Waɗannan ayoyi suna bayyana sarai halin Annabawan Yahudawa game da kafirai daga cikin Banu Isra'ila. Wannan halin yana bayyana a cikin halin Annabawa Dawud da Isa (amincin Allah ya tabbata a gare su). Dukansu sun la'anci kafiran cikin Banu Isra'ila, kuma addu'o'insu sun karɓu saboda zalunci da kafiran suka yi, da yaɗuwar fasikanci a tsakaninsu, da yadda suka yi kunnen-uwar-shegu game da yaɗuwar mugunta a tsakanin kansu, da kuma yadda suke goyon bayan sauran kafirai. Sakamakon duk wannan shi ne sun jawo fushin Allah, aka la'ance su. Azabarsu za ta kasance ta har abada.
These verses make a definitive statement of the Jewish Prophets’ attitude towards the unbelievers from among the Children of Israel. It is represented by the attitude of the Prophets David and Jesus (peace be upon them). Both of them cursed the unbelievers among the Children of Israel and their prayers were answered because of the aggression of those unbelievers, the spread of immorality among them, their turning a blind eye to the spread of evil among themselves, and their patronising of other unbelievers. The outcome of all this was that they incurred God’s displeasure and were cursed. Their punishment will be everlasting.
Waɗanda suka kafirta daga cikin Banu Isra'ila an la'anta su da Dawud da Isa ɗan Maryam. Wannan saboda sun yi tawaye kuma sun dage a kan zalunci. Ba sa hana juna aikata mugun abu. Lallai abin da suke aikatawa ya munana.
Those of the Children of Israel who disbelieved were cursed by David and Jesus, son of Mary. That was because they rebelled and persisted in their transgression. They would never restrain one another from wrongdoing. Vile indeed were the things they did.
Yanzu ka ga yawancinsu suna haɗa kansu da kafirai. Tabbas abin da rayukansu suka sa su aikatawa mummunan abu ne. Sun jawo fushin Allah, kuma a cikin azaba za su dawwama. Da a ce sun yi imani da gaske da Allah da Annabi da duk abin da aka saukar musu, da ba za su riƙe su a matsayin abokan ƙawance ba, amma yawancinsu fasiqai ne.
Now you can see many of them allying themselves with unbelievers. So evil is that which their souls make them do. They have incurred God’s wrath and in suffering they shall abide. Had they truly believed in God and the Prophet and all that which was revealed to them, they would not have taken them for allies, but many of them are evildoers. (Verses 78-81)
Idan mun tuna cewa Ísa da Dawud ne suka la'anci Banu Isra'ila, sai mu fahimci cewa tarihinsu dogon tarihi ne na kafirci, rashin biyayya da ƙin gaskiya. Annabawan da aka aiko su don shiryarwa da ceton su ne a ƙarshe suka yi musu hukunci, don kada a shiryar da su zuwa ga gaskiya. Allah ya amsa addu'o'insu, ya ƙaddara wa Isra'ilawa la'ana ta har abada.
When we remember that it was Jesus and David who cursed the Children of Israel, we realise that theirs is a long history of unbelief, disobedience and rejection of the truth. Prophets who were sent to guide and save them were the ones who eventually condemned them so that they might not be guided to the truth. God answered their prayers and destined the Israelites to a perpetual curse.
Waɗanda suka kafirta daga cikin Banī Isrā'īla ne suka murɗe Littattafansu da aka saukar musu, suka ƙi bin hukunce-hukuncen Dokar Ubangiji, kamar yadda aka faɗa mana a cikin sūratai da dama na Alƙur'ani. Sun karya alkawarinsu da Allah, wanda a cikinsa suka yi wa kansu alƙawarin taimakon kowane manzo da Ya aika da bin sa: "Hakan ya kasance ne saboda sun yi tawaye kuma suka dage kan saɓonsu." (Aya ta 78)
The unbelievers among the Children of Israel were the ones who distorted their revealed Scriptures and refused to abide by the rulings of the Divine Code, as we are told in several Qur’ānic sūrahs. They violated their covenant with God in which they pledged themselves to support and follow every messenger He sent: “That was because they rebelled and persisted in their transgression.” (Verse 78)
Tarihin Yahudawa cike yake da misalan irin wannan tawaye da zalunci. Ba ayyuka ne na mutum ɗaya kawai a cikin al'ummar Yahudawa ba. Hakika, sun yawaita har suka zama halin dukan al'umma, har ma waɗanda ba su aikata irin waɗannan laifuffuka ba, ko dai sun yi kamar ba su gani ba, ko kuma ba su yi magana a kansu ba: "Ba su kasance suna hana juna aikata abin ƙi ba. Lalle ne abin da suke aikatawa ya munana." (Aya ta 79)
Jewish history is full of examples of such rebellion and aggression. These were not mere individual actions in the Jewish community. Indeed, they were so frequent they became characteristic of the whole community, and even those who did not perpetrate such crimes either turned a blind eye to them or did not speak out against them: “They would never restrain one another from wrongdoing. Vile indeed were the things they did.” (Verse 79)
Tawaye da ta'addanci na iya faruwa a cikin kowace al'umma ta hannun waɗanda suka lalace kuma suka karkata daga gaskiya. Duniya ba ta taɓa zama kyauta daga mugunta ba, kuma al'umma koyaushe za ta ƙunshi mutanen da suke ta'addanci. Amma al'umma nagari, ta dabi'arta, ba ta barin mugunta da ta'addanci su zama abin da aka saba da shi. Idan aikata laifi ya zama mafi wahala fiye da aikata alheri a cikin al'umma, kuma idan an tsara hukunce-hukuncen hana aikata laifi, al'umma gaba ɗaya ta tsaya gāba da mugunta kuma ta aiwatar da irin waɗannan hukunce-hukuncen, to sai mugunta ta ragu kuma sha'awar aikata ta ta yi rauni. Wannan yana ba al'umma dangantaka mai ƙarfi, har ta zama tana haɗuwa sosai tare. Lalacewa tana takaituwa ga ƴan mutane kaɗan ko ƙungiyoyi waɗanda sauran al'umma ke ƙi, saboda haka ba su da iko a kanta.
Rebellion and transgression can occur in any community by those who are corrupt and deviant. The world is never free from evil and communities will always contain people who transgress. But a good community, by nature, does not allow evil and transgression to become commonplace. When wrongdoing becomes more difficult than doing good in a community, and when deterrent punishments are prescribed and the whole community stands against evil and enforces such punishments, then evil shrinks and the motivation to commit it weakens. This gives the community stronger ties so that it is more closely knit together. Corruption becomes confined to a few individuals or groups who are rejected by the rest of the community and, hence, they hold no sway over it.
Yadda Alkur'ani ya bayyana wannan lamari na al'ummar Isra'ila, yana la'antar su kuma yana nuna su da mummunan hali, yana so al'ummar Musulmi ta kasance da tsari mai ƙarfi wanda zai ƙi duk wani nau'i na tawaye da keta doka. Yana so al'ummar Musulmi ta kare gaskiya da ƙarfi, kuma ta kasance mai saurin ji da duk wani hari a kanta. Yana so waɗanda ke kira ga aiwatar da addini su cika nauyin da ke kansu ta hanyar tsayuwa da ƙarfi a kan mugunta, lalata, zalunci da keta doka. Musulmi kada su kula da duk wanda ya zarge su saboda halinsu. Suna ci gaba da adawa da mugunta, ko da masu mulki masu iko ne suke aikata ta, ko manyan attajirai masu tasiri, ko mugaye masu ƙarfin jiki, ko talakawa da sha'awoyi na banza suka ruɗe. Tsarin Allah shi ne tsarin gaskiya, kuma waɗanda suka karkata daga gare shi duk iri ɗaya ne, ko suna da matsayi mai girma ko ƙasƙanci. Musulunci yana jaddada buƙatar cika amanar Allah sosai, kuma yana yi wa dukan al'umma barazanar azaba ɗaya idan ta bar mugunta ta yaɗu a cikinta. Nauyin yana kan kowane mutum da kuma al'umma baki ɗaya.
As the Qur’ān depicts this phenomenon of Israelite society, condemning it and showing it in a bad light, it wants for the Muslim community a solid structure which repels every aspect of rebellion and transgression. It wants the Muslim community to solidly defend the truth and to be sensitive to any aggression against it. It wants those who advocate the implementation of faith to discharge their responsibility by standing firm against evil, corruption, tyranny and transgression. The Muslims should pay no heed to anyone who blames them for their attitude. They maintain their opposition to evil whether it is practised by powerful rulers, influential men of wealth, evil people with physical power or the masses swayed by vain desires. God’s system remains the true system and those who deviate from it are all alike, be they people of high or low position. Islam strongly emphasises the need to fulfil God’s trust, and threatens a common punishment to the whole community if it allows evil to spread within it. The responsibility is shared by every individual and by the community as a whole.
`Abdullāh ibn Mas`ūd ya ruwaito cewa Annabi ﷺ ya ce: "Lokacin da Banu Isra'ila suka fara aikata zunubi, malamansu sun shawarce su su daina, amma suka ci gaba da hanyarsu ta ɓata. Malamansu, duk da haka, sun ci gaba da mu'amala da su a cikin zamantakewa, suna ci da sha tare da su. Sai God ya sa wani rukuni daga cikinsu ya tsaya gāba da wani, kuma Dawud da Ƙanana Isa ɗan Maryam suka la'anta su." "Hakan ya faru ne saboda sun yi tawaye kuma suka dage a cikin ta'addancinsu." (Aya ta 78) Annabi ﷺ yana kwance lokacin da ya faɗi haka, kuma a nan ya tashi zaune ya ce: "A'a! Na rantse da wanda ran raina yake a hannunsa, lallai ne ku tilasta su su bi gaskiya." (Ahmad ne ya ruwaito shi.)
`Abdullāh ibn Mas`ūd quotes the Prophet as saying: “When the Children of Israel began to commit sin, their scholars counselled them to desist, but they continued in their erring ways. Their scholars, nevertheless, continued to mix socially with them, and to eat and drink with them. God caused one group of them to stand against another and they were cursed by David and Jesus, son of Mary.” “That was because they rebelled and persisted in their transgression.” (Verse 78) The Prophet was reclining when he said this and at this point he sat up and said: “No! By Him who holds my soul in His hand, you must push them to follow the truth.” (Related by Ahmad.)
Abdullah ibn Mas'ud ya ruwaito wannan magana daga Annabi ﷺ:
`Abdullāh ibn Mas`ūd quotes the following statement by the Prophet :
Lahani na farko da ya faru a cikin al'ummar Isra'ilawa shi ne cewa mutum zai ga wani ya ce masa: "Ka ji tsoron Allah ka bar abin da kake yi, domin ba halal ba ne a gare ka." Amma washegari zai haɗu da shi, sai mutumin ya ci gaba da kangara a cikin ɓatacciyar hanyarsa, amma hakan bai hana ɗayan cin abinci tare da shi ba, ko yin zamantakewa da shi. Lokacin da suka aikata haka, sai Allah ya sa rarrabuwa da faɗa su faru a tsakaninsu.
The first defect which occurred in the community of the Israelites was that a man would see another and say to him: “Fear God and abandon what you have been doing because it is not permissible for you.” However, he meets him the following day but still the man persists in his erring ways, but this does not prevent the other from eating and mixing socially with him. When they did this, God caused division and conflict to occur among them.
Sai Annabi ya karanta ayoyin Alqur'ani: "Waɗanda suka kafirta daga cikin Bani Isra'ila an la'ance su da bakin Dawuda da Isa ɗan Maryam. Wannan saboda sun yi tawaye kuma sun ci gaba da zalunci. Ba sa hana juna aikata mugun abu. Lalle abin da suke aikatawa mummuna ne. Za ka ga da yawa daga cikinsu suna kulla abota da waɗanda suka kafirta. Lalle abin da rayukansu suka gabatar musu mummuna ne. Sun jawo fushin Allah a kansu, kuma azaba za ta dawwama a gare su. Da sun yi imani da Allah da Annabi da duk abin da aka saukar gare shi, da ba za su riƙe su a matsayin abokan kawance ba, amma yawancinsu fasiqai ne." (Ayoyi 78-81)
The Prophet then read the Qur’ānic verses: “Those of the Children of Israel who disbelieved were cursed by David and Jesus, son of Mary. That was because they rebelled and persisted in their transgression. They would never restrain one another from wrongdoing. Vile indeed were the things they did. Now you can see many of them allying themselves with unbelievers. So evil is that which their souls make them do. They have incurred Gods wrath and in suffering they shall abide. Had they truly believed in God and the Prophet and all that which was revealed to them, they would not have taken them for allies, but many of them are evildoers.” (Verses 78-81)
Sai Annabi ya ce: "A'a! Ina rantsuwa da Allah, sai kun umarci abin da yake daidai, kuma ku hana abin da ba daidai ba, ku tsayu ga masu zalunci, ku tilasta musu bin gaskiya." (Abū Dāwūd ne ya ruwaito shi.)
Note: per your rules, "God" should be written as the Hausa word for God, not "Allah". Corrected version:
Sai Annabi ﷺ ya ce: "A'a! Ina rantsuwa da Ubangiji, sai kun umarci abin da yake daidai, kuma ku hana abin da ba daidai ba, ku tsayu ga masu zalunci, ku tilasta musu bin gaskiya." (Abū Dāwūd ne ya ruwaito shi.)
The Prophet then said: “No! By God, you shall enjoin what is right, forbid what is wrong, stand up to those who are unjust and force them to follow the truth.” ‘(Related by Abū Dāwūd.)
Lamarin ba ya tsaya a kan maganganu kawai masu umartar aikin alheri da hana aikin sharri ba. Dole ne ya kai ga matsayin tabbatar da gaskiya sosai, da kauracewa mai aikata mugunta, da hana sharri, da fasadi, da zalunci, har da amfani da karfi idan ya zama dole. Annabi ﷺ ya ce: "Duk wanda daga cikinku ya ga wani mummunan aiki ana aikatawa, to ya canza shi da hannunsa. Idan ba zai iya ba, to da harshensa. Idan kuma bai iya ba, to da zuciyarsa. Wannan shi ne mafi rauni na imani." (Muslim ne ya ruwaito shi.)
The matter is not then one of mere words which enjoin good actions and speak against bad ones. It cannot stop at this. It must hammer the point home, boycott the evildoer and check evil, corruption, and transgression, with force if need be. The Prophet is quoted as saying: “He of you who sees an evil action being committed should change it with his own hands. If he cannot, then with his tongue. If he still cannot, then with his heart. This last one is the weakest degree of faith.” (Related by Muslim.)
Ahmad ya ruwaito wani hadísi wanda ya ambato Annabi yana cewa: "Allah ba ya azabtar dukan al'umma saboda ayyukan wani sashe daga cikinta, sai dai idan al'umma ta ga mugunta tana faruwa a cikin al'ummarta, kuma ba ta yi magana a kanta ba alhali mutanenta suna iya yi. Idan al'amarin ya kai wannan matsayi, Allah zai azabtar da dukan al'umma tare da masu aikata mugunta."
Haka kuma, an ambato Annabi ﷺ yana cewa: "Mafi kyawun nau'in jihadi shi ne faɗin gaskiya a gaban sarkin azzalumi." (Abū Dāwūd da al-Tirmidhī ne suka ruwaito shi.)
Ahmad relates a ĥadīth which quotes the Prophet as saying: “God does not punish the whole community for the actions of a section of it, until the community sees evil committed within its ranks and does not speak out against it when its people are able to do so. If the case reaches that stage, God punishes the whole community and the evildoers as well.” The Prophet is also quoted as saying: “The best type of jihād is to say a word of truth in front of a despotic ruler.” (Related by Abū Dāwūd and al-Tirmidhī.)
Akwai ayoyin Alƙur'ani da yawa da hadisai da yawa waɗanda ke tabbatar da wannan ra'ayi. Wajibi ne a kafa jin nauyin juna a cikin al'umma, domin babu wanda zai kawar da kai idan ya ga aikin sharri ana yi. Babu wanda zai zauna kawai yana sane da cewa al'umma tana lalacewa, sannan ya ba da uzurin rashin aikinsa da ƙoƙarin guje wa abin da zai iya faruwa. A cikin al'ummar Musulmi, kowa yana da alhakin kare da kiyaye alaƙoƙin da Allah ya kafa.
There are plenty of Qur’ānic verses and aĥādīth which confirm this concept. It is necessary to establish a sense of common responsibility within the community so that none of its members turn a blind eye when they see evil being committed. No one just sits idle knowing that society is becoming corrupt and justifies their inaction by trying to avoid what may happen. Within the Muslim community, everyone is responsible for protecting and maintaining the bonds established by God.
Duk wannan yana bukatar samar da ingantaccen ra'ayi game da imani da sanin abin da imani ya ƙunsa. Yana kuma bukatar mu san tsarin Allah da aka umurce mu mu aiwatar, wanda ya ƙunshi dukkan fannonin rayuwa. Haka kuma muna bukatar mu ɗauki imaninmu da muhimmanci, mu yi aiki tuƙuru don kafa tsarin Allah a rayuwar al'ummarmu. Sai dai al'ummar Musulmi da take tafiyar da al'amuranta bisa tsarin Allah, tana aiwatar da dokar Allah, ce ke ba wa Musulmi damar aiwatar da ƙa'idar umurni da kyakkyawa da hana mummuna yadda ya kamata. Wannan ƙa'ida ba ta ƙara zama aikin mutum ɗaya mai ƙaramin tasiri ba, kamar yadda lamarin yake a dukkan al'ummomin jāhiliyyah da muke gani a yau. Waɗannan al'ummomi sun kafa al'adunsu na zamantakewa da suke hana shiga harkar wasu, suna kallon ketare doka da rashin biyayya a matsayin al'amuran kai kawai. Bugu da ƙari, suna barin zalunci da mulkin kama-karya su danne dukkan ra'ayoyi da murya, kuma suna hukunta duk wanda ya faɗi gaskiya a gaban azzalumi da tsananin hukunci.
All this requires the formulation of a proper concept of faith and knowledge of what believing entails. It also requires that we know the Divine system we are called upon to implement and that it encompasses all aspects of life. We further need to take our faith seriously and work hard to establish the Divine system in the life of our community. It is only a Muslim community which conducts its affairs on the basis of the Divine system and implements God’s law that allows a Muslim individual to put into proper practice the principle of enjoining what is right and forbidding what is wrong. This principle no longer remains the action of an individual which has little impact, as is the case in all jāhiliyyah societies we see today. These societies have established social traditions of their own which condemn interference in other people’s business and consider transgression and disobedience as personal matters. They further allow injustice and tyranny to suppress all opinions and voices and punish very severely everyone who declares the word of truth in the presence of a tyrant.
Dukkan ƙoƙari da sadaukarwa ya kamata a fara karkatar da su ne zuwa ga kafa al'umma ta gari kuma mai daraja wacce ke aiwatar da tsarin Allah. Kada a ɓata ƙoƙari wajen neman gyare-gyare na gefe, waɗanda galibi suna da hangen nesa na mutum ɗaya, ta hanyar umartar abin da yake daidai da hani daga abin da yake kuskure.
All efforts and sacrifices should be directed first of all to the establishment of a good and noble society which implements God’s system. Efforts must not be wasted in attempting marginal improvements, which are largely individual in outlook, through enjoining what is right and forbidding what is wrong.