Bayan an kwatanta yadda suke da ɗabi'a mai gaskiya da kyakkyawan hali game da gaskiyar da aka saukar wa Manzon Allah, da kuma yadda suka bayyana karɓar Musulunci da shirinsu na shaida hakan ta wajen sadaukar da dukiyoyinsu da rayukansu saboda manufarsa, suna ta addu'a kullum cewa Allah ya karɓe su a matsayin shaidu kuma ya shigar da su cikin masu adalci, sūrah ta bayyana makomarsu: "Saboda wannan addu'ar tasu, Allah zai saka musu da gonaki da ke gudanar da koguna a ƙarƙashinsu, inda za su dawwama a cikinsu. Wannan shi ne sakamakon masu kyautatawa." (Aya ta 85)
Having described their frank, positive attitude towards the truth revealed to God’s Messenger and their declaration of their acceptance of Islam and their willingness to bear witness to it by sacrificing their wealth and lives for its cause, praying all the time that God may accept them as witnesses and admit them among the righteous, the sūrah describes their destiny: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85)
Allah ya sani cewa abin da suka faɗa gaskiya ne, kuma suna nufin hakan da gaske. Suna ƙudurin bin hanyar imani da kuma shaida gaskiyar sabon addinin da suka karɓa. Yana sane da cewa suna ɗaukar yin irin wannan shaida, tare da duk abin da take buƙata na sadaukarwa ta rai da dukiya, wata falala ce da Allah ke bai wa bayinsa waɗanda Ya zaɓa. Haka kuma Yana sane da cewa sun fahimci ba su da wata hanyar da za su bi face wadda suka zaɓa, suna fatan Ubangijinsu zai sanya su cikin salihai. Tun da Allah Yana sane da duk wannan game da su, Yana karɓar furucinsu, kuma Yana ba su Aljanna a matsayin lada, yana kwatanta su da mutanen da ke aikata alheri, kuma Yana ba su ladan da Yake ajiyewa ga irin waɗannan mutane: "Kuma saboda wannan addu'arsu, Allah zai saka musu da gonaki da ƙoramu ke gudana a ƙarƙashinsu, inda za su zauna har abada. Wannan ne ladan masu kyautatawa." (Aya ta 85) Aikata alheri shi ne mafi girman matsayin imani da mika wuya ga Allah. Wannan rukuni na mutane sun sami amincewar Allah da kansa cewa suna aikata alheri.
God knows that what they have said is true and that they mean it seriously. They are determined to follow the path of faith and to bear witness to the truthfulness of the new religion they have adopted. He knows that they consider that bearing such testimony with all that it requires of personal and financial sacrifice is a favour which God grants to those of His servants who He chooses. He also knows that they realise that they have no way to follow other than the one they have chosen, hoping that their Lord will include them among the righteous. As God knows all this about them, He accepts their statement and grants them Heaven as a reward, describing them as people who do good and granting them the reward He keeps in reserve for such people: “And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good.” (Verse 85) Doing good is the highest grade of faith and submission to God. This group of people have earned God’s own acknowledgement that they do good.
Sūrah ta ba mu cikakken bayani mai bayyana game da wannan rukuni na mutane waɗanda suke "mafi kusa da muminai da ƙauna", tana jaddada cewa ba sa girman kai, kuma idan sun gane gaskiya suna karɓarta. Haka kuma, suna da gaskiya, suna da nauyi a cikin al'amarinsu, kuma suna shirye su cika abin da imani ya buƙata.
Amma sūrah ba ta tsaya a nan ba wajen bayyana wannan rukuni. Ta ci gaba da raba su da sauran waɗanda ke cewa, "Mu Kiristoci ne." Wannan rukunin na biyu suna sauraron gaskiya, amma suna musunta ta, su juya mata baya, kuma ba su da sha'awar shaida gaskiyarta. Hakika, suna ɗaukar ta a matsayin ƙarya: "Waɗanda suka kafirta kuma suka ƙaryata ayoyinmu, su ne abokan wuta mai ci." (Aya ta 86)
The sūrah has given us a very clear description of this group of people who are “nearest in affection to the believers”, giving prominence to the fact that they are far from arrogant and that they respond to the truth once they recognise it. Moreover, they are honest, serious and willing to fulfil the requirements of faith. But the sūrah does not stop at that in identifying this group. It goes on to distinguish them from the rest of those who say, “We are Christians”. This latter group listen to the truth, but they deny it, turn away from it and have no interest in bearing witness to its truthfulness. Indeed, they claim it to be false: “While those who disbelieve and deny Our revelations are destined for the blazing fire.” (Verse 86)
Babu shakka cewa bayanin, "waɗanda suka kafirta suka kuma ƙaryata ayoyinMu", a nan yana nufin waɗanda suke da'awar cewa su Kiristoci ne, amma suna jin gaskiya sannan suka ƙi amsa mata. Alƙur'ani ya bayyana su a matsayin kafirai muddin suna riƙe wannan halin. Wannan bayanin ya shafi Yahudawa da Kiristoci waɗanda suke tare da masu bautar gumaka wajen zama kafirai muddin suka ci gaba da ƙaryata cewa abin da Allah ya saukar wa ManzonSa gaskiya ne, kuma muddin suka ci gaba da ƙin karɓar Musulunci, wanda shi kaɗai ne addinin da Allah ya yarda da shi. Akwai maganganu masu ma'ana irin wannan a cikin Alƙur'ani: "Waɗanda suka kafirta daga cikin mutanen littafi da masu bautar gumaka ba su kasance masu barin kafircinsu ba sai an zo musu da bayyananniyar hujja... Waɗanda suka kafirta daga cikin mutanen littafi da masu bautar gumaka, suna cikin wutar Jahannama, suna madawwama a cikinta. Su ne mafi sharrin halitta." (98: 1
There is no doubt that the description, “those who disbelieve and deny Our revelations”, refers here to those who claim to be Christians, yet listen to the truth and refuse to respond to it. The Qur’ān describes them as unbelievers as long as they adopt this attitude. The description applies to the Jews and Christians who are joined with the idolaters in being unbelievers as long as they continue to deny that what God revealed to His Messenger as the truth, and as long as they continue to refuse to accept Islam which is the only religion acceptable to God. Statements to this effect are found in the Qur’ān: “Those who disbelieve among the people of earlier revelations and the idolaters could have never departed [from their erring ways] until there had come to them the Clear Proof... Those who disbelieve among the people of earlier revelations and the idolaters shall be in the fire of hell, wherein they will abide. They are the worst of all creatures.” (98: 1
da kuma 6) "Lalle ne waɗanda suka kafirta su ne waɗanda suka ce: 'Allah ne Al-Masihu ɗan Maryam.'" (Aya ta 72)
Note: the rules require "God" to be written as the Hausa word for God, not "Allah", so the correct rendering is:
da kuma 6) "Lalle ne waɗanda suka kafirta su ne waɗanda suka ce: 'Ubangiji shi ne Al-Masihu ɗan Maryam.'" (Aya ta 72)
and 6) “Unbelievers indeed are those who say: ‘God is the Christ, son of Mary.’” (Verse 72)
"Lallai kafirai su ne waɗanda suke cewa: 'Allah na ɗaya daga cikin uku.'" (Aya ta 73) "Waɗanda suka kafirta daga cikin Banu Isra'ila an la'anta su ta bakin Dawud da Isa, ɗan Maryam." (Aya ta 78)
“Unbelievers indeed are those who say: ‘God is the third of a trinity.’” (Verse 73) “Those of the Children of Israel who disbelieved were cursed by David and Jesus, son of Mary.” (Verse 78)
Wannan siffa ce da ake maimaita amfani da ita a cikin Alƙur'ani, kuma hukunci ne da aka tabbatar a lokuta da dama. Ana amfani da ita a nan don bambance tsakanin ƙungiyoyi biyu na waɗanda ke kiran kansu Kiristoci, yayin da suke nuna hali mabambanta ga muminai. Haka kuma tana bambanta makomar ɗaya ƙungiya daga ta ɗayar. Ƙungiyar farko za ta zauna a Aljanna har abada, domin wannan ita ce ladan masu aikin alheri, yayin da ɗayar kuma za ta ƙare a Jahannama.
It is, then, a description repeatedly used in the Qur’ān and a judgement endorsed on several occasions. It is used here to distinguish between two groups of those who describe themselves as Christians as they adopt opposing attitudes towards believers. It also distinguishes the destiny of one group to that of the other. The first group will dwell in Heaven forever, since this is the reward of those who do good, while the other will end up in Hell.
A ƙarshe, muna cewa ba duk waɗanda suke kwatanta kansu da Kiristoci ne ake haɗawa cikin waɗanda suke "mafi kusanci da masu imani a ƙauna" ba. Duk wanda ya yi tunani in ba haka ba kawai yana ƙoƙarin yanke hukunci ne bisa wani ɓangare kaɗai na ayar Alƙur'ani, yana kula kaɗan da sauran. Hukuncin Allah yana shafar wani takamaiman rukuni na Kiristoci wanda Allah ya ba mu cikakken bayaninsa, ba tare da barin wani gibi na shubuha ko ruɗani ba.
In conclusion, we say that not all those who describe themselves as Christians are included among those who are “nearest in affection to the believers”. Anyone who suggests otherwise simply tries to make his judgement on the basis of only one part of the Qur’ānic statement, paying little attention to the rest. God’s judgement applies only to a particular group of Christians of whom God has given us a full description, leaving no room for ambiguity or confusion.
Amma su waɗanne ne Kiristoci da ake magana a kansu a wannan magana? Muna da rahotanni da dama da ke bayyana su. Na farko shi ne wanda al-Qurţubī, malami sanannen, ya kawo a cikin shahararren tafsirinsa na Alƙur'ani, kamar haka:
But who are the Christians about whom this statement is made? We have several reports which identify them. The first one is given by al-Qurţubī, a renowned scholar, who includes the following in his well- known commentary on the Qur’ān:
Wannan ayar tana magana ne a kan Negus, sarkin Habasha, da mutanensa. Lokacin da wata ƙungiyar Musulmi ta isa ƙasarsu bayan hijirar farko, kamar yadda tarihin rayuwar Annabi ﷺ ya ruwaito cikin cikakken bayani, domin su tsira daga zalunci da tsangwama da marasa imani a Makkah suke yi musu.
This verse refers to Negus, the ruler of Abyssinia, and his people. When a group of Muslims arrived in their land after the first emigration, as reported in detail in biographies of the Prophet, to save themselves from persecution by the unbelievers in Makkah.
Muhajirai sun kasance adadi mai yawa na mutane. Daga baya Manzon Allah ﷺ ya yi hijira zuwa Madina, kuma kafirai ba su iya kama shi ba.
The emigrants were a good number of people. God’s Messenger later migrated to Madinah and the unbelievers were unable to capture him.
Daga baya, yaƙi ya ɓarke tsakanin ɓangarori biyu, kuma kafirai ba su iya cutar da Annabi ﷺ ba. Lokacin da Yakin Badar ya faru, Allah ya sa yawancin jarumawan kafirai suka mutu a wannan yaƙi, sai kafirai na Quraishawa suka yi tunanin za su iya neman ramuwar gayya a kan muhajirai Musulmi da ke Habasha. Wasu daga cikinsu suka ba da shawarar a aika da mutane biyu masu hikima zuwa ga Negus tare da kyautuka masu yawa, domin su roƙe shi ya mayar musu da Musulmin da suka nemi mafaka a ƙasarsa. Idan ya amsa wannan roƙo da kyau, za su kashe waɗannan Musulmi domin ramuwar gayya ga kafiran da aka kashe a Yakin Badar.
Subsequently, war broke out between the two camps and the unbelievers were unable to harm the Prophet. When the Battle of Badr took place and God caused many of the stalwarts among the unbelievers to be killed in that Battle, the unbelievers of the Quraysh thought that they could pursue their revenge against the Muslim emigrants in Abyssinia. Some of them suggested that they should send two wise men to Negus with rich presents to request him to extradite the Muslims who had taken refuge in his land. If he responded favourably to this request, they would kill those Muslims in revenge for those unbelievers killed at the Battle of Badr.
Quraishawa sun aika da `Amr ibn al-`Āṣ da `Abdullāhi ibn Abī Rabī`ah tare da kyautuka masu yawa. Da Manzon Allah ﷺ ya ji labarin haka, sai ya aika da `Amr ibn Umayyah al-Damrī, wanda ya ɗauki wasiƙa daga Annabi ﷺ zuwa ga Negus. Lokacin da Negus ya karanta wasiƙar Annabi ﷺ, sai ya kira Ja`far ibn Abī Ṭālib da sauran muhājirai tare da shi.
The Quraysh sent `Amr ibn al-`Āş and `Abdullāh ibn Abī Rabī`ah with rich gifts. When God’s Messenger heard of this, he sent `Amr ibn Umayyah al- Damrī who carried a letter from the Prophet to Negus. When Negus read the Prophet’s letter, he called in Ja`far ibn Abī Ţālib and his fellow immigrants.
Ya kuma kira firistocinsa da malamai na addinin Kirista. Ya roki Ja'afar ya karanta wani sashe daga Alkur'ani, sai Ja'afar ya karanta Suratu 19, mai suna Maryam. Lokacin da suka saurara, idanunsu sun cika da hawaye. Ga wadannan mutane ne Allah yake nufi a cikin ayoyin da ke biye: "Lalle za ka ga cewa, daga cikin mutane, mafi tsananin gaba ga wadanda suka yi imani su ne Yahudawa da wadanda suka yi shirka; kuma lalle za ka ga cewa mafi kusancinsu cikin soyayya ga muminai su ne wadanda suka ce, 'Mu Nasara ne.' Wannan saboda akwai firistoci da malamai a cikinsu, kuma saboda ba sa girman kai."
He also called in his priests and monks. He asked Ja`far to recite a passage from the Qur’ān and Ja`far recited Sūrah 19, entitled Mary. When they listened to it, their eyes were full with tears. It is to those people that reference is made by God in the following verses: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance.
Sa'ad da suke sauraron abin da aka saukar wa Manzon Allah, za ka ga idanunsu suna zubar da hawaye saboda Gaskiyar da suka sani. Suna cewa: ‘Ya Ubangijinmu, mun yi imani; saboda haka ka rubuta mu cikin waɗanda suke shaida gaskiya.’” (Ayoyi 82-3) (Wannan rahoto an ambace shi a cikin wani Hadisi wanda Abū Dāwūd ya ruwaito.) Al-Bayhaqī ya ba da wani rahoto daban ta hannun Ibn Isĥāq:
When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: ‘Our Lord, we do believe; so enrol us among those who bear witness to the truth.’” (Verses 82-3) (This report is mentioned in a ĥadīth related by Abū Dāwūd.] A different report is given by al-Bayhaqī on the authority of Ibn Isĥāq:
Kimanin mutum ashirin ko fiye da haka na Kiristocin Habasha sun zo su gana da Annabi (ﷺ) tun yana har yanzu a Makka. Sun same shi a cikin Masallaci, suka yi magana da shi, suka kuma yi masa tambayoyi. Ƙungiyoyin mutanen Quraishawa da yawa suna zaune a wuraren da suka saba kewaye da Ka'aba. Sa'ad da Habashawan suka gabatar wa Annabi dukan tambayoyinsu, sai ya kira su su yi imani da saƙonsa. Ya karanta musu ayoyi daga Alƙur'ani. Sa'ad da suka saurare su, idanunsu sun cika da hawaye. Sun amsa da kyau, suka bayyana cewa sun yi imani da shi a matsayin Manzon Allah. Sun gane shi a matsayin Annabin da aka kwatanta a cikin Littattafansu. Sa'ad da suka bar Annabi, Abu Jahl, [mafi tsananin abokin gaba na Musulunci a Makka], da wasu mazan Quraishawa suka tare su, suka ce, "Wane irin mutane wawaye ku ne! Mutanenku a gida sun aike ku ku tattara bayanai game da wannan mutum. Amma ba ku daɗe tare da shi ba kafin ku ƙi addininku, kuka kuma bayyana imaninku ga abin da ya faɗa muku. Ba mu taɓa ganin rukuni mai raunin hankali kamarku ba."
Suka amsa, "Mun bar ku lafiya, don ba ma son yin musayar zagi da ku. Mu muke da alhakin ayyukanmu, ku kuma naku. Ba za mu bar wata dama ta amfana da kanmu ta ɓace ba tare da mun yi amfani da ita."
An kuma ce wannan rukuni na Kiristoci sun fito ne daga Najran a Kudancin Larabawa. An ruwaito cewa an kuma saukar da wasu ayoyin Alƙur'ani da ke yabon halinsu, ciki har da waɗannan ayoyi: "Waɗanda muka ba su littafi tun da farko suna yin imani da shi [wato Alƙur'ani]; idan aka karanta musu shi, sai su ce, 'Mun yi imani da shi, gaskiya ne daga Ubangijinmu. Lalle ne tun kafin wannan mun kasance masu miƙa wuya gare Shi." Waɗannan za su sami lada sau biyu, saboda sun yi haƙuri a cikin wahala, sun kuma kawar da mugunta da alheri, sun kuma ciyar da sadaka daga abin da Muka azurta su da shi, kuma duk lokacin da suka ji maganganun banza, sai suka juya daga gare shi suka ce: Mu muna da alhakin ayyukanmu, ku kuma kuna da alhakin naku.
Twenty people or so of Abyssinian Christians came to meet the Prophet (peace be upon him) when he was still in Makkah. They found him in the Mosque and they talked to him and asked him questions. Several groups of people from the Quraysh were sitting in their usual places around the Ka`bah. When the Abyssinians had put all their questions to the Prophet, he called on them to believe in his message. He recited to them passages of the Qur’ān. When they listened to them, their eyes were tearful. They responded positively and declared that they believed in him as God’s Messenger. They recognised him as the Prophet described in their Scriptures. When they left the Prophet, Abū Jahl, [the most hostile opponent of Islam in Makkah], and a number of Quraysh men stopped them and said, ‘What a gullible group of people you are! Your people back home have sent you to gather information about this man. But you have not been long with him when you disowned your own faith and declared your belief in what he said to you. We have never seen a more feeble-minded group than you.’ They replied, ‘We leave you in peace, as we do not wish to have a slanging match with you. We are responsible for our deeds and you for yours. We will let no chance to do ourselves good slip away without making use of it.’ It is also said that this group of Christians came from Najrān in Southern Arabia. It is reported that other verses of the Qur’ān commending their attitude were also revealed including the following verses: “Those to whom We have vouchsafed revelations in the past believe in it [i.e. the Qur’ān]; and when it is read out to them, they say, ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we surrendered ourselves to Him. These shall receive a twofold reward for having been patient in adversity, and having repelled evil with good, and having spent in charity out of what We provided for them, and whenever they heard frivolous talk, having turned away from it and said: We are responsible for our deeds and you for yours.
Aminci ya kasance a gare ku. Ba ma neman jahilai.
Peace be to you. We do not seek out ignorant people.’’’ (28: 52-5)
Wata rahoto ta uku ta nuna cewa Ja'afar ɗan Abu Ɗalib, ɗan'uwan mahaifin Manzon Allah ﷺ, da sauran muhajiran da suke tare da shi a Habasha, sun dawo domin su koma wajen Manzon Allah ﷺ tare da mutum saba'in.
A third report suggests that Ja`far ibn Abī Ţālib, the Prophet’s cousin, and his fellow immigrants in Abyssinia, came back to join the Prophet accompanied by 70
maza sanye da tufafin ulu. Sittin da biyu daga cikinsu daga Habasha suke, sauran takwas kuma daga Siriya. Rukunin na ƙarshe ya haɗa da wani malamin addini mai suna Baĥīrā, sauran bakwai kuwa su ne Idrīs, Ashraf, Abrahah, Thumāmah, Qutham, Durayd da Ayman. Annabi ﷺ ya karanta musu cikakken rubutun Sūrah 36. Lokacin da suka saurari Alƙur'ani, idanunsu sun cika da hawaye, suka bayyana cewa sun yi imani da gaskiyarsa. Suka ce, `Wannan yana kama sosai da wahayin da aka yi wa Îsa Almasihu.' Game da su ne aka saukar da ayoyin nan: "Lallai za ka sami mafi tsananin ƙiyayya ga masu imani daga cikin mutane Yahudawa, da waɗanda suka sanya abokan tarayya ga Allah; kuma lallai za ka sami mafi kusanci da soyayya ga masu imani daga cikinsu waɗanda suke cewa, 'Mu Nasara ne.' Wannan kuwa saboda akwai firistoci da malamai a cikinsu, kuma saboda ba sa girman kai. Idan suka saurari abin da aka saukar wa Manzon Allah, za ka ga idanunsu suna zubar da hawaye saboda gaskiyar da suka gane. Suna cewa: 'Ubangijinmu, mun yi imani; don haka ka rubuta mu cikin masu shaida ga gaskiya. Ta yaya ba za mu yi imani da Allah da gaskiyar da ta zo mana ba, alhali kuwa muna fatan Ubangijinmu zai shigar da mu cikin salihai?'" (Ayoyi 82-84) Wannan wakilci ne sarkin Habasha, Negus, ya aika, kuma su ne waɗanda suka sadaukar da kansu ga ibada a wurare masu nisa, kamar kogo.
men wearing woolen clothes. Sixty-two of them were from Abyssinia and the other eight from Syria. The latter group included a monk called Baĥīrā and the other seven were Idrīs, Ashraf, Abrahah, Thumāmah, Qutham, Durayd and Ayman. The Prophet recited to them the full text of Sūrah 36. When they listened to the Qur’ān, their eyes were full of tears and they declared that they believed in its truth. They said, `This is very similar to the revelations given to Jesus Christ.’ It is in reference to them that the following verses were revealed: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, ‘We are Christians.’ This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say: `Our Lord, we do believe; so enrol us among those who bear witness to the truth. How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” (Verses 82-4) This delegation was sent by the Abyssinian ruler, Negus, and they were the ones who dedicated themselves to worship in isolated places, such as caves.
Sa`īd ibn Jubayr ya ce Allah ya saukar da wasu ayoyi na Alƙur'ani, kamar ayoyi 52-55 na Suratul Qasas, waɗanda aka ambata a sama, game da wannan rukuni na mutane. Muqātil da al-Kalbī sun ruwaito cewa su mutum 40 ne Kiristoci daga Najrān da mutum 32 daga Habasha tare da mutum 68 daga Siriya. Qatādah ya ce an saukar da waɗannan ayoyi dangane da wani rukuni na Kiristoci da suka bi littattafan Kiristanci na gaskiya.
Sa`īd ibn Jubayr says that God also revealed other verses of the Qur’ān, such as verses 52-5 of Sūrah 28, quoted above, about this group of people. Muqātil and al- Kalbī report that they were 40 Christians from Najrān and 32 from Abyssinia together with 68 from Syria. Qatādah says that these verses were revealed in reference to a group of Christians who followed the authentic Christian revelations.
Sa'ad da Allah ya aiko Annabi Muhammad ﷺ da saƙonsa na ƙarshe, sun gaskata da shi, Allah kuma ya yabe su saboda haka.
When God sent the Prophet Muĥammad with His last message, they believed in him and God praised them for this.