An wannan sūratu, an saukar da ita a Madīnah, kuma tana ɗaya daga cikin sūrori na ƙarshe, idan ba ma ita ce ta ƙarshe ba, daga cikin wahayin Alƙur'ānī.1 Saboda haka, ta ƙunshi hukunce-hukunce na ƙarshe game da alaƙar al'ummar Musulmi da sauran mutane. Haka kuma ta haɗa da rarrabuwar kan al'ummar Musulmi kanta, tana kafa dabi'unta tare da cikakken bayani da zayyana matsayin kowace ƙungiya ko aji daga cikinta.2

Revealed in Madinah, this sūrah is one of the last, if not actually the last1 Qur’ānic revelation. Hence, it contains final rulings on relations between the Muslim community and other people. It also includes the classification of the Muslim community itself, establishing its values together with a full description and outline of the status of each of its groups or classes.2

Saboda haka, sūrah tana da muhimmanci na musamman wajen bayyana yanayin tsarin aiki na Musulunci, matakansa daban-daban da matakai. Duk da haka, dole ne mu sake duba hukuncinta na ƙarshe a cikin hasken hukunce-hukuncen wucin gadi da aka bayar a surorin da suka gabace ta. Irin wannan sake dubawa zai nuna cewa wannan tsarin aiki yana da sassauci da tsayuwa a lokaci guda. Amma ba tare da irin wannan karatu gaba ɗaya ba, dokoki, hotuna da hukunce-hukunce suna rikicewa sosai. Wannan shi ne abin da ke faruwa duk lokacin da ayoyin da ke bayyana hukunce-hukunce na wucin gadi ake ɗauka a matsayin na ƙarshe, yayin da ayoyin da ke ba da hukunce-hukunce na ƙarshe ake karantawa ta hanyar da za ta dace da na wucin gadi, musamman dangane da jihadi da alaƙar al'ummar Musulmi da sauran ƙungiyoyi. Muna addu'ar Allah ya ba mu ikon daidaita al'amura da gabatar da cikakken hoto bayyananne, a cikin wannan Gabatarwa da kuma cikin tattaunawa kan sūrah da sassanta. Daga nazari mai zurfi na nassin sūrah a cikin hasken rahotannin da ke bayyana yanayin nan take da suka haifar da saukar sassanta daban-daban, da kuma abubuwan da suka faru a lokacin rayuwar Manzon Allah ﷺ, za mu iya kammalawa cewa sūrah baki ɗaya an saukar da ita a shekara ta tara bayan Manzon Allah ﷺ ya zauna a Madina.

As such, the sūrah has a particular importance in clarifying the nature of the Islamic method of action, its different steps and stages. However, we need to review its final rulings in the light of the provisional ones given in earlier sūrahs. Such a review will show this method of action to be at one and the same time both flexible and firm. Yet without such a holistic reading, rules, pictures and judgements become very confused. This is what happens whenever verses that outline provisional rulings are taken to be final, while the verses giving final rulings are read in such a way as to match provisional ones, particularly in relation to jihād and the relations between the Muslim community and other groups. We pray to God to enable us to set the record straight and present a full and clear picture, both in this Prologue and in the discussion of the sūrah and its passages. From an objective study of the text of the sūrah in the light of the reports giving the immediate circumstances leading to the revelation of its different parts, as well as the various events during the Prophet’s lifetime, we can conclude that the sūrah as a whole was revealed in the ninth year of the Prophet’s settlement in Madinah.

Amma kuma dole ne mu ce cewa ba a saukar da shi a lokaci guda ɗaya ba.

However, we also have to say that it was not revealed in one single instance.

Ko da yake ba za mu iya bayar da hukunci tabbatacce game da ainihin lokutan saukar sassan wannan sūrah ba, za mu iya cewa saukarta ta faru ne a matakai uku. Mataki na farko ya kasance kafin yakin Tabūk, wanda ya faru a watan Rajab na shekara ta 9, yayin da mataki na biyu ya shafi lokacin shirye-shiryen yakin har zuwa lokacin da yakin ya kasance yana gudana. Mataki na uku ya faru bayan Musulmi sun koma gida. Sai dai sashe na farko, daga aya ta 1 zuwa aya ta 28, shi ne na ƙarshe a cikin sassanta da aka saukar, a ƙarshen wannan shekarar, kusa da lokacin aikin Hajji, watau ko dai a watan Dhu’l-Qa`dah ko ma a watan Dhu’l-Hijjah. Wannan a taƙaice shi ne abin da muke ganin shi ne gaskiya.

Although we cannot give a conclusive judgement of the accurate timings of the revelation of the different passages of the sūrah, we can say that its revelation occurred over three time stages: the first was prior to the expedition to Tabūk, which took place in Rajab of year 9, while the second stage extended over the period of preparation for the expedition until it was actually in progress. The third stage occurred after the Muslims had returned home. However, the first passage, from verse 1 to verse 28, was the last of its passages to be revealed, towards the end of that year, shortly before the pilgrimage season, i.e. either in the month of Dhu’l- Qa`dah or even in Dhu’l-Hijjah. This is in short what we believe to be the case.

A cikin ɓangaren farko na sūrah, ayoyi 1-28, sūrar ta bayyana ƙayyadaddiyar siffar dangantaka ta ƙarshe tsakanin al'ummar Musulmi da masu bautar gumaka a Larabawa, tana haskaka tushen aiki, na tarihi da na akida na waɗannan dangantaka. Duk wannan an bayar da shi cikin salon Alƙur'ani mara misaltuwa, tare da ƙarfin sautinsa da tasirin mahaifa da yake haifarwa. (Duba musamman ayoyi 1-16, 23-24, da 28.)

In its first section, verses 1-28, the sūrah defines the final shape of relations between the Muslim community and the idolaters in the Arabian Peninsula, highlighting the practical, historical and ideological bases of these relations. All this is given in the inimitable Qur’ānic style, with its strong rhythm and the powerful impressions it creates. (See in particular verses 1-16, 23-24, and 28.)

Salon da salon yadda aka rubuta wadannan ayoyi, da duk wannan sashe, da kuma yadda aka jaddada yaki da mushrikai a Larabawa da kuma karfafa shiga irin wannan yaki, sun nuna a fili cewa akalla wani bangare na al'ummar Musulmi ya nuna matukar kin daukar wannan mataki mai muhimmanci. Za mu yi bayani a nan, da kuma a cikin sharhin da zai biyo baya, kan abubuwa daban-daban da suka haifar da irin wannan kin.

The style employed in these verses, and in the passage as a whole, and the strong emphasis laid on fighting the idolaters in Arabia and the encouragement to take part in such fighting make it clear that at least a section of the Muslim community was very reluctant to take such a decisive step. We will explain here, and in the subsequent commentary, the different factors that came into play to cause such reluctance.

Sashe na biyu ya ayyana ƙarshen siffar dangantaka tsakanin al'ummar Musulmi da mutanen littattafan da suka gabata gabaɗaya, tare da bayyana tushensu na aiki, na tarihi da na akida. Nassin kuma ya nuna cewa Musulunci addini ne mai zaman kansa, da kuma karkacewar mutanen littattafan da suka gabata daga addinin Allah, duka a cikin imani da kuma a halaye. Saboda haka, daga mahangar Musulunci, ba sa ƙara bin addini na Allah. (Ayoyi 29-35)

The second section defines the final shape of relations between the Muslim community and the people of earlier revelations generally, also outlining their practical, historical and ideological bases. The passage also shows the independent nature of Islam, as well as the deviation of the people of earlier revelations from the divine faith, both in beliefs and behaviour. Hence, from the Islamic point of view, they are no longer following a divine faith. (Verses 29-35)

Salon salawar tsarin Alkur'ani a cikin wannan nassi ya nuna a fili cewa Musulmai sun kasance masu matukar kin karbar irin alakar da aka bayyana a aya ta farko na wannan nassi tare da mutanen littattafan saukakkun wahayi baki daya, ko kuma yawancinsu. Gaskiyar ita ce, yaki da farko an yi niyyar yinsa ne da Romawan Bizantine da kawayensu, Larabawan Kiristoci a Siriya da bayanta. Wannan abin tsoro ne a fili, la'akari da cewa Daular Bizantine ita ce babbar daular duniya a lokacin. Duk da haka, nassosin suna shafar dukkan mutanen littattafan saukakkun wahayi wadanda suke da irin halaye da siffofin da aka bayar a cikin wannan aya. Za a kara yin bayani a kan haka daga baya.

The Qur’ānic style in this passage shows very clearly that the Muslims were particularly reluctant to adopt the type of relations defined in the first verse of this passage towards the people of earlier revelations generally, or the great majority of them. The fact is that the confrontation was initially intended with the Byzantines and their allies, the Arab Christians in Syria and beyond. This is clearly intimidating, considering that the Byzantine Empire was the main superpower of the day. Yet the texts apply to all the people of earlier revelations who have the same qualities and characteristics given in this verse. More of this later.

Sashe na uku ya fara da suka ga waɗanda aka kira su shirya don yaƙin, amma suka yi jinkiri ko kuma suka yi kasala wajen shiga. Ba duka waɗannan munafukai ne ba, kamar yadda za a gani. Wannan gaskiyar ta bayyana yadda wannan al'amari ya yi wa Musulmai wahala ƙwarai. Idan muka tattauna wannan ayar, da yardar Allah, za mu bayyana abubuwan da suka sa al'amarin ya zama mai wahala haka.

The third section begins its denunciation of those who have been called upon to get ready for the expedition, but who hesitated or were too lazy to join. Not all of these were hypocrites, as will be seen. This fact explains how hard the whole affair was for the Muslims. When we discuss the passage, we will, God willing, explain the factors making it so hard. (Verses 38-41)

Muna lura a cikin wannan nassi da irin tsawatarwa da ake maimaitawa, tare da barazana da tunatarwa ga muminai cewa Allah ya taimaki ManzonSa lokacin da mushrikai suka kore shi daga garinsu. Babu wani mutum da ya taimaka wajen samar da irin wannan taimako. Haka kuma muna lura da umarni mai tsauri ga muminai su bi Annabi ﷺ su yi tafiya tare da shi, komai matsayinsu. Duk wannan yana nuna mana a fili girman wahalhalun da ake fuskanta, wanda ke haifar da kasala mai yawa, tsoro, da karkata zuwa ga zama a baya. Saboda haka ne ake maimaita tunatarwa, tsawatarwa, da umarni bayyanannu ga al'ummar muminai.

We note in this passage the repeated reproaches, coupled with threats and reminders to the believers that God had supported His Messenger when the idolaters drove him out of his home town. No human being had taken part in providing such support. We also note the uncompromising order to the believers to join the Prophet and march with him, no matter what their position might be. All this gives us a clear indication of the hardships involved, leading to much reluctance, fear and an inclination to stay behind. Hence, the repeated reminders, reproaches and clear orders to the community of believers.

Sashe na huɗu, mafi tsayi a cikin sūrah, an keɓe shi ne don fallasa munafukai da hanyoyinsu na raunana al'ummar Musulmi. Yana bayyana halayensu na tunani, da kuma matsayinsu a lokacin Yaƙin Tabūk, da kuma halayensu na baya da na gaba. Yana fallasa manufofinsu na gaskiya, makircinsu da hanyoyinsu na yaudara, da kuma uzurorinsu marasa ƙarfi waɗanda suke amfani da su don kare zamansu a baya, da yunƙurinsu na raunana ƙarfin zuciyar muminai.

The fourth section, the longest in the sūrah, is devoted to exposing the hypocrites and their methods in undermining the Muslim community. It describes their psychology, as well as their attitude at the time of the Tabūk Expedition, as well as their previous and later attitudes. It exposes their true intentions, scheming and devious methods, as well as their flimsy excuses with which they try to justify their staying behind and their attempts to weaken the believers’ morale.

Yana kuma bayani yadda suka yi niyyar cutar da Manzon Allah ﷺ da muminai masu ibada. Wannan fallasa ainihin halin munafukai an ƙara jaddada ta da gargaɗi ga muminai game da makircin munafukan. Surar ta bayyana yanayin dangantaka tsakanin ɓangarorin biyu, wadda dole ne a kafa ta bisa tsayayyen tushe wanda ke banbance kowane rukuni ta hanyar ayyukansa. Wannan sashe, wanda ya mamaye fiye da rabin surar, ya nuna cewa munafunci ya yaɗu sosai bayan da Makka ta fāɗi ga Musulunci, alhali kuwa kusan ya ɓace kafin hakan. Za mu yi bayanin dalilan hakan daga baya. (Ayoyi 42, 47-50, 56-59, 61-68, 73-77, 79-85)

It also speaks about how they tried to hurt the Prophet and devoted believers. This exposure of the true nature of the hypocrites is further emphasized by a warning to the believers against the hypocrites’ schemes. The sūrah defines the nature of the relations between the two camps, which must be set on a clear basis that distinguishes each group through its own actions. This section, taking up more than half of the sūrah, shows that hypocrisy was more widespread after the fall of Makkah to Islam, while it had almost disappeared prior to that. We will explain the reasons for this later. (Verses 42, 47-50, 56-59, 61-68, 73-77, 79-85)

Wannan harin da aka ci gaba da kaiwa yana nuna girman makircin munafukai na raunana al'ummar Musulmi da karkatar da hankalin Musulmi daga bin manufofinsu ta hanyar da'awar ƙarya. Haka kuma yana nuna cewa akwai wasu rauni a cikin al'ummar Musulmi a wannan lokaci. Wannan yana bayyana ta cikin maganar: "Akwai a cikinku wasu da za su saurare su." (Aya ta 47)

This sustained attack reveals the extent of the hypocrites’ scheming to undermine the Muslim community and to divert the attentions of the Muslims from pursuing their goals by means of false claims. It also shows that there were certain weaknesses within the ranks of the Muslim community during that period. This is indicated by the statement: “There are among you some who would have lent them ear.” (Verse 47)

Wata alamar kuma ana ganinta a umarnin da aka bayar a sarari cewa kada a yi addu'a ga munafukai, ko a roki Allah ya gafarta musu. Wannan yanayi ya samo asali ne daga gaskiyar cewa manyan jama'a sun bayyana karɓar Musulunci, alhali ba su riga sun ɗaura kansu da sabon addinin ba. Ba su riga sun sami halayen Musulunci da suka dace ba. Duk wannan za a yi cikakken tattaunawa a kansa idan muka duba rarrabuwar da surar ta yi wa ƙungiyoyin da ke zaune cikin al'ummar Musulmi a zamanin Annabi ﷺ.

Another indication is seen in the emphatic order not to pray for the hypocrites or appeal to God for their forgiveness. This situation was a by-product of the fact that large groups declared their acceptance of Islam, when they were not yet committed to the new faith. They had not acquired the proper Islamic attitudes. All this will come in for detailed discussion when we look at the classification the sūrah provides of the groups living within the Muslim community at the time of the Prophet.

Muna samun wannan rarrabuwa a cikin kashi na biyar na sūrah. A cikin wannan kashi muna koyo cewa baya ga jagorancin rukunin Muhājirīn da Anşār, wanda ya zama ginshiƙi mai ƙarfi na al'ummar Musulmi, akwai wasu rukunai da dama. Misali, akwai Larabawa Badawiyawa, daga cikinsu akwai wasu mumini nagari, wasu kuma munafukai ne ko kafirai. Haka kuma akwai munafukai a cikin mutanen Madīnah. Wasu kuma su ne waɗanda suka haɗa ayyuka nagari da marasa kyau, kuma ba su riga sun shiga cikin al'ummar Musulmi gaba ɗaya ba. Wani rukuni kuwa matsayinsa ba a sani ba; wannan rukuni an bar shi ga Allah ya yi hukunci a kansa bisa ga sanin Shi game da gaskiyar yanayinsu. Akwai kuma wasu da suka yi makirci a kan al'ummar Musulmi a ƙarƙashin suturar addini. Sūrah tana magana game da duk waɗannan rukunai cikin takaitacciyar hanya amma isasshiya. Tana bayyana yadda ya kamata a yi da su a cikin al'ummar Musulmi, tana umurtar Annabi ﷺ da muminai su mayar musu da martani ta hanyar da aka bayyana.

We find this classification in the fifth section of the sūrah. We learn in this section that in addition to the leading group of the Muhājirīn and the Anşār, which constituted the solid base of the Muslim community, there were several other groups. There were, for example, the Bedouin Arabs among whom there were some good believers and others who were either hypocrites or unbelievers. There were also hypocrites among the people of Madinah. Others were those who mixed good and bad deeds and had not yet fully integrated into the Muslim community. Another group was of unknown status. This group is left to God to judge on the basis of His knowledge of their true nature. There were also some who conspired against the Muslim community under a religious guise. The sūrah speaks about all these groups in a brief but adequate way. It defines how they should be treated within the Muslim community, directing the Prophet and the believers to respond to them in the way so described. (Verses 97-103, 106-108)

Cewa irin wannan yawan ƙungiyoyi, azuzuwa da ma'auni da suka wanzu a cikin al'ummar Musulmi a lokacin yana nuna girman rashin haɗin kai da ya kasance bayan Makka ta fāɗa a hannun Musulunci. Kafin fatattakar Makka, al'ummar Musulmi a Madina kusan ta kawar da irin waɗannan raunukan.

That such a multiplicity of groups, classes and standards existed within the Muslim community at the time points to the extent of incoherence that existed after Makkah had fallen to Islam. Prior to the conquest of Makkah, the Muslim community in Madinah had almost rid itself of such weaknesses.

Sashe na shida kuma na ƙarshe na sūratul-ɗin yana bayar da bayani bayyananne game da yanayin alkawarin Musulunci da muminai suke ba Allah na yin ƙoƙari saboda ɗaukaka Shi. Haka kuma yana bayyana yanayin wannan gwagwarmaya, wato jihādi, da kuma aikin mutanen Madinah da Balarabe mazauna kusa da su. Yana sarrafa a fili cewa ba za su iya zama a baya ba idan Annabi ﷺ ya fita, suna neman tsaron kansu. Dole ne su nisanta kansu daga kafirai da munafukai. A cikin wannan sashe an yanke hukunci a kan lamarin waɗanda ba su shiga rundunar Musulmi ba, duk da cewa su muminai ne nagari waɗanda ba su da munafunci. Haka kuma yana bayyana wasu halaye na munafukai game da ayoyin Alqur'ani.

The sixth and final section of the sūrah provides a clear definition of the nature of the Islamic pledge the believers give to God to strive for His cause. It also defines the nature of this struggle, or jihād, and the duty of the people of Madinah and the Bedouins living close to them. It makes it clear that they cannot stay behind when the Prophet marches forth, seeking their own safety. They need to disassociate themselves from unbelievers and hypocrites. Within the context of this section a judgement is given on the cases of those who did not join the Muslim army, although they were good believers who entertained no hypocrisy. It also describes certain aspects of the attitude of the hypocrites towards Qur’ānic revelations. (Verses 111, 113-114, 117-118, 120-123, 127)

Sūratu ta ƙare sannan da kwatanta Manzon Allah ﷺ da umarnin gare shi da ya dogara ga Allah kaɗai. (Ayoyi 128-129)

The sūrah then concludes with a description of God’s Messenger (peace be upon him) and a directive to him to place His trust in God alone. (Verses 128-129)

Mun ambata anan ayoyi da dama don a koma zuwa gare su kafin a tattauna su dalla-dalla.

We have cited here numerous verses to refer to before discussing them in detail.

Wannan an yi shi ne da gangan, domin surar tana zana cikakken hoto na al'ummar Musulunci a Madina a kwanakin bayan fatah na Makka, tana kwatanta tsarinta na halitta. Daga wannan hoto a bayyane yake cewa akwai rashin daidaito a yadda mutane ke tafiya da imani, baya ga raunin tsari. An bayyana wasu abubuwa, kamar sanyin jiki, rashin shirin sadaukarwa, halin munafunci, kasala wajen aiwatar da wajibai na Musulunci, da rudani game da dangantaka tsakanin al'ummar Musulmi da sauran mutane. Duk da haka, wannan bai rage komai ba daga gaskiyar cewa Muhajirai da Ansar sun kasance tushe mai karfi, wanda ba su nuna alamar rauni ba.

This is done deliberately because the sūrah paints a full picture of the Muslim society in Madinah in the days following the conquest of Makkah, describing its organic composition. It is clear from this picture that there was a lack of consistency in the way people approached faith, in addition to structural weaknesses. Certain phenomena are described, such as apathy, unwillingness to sacrifice, hypocritical attitudes, reluctance to do one’s Islamic duties, confusion with regard to relations between the Muslim community and others. None of this, however, detracts from the fact that the Muhājirīn and the Anşār constituted a solid base that showed no sign of weakness.

Mun riga mun ambata cewa wannan yanayin ya faru ne saboda bayan fatah na Makkah, manyan kungiyoyi daban-daban na mutane sun bayyana karɓar Musulunci, amma ba su samu irin ilimin da ake buƙata don cikakkiyar haɗuwa cikin al'ummar Musulmi ba. Amma wannan bayani gaba ɗaya ba zai fahimtu sosai ba sai an duba yanayin tarihi kafin da bayan fatah na Makkah, wanda yanzu za mu koma kansa.

We have already mentioned that this state of affairs was due to the fact that after the conquest of Makkah large and divergent groups of people declared their acceptance of Islam, but did not receive the kind of education necessary for full integration within the Muslim community. But this general statement cannot be fully understood unless we review the historical situation before and after the conquest of Makkah, which we will now turn to.

Harakar Musulunci a Makka ta fuskanci matsaloli tun daga lokacin da aka haife ta. Jahiliyya, wadda a wannan lokaci Quraishawa suke wakilta, ta ji hadarin da take fuskanta sakamakon sakon da ke shelar cewa "babu abin bautawa sai Allah, Muhammadu kuma Manzon Allah ne" ﷺ. Ta fahimci cewa wannan sabon sako juyin-juya-hali ne kai tsaye ga dukkan iko wanda ba ya samo asali daga Allah ba. Tawaye ne ga dukkan zalunci, yana neman kariyar Allah. Jahiliyya ta kuma ji cewa sabon sakon, wanda Manzon Allah ﷺ ke jagoranta, ya fara samar da wata sabuwar kungiya ta hadin kai wadda ke alkawarin biyayya ta musamman da cikakke ga Allah da Manzonsa ﷺ. Saboda haka, ta yi tawaye ga shugabancin Quraishawa da yanayin da ke wanzuwa karkashin jahiliyya.

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.

Ba da daɗewa ba Quraishawa suka fahimci wannan barazana, sai suka ƙaddamar da wani mummunan hari kan wannan sabon saƙo, ƙungiyar da shugabanta. Sun yi amfani da dukkan ƙarfinsu wajen cutar da jiki da kuma tayar da fitina ta hanyar makirci da ƙulle-ƙulle na mugunta.

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 wata barazana da take ganin tana barazana ga wanzuwarta. Wannan shi ne yanayin da ake ciki a kullum idan wata tafiya ta fara kira zuwa ga Ubangijin Allah (God) a cikin al'umma inda wasu mutane ke mulkin wasu. Idan irin wannan kira ya samu wata tafiya mai tsari wadda take da shugabancinta, za ta shiga arangama kai tsaye da al'umma ta jāhiliyyah, domin ba za a iya haɗa su a cikin al'umma guda ba.3

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.3

Amma al'ummar Madina ba su kiyaye wannan matakin tsarki ba duk da yaduwar Musulunci. Mutane da yawa, musamman waɗanda ke da matsayi da tasiri, sun ji cewa dole ne su ɗauki matsayi irin na mutanensu don su kiyaye matsayinsu. Lokacin da Yaƙin Badr ya faru, shugaba a cikinsu, `Abdullāh ibn Ubayy ibn Salūl, ya yi tunanin cewa Musulunci ya kafu sosai kuma ba za a iya kawar da shi cikin sauƙi ba. Saboda haka, ya nuna kansa a matsayin Musulmi. Watakila ba makawa ne cewa mutane da yawa sun karɓi Musulunci don su ci gaba da kasancewa tare da mutanensu. Ba munafukai ba ne, amma ba su fahimci Musulunci sosai ba, ko ƙirƙira kansu bisa gare shi ba. Wannan ya nuna cewa al'ummar Madina suna da matakai daban-daban na jajircewa ga sabon addinin.

But the Madinah society did not maintain this level of purity despite the spread of Islam. Many people, especially those who were in positions of influence, felt they had to take a similar stand to their people in order to maintain their positions. When the Battle of Badr took place, the leading figure among these, `Abdullāh ibn Ubayy ibn Salūl, thought that Islam had established firm roots and could not be easily dislodged. Hence, he pretended to be a Muslim. It was perhaps inevitable that many accepted Islam in order to keep abreast of their people. They were not hypocrites, but they had not fully understood Islam or moulded themselves according to it. This meant that the community in Madinah had different levels of commitment to the new faith.

A wannan lokaci ne tsarin ilimi na musamman na Musulunci ya fara aiki karkashin kulawar Annabi ﷺ domin tsara wadannan sabbin abubuwa. Manufarsa ita ce samar da hadin kai da daidaito a cikin al'ummar Musulmi a fannin akida, da dabi'u, da halaye.

At this point, the unique Islamic method of education began its work under the Prophet’s supervision in order to mould these new elements. It aimed to achieve coherence within the Muslim community at the ideological, moral and behavioural levels.

Idan muka karanta surorin da aka saukar a Madina, bisa tsarin kusan-kusan yadda aka saukar da su, za mu lura da babban kokarin da aka yi domin shigar da sababbin abubuwa cikin al'ummar Musulmi, musamman saboda koyaushe akwai sababbin mutane masu shigowa. Wannan ya faru duk da tsananin adawar Quraishawa da yunkurinsu na jawo sauran kabilun Larabawa zuwa gefensu, da kuma duk da munanan shirye-shiryen Yahudawa da kokarinsu na tara rundunonin makiya zuwa ga wannan addini da masu yada shi.

When we read the sūrahs revealed in Madinah, in the approximate order of their revelation, we note the great effort that aimed to absorb and remould the new elements in the Muslim community, particularly because there were always newcomers. This was the case despite the determined opposition of the Quraysh and its attempts to win other Arabian tribes to its side, and despite the wicked designs of the Jews and their efforts to marshal hostile forces to the new faith and its advocates.

Duk da haka, tsarin al'ummar Musulmi a Madina ya kasance mai ƙarfi gaba ɗaya, domin a zahiri yana dogara ne akan tushe mai ƙarfi, wanda ya ƙunshi manyan mutane daga cikin Muhājirīn da Anşār. Wannan tushe ya ba al'ummar Musulmi kundin tsarin mulki mai ƙarfi, wanda ya jure duk abubuwan da ke raunana ta, kuma ya shawo kan dukkan haɗarin da sababbin mutane waɗanda ba su riga sun haɗu da ita ba za su iya kawowa.

However, the structure of the Muslim community in Madinah remained generally sound, because it essentially relied on its solid foundation, made up of the elite of the Muhājirīn and the Anşār. This foundation gave the Muslim community its strong constitution that withstood all weakening elements and overcame all hazards that might have been brought in by newcomers who had not yet been integrated into it.

A hankali, waɗannan sababbin abubuwa sun haɗu cikin ainihin ƙungiyar, kuma adadin masu rauni, munafukai, da waɗanda ba su da tsayayyar fahimtar akida wadda ita ce tushen dukkan dangantaka da alaƙa, ya ragu. Kafin fathar Makka, al'ummar Musulmi a Madina ta kusa kai ga cikakken haɗuwa, tana samar da mafi kusa da tsarin al'umma da ilimin Musulunci ke neman kafawa.

Gradually, these new elements were integrated into the solid core, and the numbers of the weak, the hypocrites, and those who lacked the ideological clarity that serves as the basis of all relations and ties dwindled. Shortly before the conquest of Makkah, the Muslim community in Madinah was very close to complete integration, providing the closest model of society Islamic education seeks to bring into existence.

Babu shakka akwai matakai daban-daban na shiga cikin aikin addini, gwargwadon ayyuka daban-daban da mutane daban-daban suka yi wa Musulunci. Wasu ƙungiyoyi sun fita fili saboda jajircewa, aiki da sadaukarwa da suka yi don hidimtawa aikin Allah.

There undoubtedly remained different levels of participation according to the various actions different individuals undertook for Islam. Some groups were distinguished by the dedication, work and sacrifice they made to serve God’s cause.

Misalan waɗannan su ne mafi fara imani da Musulunci daga cikin Muhājirīn da Anṣār, mutanen Badar, waɗanda suka yi mubaya'a ga Annabi ﷺ a al-Ḥudaybiyyah, da kuma gabaɗaya waɗanda suka bayar da gudummawa suka yi yaƙi kafin fatattakar Makka. Nassosin Alƙur'ani da na ḥadīs, tare da yanayin da al'ummar Musulmi take ciki a zahiri, sun tabbatar da waɗannan bambance-bambance da suka samo asali daga aikin da aka yi saboda Musulunci.

Examples of these were the earliest to believe in Islam among the Muhājirīn and the Anşār, the people of Badr, those who were party to the pledge given to the Prophet at al-Ĥudaybiyyah, and generally those who donated and fought before the conquest of Makkah. Qur’ānic and ĥadīth texts, as well as the practical situation in the Muslim community confirmed these distinctions that resulted from action taken for Islam.

Wannan saurin faɗaɗa yankin Musulunci ya haifar da sake bayyanar, a mafi girman mataki, dukkan alamomin da aka fuskanta bayan nasara mai girma da Musulmai suka samu a Yaƙin Badar. Al'ummar Musulmai kusan ta kai ga kuɓuta daga waɗancan alamomi, godiya ga tsarin ilimi na shekara bakwai da ta samu bayan wannan yaƙi. Saurin faɗaɗa Musulunci a yankin Larabawa zai iya haifar da mummunan sakamako, da ba don Madina ta zama gabaɗaya tushe mai ƙarfi na Musulunci ba. Allah Maɗaukaki ne ya kula da sabon addini kuma ya tsara hanyarsa. Ya shirya tsakiyar masu imani na farko, Muhajirai da Ansarawa, su zama tushe mai ƙarfi na farko na Musulunci bayan faɗaɗa mai muhimmanci da ta biyo bayan nasara a Badar. Haka kuma ya sa dukkan Madina ta zama tushe mai ƙarfi da zai iya jure babban faɗaɗa da ya samo asali daga nasara mai ban mamaki lokacin da Makka ta karɓi Musulunci. Allah ya san tabbas wane ƙarfi zai tara domin goyon bayan saƙonsa.

This rapid expansion in the geographical area of Islam heralded the resurgence, on an even more intensive scale, of all the symptoms experienced after the resounding victory the Muslims achieved in the Battle of Badr. The Muslim community had almost managed to rid itself of those, thanks to the seven-year-long education process it had enjoyed after that battle. The rapid geographical expansion of Islam in Arabia could have had some serious negative effects, had it not been for the fact that Madinah had become, in its entirety, the solid base of Islam. It was God Almighty who looked after the new faith and charted its course. He had prepared the first core of believers, the Muhājirīn and the Anşār, to be the first solid base of Islam after the relatively important expansion that followed the victory at Badr. He also made the whole of Madinah the solid base which would withstand the great expansion brought about by the splendid triumph achieved when Makkah was won over to Islam. God certainly knows what forces to mobilize in support of His message.

Alamar farko ta sabbin hatsarorin ta bayyana ne a ranar Yakin Hunaini, wanda aka ambata a cikin wannan surah: "Lallai God ya ba ku taimakonSa a fagage da dama, da kuma a Yakin Hunaini, a lokacin da kuka yi alfahari da yawan lambarku, amma hakan bai amfane ku da komai ba. Duk da fadin duniya, ta yi muku kunci, sai kuka juya kuna gudu. Sannan God ya saukar da natsuwar zuciya daga sama a kan ManzonSa ﷺ da muminai, ya kuma saukar da runduna da ba ku gani ba, ya kuma hukunta wadanda suka kafirce. Haka ne sakamakon kafirai."

The first symptom of the new dangers appeared on the day of the Battle of Ĥunayn, mentioned in this sūrah: “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. For all its vastness, the earth seemed too narrow for you, and you turned back in flight. God then bestowed from on high an air of inner peace on His Messenger and on the believers, and He sent down forces whom you could not see, and punished those who disbelieved. Such is the reward for the unbelievers.” (Verses 25-26)

Yanzu za mu duba a takaice manyan batutuwan da surah ta tattauna, musamman hukunce-hukuncen karshe game da dangantaka tsakanin al'ummar Musulmi da sauran al'ummomi. Tun da hukunce-hukuncen da wannan surah ta bayar su ne na karshe, suna wakiltar matsaya ta karshe.

Now we will have a brief look at the main topics addressed in the sūrah, particularly the final rulings concerning relations between the Muslim community and other communities. Since the rulings given in this sūrah are the final ones, they represent the ultimate line of action.

Muna buƙatar yin nakalto abin da muka faɗa a cikin Gabatarwar Sūrah 8 (Juzu'i na 7) game da yanayin hanyar aiki ta Musulunci. Ba za mu iya fahimtar hukunce-hukuncen ƙarshe na yanzu ba sai a cikin haske na hukunce-hukuncen farko, na wucin gadi. Ko da yake wannan na iya zama maimaici a cikin wannan littafi, tunatarwa a kan waɗannan tabbas tana da amfani kuma tana da muhimmanci.

We need to quote here what we stated in the Prologue to Sūrah 8 (Volume 7) about the nature of the Islamic method of action. We can only understand the present final rulings in the light of the earlier, provisional ones. Even though this may be repetitive in this book, a reminder of these is certainly both useful and important.

A cikin littafinsa mai daraja Zād al-Ma’ād, Imām Ibn al-Qayyim ya haɗa wani babi mai taken, `Yadda Shiriyar Annabi ﷺ Ta Ci Gaba Wajen Mu’amala da Kafirai da Munafukai Tun daga Farkon Aikinsa Har Zuwa Ƙarshen Rayuwarsa`. Ga shi a takaice sosai a ƙasa:

In his priceless book Zād al-Ma’ād, Imām Ibn al-Qayyim includes a chapter with the title, `The Progress of the Prophet’s Guidance on Dealing with the Unbelievers and the Hypocrites from the Start of His Mission to the End of His Life’. This is given below in a highly summarized form:

Wahayin farko da Ubangijinsa — tsarki ya tabbata a gare Shi cikin daukakarSa — ya yi wa Annabi shi ne umarnin Sa gare shi, "Karanta da sunan Ubangijinka wanda ya halicci mutum daga ɗigon jini." (96: 1-2) Wannan ne farkon annabcinsa. Umarnin da aka ba shi shi ne ya karanta a cikin zuciyarsa. A wannan lokaci, bai umarce shi da ya isar da wani abu ga kowa ba. Daga baya ya saukar masa da cewa: "Kai da ka nannaɗe, tashi ka yi gargaɗi!" (74: 1-2) Wannan na nufin cewa Allah ya sanya shi annabi ta hanyar umartarsa da karatu, kuma ya ba shi aikinsa ta hanyar cewa, "Kai da ka nannaɗe, tashi ka yi gargaɗi!" (74: 1-2) Sannan Allah ya umarce shi da ya yi wa danginsa na kusa gargaɗi. Daga baya kuma ya ba mutanensa irin wannan gargaɗi, sannan kabilun Larabawa da ke kewaye da shi, sannan dukkan Larabawa, sannan mutane baki ɗaya.

A cikin hasken wannan bayani mai kyau, za mu iya fahimtar dalilin hukunce-hukuncen ƙarshe da aka zayyana a cikin wannan sūrah. Daga cikinsu akwai kawo ƙarshen yarjejeniyoyi da masu bautar gumaka, sai dai waɗanda suke da yarjejeniya mai ƙayyadadden lokacin ƙarewa, muddin ba su karya yarjejeniyarsu ba ko su haɗa kai da wasu wajen yaƙar Musulunci. Waɗanda suke da yarjejeniya marar iyaka, ko waɗanda ba su da wata yarjejeniya, ko waɗanda suka karya sharuɗɗan yarjejeniyarsu, an ba su wa'adin wata huɗu na alheri, a lokacin suna cikin aminci. Idan wannan wa'adi ya ƙare, za a kama su a kashe su duk inda aka same su. Ba za su iya yin tafiya cikin aminci ba. Haka nan muna fahimtar hukunce-hukuncen game da yaƙar mutanen littattafan da suka gabata waɗanda suka karkata daga addinin Allah na gaskiya, har sai sun ƙasƙanta kuma sun amince su biya harajin mika wuya. Muna fahimtar hukunce-hukuncen ƙarshe game da jihadi a kan munafukai, tare da kafirai, da tsananta musu, da rashin yi musu addu'a bayan mutuwarsu ko tsayawa a kan kaburburansu. Duk waɗannan hukunce-hukunce sun gyara hukunce-hukuncen farko, na wucin gadi, da aka bayar kafin saukar wannan sūrah. Mun yi imani cewa wannan gyara yanzu ya bayyana.

In the light of this excellent exposition we can understand the reasoning behind the final rulings outlined in this sūrah. These include the termination of treaties with idolaters, except for the ones with treaties specifying a term of expiry, provided that they had not violated their treaties or collaborated with others against Islam. Others who had open-ended treaties, or with no treaties, or who had violated the terms of their treaties are given a period of four months grace, during which they are safe. When this grace period was over, they were to be taken and killed wherever they happened to be found. They could not move in safety. We can also understand the rulings about fighting the people of earlier revelations who had deviated from the true divine religion until they are humbled and agreed to pay the submission tax. We understand the final rulings concerning jihād against the hypocrites, together with the unbelievers, and being harsh to them, unwilling to pray for their dead or stand over their graves. All these rulings amend earlier, provisional ones given before the revelation of the present sūrah. We believe that this amendment is now clear.

Ba za mu iya yin magana a nan dalla-dalla game da waɗannan hukunce-hukunce na ƙarshe ba, ko ma game da na wucin gadi, ko kuma game da sauran batutuwan da aka tattauna a cikin wannan sūrah ba. Duk wannan zai zo ne don a tattauna shi dalla-dalla yayin da muke yin sharhi a kan nassin Alƙur'ani.

We cannot speak here in detail about these final rulings, or even about the provisional ones, or about other topics addressed in this sūrah. All this will come in for detailed discussion as we comment on the Qur’ānic text.

A ƙarshe, ba kamar sauran sūrori ba, wannan sūrar ba ta da jimlar da aka saba gani a farkon kowace sūra a cikin kwafin asali da aka rubuta a zamanin `Uthmān.

Finally, unlike all other sūrahs, this one does not have the usual phrase we find at the beginning of each sūrah in the original master copies written at the time of `Uthmān.

Al-Tirmidhī ya ruwaito cewa Abdullahi ɗan Abbas, wani sahabi na kusa da Manzon Allah ﷺ kuma mai ilimi, ya ce ya tambayi Uthman ɗan Affan, Khalifa na uku wanda aka sani a duk duniya da cewa shi ne ya ba da izinin tattara rubutun Alkur'ani kamar yadda muke da shi a yau, dalilin da ya sa Suratu al-Anfal, wadda ke da ayoyi ƙasa da ɗari, aka sanya ta gaban Suratu al-Tauba, wadda ke da ayoyi sama da ɗari, kuma wadda, ba kamar sauran surori ba, ba ta ƙunshi buɗe-baki da aka saba ba na "Da sunan Allah, Mai rahama, Mai jin ƙai"? Ya ƙara tambayarsa dalilin da ya sa aka haɗa Suratu al-Anfal da dogayen surori bakwai [waɗanda ke zuwa a farkon Alkur'ani].

Al-Tirmidhī reports that `Abdullāh ibn `Abbās, a close and learned Companion of the Prophet, said that he had asked `Uthmān ibn `Affān, the third Caliph who is universally recognized as having authorized the compilation of the Qur’ānic text as we have it today, why Sūrah 8, al-Anfāl, consisting of less than 100 verses, was placed before Sūrah 9, al-Tawbah, which comprises over 100 verses, and which, unlike other sūrahs, does not contain the usual opening phrase of “In the name of God, the Compassionate, the Merciful”? He further enquired of him why Sūrah 8 was grouped with the seven long sūrahs [that appear at the beginning of the Qur’ān]?

`Uthmān ya amsa da cewa, "Annabi (tsira da amincin Allah su tabbata a gare shi) yakan karɓi ayoyi ko nassoshi daga surori da dama a lokaci guda. Zai kira marubuta ya umarce su da sanya wasu ayoyi a wurare ƙayyadaddu a cikin surorinsu. Al-Anfāl na ɗaya daga cikin surori na farko da aka saukar a Madīnah, al-Tawbah kuma na ɗaya daga cikin na ƙarshe, amma jigon su yana kama da juna sosai har na yi zato cewa wataƙila sura ɗaya ce. Annabi ﷺ ya rasu ba tare da ya bayyana wannan batu ba. Saboda haka, na sanya su a jere ɗaya bayan ɗaya ba tare da raba su ba." Wannan rahoto shi ne bayani mafi karɓuwa game da dangantakar surori biyu ba tare da raba su da layin nan na al'ada ba, "Da sunan Allah, Mai rahama, Mai jin ƙai." Haka kuma yana ba mu tabbataccen bayani cewa matsayin kowace aya a cikin dukkan surori da tsarin da aka sanya su a cikin Alƙur'ani ya dogara ne da umarnin da Annabi ﷺ da kansa ya bayar. Sura fiye da ɗaya na iya kasancewa cikin saukarwa a lokaci guda. Don haka, idan an saukar da aya ɗaya ko fiye don magance wani yanayi na musamman, ko don zayyana ko shirya hukunci tabbatacce, bisa tsarin Musulunci na aiki da hanyarsa, Annabi ﷺ zai umarta a sanya waɗannan ayoyi a takamaiman matsayinsu a cikin surar da ya kamata a haɗa su. Ta haka ne kowace aya ta samu matsayinta, kuma kowace sura ta samu tsarinta da ya dace.