Bayan an raba Balarabe mazauna hamada, yanzu surar ta raba dukkan al'umma, a birane da kuma a hamada, zuwa rukunai huɗu: rukunin farko masu gaba-gaba waɗanda suka jagoranci cikin Muhājirīn da Anşār da kuma waɗanda suka bi sawunsu; waɗanda munafunci ya taurare zuciyarsu, ko sun zauna a Madīnah ko a hamadar da ke kusa da ita; waɗanda suka haɗa ayyuka nagari da munana; da kuma waɗanda al'amarinsu aka ɗage don hukunci. Ana bayyana waɗannan rukunai a cikin ayoyi masu biyowa:
Having classified the desert Arabs, now the sūrah classifies the whole community, in urban and desert areas alike, into four groupings: the vanguard who took the lead among the Muhājirīn and the Anşār as well as those who followed in their footsteps, those who were hardened in their hypocrisy whether they lived in Madinah or in the desert nearby, those who combined good deeds with bad ones, and those whose cases were deferred for judgement. These groups are outlined in the following verses:
Dangane da waɗanda suka fara riga-kafi, daga cikin Muhājirai da Anṣār, da kuma waɗanda suka bi su da kyautatawa, Allah (God) Ya yarda da su, su ma sun yarda da Shi. Ya shirya musu gonaki da ƙoramu suke gudana a ƙarƙashinsu, za su zauna a cikinsu har abada. Wannan ita ce babbar nasara.
Daga cikin Balaraben karkara da ke kewaye da ku akwai munafukai, haka ma daga cikin mutanen Madīnah, waɗanda suka dage a kan munafunci. Ba ka san su ba, Mu ne Muke sanin su.
As for the first to lead the way, of the Muhājirīn and the Anşār, as well as those who follow them in [the way of] righteousness, God is well pleased with them, and well pleased are they with Him. He has prepared for them gardens through which running waters flow, where they shall abide for ever. That is the supreme triumph. Some desert Arabs around you are hypocrites, and so are some of the people from Madinah, who are indeed persistent in their hypocrisy. You do not know them, but We know them.
Za Mu azabta su sau biyu, sa'an nan a mayar da su zuwa azaba mai tsanani.
Twice shall We punish them, and then they will be given over to a grievous suffering.
Akwai wasu mutanen kuma da suka amince da zunubansu, bayan sun haɗa ayyuka nagari da munana. Wataƙila God zai karɓi tubansu. God Mai yawan gafara ne, Mai jin ƙai.
Ka karɓi wani ɓangare na dukiyarsu a matsayin sadaka, domin ta tsarkake su kuma ta tsarkake su ta hanyarta; ka yi musu addu'a, domin addu'arka ta zama ta'aziyya a gare su. God Mai ji ne, Masani ne.
Ba su sani ba ne cewa God shi kaɗai ne Yake karɓar tuba daga bayinsa, kuma shi ne lallai Mai karɓar sadakoki, kuma God shi kaɗai ne Mai karɓar tuba da Mai bayar da rahama? Ka ce musu: Ku yi abin da kuke so. God zai ga ayyukanku, haka kuma Manzonsa da muminai; kuma a ƙarshe za a komar da ku gare Shi, wanda Ya san abin da ke bayan fahimtar ɗan adam da abin da ke bayyane, sa'an nan Zai faɗa muku abin da kuke aikatawa.
Akwai kuma wasu waɗanda dole ne su jira hukuncin God. Ko dai Zai azabtar da su, ko kuma Ya juya gare su da rahamarsa. God Masani ne, Mai hikima.
There are others who have acknowledged their sins, after having mixed righteous deeds with evil ones. It may well be that God will accept their repentance. God is Much forgiving, Merciful. Take a portion of their wealth as charity, so that you may cleanse and purify them thereby; and pray for them: for your prayers are a source of comfort for them. God hears all and knows all. Do they not know that it is God alone Who accepts repentance from His servants, and He is truly the One who takes charitable offerings, and that God is the only One to accept repentance and bestow mercy? Say to them: Do as you will. God will see your deeds, and so will His Messenger, and the believers; and in the end you shall be brought before Him who knows all that is beyond the reach of human perception and all that is manifest when He will tell you what you used to do.’ And yet there are others who must await God’s judgement. He will either punish them or turn to them in His mercy. God is All-knowing, Wise. (Verses 100- 106)
ظاهر ne cewa wadannan ayoyi, wadanda ke yin wannan rarrabuwa, an saukar da su ne bayan Manzon Allah ﷺ ya dawo daga Tabūk. A lokacin nan, mutane daban-daban, yawancinsu munafukai, sun gabatar da uzurinsu. Muminai na gaskiya wadanda ba su tafi yaƙin ba kuma sun nuna nadamarsu ta gaskiya, wasu daga cikinsu sun daure kansu a jikin wani ginshiƙi a masallaci, suna cewa ba za su saki kansu ba sai Manzon Allah ﷺ da kansa ya sake su. Wasu kuma ba su yi wani uzuri ba, suna fatan Allah zai karɓi tubansu ta gaskiya. Waɗannan su ne sahabbai uku na Manzon Allah ﷺ waɗanda ba a warware al'amarinsu ba sai da Allah ya karɓi tubansu, kamar yadda za a tattauna cikakken bayaninsa a Babi na 7. Dukan wadannan rukunoni tare sun wakilci irin mutanen da ke kewaye da yankin Musulunci a Larabawa bayan yaƙin. Allah ya so ya bayyana dukan filin yaƙin a gaban Manzonsa ﷺ da muminai na gaskiya da suke tare da shi. Za su fahimci yanayin da ke tafe a lokacin, wanda yake kusa da ƙarshen zamani na farko, kusa da lokacin da aka haifi wannan addinin Musulunci da wurin haihuwarsa.
It appears that these verses, making this classification, were revealed after the Prophet’s return from Tabūk. By that time, different people, most of whom were hypocrites, had presented their excuses. The true believers who did not join the expedition made their real regret apparent, and some of them tied themselves to a pillar in the mosque declaring that they would not release themselves until the Prophet himself released them. Others did not make any excuses, hoping that God would accept their sincere repentance. These were three of the Prophet’s Companions whose cases were not settled until God accepted their repentance, as will be discussed in full in Chapter 7. Together these groups represented the total variety of people around the Muslim area in Arabia after the expedition. God wanted to reveal the whole of the battlefield in front of His Messenger and the true believers with him. They would then understand the situation that prevailed at the time, which was close to the end of the first epoch, close to the time and birth place of this religion of Islam.
Irin wannan wahayi ya zama wajibi kafin saƙon Musulunci ya ɗauki mataki don 'yantar da dukan ɗan adam a fadin duniya. Dole ne a 'yanta dukan al'ummomi daga bautar wani abin bautawa banda Allah, da kuma daga mika kai ga wani banda Allah. Kafin irin wannan mataki, al'ummar Musulmi ta bukaci ta fahimci yanayin da ake ciki sosai, domin ta iya tsara hanyar aikinta da bayyananniyar fahimta da cikakken sanin abin da ake bukata.
Such a revelation was necessary before the Islamic message made its move to liberate the whole of mankind throughout the globe. All communities needed to be liberated from serving any deities other than God, and from submitting themselves to anyone beside God. Before making such a move, the Muslim community needed to fully understand the prevailing situation so that it would be able to chart its course of action with clarity and a thorough perception of what was needed.
"Amma waɗanda suka fara riga-fari, daga cikin Muhājirīn da Anṣār, da waɗanda suka bi su da kyautatawa, Allah ya yarda da su, su ma sun yarda da Shi. Ya shirya musu gonaki da koguna ke gudana a ƙarƙashinsu, za su dawwama a cikinsu har abada. Wannan ita ce babbar nasara." (Aya ta 100)
Wannan ajin Musulmi, mai rukunai uku, Muhājirīn, Anṣār, da waɗanda suka bi sawunsu sosai, sun zama ginshiƙin al'ummar Musulmi a Larabawa bayan fathar Makka. Wannan ƙungiya ce ta tabbatar da haɗin kan al'ummar Musulmi a kowane lokaci na wahala da kuma lokacin sauƙi da jin daɗi. Sau da yawa, jarabawar sauƙi da jin daɗi ta fi wahala a shawo kanta fiye da jarabawar wahala.
“As for the first to lead the way, of the Muhājirīn and the Anşār, as well as those who follow them in [the way of] righteousness, God is well- pleased with them, and well pleased are they with Him. He has prepared for them gardens through which running waters flow, where they shall abide for ever. That is the supreme triumph.” (Verse 100) This class of Muslims, with its three groupings, the Muhājirīn, the Anşār and those who followed closely in their footsteps, formed the hard core of the Muslim community in Arabia after the conquest of Makkah. This was the group that ensured the unity of the Muslim community in every hardship as well as every period of ease and comfort. It is often the case that a trial of ease and comfort is more difficult to overcome than a trial of hardship.
A cikin ra'ayinmu, wannan bayanin "waɗanda suka fara riga" yana nufin waɗanda daga cikin Muhājirīn suka yi hijira zuwa Madīnah kafin Yaƙin Badr, da kuma Anṣār waɗanda suka karɓi Musulunci a lokaci guda. Waɗanda "suke bin su da kyautatawa" kuwa, su ne waɗanda suka bi hanya ɗaya, suka kasance masu imani na gaskiya, suka yi jihadi sosai saboda addinin Allah, kuma suka rabu da su a cikin darajojin imani masu girma. Waɗanda suka fara riga suna da matsayi mafi girma saboda amsa kiran Musulunci a lokacin farko, lokaci mai wahala wanda ya riga Yaƙin Badr.
In our view, this description of “the first to lead the way” refers to those of the Muhājirīn who migrated to Madinah before the Battle of Badr and the Anşār who embraced Islam in the same period as well. Those who “follow them in the way of righteousness” refers to those who followed the same course, were true believers, strove hard for God’s cause and shared with them the sublime heights of faith. The earlier ones still enjoy a higher position on account of their response to the call of Islam in the early, hard period that preceded Badr.
Malamai sun bayyana ra'ayoyi daban-daban game da wadanda suka kasance "masu fara jagorancin hanya ta farko." Wasu suna cewa su ne wadanda suka yi hijira ko suka ba da goyon baya kafin Badr, wasu kuma suna cewa su ne wadanda suka yi imani kafin a canja alkiblar sallah daga Baitul Maqdis zuwa Makka. Wasu kuma suna cewa su ne wadanda suka yi yaki a Badr, yayin da wasu ke ganin cewa su ne wadanda suka yi imani kafin sanya hannu a yarjejeniyar zaman lafiya ta al-Hudaibiyya, sannan wasu kuma suna cewa su ne wadanda suka amince su yi yaki har karshe a cikin mubayi'ar da aka sani da Ridwan. A cikin nazarinmu na kusa game da matakai daban-daban na gina al'ummar Musulmi, muna ganin cewa ra'ayin da muka bayyana a baya shi ne daidai, amma Allah ne Mafi sani.
Scholars have expressed different views about who were the ‘first to lead the way.’ Some suggest that they were the ones to migrate or give their support before Badr, and others say they were the ones who were believers before the direction of prayer was changed from Jerusalem to Makkah. Some also say that these were the ones who fought at Badr, while others are of the opinion that they were the believers before the signing of the peace agreement at al-Ĥudaybiyah, and still others say that they were the ones who accepted to fight to the finish in the pledge known as Riđwān. In our close study of the various stages of the building of the Muslim community, we feel that the view which we expressed earlier is the correct one, but God knows best.
Za mu nakalto anan wasu shafuffuka daga Gabatarwa da ke bayyana matakai daban-daban na gina al'ummar Musulmi ta farko don sauƙin tunani:
We will quote here a few pages from the Prologue describing the different stages of building the first Muslim community for ease of reference:
Harakar Musulunci a Makkah ta fuskanci matsaloli tun daga lokacin da aka haife ta. Jāhiliyyah, wadda a wannan lokaci ta wakilci Quraishawa, ta ji da wuri hatsarin da take fuskanta daga saƙon da ke shelanta cewa {babu abin bautawa da gaskiya sai Allah, kuma Muhammadu Manzon Allah ne}. Ta fahimci cewa wannan sabon saƙo juyin-juya-hali ne kai tsaye a kan duk wani iko da ba ya samo asali daga Allah ba. Tawaye ne ga dukkan zalunci, yana neman kariyar Allah. Jāhiliyyah ta kuma ji cewa sabon saƙon, wanda Manzon Allah ﷺ ke jagoranta, ya fara samar da wata sabuwar ƙungiya ta haɗin kai da ke rantsuwar biyayya ta musamman da cikakkiyar biyayya ga Allah da Manzonsa ﷺ. Saboda haka ta yi tawaye ga shugabancin Quraishawa da yanayin da ke tafiya a ƙarƙashin jāhiliyyah. Da Quraishawa suka ji wannan hatsari, nan take suka ƙaddamar da wani mummunan hari a kan sabon saƙon, da ƙungiyar, da shugabancinta. A wannan harin suka yi amfani da dukkan ƙarfinsu wajen cutar da jiki da kuma haifar da rarrabuwa ta hanyar makirci da mugayen shirye-shirye.
The Islamic movement in Makkah encountered difficulties right from the time when it was born. Jāhiliyyah, represented in this instance by the Quraysh, soon sensed the danger it was facing from the message declaring that `there is no deity other than God, and Muĥammad is God’s Messenger.’ It realized that this new message was an outright revolution against all authority not derived from God’s own. It was a rebellion against all tyranny, seeking God’s protection. Jāhiliyyah also sensed that the new message, led by God’s Messenger, began to form a new organic grouping pledging sole and complete allegiance to God and His Messenger. Thus, it rebelled against the leadership of the Quraysh and the situation prevailing under jāhiliyyah. No sooner did the Quraysh sense this danger than it launched a determined attack on the new message, grouping and its leadership. It utilized in this attack all its power to inflict physical harm and to sow discord through intrigue and wicked designs.
A gaskiya wannan al'umma ta jāhiliyyah ta nemi kowace hanya don kare kanta daga wani hatsari da take ganin yana barazana ga wanzuwarta. Wannan shi ne yanayin al'amura na yau da kullum duk lokacin da wata tafiya ta fara kira zuwa ga ikon Ubangiji (God) a cikin al'umma inda wasu mutane ke yin iko a kan wasu. Duk lokacin da irin wannan kira ya kasance ƙarƙashin wata tafiya mai tsari wadda take da shugabancinta, zai kasance cikin kai tsaye fuskantar da al'ummar jāhiliyyah, domin ba za a iya haɗa su a cikin al'umma ɗaya ba. 36
In fact this jāhiliyyah society sought every means to defend itself against a danger it felt to threaten its very existence. This is the normal state of affairs whenever a movement begins to advocate God’s Lordship in a community where Lordship is exercised by some people over others. Whenever such advocacy is undertaken by an organized movement that has its own leadership, it will be in direct confrontation with jāhiliyyah society, as the two cannot be accommodated within the same community. 36
A wannan mataki, kowane mutum a cikin sabuwar jama'ar Musulunci ya fuskanci zalunci da tsanantawa ta kowace hanya, har ya kai ga cewa mutane da yawa sun rasa rayukansu.
At this stage, every individual in the new Islamic grouping was subjected to oppression and persecution in every way, to the extent that many were killed.
A lokacin, babu wanda zai shiga sabuwar ƙungiyar sai mutumin da ya sadaukar da kansa da rayuwarsa ga Allah... (note: rule says write "God", not "Allah").
Corrected translation:
A lokacin, babu wanda zai shiga sabuwar ƙungiyar sai mutumin da ya sadaukar da kansa da rayuwarsa ga Ubangiji, wanda kuma yake shirye ya jure zalunci, yunwa har ma da mutuwa mai ban tsoro, yana mai shelar imaninsa cewa babu abin bauta sai Ubangiji, kuma Muhammadu ﷺ Manzon Ubangiji ne.
At the time, only a person who had dedicated himself and his life to God, and who was willing to endure persecution, hunger and even a ghastly death would join the new group, declaring his belief that there is no deity other than God and that Muĥammad is God’s Messenger.
Ta haka aka kafa tushe mai ƙarfi ga Musulunci, wanda ya ƙunshi mafi ƙudurin mutane a cikin al'ummar Larabawa. Waɗanda ba su iya jure wahala ba sun miƙa wuya ga matsin lamba, suka koma kafirci. Amma waɗannan sun kasance kaɗan ƙwarai, domin al'amura sun bayyana tun farko. Mutane masu daraja ne kawai suka shirya ɗaukar matakin ƙarshe su shiga Musulunci, duk da babban haɗarin da irin wannan mataki ya ƙunsa.
In this way a solid foundation was established for Islam, comprising the most determined individuals in Arabian society. Others who could not endure the hardship succumbed to the pressure and reverted to unbelief. But there were very few of these because the issues were clear at the outset. It was only people of distinction that were willing to take the decisive step and join Islam, despite the great danger that such a move involved.
Ta haka ne Allah ya zaɓi waɗannan mutane kaɗan masu daraja su zama farkon masu goyon bayan saƙonsa, da kuma tushe mai ƙarfi na Musulunci a Makka, watau Muhājirīn, sa'an nan su haɗu da Anṣār na farko domin su zama ainihin ƙungiyar a Madina.
This is how God chose those rare elements to be the early supporters of His message and to form the solid foundation of Islam in Makkah, i.e. the Muhājirīn, then to join the early Anşār to form its core group in Madinah.
Ko da yake Ansār ba su fuskanci irin matsi da tsanantawa da Muhājirīn suka fuskanta ba, alkawarin da suka yi wa Annabi a `Aqabah ya nuna cewa sun cancanci aikin da Musulunci ya bukata. A daren da aka yi alkawarin, kamar yadda Ibn Kathīr ya ruwaito, `Abdullāh ibn Rawāĥah ya ce wa Annabi ﷺ: "Ka sanya duk sharuddan da kake so ga Ubangijinka da kanka." Sai ya ce:
Although the Anşār were not subjected to the same pressures and persecution as the Muhājirīn, the pledge they gave to the Prophet at `Aqabah indicated that they were equal to the task required by Islam. On that night when the pledge was given, as Ibn Kathīr reports, `Abdullāh ibn Rawāĥah said to the Prophet: ‘Stipulate whatever you wish for your Lord and yourself.’ He said:
Game da Ubangijina kuwa, sharadina shi ne ku bauta masa shi kaɗai, ba tare da kun haɗa masa abokan tarayya ba. Game da kaina kuwa, sharadina shi ne ku kare ni kamar yadda kuke kare kanku da dukiyarku.’ Suka ce: ‘Wane lada ne za mu samu a madadin haka?’ Ya ce: ‘Aljanna.’ Suka ce: ‘Wannan ciniki ne mai riba.’
As for my Lord, my condition is that you worship Him alone, associating no partners with Him. And as for myself, my condition is that you protect me as you would protect yourselves and your property.’ They asked: ‘What will be our reward in return?’ He said: ‘Paradise.’ They said: ‘It is a profitable deal.
"Ba za mu koma baya ba, kuma ba za mu janye daga wannan alkawari da kanmu ba." Waɗanda suka yi wannan yarjejeniya da Manzon Allah, ba don neman wani lada ba sai Aljanna, suna kuma bayyana cewa ba za su koma baya ba, ko da kansu ko da Annabi ﷺ, sun san cewa wannan ba zaɓi ne mai sauƙi ba da suka ɗauka. Ma'ana, sun tabbata cewa Quraish za su yi yaƙi da su sosai, tare da goyon bayan dukkan sauran Larabawa. Sun fahimci cewa ba za su sake iya zama cikin salama da jāhiliyyah ba, wadda tushenta ya yi zurfi a ko'ina cikin Larabawa, har da yankunan da ke kewaye da Madina...
We accept no going back and we will not go back on it ourselves.’ Those who made this deal with God’s Messenger, seeking no reward other than Paradise, and declaring that they would accept no going back, either by themselves or the Prophet, were aware that it was no easy option they were undertaking. In fact, they were certain that the Quraysh would fight them determinedly, supported by all the other Arabs. They realized that they would never again be able to live in peace with jāhiliyyah which had its roots deep in the whole of Arabia, including the areas adjoining Madinah...
Don haka, Ansāru sun san sarai abin da zai iya biyo bayan alkawarinsu bayan sun riga sun ba da shi. Sun kuma san cewa ba a yi musu alkawarin komai a duniya ba a madadin ƙoƙarinsu. Ba a ma yi musu alkawarin nasara a kan abokan gābansu ba. Ladan da aka yi musu alkawarinsa kawai shi ne shiga Aljanna. Duk da haka, sun ci gaba da zama masu himma wajen ba da alkawuransu.
The Anşār, then, were fully aware of the likely consequences of their pledge once they had given it. They were also aware that they were not promised anything in this world in return for their efforts. They were not even promised victory over their enemies. The only reward they were promised was admittance into heaven. Yet they were still keen to offer their pledges.
Saboda haka, babu shakka suna tare da Muhājirīn na farko wajen daukar matakan da suka dace, domin su zama tushe mai karfi na al'ummar Musulunci ta farko a Madina.
Hence, they were definitely with the early Muhājirīn in taking the necessary preparations so that they would constitute the solid foundation of the first Islamic society in Madinah.