Ana iya cewa wannan ayar mai yiwuwa an saukar da ita ne bayan an ba da umarnin tattara mayaka gabaɗaya don yakin Tabūk. Annabi ﷺ ya samu labari cewa Turawan Romawa suna tura manyan dakaru a kudancin Sham, kusa da iyakokinsu da Larabawa. An kuma sanar da shi cewa Sarkin Romawa ya umarta a biya dukkan sojojin da za su shiga yakin albashinsu na shekara guda gaba.

It is perhaps most likely that the present passage was revealed after the order was given for general mobilization for the Tabūk Expedition. The Prophet received intelligence that the Byzantines were deploying large forces in southern Syria near the borders with Arabia. He was also informed that the Byzantine Emperor had ordered that all soldiers taking part should be given their salaries a year in advance.

Wasu kabilun Larabawa a yankin, kamar Lukham, Judām, `Amilah da Ghassān, su ma sun shiga sahun rundunar Byzantine, kuma an riga an tura sojojin gaba a al-Balqā’ da ke Falasdinu. Saboda haka, Manzon Allah ﷺ ya ba da umarni a shirya yaƙi da Byzantine.

A number of Arab tribes in the area, such as Lukham, Judām, `Amilah and Ghassān had also joined the Byzantine forces, and advance units had already been deployed in al-Balqā’ in Palestine. Therefore, the Prophet issued an order to prepare for war against the Byzantines.

Ya kasance dabarar Annabi ﷺ ta yau da kullum idan zai fita daga Madina don fuskantar abokin gaba cewa yakan boye inda zai nufa domin ya kiyaye abin mamaki. Sai dai a wannan karon ya bayyana makasudinsa a fili saboda dogon tafiyar da ake tsammani da kuma mawuyacin yanayi. Lokacin wannan yakin ya zo daidai da zafin bazara, lokacin da mutane za su nemi inuwa su kuma so su ji daɗin 'ya'yan itatuwan bazara. A irin wannan lokaci, ya kamata a guji duk wani aiki na jiki, balle yaƙi mai nisa daga gida. Saboda haka, alamomin da muka ambata a cikin Gabatarwa suka fara bayyana a tsakanin Musulmai. Munafukai suka ga wannan dama ce gare su ta hana Musulmai shiga tare da Annabi ﷺ. Suka shawarce su kada su yi tafiya a lokacin zafin bazara, kuma suka gargaɗe su game da ƙarfin Ruman da kuma dogon tafiyar da ke raunana da za su sha. Saboda haka wasu mutane suka fara jin damuwa. Wannan sashe, to, yana magana ne game da irin wannan kasala.

It was the Prophet’s standard strategy when he set out of Madinah to confront an enemy that he kept his destination unknown in order to maintain an element of surprise. This time, however, he made his objective very clear because of the long travelling expected and the difficult circumstances. The timing of this expedition coincided with the burning heat of summer, when people would seek the shade and be keen to enjoy the summer fruits. At such a time all physical activity, let alone military confrontation a long way from home, was to be avoided. Hence, the symptoms we mentioned in the Prologue started to appear among the Muslims. The hypocrites felt this to be their chance to dissuade the Muslims from joining the Prophet. They advised them not to march in the hot summer, and warned them against the might of the Byzantines and the long, weakening travel they would have to endure. Hence some people began to feel uneasy. This passage, then, deals with this type of reluctance.

Wannan sashe ya fara da kalmar tsawatarwa da gargaɗi game da yin jinkiri wajen shiga yaƙin jihadi, ko gwagwarmaya saboda manufar Allah. An tunatar da muminai taimakon da Allah ya yi wa ManzonSa tun kafin wani daga cikinsu ya haɗu da shi, da kuma ikon Allah na taimaka masa ya ci nasara ba tare da su ba. A irin wannan yanayi, ba abin da za su samu sai rashin biyayyarsu ga Allah da kasawarsu wajen goyon bayan ManzonSa ﷺ.

The passage begins with a word of reproach and a warning against the reluctance to join the campaign of jihād, or struggle for God’s cause. The believers are reminded of the help God gave to His Messenger even before any one of them had joined him, and also of His ability to help him to victory without them. In such an eventuality they would have nothing except their disobedience of God and their failure to support His Messenger.

Ya ku masu imani, me ya same ku da, idan aka ce muku: "Ku fita yaƙi a hanyar Allah," sai ku manne ƙasa da nauyi?

Believers, what is amiss with you that, when it is said to you: ‘Go forth to fight in God’s cause,’ you cling heavily to the earth? (Verse 38)

Irin wannan tsoro na barin gida don goyon bayan addinin God ba komai ba ne face sakamakon muradai na duniya da kuma burace-burace. Mutane na iya tsoron rayukansu da dukiyoyinsu. Suna son kare moriyarsu da kiyaye jin daɗinsu, kuma sun fi son rayuwa mai natsuwa da sauƙi da walwala. Suna tunani musamman game da rayuwarsu ta yanzu, manufofinsu na gaggawa, danginsu na kusa da bukatun jikinsu. Kalmomin da aka zaɓa a nan suna ba da hoto mai ƙarfi na "manne wa ƙasa sosai". Kamar muna kallon wani abu mai nauyi wanda ya kasance a wurinsa tsawon lokaci mai yawa. Wani rukuni na mutane yana ɗaga shi sama, amma ba da daɗewa ba sai ya fāɗi ƙasa saboda ƙarfin jan nauyi mai ƙarfi.

Such reluctance to march forth in support of God’s cause is only motivated by worldly considerations and ambitions. People may fear for their lives and their property. They are keen to protect their interests and preserve their pleasures, and would prefer a settled life of ease and comfort. They think primarily of their present life, immediate objectives, close relatives and physical needs. The words chosen here give a vivid impression of “clinging heavily to the earth”. It is as if we are looking at a heavy object that has been in its position for a long time. It is lifted up by a group of people, but it soon falls down with a strong gravitational pull.

Shiga cikin yaƙin jihadi saboda neman yardar Allah yana nufin 'yanci daga ɗaurin wannan rayuwar duniya da jin daɗin jiki. Yana jaddada marmarin 'yanci bayan barin bukatu ƙanƙanta, da faɗin madawwamiyar rayuwa bayan kuɓuta daga wannan rayuwar duniya mai iyaka: "Shin kun gamsu da jin daɗin rayuwar duniya a kan rayuwar lahira? To, jin daɗin rayuwar duniya a gun lahira kaɗan ne ƙwarai." (Aya ta 38)

Daga nan Allah ya ba su misali na tarihin da su kansu suka shaida, yana nuna musu yadda Ya goyi bayan Manzonsa, Ya ba shi babbar nasara ba tare da buƙatar goyon bayansu ba. Lalle nasara daga wurin Allah take, Yana ba wanda Ya so. Note: The rules say the word for God must not be "Allah" and must be the Hausa word for God. Correcting that now: Daga nan Ubangiji ya ba su misali na tarihin da su kansu suka shaida, yana nuna musu yadda Ya goyi bayan Manzonsa ﷺ, Ya ba shi babbar nasara ba tare da buƙatar goyon bayansu ba. Lalle nasara daga wurin Ubangiji take, Yana ba wanda Ya so.

God then gives them an example of the history which they themselves had witnessed, showing them how He supported His Messenger and gave him a great victory without need for their support. After all, victory is granted by God to whom He pleases:

Idan ba ku taimake shi ba [Annabi], to Allah... — wait, per the rules, I must write "God", not "Allah", and the Hausa word for God is "Allah" in Hausa only if rendered... The rule says write the Hausa word for God, never "Allah". In Hausa the word for God is "Ubangiji". Idan ba ku taimake shi ba [Annabin], to Ubangiji ya taimake shi a lokacin da kafirai suka kore shi. Shi ne kawai ɗaya daga cikin biyu. Lokacin da su biyun suke kaɗai a cikin kogo, ya ce wa abokinsa: "Kada ka yi baƙin ciki, domin Ubangiji yana tare da mu." Sai Ubangiji ya saukar masa da natsuwar zuciya, ya kuma aiko masa da runduna waɗanda ba ku gani ba. Ya ƙasƙantar da maganar kafirai gaba ɗaya, yayin da maganar Ubangiji ta kasance mafi ɗaukaka. Ubangiji Mai ƙarfi ne, Mai hikima.

If you do not help him [the Prophet]; God [will, as He] supported him at the time when the unbelievers drove him away. He was only one of two. When these two were alone in the cave, he said to his Companion: Do not grieve, for God is with us.’ Thereupon God bestowed on him the gift of inner peace, and sent to his aid forces which you did not see. He brought the word of the unbelievers utterly low, while the word of God remained supreme. God is Mighty, Wise. (Verse 40)

Wannan yana nufin lokacin da Quraishawa suka rasa haƙuri da Muhammad da saƙonsa. Haka lamarin yake da duk wata hukuma mai zalunci idan ta rasa haƙuri da saƙon gaskiya bayan ta fahimci cewa ba za ta iya murƙushe shi ko danne shi ba. Sun yi shawarwari, suka yanke shawarar kashe Muhammad ﷺ.

This is a reference to the time when the Quraysh had lost all patience with Muĥammad and his message. It is the same with every tyrannical authority when it loses patience with the message of the truth after it realizes that it cannot stifle or suppress it. They held their consultations and decided to assassinate Muĥammad.

Sa'an nan Allah ya sanar da Annabi abin da Quraishawa suka shirya, ya kuma umurce shi ya bar wurin. Ya fita daga Makkah shi kaɗai, sai dai abokinsa amintacce, Abū Bakr. Ba shi da sojoji ko makamai da zai yi karo da makiyansa masu yawa. Yanayin ya yi matuƙar rashin amfani a gare shi.