idolaters. This takes the form of a disavowal of all obligations towards idolaters and questioning the very idea of idolaters having a treaty or covenant with God and His Messenger.

Har ila yau, ayar ta ƙunshi haramcin cewa masu bautar gumaka su yi ṭawāf, wato zagayen ibada a kewayen Ka'aba, ko su ziyarci Ka'aba don ibada ta kowace hanya ko siga. Wannan ya soke alkawuran tsaro da aka yi a baya tsakanin Annabi ﷺ da masu bautar gumaka, waɗanda suka tabbatar da amincin dukkan mutane a cikin Ka'aba da kuma a cikin watanni masu alfarma.

The passage also includes a ban on idolaters from doing the ţawāf, which is the ritual walk around the Ka`bah, or visiting it for worship in any way or form. This abrogates the earlier mutual pledges of security between the Prophet and the idolaters ensuring the safety of all people in the Ka`bah and during the sacred months.

Marigayi Shaikh Muḥammad Rashīd Riḍā’, babban malami na ƙarshen karni na sha tara da farkon karni na ashirin, ya yi ƙoƙarin gano waɗannan hanyoyin haɗi a cikin sarkar tun farkon kiran Musulunci. Duk da haka, bai yi ƙoƙarin bayyana babban rikici na asali kuma na dindindin wanda ya haifar da dukan wannan al’amari, wanda a ƙarshe ya kai ga sakamakon halitta da aka bayyana a cikin wannan sūrah. A cikin tafsirinsa, al-Manār, ya rubuta:

The late Shaikh Muĥammad Rashīd Riđā’, a leading scholar of the late nineteenth and early twentieth centuries, tries to identify these links in the chain right from the early days of the Islamic message. However, he does not try to outline the basic and permanent conflict which gives rise to the whole episode, leading eventually to the natural result outlined in this sūrah. In his commentary, al-Manār, he writes:

Abu ne gaskiyar da ba ta da tababa wadda duk mutane suka sani cewa Allah ne ya aiko Manzonsa, Muhammadu ﷺ, mafi girman annabawa, da saƙon Musulunci wanda ke ba da cikakkiyar kuma ta ƙarshe ta addinin Allah. Babbar hujjarsa ita ce Alƙur'ani, wanda ke ƙalubalantar mutane da wata ƙalubale mai fuskoki da dama, wadda muka zayyana a cikin sharhinmu kan aya ta 3 ta Suratul Baƙara. Ginshiƙin kira zuwa ga saƙon Allah yana kan hujjoji na hankali da na kimiyya marasa kokwanto. Haka kuma ya bayyana a fili cewa tilastawa ba za a taɓa amfani da ita a matsayin hanyar yaɗa addini ba. An zayyana wannan a cikin sharhinmu kan aya ta 256 ta Suratul Baƙara.

An indisputable fact known to all people is that God sent His Messenger, Muĥammad, the last of all prophets, with the message of Islam that provides a complete and final version of the divine faith. His greatest proof is the Qur’ān, which defies human beings with a multifaceted challenge that we have outlined in our commentary on verse 3 of Sūrah 2. The essence of advocacy of the divine message is based on irrefutable rational and scientific evidence.10 He has also established clearly that compulsion could in no way be adopted as a means of spreading the faith. This has been outlined in our commentary on verse 256 of Sūrah 2.

Masu bautar gumaka sun ɗauki matsayin turjiya, suna ƙaddamar da yaƙin zalunci da azaba ga muminai don tilasta musu juyawa daga Musulunci.

The idolaters took an attitude of resistance, subjecting the believers to a campaign of persecution and torture to force them to turn away from Islam.

Sun kuma yi ƙoƙarin hana Annabi ﷺ isar da saƙonsa ga mutane da ƙarfi. Babu wanda ya karɓi sabuwar addinin ya kuma yi imani da saƙon Annabi ﷺ da ya ji tsaro ko aminci daga mutuwa da azabtarwa sai dai idan yana da kariyar wani aboki ko dangi. Saboda haka, sun kasance dole su yi hijira sau da sau.

They also tried to forcibly prevent the Prophet from conveying his message to people. No one who accepted the new faith and believed in the Prophet’s message felt safe or secure from death and torture unless he enjoyed the protection of an ally or a relative. Hence they had to migrate time after time.

Sabanin haka, a littafinsa, al-Tafsīr al-Ĥadīth, Muĥammad `Izzat Darwazah ya wuce nesa da tushen dalilan da akan dogara da su wajen matsayin Musulunci game da sauran al'ummomi.

By contrast, in his book, al-Tafsīr al-Ĥadīth, Muĥammad `Izzat Darwazah goes far beyond the root causes on which the Islamic attitude to other communities is based.

Kamar sauran marubutan zamani da ke rubutu a karkashin matsin lamba mai tsanani na mummunan halin da Musulmai ke ciki a yau, da kuma karfin da masu bautar gumaka, masu kafirci da mabiya sauran addinai ke da shi a fili, shi ma yana da manufa bayyananniya a zuciyarsa. Saboda haka, yana matukar kokarin tabbatar da cewa Musulunci addini ne na zaman lafiya, kuma burinsa ba wani abu ba ne face zama cikin zaman lafiya a cikin iyakokinsa. Duk inda za a iya yin yarjejeniyar zaman lafiya, Musulunci ya kamata ya himmatu wajen kafa ta, yana mai da hakan manufarsa bayyananniya.

Like other contemporary authors writing under oppressive pressures of the miserable conditions of today’s Muslims and the all-too-visible strength of contemporary idolaters, atheists and followers of other religions, he has a clear purpose in mind. Hence, he tries hard to prove that Islam is a religion of peace, aiming at nothing more than to live within its borders in peace. Wherever it is possible to make a peace treaty, Islam should be keen to put it in place, making it its clear objective.

Saboda haka, Muĥammad `Izzat Darwazah bai ga wani dalili ga waɗannan sababbin hukunce-hukunce na ƙarshe ba, waɗanda aka haɗa a cikin wannan sūrah, sai dai keta alkawarin wasu mushrikai ga yarjejeniyoyinsu. Dangane da waɗanda suka cika yarjejeniyoyinsu, ko an ƙayyade lokacinsu ko ba a ƙayyade ba, sūrah ta umurci Musulmi su mutunta su. Haka ma, yana ganin cewa za a iya ƙulla sababbin yarjejeniyoyi da su bayan ƙarewar waɗanda suke yanzu. Haka lamarin yake, a ra'ayinsa, ga masu keta yarjejeniyoyinsu na yanzu. Yana ɗaukar ayoyin da ke ba da hukunce-hukunce na wucin gadi a matsayin waɗanda suka fi ƙarfi a kan ƙa'idodin da aka bayar a ayoyin ƙarshe.

Hence, Muĥammad `Izzat Darwazah finds no reason for these new and final provisions, included in this present sūrah, other than the violation by some idolaters of their treaties. As for those who honoured their treaties, whether these were of limited or indefinite duration, the sūrah gives instructions to the Muslims to honour them. Indeed, he claims that new treaties may be concluded with them after the expiry of their present ones. The same applies, in his view, to the violaters of their present treaties. He considers the verses giving provisional rulings to prevail over the principles given in the final verses.

A cikin tattaunawarsa game da ayar farko ta surar, ya gano ayoyi masu zuwa:

A farkon sharhinmu mun ce: "Idan muka duba abubuwan da suka faru a lokacin rayuwar Annabi ﷺ domin mu zana tsarin ci gaban tarihi da yanayin hanyar Musulunci ta mai da hankali kan gaba, matakanta na ci gaba da manufofinta na ƙarshe, za mu ga a fili cewa wannan muhimmin mataki an ɗauke shi a lokacin da ya fi dacewa. Yanzu ya yiwu a sake tsara dangantaka tsakanin al'ummar Musulunci da sauran sansanoni, ko masu bautar gumaka ne ko mutanen littattafan da suka gabata." Gogewa bayan gogewa ta bayyana yanayin dokar da ke jagorantar dangantaka tsakanin al'ummar Musulunci, wacce ke danganta Allahntaka, Ubangijintaka, iko da ikon yin doka ga Allah shi kaɗai, da kuma al'ummomin jāhiliyyah, waɗanda suke danganta dukkan wannan ga wasu halittu banda Allah, ko kuma suna da'awar cewa Allah yana da abokan tarayya da ke raba dukkan waɗannan siffofi da shi. Wannan doka a zahiri doka ce ta rikici, wadda ake bayyanawa a cikin maganganun Allah a cikin Alƙur'ani: {"Da ba don Allah yana tunkuɗe wasu mutane da wasu ba, da an hallaka sufaye, da majami'u, da haikalai na Yahudawa, da masallatai — waɗanda a cikinsu ake ambaton sunan Allah sosai."} (22: 40) {"Da ba don Allah yana tunkuɗe wata ƙungiyar mutane da wata ba, da duniya ta lalace gaba ɗaya."} (2: 251)

At the beginning of our commentary we said: “When we review the events that took place during the Prophet’s lifetime so as to draw an outline of the historical progress and nature of the proactive approach of Islam, its progressive stages and ultimate goals, we see very clearly that this decisive step was taken at its most appropriate time. It was now possible to reorganize relations between the Islamic community and other camps, whether idolaters or people of earlier revelations.” One experience after another had revealed the nature of the law that governs relations between Islamic society which attributes Godhead, Lordship, sovereignty and the authority to legislate to God alone, and ignorant or, to use the Islamic term, jāhiliyyah societies which assign all this to some beings other than God, or claim that God has partners sharing with Him all these attributes. This law is essentially one of conflict, which is expressed in God’s statements in the Qur’ān: “Were it not that God repels some people by means of others, monasteries, churches, synagogues and mosques — in all of which God’s name is abundantly extolled — would have been destroyed.” (22: 40) “Had it not been for the fact that God repels one group of people by another, the earth would have been utterly corrupted’’ (2: 251)

Sakamakon zahiri na wannan doka mai muhimmanci ya bayyana ne ta hanyoyi biyu na zahiri. Na farko shi ne Musulunci ya rika ci gaba daga mataki zuwa mataki, daga yaki zuwa yaki, daga wani mataki zuwa wani, yana bin tafarkin Allah da isar da saƙon Allah ga yanki da kabila bayan kabila. Wannan wani mataki ne da ya zama dole don isar da saƙon ga dukan ɗan Adam da kawar da duk wani cikas na zahiri da ya hana saƙon Allah isa ga mutane duka. Haka lamarin ya ci gaba har sai da Makka ta fāɗi ga Musulunci, kabilar Quraishawa kuwa, babban cikas a gaban tafiyar Musulunci, aka ci ta. Manyan kabilu na Hawāzin da Thaqīf, waɗanda suke da ƙarfi kamar Quraishawa, su ma suka miƙa wuya ga dawlar Musulmi. Musulunci ya samu ƙarfi isasshe don sanya tsoro a zukatan maƙiyansa. Saboda haka ya iya ɗaukar mataki na ƙarshe kuma mai yanke hukunci a Tsibirin Larabawa, a shirye-shiryen ɗaukar irin wannan mataki a sauran duniya, a lokacin da yanayi ya ba da dama. Burin ƙarshe shi ne kada a sami fitina a bayan ƙasa, kuma kowace miƙa wuya ta kasance ga Allah shi kaɗai.

Ko da yake buƙatar wannan mataki mai tsauri ƙila ta kasance a bayyane ga shugabancin Musulunci a lokacin, hakan ba lallai ba ne ya nuna cewa ta kasance a bayyane haka ga dukkan ƙungiyoyi a cikin al'ummar Musulmi ba, musamman sababbin shiga Musulunci da waɗanda suke da zumunci kawai da Musulmi.

The need for such a decisive step might have been very clear for the Islamic leadership at the time, but that did not necessarily mean that it was similarly clear to all groups in the Muslim community, particularly the newcomers to Islam and those who were only on friendly terms with the Muslims.

Wasu mutane a cikin al'ummar Musulunci, watakila daga cikin mafi daraja da sadaukarwa a cikin Musulmai, na iya jin damuwa game da soke dukkan yarjejeniyoyi da kafirai bisa sharuddan da aka bayyana a cikin sūrah: bayan wata huɗu ga waɗanda suka karya yarjejeniyarsu, da waɗanda yarjejeniyarsu ba ta ƙayyade lokaci ba, da waɗanda yarjejeniyarsu ta ƙare cikin ƙasa da wata huɗu, da waɗanda ba su da yarjejeniya kuma ba sa yaƙi da Musulmai. Waɗanda suke da yarjejeniya mai ƙayyadadden lokaci kuma suka ci gaba da cika alkawuransu, za a girmama yarjejeniyarsu tare da kiyaye ta har sai wa'adinta ya ƙare. Irin waɗannan Musulmai masu lamiri na iya fahimtar cewa ya kamata a soke yarjejeniyoyi da waɗanda suka karya ko waɗanda ake tsammanin za su karya, kamar yadda aka bayyana a fili a cikin umarnin wucin gadi da aka ba Annabi a cikin sūrah da ta gabata: "idan kana tsoron cin amana daga wata ƙungiya, to ka mayar musu da [yarjejeniyarka da su] a adalci. Allah ba ya son masu cin amana." (8: 58)

Some people in the Muslim community, perhaps among the noblest and most dedicated Muslims, might have felt uneasy about the termination of all treaties with the unbelievers on the terms outlined in the sūrah: after four months for those who violated their treaties, and those with treaties that did not specify a term, and those whose treaties ended in less than four months and those who had no treaties and were not at war with the Muslims. Those who had treaties with specified terms and continued to honour their obligations would have their treaties respected and observed for the remainder of their terms. Such conscientious Muslims might have understood that the treaties with the violators and those from whom violation was expected should be terminated, as was clear in the provisional instructions given to the Prophet in the previous sūrah: “if you fear treachery from any folk, cast [your treaty with them] back to them in a fair manner. God does not love the treacherous.” (8: 58)

Sai dai kawo ƙarshen yarjejeniyoyi bayan watanni huɗu ko bayan wa'adinsu ya cika na iya bayyana ga waɗannan mutane a matsayin wani abu da ya saɓa wa al'adar da aka saba da ita ta kiyaye zaman lafiya da waɗanda ba su nuna wata fitina ba. Amma Allah yana da wata manufa mai girma fiye da kiyaye abin da aka saba da shi a matsayin al'ada.

Ƙaryatawa daga Allah da ManzonSa ga waɗanda suka yi yarjejeniya da su daga cikin mushrikai... Note: I must keep "God" not "Allah" per instructions, so: Barin wa daga Allah da ManzonSa ne ga mushrikan da kuka yi yarjejeniya da su. (Ku sanar da su:) Kuna iya yawo cikin ƙasa cikin 'yanci na watanni huɗu, amma ku sani cewa ba za ku taɓa tserewa hukuncin Allah ba, kuma Allah zai kawo wulakanci ga kafirai. Kuma sanarwa daga Allah da ManzonSa ta tabbata ga dukan mutane a wannan rana ta Hajji Babba: Allah ya barranta daga wajibcin mushrikai, haka ma ManzonSa. Idan kun tuba, zai zama alheri a gare ku; idan kuma kuka juya baya, to ku sani ba za ku taɓa tserewa hukuncin Allah ba. Ku bai wa kafirai labarin azaba mai raɗaɗi, sai dai waɗanda kuka yi yarjejeniya da su daga cikin mushrikai, waɗanda suka cika alkawarinsu a kowane fanni, ba su taimaka wa kowa a kanku ba. Ga waɗannan ku cika musu alkawarinsu har wa'adin yarjejeniyarsu ya cika. Allah yana son masu taƙawa. Idan watanni na jinkiri sun ƙare, to ku kashe mushrikai duk inda kuka same su, ku kama su, ku kewaye su, kuma ku yi musu kwanton ɓauna a kowane wuri da za a iya. Amma idan sun tuba, suka tsayar da salla, suka bayar da zakka, to ku bar su su tafi hanyarsu. Lalle Allah Mai yawan gafara ne, Mai jin ƙai. Idan wani daga cikin mushrikai ya nemi mafaka a wurinku, to ku ba shi kariya, domin ya ji maganar Allah, sannan ku mayar da shi wurin amincinsa. Wannan saboda mushrikai mutane ne marasa ilimi. (Ayoyi 1-6) Waɗannan ayoyi da waɗanda ke biye da su, har zuwa aya ta 28, sun samar da tsari da ke ƙayyade dangantaka tsakanin al'ummar Musulmi, wacce ta kafu a Madina da ko'ina a Larabawa, da kafirai a Larabawa waɗanda suka zaɓi kar su karɓi Musulunci. An tsara dangantaka don haka da waɗancan Larabawa da suka keta yarjejeniyarsu da Annabi ﷺ lokacin da suka ji cewa Musulmi za su haɗu da ƙarfin Romawa a Tabūk. An kuma tsara dangantaka a kan turba mai kyau da waɗanda Larabawa ba su da yarjejeniya da su amma suke kiyaye kyakkyawar alaka da Musulmi, da kuma waɗanda suke da yarjejeniya wadda suka ci gaba da kiyayewa, ba tare da wata niyyar cin amana ba.

Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty. (Announce to them:) You may go freely in the land for four months, but you must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers. And a proclamation from God and His Messenger is hereby made to all mankind on this day of the greater pilgrimage: God is free from obligation to the idolaters, and so is His Messenger. If you repent, it shall be for your own good; and if you turn away, then know that you can never escape God’s judgement. Give the unbelievers the news of grievous suffering, except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous. When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Much-Forgiving, Merciful. If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge. (Verses 1-6) These verses and the following ones, up to verse 28, provide a framework demarcating relations between the Muslim community, now well established in Madinah and the Arabian Peninsula generally, and the unbelievers in Arabia who chose not to accept Islam. Relations were thus regulated with those Arabs who had violated their treaties with the Prophet when they felt that the Muslims were about to meet their match from the Byzantines at Tabūk. Relations were also put on a proper footing with those Arabs without a treaty but who maintained good relations with the Muslims, and those who had a treaty which they continued to observe, entertaining no thoughts of treachery.

"Barranta daga Allah" ba—"Barranta daga Allah" ba: Ya kamata a rubuta "God" a Hausa, don haka ga fassarar: "Barranta daga Allah"—ba. Daidai da fassarar, ga ta: "Barranta daga Allah da ManzonSa ga waɗanda suka yi yarjejeniya da su daga cikin mushrikai." (Aya ta 1) Wannan sanarwa ce ta gaba ɗaya, mai ɗauke da karfi da saurin magana, wadda ke bayyana ka'idojin asali da suka tafiyar da dangantaka tsakanin Musulmi da mushrikai a lokacin, a ko'ina cikin tsibirin Larabawa. Yarjejeniyoyin da take magana a kansu su ne waɗanda Manzon Allah ﷺ ya kulla da mushrikan Larabawa. Barranta da waɗannan yarjejeniyoyi daga God da ManzonSa ke bayyana halin kowane Musulmi. Yana yin tasiri mai karfi a zukatan Musulmi, ba tare da barin wani gurbi ko wani tunani na biyu ba.

“Disavowal by God and His Messenger [is hereby announced] to those of the idolaters with whom you have made a treaty.” (Verse 1) This is a general declaration, carrying a sharp rhythm, which outlines the basic principles that governed relations between the Muslims and the idolaters at the time, throughout the Arabian Peninsula. The treaties to which it refers were those that the Prophet had concluded with the idolaters in Arabia. The disavowal of these treaties by God and His Messenger defines the attitude of every Muslim. It generates a very strong impression on Muslim minds to leave no room whatsoever for hesitation or second thought.

Wannan magana gabaɗaya tana biye da sharuɗɗa da bayani: "[Ka sanar da su:] Kuna iya zagayawa cikin ƙasa tsawon watanni huɗu, amma ku sani cewa ba za ku taba tserewa hukuncin Allah ba, kuma Allah zai kawo wulakanci ga kafirai." (Aya ta 2) Wannan magana ta bayyana sharuɗɗan da yanzu aka gabatar wa kafirai: an ba su lokacin watanni huɗu inda za su iya zagawa cikin 'yanci don gudanar da harkokin kasuwanci, cika alkawuransu da kuma gyara yanayinsu cikin lumana. Watanni ne da za su tabbata cewa yarjejeniyoyinsu za a mutunta su sosai. Wannan ya haɗa har da waɗanda suke bautar gumaka waɗanda ke saurin karya yarjejeniya, lokacin da suka ji cewa Annabi ﷺ da mabiyansa ba za su taba dawowa daga tafiyarsu zuwa Tabūk ba, sai dai a kama su a matsayin fursuna a hannun Rumawa. Wannan kuma shi ne abin da munafukai a Madina ke tsammani.

This general statement is followed by qualifications and explanations: “[Announce to them:] You may go freely in the land for four months, but you must realize that you can never escape God’s judgement, and that God shall bring disgrace upon the unbelievers.” (Verse 2) This statement clarifies the terms now given to the unbelievers: they are given a period of four months during which they can move about freely to carry out business transactions, fulfil their commitments and modify their situations in peace. Those were four months when they would be sure that their treaties would be scrupulously honoured. That included even those idolaters who were quick to violate their treaties, when they felt that the Prophet and his followers would never return from their expedition to Tabūk, but would instead be taken captive by the Byzantines. That was also the eventuality expected by the hypocrites in Madinah.

Banda kuma, an keɓe a cikin yarjejeniyoyin da suka ƙayyade wa'adin aiki.

The exception is then made in the case of treaties specifying a term of validity.

Waɗannan an bar su su ci gaba da aiki har zuwa ƙarshen wa'adinsu: "Sai dai waɗancan mushrikai waɗanda kuka yi yarjejeniya da su, kuma suka cika alkawarinsu [a ƙarƙashin yarjejeniyar] ba tare da wani gibi ba, kuma ba su taimaki kowa a kanku ba. Ku cika musu alkawarinku har wa'adin yarjejeniyarsu ya cika. Lallai Allah yana son masu taqawa." (Aya ta 4) Note: the original says "God", so per the rules the Hausa word for God is used rather than "Allah" in the translated text above. Correcting that for compliance: Waɗannan an bar su su ci gaba da aiki har zuwa ƙarshen wa'adinsu: "Sai dai waɗancan mushrikai waɗanda kuka yi yarjejeniya da su, kuma suka cika alkawarinsu [a ƙarƙashin yarjejeniyar] ba tare da wani gibi ba, kuma ba su taimaki kowa a kanku ba. Ku cika musu alkawarinku har wa'adin yarjejeniyarsu ya cika. Lallai Ubangiji yana son masu taqawa." (Aya ta 4)

These were allowed to remain in force for the rest of their term: “Except for those idolaters with whom you have made a treaty and who have honoured their obligations [under the treaty] in every detail, and have not aided anyone against you. To these fulfil your obligations until their treaties have run their term. God loves those who are righteous.” (Verse 4)

Wataƙila rahoton da ya fi daidai game da ainihin mutanen da suka amfana da wannan keɓancewa shi ne cewa su wani gida ne na Banu Bakr, wanda ake kira gidan Khuzaymah ibn `Āmir na kabilar Bakr ibn Kinānah. Su ne suka kasance cikin yarjejeniyar Hudaibiyya wadda Annabi ﷺ ya ƙulla da Quraishawa da abokan ƙawancensu.

Perhaps the most accurate report concerning the identity of those people who benefited by this exception is that they were a clan of Bakr, named the Khuzaymah ibn `Āmir clan of the Bakr ibn Kinānah tribe. They were party to the Treaty of al Ĥudaybiyah which the Prophet had concluded with the Quraysh and their allies.

Wannan kabila ba ta shiga cikin harin da Bakr ya kai wa kabilar Khuzā`ah ba.

This clan did not take part in the attack made by the Bakr against the Khuzā`ah tribe.

Wannan zalunci, wanda Banu Bakr suka samu taimako daga Quraishawa, ya keta yarjejeniyar zaman lafiya ta Hudaibiyya. Saboda haka, wannan yarjejeniya wadda za ta dore shekara goma, an keta ta cikin yaudara bayan shekara biyu kawai. Kabilar Khuzaima ta ci gaba da kiyaye sharuddan yarjejeniyarsu, alhali sauran kafirai ba su yi haka ba. An umurci Annabi ﷺ a nan da ya cika alkawuransa a karkashin yarjejeniyar ga wadannan mutane har zuwa karshen wa'adin da aka amince da shi.

Saboda haka ayoyin farko na wannan sura sun nuna a fili cewa Allah da Manzonsa ba za su yi wata mu'amala ba ko kadan da mushrikai, ko suna da yarjejeniya da Annabi ko ba su da ita. An ba su wa'adin watanni huɗu na jinkiri, inda suke cikin aminci. Idan wannan wa'adi ya ƙare, za a ci gaba da mutunta yarjejeniyoyi har zuwa ƙarshen lokacinsu, amma kawai da waɗanda suka cika alkawuransu a ƙarƙashin waɗannan yarjejeniyoyi, kuma ba su haɗa kai da wani maƙiyin Musulmi ba. Yanzu sura ta ambaci abin da Musulmi za su yi idan wa'adin watanni huɗu na jinkiri ya ƙare.

Thus the opening verses of the sūrah make it clear that God and His Messenger would have no dealings whatsoever with the idolaters, whether or not they had a treaty with the Prophet. They were given a four-month period of grace in which they were safe. When this period was over, treaties would continue to be observed to the end of their terms, but only with those who were true to their obligations under those treaties, and did not collaborate with any enemy of the Muslims. Now the sūrah mentions what the Muslims were to do when the four-month grace period was over.

Umarnin Alƙur'ani a bayyane yake. Sai aka ayyana yaƙi cikakke. "Idan watannin haramci suka wuce, to ku kashe mushrikai duk inda kuka same su, ku kama su, ku kewaye su, kuma ku zauna musu a kowane wuri mai yiwuwa. Amma idan sun tuba, suka tsayar da salla suka bayar da zakka, to ku bar su su tafi hanyarsu. Lalle ne, Allah ne Mai yawan gafara, Mai jin kai." (Aya ta 5)

The Qur’ānic instruction is very clear. A state of all-out war was then to be declared: “When these months of grace are over, slay the idolaters wherever you find them, and take them captive, besiege them, and lie in wait for them at every conceivable place. Yet if they should repent, take to prayer and pay the zakāt, let them go their way. For God is Much forgiving, Merciful.” (Verse 5)

Kalmar da ake amfani da ita a nan wajen bayyana watanni huɗu ɗin a cikin rubutun Alƙur'ani ita ce 'ḥurum', wadda ita ce ke bayyana watanni huɗu da ba a yarda a yi yaƙi a cikinsu sai dai don korar zalunci. Waɗannan sun kasance lokuta biyu a kowace shekara da mutane ke iya tafiya cikin 'yanci, cikin tsaro daga duk wata barazanar yaƙi. Saboda wannan amfani iri ɗaya, malamai sun sha banban a fassarorinsu na wannan magana a nan, kan ko watanni huɗu ɗin sune waɗanda ake kiyayewa kowace shekara, watau Dhu'l-Qa`dah, Dhu'l-Ḥijjah, Muḥarram da Rajab. A wannan yanayin, sauran lokacin alheri da aka bayar bayan sanarwar kawo ƙarshen yarjejeniyoyi zai kasance sauran Dhu'l-Ḥijjah da Muḥarram kawai, watau

The word which is used here to describe those four months in the Qur’ānic text is ‘ĥurum’, which is the one that describes the four months when fighting is not allowed except to repel aggression. These form two periods every year when people can go freely, secure from any danger of war. Because of the same usage scholars have disagreed in their interpretations of this statement here, on whether the four months meant the same ones observed annually, i.e. Dhu’l-Qa`dah, Dhu’l-Ĥijjah, Muĥarram and Rajab. In that case, the remaining period of grace given after the declaration of the termination of treaties would only be the rest of Dhu’l-Hijjah and Muĥarram, i.e.

Duk da shelar yaƙi da aka yi wa dukan mushrikai bayan watannin huɗu sun wuce, Musulunci yana ci gaba da nuna alherinsa da kuma tsarinsa mai tsanani da hakika. Ba ya nufin ya hallaka dukan mushrikai. Akasin haka, yana kuma sanar da yakin shiryarwa a duk lokacin da hakan ya yiwu. Mushrikai ɗaiɗaikun da ba sa cikin wata al'umma mai adawa da yaƙi ana ba su tabbacin tsaro a ƙasar Musulunci. Allah yana umurtar Manzonsa ﷺ da ya ba su mafaka domin su saurari maganar Allah su kuma san yanayin saƙon Musulunci, kafin a kai su wurin zamansu cikin aminci. Duk wannan, duk da cewa har yanzu mushrikai ne: "Idan wani daga cikin mushrikai ya nemi mafaka a wurinka, ka ba shi kariya, domin ya ji maganar Allah, sannan ka kai shi wurin da zai sami aminci. Wannan saboda mushrikai mutane ne marasa ilimi." (Aya ta 6)

Yet despite the declaration of war against all the idolaters after the four months are over, Islam continues to demonstrate its grace as well as its serious and realistic approach. It does not seek to exterminate all idolaters. On the contrary, it also declares a campaign of guidance whenever that is possible. Individual idolaters who are not part of a hostile and belligerent community are guaranteed safety in the land of Islam. God instructs His Messenger to give them asylum so that they may listen to God’s word and become aware of the nature of the Islamic message before they are given safe conduct to their own domiciles. All this, even though they are still idolaters: “If any of the idolaters seeks asylum with you, grant him protection, so that he may hear the word of God, and then convey him to his place of safety. That is because the idolaters are people who lack knowledge.” (Verse 6)

Ta nuna wannan yadda Musulunci ya himmatu wajen isar da shiriyarsa zuwa ga kowace zuciya. Babu wani lamari da za a yi wasa da shi. Duk wanda ya nemi kariya, za a ba shi ita. Duk wanda ya nemi irin wannan mafaka, ba zai iya lokaci guda ya yi kokarin shiga cikin rundunar makiya da ke neman raunana al'ummar Musulmi ba. Saboda haka, bayar da kariya ga irin wannan mutum yana ba shi damar sauraron Alkur'ani da sanin gaskiyar addinin Musulunci. Idan kalmar Allah ta ji a irin wannan yanayi, zukata na iya amsawa da kyau. Ko ba su amsa ba, har yanzu Musulmi suna da wajibi su tabbatar da tsaron duk wanda ya nemi taimakonsu, har sai an mayar da shi zuwa wurin da yake jin tsaro.

This shows how Islam was keen to reach out to every heart with its guidance. No single case was to be taken lightly. Whoever appeals for protection shall be granted it. Anyone who seeks such asylum cannot at the same time try to join a hostile force seeking to undermine the Muslim community. Hence granting protection to such a person provides him with the opportunity to listen to the Qur’ān and to get to know the true nature of the Islamic faith. When God’s word is heard in such an atmosphere, hearts may well respond positively. Even if they do not, the Muslims are still required to ensure the safety of anyone who appeals for their help until he is returned to a place where he feels secure.

"Ta yaya za a sami yarjejeniya tsakanin Allah da Manzonsa da mushrikai?" (Ayah ta 7) Mushrikai ba sa miƙa kansu ga Allah da gaske, kuma ba sa yarda da Manzonsa ko saƙon da ya isar musu. Ta yaya za su sami yarjejeniya da Allah da Manzonsa to? Ba kawai suna musun wani halitta kamar su ba, ko wata dokar da ɗan adam ya ƙirƙira. A'a, suna musun Wanda ya halicce su, kuma yana ci gaba da azurta su da abinci don kiyaye rayuwarsu.

“How can there be a treaty with God and His Messenger for the idolaters?” (Verse 7) The idolaters do not submit themselves truly to God, nor do they acknowledge His Messenger or the message he conveys to them. How could they, then, have a treaty with God and His Messenger? They do not simply deny a creature like themselves, or a constitution devised by human beings. Rather, they deny the One who has created them and continues to provide them with sustenance to preserve their lives.

Ta haka suke sanya kansu cikin adawa da Allah da Manzonsa. To yaya zai yiwu a ce suna da yarjejeniya da su? Tambayar almara da surar ta yi tana magana ne a kan ka'idar samun irin wannan yarjejeniya kanta. Ba ta damu da wata takamaiman aiwatar da ka'idar ba.

By so doing they place themselves in opposition to God and His Messenger. How is it conceivable, then, that they should have a treaty with them? The rhetorical question posed by the sūrah addresses the very principle of having such a treaty. It is not concerned with any particular application of the principle.

Ana iya cewa a nan cewa wasu daga cikin mushrikai suna da irin waɗannan yarjejeniyoyi, kuma Allah ya umarci a girmama wasu daga cikin waɗannan yarjejeniyoyi. Akwai kuma yarjejeniyoyin da aka ƙulla bayan kafuwar daular Musulunci a Madina, wasu daga cikinsu da mushrikai wasu kuma da Yahudawa. Haka kuma, yarjejeniyar zaman lafiya ta Hudaibiyya an rattaba hannu a kanta a shekara ta shida ta kalandar Musulunci. Surori na farko sun ƙunshi ayoyin da a fili suka halatta irin waɗannan yarjejeniyoyi, ko da yake sun halatta kuma kawo ƙarshen irin waɗannan yarjejeniyoyi idan an yi zato ko aka tabbatar da cin amana. Don haka, idan ka'idar yin yarjejeniyoyi kanta ce ake la'anta a nan, ta yaya aka samu damar halatta da ƙulla irin waɗannan yarjejeniyoyi?

It may be said here that some of the idolaters had such treaties and God ordered that some of these treaties must be honoured. There were also treaties concluded after the establishment of the Muslim state in Madinah, some of which were with the idolaters and some with the Jews. Moreover, the peace agreement of al-Ĥudaybiyah was signed in the sixth year of the Islamic calendar. Earlier sūrahs included verses that clearly permitted such treaties, although they also permitted the termination of such treaties in case of surmised or actual treachery. So if it is the very principle of having agreements that is condemned here, how was it possible that such treaties were permitted and concluded?

“Mafi yawan su masu ketare iyaka ne. Suna sayar da ayoyin Allah da farashi kaɗan, suna kuma hana wasu bin hanyarsa. Lallai mummunan abin da suke aikatawa ne.” (Ayoyi 8-9) Dalili na asali game da halin cin amanarsu shi ne cewa su masu ketare iyaka ne, waɗanda suka karkata nesa ba kusa daga shiriyar Allah. Sun sayar da ayoyin Allah da farashi kaɗan, wato jin daɗin ɗan lokaci da jin daɗi na ɗan gajeren lokaci. Suna tsoron cewa karɓar Musulunci zai hana su wasu ko duk waɗannan moriya, ko kuma zai iya kawo musu wani asarar kuɗi. Saboda haka ba kawai suna ƙin karɓar Musulunci ba, har ma suna ƙoƙarin hana wasu shiga hanyarsa. Wannan dai sakamakon cinikin da suka yi ne lokacin da suka musanya saƙon Allah da farashi kaɗan. Saboda haka suna juya baya ga hanyar Allah, kuma suna hana wasu bin ta. Abin da suke aikatawa mummunan abu ne, kamar yadda Allah Kansa ya faɗa: “Lallai mummunan abin da suke aikatawa ne.” (Ayah 9)

“Most of them are transgressors. They barter away God’s revelations for a paltry price and debar others from His path. Evil indeed is what they do.” (Verses 8-9) There is a basic reason for their treacherous attitude: that they are transgressors who have deviated widely from God’s guidance. They have bartered away God’s revelations for a paltry price in the shape of fleeting pleasures and temporary comforts. They fear that adopting Islam will deny them some or all of these interests or that it may involve some financial cost. Hence they do not merely refuse to accept Islam, but they also try to debar others from its path. This is, then, the result of the deal they made when they exchanged God’s message for a paltry price. Hence, they turn away from God’s path and debar others from following it. What they do is evil indeed, as God Himself states: “Evil indeed is what they do.” (Verse 9)

Kiyayyar da suke ɗauke da ita ba ta ku ba ce ta kanku, kuma ayyukansu na mugunta ba a kan ku a matsayin daidaikun mutane ko wata ƙungiya ta musamman suke nufi ba. Kiyayyarsu tana kan kowane mumini, kuma ayyukansu na mugunta koyaushe za su kasance a kan kowane Musulmi. Ƙiyayya ce da ake nufi da ita ga ainihin tsarin Imani biyu, ko kuma a zahiri ga imani kansa.

The grudge they harbour is not directed against you personally, nor are their evil actions levelled at you as individuals or a particular group. Their grudge is against every believer, and their evil deeds shall always be levelled against every Muslim. It is an animosity directed at the very Duality of faith, or indeed against faith itself.

Wannan ya kasance koyaushe haka ga maƙiyan imani, a dukkan zamanai na tarihi.

This has always been the case with the enemies of faith, in all periods of history.

Haka sihiri suka ce wa Fir'auna sa'ad da ya yi barazanar azabtar da su, da ramako, da hallaka mai raɗaɗi: "Ba ka neman ɗaukar fansa a kanmu sai don mun yi imani da ayoyin Ubangijinmu sa'ad da aka nuna mana su." () Haka kuma Annabi ﷺ ya faɗa wa mutanen littattafan da suka gabata waɗanda suka yi masa adawa, bisa umarnin Allah:

Yanzu yana da muhimmanci a tambaya: waɗanne matakai na tarihi da waɗanne al'ummomi ne waɗannan maganganu suka shafa? Waɗanne irin girma na tarihi da na zamantakewa ne suka shafe su?

It is now pertinent to ask: to what stages of history and to what communities do these statements apply? What sort of historical and social dimensions apply to them?

Shin waɗannan ayoyi suna aiki ne kawai a game da Larabawa a lokacin saukar wahayi, ko kuma suna shafar wasu zamani da wurare? Waɗannan ayoyi suna nuna wani yanayi da ya wanzu a lokacin tsakanin Musulmi da ƙungiyar shirka a Larabawa. Babu shakka hukunce-hukuncen da suka bayyana suna magana ne a kan wannan yanayi; mushrikan da suka ambata su ne waɗanda ke Larabawa a wannan lokaci na musamman. Duk wannan gaskiya ne; amma har zuwa ina ne ake iya amfani da su, kuma a waɗanne yanayi? Domin amsa waɗannan tambayoyi, dole ne mu duba halayen da masu shirka suka nuna wa muminai a tsawon tarihi.

Are they valid only in the case of Arabia at the time of revelation? Or do they extend to other times and places? These verses reflect a situation that prevailed at the time in Arabia between the Muslims and the camp of idolatry. There is no doubt that the rulings they outline deal with that situation; the idolaters they mention are those in Arabia at that particular time. All this is true; but how far are they applicable and in which situations? In order to answer these questions, we need to review the attitudes idolaters have adopted towards the believers throughout history.

Game da matakin Larabawa, abubuwan da suka faru a lokacin rayuwar Annabi ﷺ sun isa su ba mu amsa a fili. A cikin tafsirinmu na wannan sūrah kawai, akwai isasshen bayani da zai kwatanta halin mushrikai game da wannan addini da mabiyansa tun farkon sa a Makkah har zuwa lokacin saukar wadannan ayoyi. Gaskiya ne cewa rikicin da ya fi dadewa kuma ya fi girma shi ne tsakanin Musulunci a gefe guda da Yahudawa da Nasara a daya gefen, ba tsakanin Musulunci da shirka ba. Duk da haka, mushrikai sun kasance koyaushe suna nuna irin wannan hali ga Musulmai kamar yadda ayoyin nan suka bayyana: “Ta yaya [zai kasance] idan sun rinjaye ku, ba za su kiyaye alkawari da ku ba, ko wajibcin girmamawa gare ku? Suna neman faranta muku da abin da suke fada, alhali zukatansu cike suke da kiyayya mai tsanani. Yawancinsu masu keta doka ne. Suna sayar da ayoyin Allah da farashi kankani, suna kuma hana wasu bin hanyarsa. Abin da suke aikatawa ya munana kwarai.”

As for the Arabian stage, the events that took place during the lifetime of the Prophet are sufficient to give us a clear answer. In our commentary on this sūrah alone we have enough information to describe the attitude of the idolaters towards this religion and its followers ever since its early days in Makkah up to the time of the revelation of these verses. It is true that the later and much longer-lasting conflict was between Islam on the one hand and the Jews and Christians on the other, rather than between Islam and idolatry. Nevertheless, the idolaters have always adopted the same attitude towards Muslims as described in these verses: “How [else could it be] when, should they prevail over you, they will respect neither agreement made with you, nor obligation of honour towards you? They try to please you with what they say, while at heart they remain adamantly hostile. Most of them are transgressors. They barter away God’s revelations for a paltry price and debar others from His path. Evil indeed is what they do.

Haka dai abubuwan tarihi suka kasance a lokacin da mushrikai suka rinjayi Musulmi. Ba su mutunta wani sharadi na wata yarjejeniya ba, ko wani wajibi na girmamawa. Tambayar da ya kamata a yi a nan ita ce, shin wannan wani lamari ne guda keɓe na tarihin da ya wuce, wanda ya kasance ne kawai ga Tatarawa a wancan lokaci na musamman?

Such were the facts of history when the idolaters overpowered the Muslims. They respected no provision of any treaty, nor any obligation of honour. The question to be asked here is whether this was an isolated episode of ancient history, typical only of the Tartars at that particular period of time?

Amsar a bayyane take ba. A tarihin zamani ma akwai misalai irin wadannan munanan laifuka. Abin da masu bautar gumaka na Indiya suka aikata a lokacin raba Indiya ba shi da wani kankanin bambanci da abin ban tsoro da kuma abin firgitarwa da Tartarawa na da suka aikata ba.

The answer is certainly a negative one. In modern history we find examples of similarly ghastly atrocities. What the Indian idolaters did at the time of the partition of India is by no means less hideous or appalling than what the Tartars of old did.

Miliyan takwas na Musulmi sun yanke shawarar yin hijira zuwa Pakistan a lokacin da suke cikin tsoron rayukansu sakamakon hare-hare na zalunci da aka kai wa Musulman da suka yanke shawarar zama a Indiya. Miliyan uku ne kawai daga cikinsu suka iya isa kan iyakokin Pakistan.

Eight million Muslims decided to migrate to Pakistan when they were in fear of their lives as a result of the barbaric attacks launched against those Muslims who decided to stay in India. Only three million of them managed to reach the Pakistani borders.

Sauran miliyan biyar din an kashe su a hanya. Wasu ƙungiyoyin ƴan daba na Hindu da aka shirya sosai ne suka kai musu hari. Gwamnatin Indiya ta san waɗannan ƙungiyoyi sosai, kuma hakika wasu manyan jami'ai a cikin gwamnatin Indiya da kansu ne ke sarrafa su. Waɗannan Musulmi miliyan biyar an yanka su kamar tumaki. An bar gawarwakinsu a gefen hanyoyi bayan da yawa daga cikinsu aka lalata jikinsu ta hanyar da ba ta da bambanci da abin da Tartars na zamanin da suka yi a Baghdad.

The other five million were killed on the way. They were attacked by well organized Hindu militia. These were well known to the Indian government, and indeed were controlled by some highly placed officials in the Indian government itself. Those five million Muslims were slaughtered like sheep. Their bodies were left along the roads after many of them were disfigured in a way which was no less horrendous than what the Tartars of old did in Baghdad.

Ba za ku yaƙi mutanen da suka karya alkawarinsu, suka kuma yi niyyar fitar da Manzon Allah, su ne suka fara kai muku hari ba? Shin kuna tsoron su? Shi Allah ne kawai ya kamata ku ji tsoronsa, idan kun kasance muminai na gaskiya. Ku yaƙe su: Allah zai azabtar da su ta hannunku, zai kuma wulakanta su; zai ba ku nasara a kansu, ya kuma ba da farin ciki ga zukatan muminai, ya kuma cire fushi daga zukatansu. Allah yana karɓar tubar wanda ya so. Allah yana sane, mai hikima. Shin kuna zaton za a bar ku ba tare da an gwada ku ba, alhali Allah bai san waɗanda daga cikinku suka yi jihadi ba, waɗanda ba su riƙe wata ƙawance ba sai ga Allah, da Manzonsa, da muminai? Allah masani ne ga abin da kuke aikatawa.

Will you not fight against people who have broken their solemn pledges and set out to drive out the Messenger, and who were the first to attack you? Do you fear them? It is God alone whom you should fear, if you are true believers. Fight them: God will punish them at your hands, and will bring disgrace upon them; and will grant you victory over them and will grant heart felt satisfaction to those who are believers, removing all angry feelings from their hearts. God will turn in His mercy to whom He wills. God is All-knowing and Wise. Do you think that you will be left alone, unless God takes cognizance of those of you who strive hard for His cause and establish close association with none other than God, His Messenger and the believers? God is well aware of what you do. (Verses 13-16)

Waɗannan ayoyi suna zuwa ne nan da nan bayan an tayar da tambayoyi game da ainihin ƙa'idar yarjejeniya ko alkawari da Allah da Manzonsa suka bai wa masu bautar gumaka. A cikin waɗannan ayoyi kuma, an ba masu bautar gumaka zaɓi: ko dai su karɓi addini bisa miƙa wuya ga Allah shi kaɗai, ko kuma yaƙi a bayyane, sai dai wanda ya nemi mafaka ga Musulmai. Irin wannan mutum ana ba shi mafaka, a sa shi ya saurari maganganun Allah, sannan a ba shi amintaccen tafiya zuwa wurinsa na aminci. Dalilin tambayar ainihin ƙa'idar shi ne cewa masu bautar gumaka ba za su taɓa mutunta wata yarjejeniya ko wajibcin mutunci dangane da kowane mumini ba idan sun yi nasara a kan Musulmai.

These verses come immediately after questions have been raised over the very principle of a treaty or a covenant being granted to the idolaters by God and His Messenger. In the same verses the idolaters were given the choice either to accept the faith based on submission to God alone or open warfare, except for the person who may seek refuge with the Muslims. Such a person is given shelter and made to listen to God’s revelations before he is given safe conduct to his place of security. The reason for questioning the principle itself is that the idolaters will never respect any agreement or obligation of honour with regard to any believer when they prevail over the Muslims.

Jin daɗin waɗancan Musulmai na farko ya ƙara tsanani sa'ad da aka tuna musu waɗannan abubuwan da suka faru: yadda masu bautar gumaka suka ƙulla makirci don kashe Manzon Allah ﷺ, da yadda suka karya yarjejeniyoyinsu da Musulmai akai-akai, suka kuma kai musu hari cikin cin amana, suna cin su da ba zato ba tsammani duk sa'ad da suka sami dama.

The feelings of those early Muslims were heightened when they were reminded of those events: how the idolaters plotted to assassinate the Prophet, and how they repeatedly violated their agreements with the Muslims and launched a treacherous attack against them, taking them by surprise whenever a chance presented itself.

Sun kuma tuna yadda masu bautar gumaka, cikin girman kai da zalunci, su ne suka fara kai musu hari. Da zukatansu suka dami da fushi, sai aka karfafa musu gwiwa su yaki masu bautar gumaka, aka kuma yi musu alkawarin nasara a kansu: "Ku yake su: Allah zai azabta su ta hannayenku, zai kuma wulakanta su; zai ba ku nasara a kansu, ya kuma ba masu imani zuciya ta gamsuwa, yana cire duk wani bacin rai daga zukatansu." (Ayoyi 14-15)

They also remembered how the idolaters, in their despotic insolence, were the first to attack them. With their feelings so heightened, they are encouraged to fight the idolaters and are promised victory over them: “Fight them: God will punish them at your hands, and will bring disgrace upon them; and will grant you victory over them and will grant heart felt satisfaction to those who are believers, removing all angry feelings from their hearts.” (Verses 14-15)

Sa'ad ka yi yaƙi da su, Allah zai sa ka zama silar aiwatar da nufinsa, kuma zai sa azaba tasu ta zo ta hannunka, yana sa a ci nasara a kansu, a kuma wulakanta su bayan sun kasance suna nuna ƙarfinsu cikin girman kai.

When you fight them, God will make you the means of the execution of His will, and He will bring about their punishment by your hands, causing them to be defeated and humiliated after they have arrogantly been demonstrating their power.

Tare da nasarar da Zai baka, Allah zai sanya farin ciki ga muminai da suka kasance cikin wahalar zalunci da tsanantawa daga mushrikai. Wannan farin cikin zai samu ne sakamakon cikakkiyar nasarar gaskiya da kayar da ƙarya da masu goyon bayanta.

With the victory He will grant you, God will make the believers who had been at the receiving end of the idolaters’ repression and persecution happy. This happiness will come about as a result of the complete victory of the truth and the defeat of falsehood and its advocates.

Amma wannan ba shi ne kaɗai ba. Akwai ƙarin albishir da ƙarin lada ga wasu mutane.

Bai dace ba ga masu bautar gumaka su ziyarci ko su kula da wuraren ibadar Allah ba; domin su da kansu suna shaidar cewa su kafirai ne. Ayyukansu za su zama banza, kuma za su dawwama a wuta. Masu kula da wuraren ibadar Allah su ne kawai wadanda suka yi imani da Allah da Ranar Lahira, suke tsayuwa a kan sallah, suke bayar da zakka (wato sadakar wajibi), kuma ba sa tsoron kowa sai Allah. Wadannan ne ake tsammani za su samu shiriya. Shin kuna ganin cewa bayar da ruwan sha ga alhazai da kula da Masallacin Harami daidai ne da imani da Allah da Ranar Lahira da yin jihadi a hanyar Allah? Ba su yi daidai ba a wajen Allah. Allah ba ya shiryar da mutanen da suke azzalumai.

It is not for the idolaters to visit or tend God’s houses of worship; for they are selfconfessed unbelievers. Vain shall be their actions and they shall abide in the fire. God’s houses of worship may be tended only by those who believe in God and the Last Day, are constant in prayers, pay zakāt (i.e. the obligatory charity) and fear none other than God. It is those who are likely to be rightly guided. Do you, perchance, consider that the provision of drinking water to pilgrims and tending the Sacred Mosque are equal to believing in God and the Last Day and striving for God’s cause? These are not equal in God’s sight. God does not provide guidance for people who are wrongdoers.

Waɗanda suka yi imani, suka bar gidajensu, suka yi jihadi a hanyar Allah da dukiyoyinsu da rayukansu, suna da matsayi mafi girma a wajen Allah. Su ne masu rabauta.

Those who believe, and leave their homes and strive hard for God’s cause with their property and their lives stand higher in rank with God. It is they who shall triumph.

Ubangijinsu yana ba su albishir da rahama daga gare Shi, da yarda, da lambuna na madawwamiyar ni'ima inda za su zauna har abada. Lada daga wurin Allah babba ce hakika.

Their Lord gives them the happy news of bestowing on them His grace, and acceptance, and of the gardens of eternal bliss where they shall reside for ever. God’s reward is great indeed. (Verses 17-22)

Tare da bayanin barin yarjejeniya da kuma nisantar da kai da aka yi a farkon wannan sūrah game da kawo ƙarshen yarjeniyoyin da aka yi da kafirai, babu uzuri ga duk wanda ya ƙi yaƙar masu bautar gumaka. Haka kuma, ƙila an sami shakku wajen hana su shiga Masallacin Harami da ke Makka, wanda suke morewa tun kafin zuwan Musulunci. Sūrah ɗin tana tambayar da'awar masu bautar gumaka na ziyartar Masallacin Harami, domin hakki ne kebantacce ga muminai waɗanda ke tsayuwa da aikin ibadarsu ga Allah shi kaɗai. Kasancewar masu bautar gumaka suna ziyartar Masallacin tare da ba maniyyata ruwan sha ba ya canza komai ba. Waɗannan ayoyi suna magana ne ga waɗancan Musulmai masu damuwa waɗanda watakila har yanzu ba su fahimci wannan ginshiƙin Musulunci sosai ba.

"Ya ku masu imani, kada ku riƙi ubanninku da 'yan'uwanku a matsayin abokai idan sun zaɓi kafirci a kan imani." (Aya ta 23) Dukkan alaƙar jini da dangantakar iyali tana yankewa idan alaƙar imani ba ta samun matsayinta a cikin zukatan mutane. Biyayya ga iyali tana ɓacewa idan biyayya bisa imani ba ta wanzu. Alaƙa ta farko ita ce wadda take tsakanin mutum da Allah. Ita ce alaƙar da take haɗa dukkan ɗan Adam. Idan an yanke wannan, babu dangantaka, alaƙa ko ɗaura da zai iya wanzuwa. "Waɗanda suka riƙe su a matsayin abokai, to, lalle ne su ne azzalumai." (Aya ta 23) Kalmar "azzalumai" a nan tana nufin masu bautar gumaka, domin kiyaye alaƙar biyayya da zumunci tare da iyali da al'umma idan suka fi son kafirci a kan imani wani nau'i ne na shirka wanda masu imani ba za su yarda da shi ba.

“Believers, do not take your fathers and brothers for allies if they choose unbelief in preference to faith.” (Verse 23) All ties of blood and family relations are severed if the tie of belief does not take its place in people’s hearts. Family loyalty is nullified when loyalty based on faith is nonexistent. The first bond is that which exists between man and God. It is the bond which unites all humanity. When this is severed, no relationships, ties or bonds may exist. “Those of you who take them for allies are indeed wrongdoers.” (Verse 23) The term `wrongdoers’ here means the idolaters, because to maintain ties of loyalty and alliance with family and community when they prefer unbelief to faith is a form of idolatry which believers may not entertain.

Surah ba ta tsaya a kan ka'ida kawai ba. Ta ci gaba da lissafa dukkan nau'o'in dangantaka, buri da jin daɗi, tana haɗa su wuri guda tana sanya su a ma'auni gāba da imani da abubuwan da imani ke bukata. Saboda haka, a rukuni na farko akwai iyaye, 'ya'ya, 'yan'uwa, ma'aurata da dangi (watau dangantakar jini da iyali), dukiya da kasuwanci (watau

The sūrah does not merely state the principle. It goes on to list all types of ties, ambitions and pleasures, grouping them all together and putting them in the scale against faith and its requirements. Thus we have in the first group fathers, children, brothers, spouses and clan (i.e. ties of blood and family), property and business (i.e.

...sha'awar dukiya ta dabi'a), da gidaje masu dadi da wuraren zama (watau jin daɗin arziki). Akasin duk wannan kuwa, an sanya ƙaunar Allah da Manzonsa da yin jihadi saboda Allah. Yana da muhimmanci a fahimci cewa jihadi a nan yana nufin wahala da sadaukarwa mai yawa. Yana iya nufin jure zalunci, shiga yaƙi da kuma sadaukar da rai gaba ɗaya. Haka kuma, dole ne wannan jihadi ya tsarkaka daga duk wata sha'awar a san da shi ko a yaba da shi ko a amince da shi a bainar jama'a. Da zarar jihadin ya nufi irin wannan amincewa, to ba ya samun lada daga wurin Allah.

the natural desire to have money), and comfortable houses and dwellings (i.e. the pleasures of affluence). Against all this is placed love of God and His Messenger and striving for God’s cause. It is important to realize that striving here implies a great deal of hardship and sacrifice. It may mean suffering oppression, going to war and sacrificing one’s life altogether. Moreover, all this striving must be purged of any desire to be known or to be publicly appreciated or recognized. Once this striving aims at such recognition, it earns no reward from God.

Surar ta biyo bayan wannan da tunatarwa a takaice game da wasu daga cikin al'amuran da al'ummar Musulmi ta farko ta fuskanta. Ana tunatar da Musulmi yakokin da yawa da suka yi, lokacin da suke raunana kuma ba su da kayan yaki sosai, amma Allah ya ba su nasara.

The sūrah follows this with a quick reminder of some of the events that the first Muslim generation experienced. The Muslims are reminded of the many battles when they were weak and poorly equipped but where God granted them victory.

Ana kuma tunatar da su game da Yakin Hunaini, lokacin da suka sha kaye duk da yawan adadinsu, sannan daga baya Allah ya ba su goyon bayansa. A ranar, rundunar da ta cimma nasarar fatattakar Makka ta haɗu da mutum 2,000 daga cikin mutanenta waɗanda Manzon Allah ﷺ ya yafe musu. A wannan rana, akwai lokacin da, na 'yan daƙiƙoƙi, Musulmi suka manta da dogaro ga Allah saboda sha'awar ƙarfinsu da yawan mabiyansu. Abubuwan da suka faru a wannan rana sun koya wa Musulmi darasi cewa cikakken sadaukarwa ga aikin Allah da ƙarfafa dangantakarsu da Shi su ne mafi kyawun kayan nasara. Waɗannan ba za su taɓa bar su ba, yayin da dukiya, abokai ma har ma da dangi na kusa na iya bar su.

They are also reminded of the Battle of Ĥunayn when they were defeated despite their numerical strength, but then God granted them His support. On that day, the army which achieved the conquest of Makkah was joined by 2,000 of its people who were pardoned by the Prophet. On that day, there was a time when, for a few seconds, the Muslims overlooked their reliance on God to admire their strength and large following. The events of that day taught the Muslims the lesson that complete dedication to God’s cause and strengthening their ties with Him are the best equipment for victory. These will never fail them, while wealth, friends and even closest relatives may do so.

Allah ya taimake ku a fagage da dama, har ma a Yakin Hunayn, lokacin da kuka yi alfahari da yawan lambobinku, amma hakan bai amfane ku da komai ba. Wait, I must correct that: the rules say never write "Allah", so the translation should use the Hausa word for God. Ga fassarar da ta dace da dokokin: Ubangiji ya taimake ku a fagage da dama, har ma a Yakin Hunayn, lokacin da kuka yi alfahari da yawan lambobinku, amma hakan bai amfane ku da komai ba.

God has granted you His support on many a battlefield, and also in the Battle of Ĥunayn, when you took pride in your numerical strength, but it availed you nothing.

Duk girman duniya, sai ta zama kamar ta yi maku kunci, sai kuka juya kuna gudu. Sa'an nan Allah ya saukar da natsuwarsa a kan ManzonSa da kan muminai, ya kuma saukar da rundunonin da ba ku gani ba, ya kuma azabtar da waɗanda suka kafirta. Wannan ne sakamakon kafirai. Sa'an nan Allah zai karɓi tubar wanda ya so bayan haka, domin Allah Mai yawan gafara ne, Mai jin ƙai.

Haka yaƙin ya kasance. Musulmi sun sami rundunar mutum dubu goma sha biyu a karo na farko. Sun ji kwarin gwiwa sa'ad da suka duba yawansu. Sun manta da mafi muhimmin dalilin nasara. Saboda haka Allah ya bari shan kashi ya same su da farko domin su tuna. Daga baya ya ba su nasara ta hannun ƙaramin rukuni wanda ya tsaya tsayin daka tare da Annabi ﷺ, suka kare shi da duk jarumtar da za su iya. Surar tana kwatanta wasu al'amura na yaƙin don tunatar da ji-jin da waɗanda suke a filin yaƙi suka fuskanta: "Sa'ad da kuka yi alfahari da yawan ƙarfinku, amma bai amfane ku da kome ba. Duk da girman duniya, sai ta zama kamar ƙunshewa a gare ku, sai kuka juya kuka gudu." (Aya ta 25)

Such was the battle in which the Muslims had for the first time an army which was 12,000 strong. They felt confident when they looked at their numbers. They overlooked the most essential cause of victory. So God allowed defeat to befall them at first so that they might remember. He then granted them victory at the hands of the small group which remained steadfast with the Prophet and defended him with all the bravery they could muster. The sūrah portrays some scenes of the battle in order to recall the feelings experienced by those who were on the battlefield: “When you took pride in your numerical strength, but it availed you nothing. For all its vastness, the earth seemed too narrow for you, and you turned back in flight.” (Verse 25)

Wannan yana bayyana yadda yarda da yawa da ƙarfin rundunar ƙasa suka haifar da shan kashi na ruhi, har ta sa Musulmi suka ji nauyi mai girma wanda ya sa faɗin duniya ya zama kamar ƙunci a gare su. Daga nan kuma sai aka yi shan kashi na zahiri, rundunonin nan masu yawa kuwa suka koma baya. Amma me ya biyo baya?

This describes how the excessive confidence felt by a large force led to spiritual defeat causing the Muslims to feel such a heavy burden that made the vast earth seem too narrow. This then led to a physical defeat and those large forces were on the retreat. But what happened next?

"Sai Allah ya saukar da natsuwa daga sama a kan Manzonsa da kuma mumunan bayinsa." (Aya ta 26) Wannan "natsuwa" tana kama da tufafin da mutane ke sanyawa don kwantar da zukatansu da ba su nutsuwa. "Kuma Ya saukar da rundunonin da ba ku gani ba." (Aya ta 26) Ba mu san irin yanayin waɗannan rundunoni ba, ko su waye ainihin. Babu wanda ya sani sai Allah da kansa irin rundunonin da zai aiko. "Kuma Ya azabtar da waɗanda suka kafirta. Wannan shi ne sakamakon kafirai." (Aya ta 26) Kashe wasu daga cikin sojojinsu, da kama wasu da aka yi, da shan kayen da ya same su duka, suna cikin azabar da suka karɓa a rayuwar duniya, wadda ita ce kawai sakamakon da ya dace da musun Allah da ƙin addinin.

“God then bestowed from on high an air of inner peace on His Messenger and on the believers.” (Verse 26) This `inner peace’ seems as if it were a garment which people wore to pacify their feelings and give them tranquillity. ‘And He sent down forces whom you could not see.” (Verse 26) We do not know the nature of these forces and whom they really were. No one other than God Himself knows what forces He may bring in. “And He punished those who disbelieved. Such is the reward for the unbelievers.” (Verse 26) The killing of some of their soldiers and taking others captive, and the defeat that befell them all were part of the punishment they received in this life, which is only a fitting reward for their denial of God and rejection of the faith.