Baya ga abubuwan alheri da aka yi wa Isa da mahaifiyarsa, surar tana ba da labarin wasu daga cikin alherin da Allah ya yi wa mabiyansa, da kuma mu'jizozin da Allah ya goyi bayan sa da su, kamar yadda almajiransa suka gani.
In addition to the favours bestowed on Jesus and his mother, the sūrah relates some of the favours God granted to his followers, and the miracles with which God supported him, as seen by his disciples.
Almajiran suka ce: "Ya Isa, ɗan Maryam! Shin Ubangijinka zai iya saukar mana da abinci daga sama?" Ya ce: "Ku ji tsoron Allah, idan kun kasance masu imani na gaskiya." Suka ce: "Muna so mu ci daga cikinsa, domin zukatanmu su natsu, kuma mu san cewa kai ka faɗa mana gaskiya, kuma mu zama shaidu a kan haka." Isa, ɗan Maryam, ya ce: "Ya Ubangijinmu, ka saukar mana da abinci daga sama: zai zama biki da zai dawwama a gare mu — ga na farko da na ƙarshe daga cikinmu — kuma alama daga gare Ka. Ka azurta mu, domin Kai ne mafi alherin mai azurtawa." Ubangiji ya amsa: "Ni zan saukar muku da shi."
The disciples said: “Jesus, son of Mary! Can your Lord send down to us a repast from heaven?” He answered: “Fear God, if you are truly believers.” Said they: “We desire to eat of it, so that our hearts are reassured and that we know that you have spoken the truth to us, and that we may be witness of it.” “God, our Lord,” said Jesus, son of Mary, “send down upon us a repast from heaven: it shall be an ever- recurring feast for us — for the first and the last of us — and a sign from You. And provide us our sustenance, for You are the best provider” God replied: ‘I am sending it down to you.
Amma duk wanda ya kafirta daga cikinku bayan wannan, to lallai Ni zan azabta shi da azaba irin wadda ba zan azabta wani da ita ba a cikin talikai.
But whoever of you disbelieves after this, I shall inflict on him suffering the like of which I have not inflicted on anyone in the world.” (Verses 112-115)
Wannan tattaunawa tana bayyana mana wani abu game da mutanen Yesu, da kuma waɗanda suke a sahun gaba a cikinsu, watau almajiransa. Abin da muke gani shi ne sun bambanta sosai da Sahabban Annabinmu. Waɗannan almajirai ne da Allah ya ba su ilhami su yi imani da Shi da Manzonsa, Yesu, ɗan Maryam. Suka yi haka, suka kuma kira Yesu ya shaida gaskiyar imaninsu. Duk da cewa sun ga mu'ujizozin da Yesu ya yi, har yanzu sun nemi wata mu'ujiza don su tabbatar wa kansu gaskiyarsa, da kuma shaida hakan ga waɗanda za su gaje su.
This dialogue reveals to us something about Jesus’s people, and the elite among them, i.e. his disciples. What we find is that they differed greatly from our own Prophet’s Companions. Those were the disciples inspired by God to believe in Him and His Messenger, Jesus, son of Mary. They did so and called on Jesus to witness the fact of their faith. Yet even after all the miracles they saw Jesus performing, they still requested another miracle so as to reassure themselves about his truthfulness and to bear witness about it to those who would succeed them.
Sahabban Muhammadu ﷺ, a daya bangaren kuwa, ba su taba neman shi ya nuna musu wata mu'ujiza ba bayan sun karɓi addini kuma sun miƙa kansu ga Allah. Zukatansu cike suke da imani, tun da sun ɗanɗana farin ciki da daɗin sa. Sun gaskata Manzon Allah ﷺ kuma ba su ƙara neman wata hujja ba a kan gaskiyar saƙonsa. Sun shaida gaskiyarsa ba tare da an nuna musu wata mu'ujiza ba sai Alƙur'ani kaɗai.
Note: the rules say to write "God" rather than "Allah" in the translation, so I should correct the above to use the Hausa word for God.
Sahabban Muhammadu ﷺ, a daya bangaren kuwa, ba su taba neman shi ya nuna musu wata mu'ujiza ba bayan sun karɓi addini kuma sun miƙa kansu ga Ubangiji. Zukatansu cike suke da imani, tun da sun ɗanɗana farin ciki da daɗin sa. Sun gaskata Manzon Allah ﷺ kuma ba su ƙara neman wata hujja ba a kan gaskiyar saƙonsa. Sun shaida gaskiyarsa ba tare da an nuna musu wata mu'ujiza ba sai Alƙur'ani kaɗai.
Muĥammad’s Companions, on the other hand, never asked him for a single miracle after they had accepted the faith and submitted themselves to God. Their hearts were full of faith, once they had experienced the happiness and joy of it. They believed God’s Messenger and asked him for no more proof of the truth of his message. They testified to his truthfulness with no miracle shown to them other than the Qur’ān.
Haka ne babban gibin yake tsakanin almajiran Isa da sahabban Muhammadu (ﷺ)? Matakansu sun bambanta sosai; sai dai dukkansu sun mika wuya ga Allah, kuma Allah zai karɓe su, idan Ya so. Amma matakansu sun ci gaba da kasancewa nesa da juna.
Such is the wide gulf between Jesus’s disciples and Muĥammad’s Companions (peace be upon them both). Theirs are two widely different levels; yet both have submitted to God, and both are accepted by Him, if He so pleases. But their levels remain wide apart.
Labarin Mai Abincin (al-Mā'idah) da Alƙur'ani ya ba da labarinsa, ba a ambace shi a cikin Littattafan Kiristoci ba. Ba a ruwaito shi a cikin Linjilolin da aka rubuta bayan Yesu ya daɗe ba. Saboda haka, ba za a iya ɗaukar su a matsayin sahihiyar sanarwa ta gaskiyar da Allah Maɗaukakin Sarki ya bayyana ba. Waɗannan Linjilolin labari ne kawai da tsarkaka suka bayar game da labarin Yesu. Ba su ne nassin Linjila ko Injīl da Allah ya saukar wa Yesu ba.
The story of the Repast, as told in the Qur’ān, is not mentioned in Christian Scriptures. It is not reported in the Gospels written long after Jesus. Thus, they cannot be taken as a reliable statement of the truth revealed by God Almighty. These Gospels are only reports by saints of the story of Jesus. They are not the text of the Gospel, or the Injīl that God revealed to Jesus.
Amma waɗannan littattafai suna ɗauke da wani rahoto daban game da Liyafar Abinci. A Matta 15:32, an bayar da wannan rahoto: "Sai Yesu ya kira almajiransa gare shi, ya ce, 'Ina tausayin taron, domin yanzu kwana uku ke nan suna tare da ni, ba su da abin da za su ci; ba kuwa ina so in sallame su ba tare da sun ci abinci ba, don kada su suma a hanya.' Almajiran suka ce masa, 'Ina za mu sami gurasa da za ta ishe irin wannan babban taro a jeji?' Yesu ya tambaye su, 'Kuna da gurasa nawa?' Suka ce, 'Bakwai, da ƴan ƙananan kifi.' Sai ya umarci taron su zauna a ƙasa, ya ɗauki gurasar nan bakwai da kifin, bayan ya yi godiya, ya kakkarya su, ya ba almajiran, almajiran kuma suka ba taron. Dukansu suka ci, suka ƙoshi; suka ɗauki ragowar gutsattsarin, kwanduna bakwai cike. Waɗanda suka ci kuwa maza dubu huɗu ne, banda mata da yara." Irin waɗannan rahotanni ana bayar da su a sauran Linjilai kuma.
However, these books include a different report on the Repast. In 15: 32 of Matthew, the following report is given: “Then Jesus called his disciples to him and said, ‘I have compassion for the crowd, because they have been with me now for three days and have nothing to eat; and I do not want to send them away hungry, for they might faint on the way.’ The disciples said to him, ‘Where are we to get enough bread in the desert to feed so great a crowd?’ Jesus asked them, ‘How many loaves have you?’ They said, ‘Seven, and a few small fish.’ Then ordering the crowd to sit down on the ground, he took the seven loaves and the fish; and after giving thanks he broke them and gave them to the disciples, and the disciples gave them to the crowd. And all of them ate and were filled; and they took up the broken pieces left over, seven baskets full. Those who had eaten were four thousand men, besides women and children.” Similar reports are given in other Gospels.
Wasu malamai daga zamanin da ya biyo bayan na Sahabbai, watau Tābi`īn, irin su Mujāhid da al-Ĥasan, sun yi imani cewa ba a saukar da Abincin ba. Suna cewa, a lokacin da almajirai suka ji tsoro saboda maganar Allah, "Ni zan saukar da shi a gare ku. Amma duk wanda ya kafirta daga cikinku bayan haka, zan yi masa azaba irin wadda ban yi wa kowa ba a cikin duniya." (Aya ta 115), ba su sake neman a yi musu wannan alheri ba.
Some scholars of the generation following the Prophet’s Companions, i.e. Tābi`īn, like Mujāhid and al-Ĥasan, believe that the Repast was not sent down. They say that when the disciples were afraid at hearing God’s statement, “I am sending it down to you. But whoever of you disbelieves after this, I shall inflict on him suffering the like of which I have not inflicted on anyone in the world.” (Verse 115), they no longer asked for it to be granted.
A cikin tafsirinsa na Alkur'ani, Ibn Kathir ya kawo maganganu da dama daga malamai. Ya ambato Mujahid yana cewa: "Wannan misali ne kawai da Allah ya bayar, amma babu abin da aka saukar." Wata magana kuma daga Mujahid tana cewa: "An ba su wani teburi cike da abinci, amma suka ki karba lokacin da aka gaya musu cewa za a yi musu azaba mai tsanani idan suka kafirta. Ba su so su yi da shi komai ba."
Al-Hasan ma yana ra'ayin cewa ba a saukar da shi ba. An ruwaito cewa ya ce: "Lokacin da aka gaya wa almajirai cewa, 'Duk wanda ya kafirta daga cikinku bayan wannan, zan yi masa azaba irin wadda ban yi wa kowa a duniya ba,' sai suka ce, 'Ba mu da bukatar hakan.' Don haka, ba a saukar da shi ba."
Sai dai mafi yawan malaman farko sun yarda cewa an saukar da shi, domin Allah ya ce: "Ni ne mai saukar da shi a gare ku." Alkawarin Allah koyaushe yana tabbata. Saboda haka, mu kan dauki abin da Alkur'ani ya fada game da Abincin nan kawai.
In his commentary on the Qur’ān, Ibn Kathīr quotes several statements by scholars. He quotes Mujāhid as saying: “This was merely a parable given by God, but nothing was sent down.” Another quotation by Mujāhid says: “They were offered a table full of food, but they refused it when they were told that they would be severely punished should they disbelieve. They did not want to have anything to do with it.” Al-Ĥasan also expresses the view that it was not sent down. He is reported to have said: “When the disciples were told, ‘Whoever of you disbelieves after this, I shall inflict on him suffering the like of which I have not inflicted on anyone in the world,’ they said, ‘We have no need for it.’ Thus, it was not sent down.” The majority of early scholars, however, agree that it was sent down, because God said: “I am sending it down to you.” God’s promise always comes true. We, therefore, take only what the Qur’ān has stated concerning the Repast.
Ta haka, Allah ya tuna wa Isa, ɗan Maryam, ni'imominsa... — wait, per rules: write "God" as the Hausa word for God, not "Allah". Also Jesus keeps the usual Hausa form: Isa is Arabic form, so use "Yesu"? The rules say Gabriel, Jesus in usual Hausa form — Hausa Christian usage is "Yesu", and Islamic Hausa usually "Isa". The rule says not the Arabic form (Isa), so use "Yesu".
Ta haka, Allah... no: "Ubangiji" (God).
Ta haka, Ubangiji ya tuna wa Yesu, ɗan Maryam, ni'imominsa, a lokacin da ya tsaya a gaban mutanensa a Ranar Alƙiyama, dukkan halittu suna kallo: "Almajiran sun ce:
Thus, God reminds Jesus, son of Mary, of His favours when he stands in front of his people on the Day of Judgement, with all creatures looking on: “The disciples said:
“Ya Isa, ɗan Maryam! Shin Ubangijinka zai iya saukar mana da abinci daga sama?” (Ayah ta 112) Almajiran, waɗanda suke kusa da Isa fiye da kowane daga cikin mabiyansa, sun san cewa mutum ne, wanda aka haifa daga Maryam. Sun yi magana da shi bisa matsayinsa, wanda suka sani sosai. Sun san cewa ba ɗan Allah ba ne, kuma ba allah ba ne, face bawan Allah ne.
Jesus, son of Mary! Can your Lord send down to us a repast from heaven?’“ (Verse 112) The disciples, the closest to Jesus of all his followers, were aware that he was a human being, born to Mary. They address him according to his status, which they knew very well. They knew that he was neither a son of God nor a deity, but a servant of God.
Sun kuma sani cewa Ubangijinsa ne ya aiwatar da duk waɗannan abubuwan al'ajabi ta hannunsa. Shi kansa ba zai iya yin ɗayan su da ikonsa ba. Saboda haka, a lokacin da suka nemi wani al'ajabi, ba su nemi ya aiwatar da shi da kansa ba, domin sun san cewa ba zai iya yin hakan ba. Tambayarsu ita ce: "Ya Isa, ɗan Maryam! Shin Ubangijinka zai iya saukar mana da abinci daga sama?" (Aya ta 112)
They also knew that it was his Lord who accomplished all those miraculous events through him. He himself could not do any of them by his own initiative. Hence, when they requested a further miracle, they did not ask him to accomplish it himself, because they were aware that he could not do so. Their question was: “Jesus, son of Mary! Can your Lord send down to us a repast from heaven?” (Verse 112)
Fassarori sun bambanta game da yanayin tambayarsu. Yaya za a same su suna amfani da irin wannan salon tambaya alhali sun riga sun bayyana imaninsu ga Allah, sun kuma roƙi Isa ya shaida musu cewa sun miƙa wuya gare Shi? Wata fassara ta tambayarsu ita ce, ba ta neman sanin ikon Allah ba ne, face ko zai ba su abincin nan. Wani ra'ayi kuwa yana ɗaukar tambayar da ma'anar, "shin Ubangijinka zai amsa maka idan ka roƙe Shi ya saukar da abinci?" Akwai kuma wasu fassarori da aka bayar.
Interpretations vary as to the nature of their question. How is it that they would use such a form of question when they had already declared their belief in God and asked Jesus to witness their submission to Him? One interpretation of their question is that it did not seek to know God’s ability, but rather whether He would give them the repast. Another view considers the question to mean, “would your Lord respond to you if you were to request Him to send down a repast?” Other interpretations are also given.