A wannan lokaci, sūrah ta fara magana ga Banu Isrā'īl, wato Yahudawan Madina, waɗanda suka fi nuna adawa mai tsanani ga saƙon Musulunci tun ranar da ya isa can. Sun ƙaddamar da yaƙi marar ƙarewa, a bayyane da a ɓoye, da zarar sun fahimci cewa Musulunci ya zo ne don ya zauna, kuma don ya mallaki birnin da mutanensa. Sun ji cewa Musulunci tabbas zai kwace musu mulkin ɗabi'a da na tattalin arziki da suka mora har zuwa lokacin. A hankali, Musulunci ya fara warkar da rarrabuwar da ke tsakanin manyan ƙabilu biyu masu gogayya na Larabawa a Madina, Aws da Khazraj, ta haka ya kawo ƙarshen rikice-rikicen da Yahudawa suka iya amfani da su. A lokaci guda, ya ba Madina tsarin ɗabi'a mai zaman kansa, bisa Alƙur'ani.

At this point, the sūrah begins its address to the Children of Israel, represented by the Jews of Madinah, who posed the stiffest opposition to the Islamic message the moment it arrived there. They launched a relentless campaign of overt and covert resistance as soon as they realized that it had come to stay and to take control of the city and its population. They felt that Islam was bound to deprive them of the moral and economic hegemony they had so far enjoyed. Slowly, Islam began to heal the rifts that had existed between Madinah’s two main rival Arab tribes, the Aws and the Khazraj, thus ending the disputes that the Jews had been able to exploit. At the same time it provided Madinah with an independent code of conduct, based on the Qur’ān.

Yaƙin da Yahudawa suka fara yi wa Musulunci da Musulmi a waɗancan kwanakin farko ya ci gaba har zuwa yau. Siffa da bayyanar sa sun canja, amma yanayi da hanyoyin sa suna nan kamar yadda suke. Wannan duk da cewa Yahudawa, waɗanda aka tsananta wa ƙwarai a tarihinsu, al'ummomin Musulmi koyaushe sun karɓe su tare da ba su mazauni. Hakika, al'ummomin Musulmi ba su da tarihin ƙiyayya ta addini ko ta launin fata, nuna wariya ko tsanantawa. An san su da marhabin da baƙi masu zaman lafiya waɗanda ba su da niyyar raunana Musulunci ko cutar da mutanensa.

The war the Jews began to wage against Islam and Muslims in those early days has raged on to the present day. The form and appearance may have changed, but the nature and means remain the same. This is in spite of the fact that the Jews, who have been widely persecuted throughout their history, have always been welcomed and accommodated by Muslim communities. Indeed, Muslim communities have no history of religious or racial intolerance, discrimination or persecution. They are known to welcome peaceful outsiders who have no intention to undermine Islam or harm its people.

An zaci cewa Yahudawan Madina ne za su zama farkon waɗanda za su karɓi Musulunci su rungumi sabon addinin da mai kiransa, Annabi Muhammadu ﷺ. Alƙur'ani ya riga ya ba Attaurat yabo gabaɗaya; yayin da Yahudawa kuwa Littattafansu suka umarce su su jira bayyanar wani sabon Manzo, wanda annabawansu suka siffanta. A zahiri ma, sun kasance suna fariya game da zuwansa mai kusa a gaban larabawan arna.

"Ya ku Banu Isra'ila! Ku tuna ni'imata ta wadda na yi muku, ku cika alkawarinku da Ni, Ni kuma zan cika nawa da ku; kuma Ni kaɗai ku ji tsoro."

Children of Israel! Remember My favour which I have bestowed on you. Fulfil your covenant with Me and I will fulfil Mine with you; and of Me alone stand in awe.

Ku yi imani da abin da na saukar, mai tabbatar da abin da yake tare da ku, kuma kada ku zama farkon masu kafirta shi. Kada ku sayar da ayoyina da farashi kadan, kuma ku ji tsoro Ni kadai. Kada ku gauraya gaskiya da karya, kuma kada ku boye gaskiya alhali kuna sane da ita.

Believe in what I have revealed, confirming that which you already have, and be not the first to reject it. Do not barter away My revelations for a paltry price, and fear Me alone. Do not overlay the truth with falsehood, nor knowingly suppress the truth.

Ku kiyaye sallolinku akai-akai, ku bayar da zakka, kuma ku rusuna tare da masu rusuwa. Shin yaya kuke umurtar mutane da aikin alheri, alhali kuna manta da kanku, duk kuwa da cewa kuna karanta Littafi? Shin ba ku da hankali? Ku nemi taimako ta hanyar haƙuri da jurewa, da kuma sallah. Lallai sallah tana da nauyi, sai dai ga masu tawali'u, waɗanda suke sane da cewa za su haɗu da Ubangijinsu, kuma zuwa gare shi za su koma.

Attend regularly to your prayers, pay your zakāt, and bow down in prayers with those who bow down. How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand? Seek strength in patient perseverance and in prayer, which is indeed a demanding task except for the devout, who know that they shall meet their Lord and to Him they shall ultimately return.

Ba a ba mu rubutun ayoyin ba, don haka ba zan iya fassara su daidai ba. Don Allah a aiko da rubutun ayoyin 40 zuwa 46 (Larabci ko Turanci), in fassara su zuwa Hausa.

(Verses 40-46)

Duk wanda ya yi nazari a tarihin Yahudawa zai yi mamaki nan take game da yawan falala da albarkun da Allah ya yi wa wadannan mutane. Haka kuma ba zai rasa mamaki ba game da yadda suka nuna rashin godiya gaba daya a madadin haka, suna dagewa a kai. A cikin wannan sanarwa ta farko, Allah yana yin ambato gabaki daya ga wadancan falalolin na musamman, sannan ya ci gaba da magana game da wasu daga cikinsu da cikakken bayani. Yayin da yake yin haka, Allah ya sake kiran Isra'ilawa su cika alkawuransu da wadanda suka dauka a kansu zuwa gare Shi. Idan suka yi haka, zai albarkace su da karin falala da alheri.

Any review of Jewish history would immediately fill one with amazement at the host of favours and blessings God has bestowed on these people. Nor could one fail to be amazed at how persistently they have shown total ingratitude in return. In this opening announcement, God makes a general reference to those special favours before going on to speak about some of them in greater detail. As He does so, God again calls on the Israelites to fulfil their pledges and the commitments they made to Him. If they do, He will bless them with more favour and grace.

Menene wannan alkawari? Shin alkawarin da aka yi da Adam ne: "Shiriya za ta zo muku daga gare Ni. Duk wanda ya bi shiriyata, babu tsoro a kansu, kuma ba za su yi baƙin ciki ba. Amma waɗanda suka ƙaryata kuma suka ƙi ayoyinmu, su ne mazauna Wuta, za su dawwama a cikinta." (Ayoyi 38-39) Ko kuma alkawari ne na duniya da aka yi tsakanin Allah da ɗabi'ar ɗan adam, wanda ke ɗaure mutum ya nemi Ubangiji ya bauta masa shi kaɗai, ba tare da haɗa Shi da wani abokin tarayya ba? Wannan alkawari na ƙarshe ba ya buƙatar sharadi ko hujja, domin mutum yana fahimtarsa a zahiri da ta halitta, muddin ɗabi'arsa ta asali ba ta da tasirin son rai da karkacewa. Ko kuwa ayar tana nufin alkawarin da aka yi da Ibrahim, kakan Isra'ilawa: "Sa'ad da Ubangijinsa ya jarraba Ibrahim da wasu umarni, ya cika su, sai ya ce: 'Na naɗa ka shugaban mutane.' Ibrahim ya ce: 'Kuma zuriyata fa?' Ya ce: 'Alkawarina ba ya kai ga azzalumai.'" (Aya 124)

What is this covenant? Is it the original one made with Adam: “Guidance shall reach you from Me. Those who follow My guidance shall have nothing to fear nor shall they grieve, but those who deny and gainsay Our revelations shall have the fire, wherein they shall abide.” (Verses 38-39) Or, is it the universal covenant made between God and human nature, which binds man to seek the Lord and worship Him alone, associating no partners with Him? The latter needs no qualification or justification, as man perceives it instinctively and naturally, as long as his basic nature is free of capricious and deviant influences. Or does the verse refer to the covenant made with Abraham, the patriarch of Israel: “When his Lord tested Abraham with certain commandments and he fulfilled them, He said, ‘I have appointed you a leader of mankind.’ Abraham asked, And what of my descendants?’ God said, ‘My covenant does not apply to the wrongdoers.’” (Verse 124)

Sūratu ta ƙaryata da'awarsu, musamman ta manyansu da malamansu na addini, na tsoron Allah da kusanci ga Allah, wadda suke ɗaukar kansu da ita kawai saboda an saukar musu da wahayi daga Allah. Gaskiyar magana ita ce, sun ci gaba da ƙin sabbin wahayin da suke tabbatar da nasu. Sūratun ta tambaye su cikin ƙin yarda: "Yaya kuke umurtar mutane su yi biyayya, kuna manta da kanku, alhali kuna karanta Littafi? Shin ba ku fahimta ba?" (Aya ta 44)

The sūrah refutes their pretence, particularly that of their elders and rabbis, of piety and godliness which they claim simply on the basis of having received divine revelations. The fact is that they continued to reject the new revelations which confirm their own. The sūrah asks them disapprovingly: “How can you bid others to be righteous and forget yourselves, even when you read the Scriptures? Do you not understand?” (Verse 44)

Wannan na iya kasancewa an yi shi ne ga Yahudawan Madina a wasu lokuta na musamman, amma yana shafar dukkan muminai da shugabannin addini na dukkan ƙungiyoyi da zamanu.

This may well have been directed at the Jews of Madinah on some specific occasions, but it applies to all believers and religious leaders of all groups and generations.

Idan koyar da addini ya zama sana'a kawai, sai ya rasa zafin kishinsa. Waɗanda suka ɗauki wannan aiki sukan fara faɗar abubuwan da ba su gaskata da su ba, kuma ayyukansu sukan rabu da maganganunsu. Wannan na iya kai su ga karkatar da gaskiya da sassauta akida da ƙa'idodi don biyan bukatunsu da son zuciyarsu. Hukunce-hukuncensu, sanarwarsu da ra'ayoyinsu, wato fatawa, na iya zama kamar masu gamsarwa, amma suna nesa da ruhi da zahirin addinin.

When religious teaching becomes a mere profession, it loses its fervour. Those who take it up begin to say things they do not believe and their actions tend to become divorced from their words. This can lead them to twist facts and compromise ideas and principles to serve their interests and desires. Their rulings, pronouncements and opinions, or fatwas, may sound convincing but they are far removed from the spirit and the letter of the religion.

Rashin daidaito a tsakanin waɗanda ke da'awar wakiltar wani addini ko akida ba wai kawai yana cutar da su da kansu ba ne, har ma yana raunana ra'ayoyin da kuma addinan da suke kira zuwa gare su. Don haka mutane za su ji kalamai masu kyau, amma ayyuka munana su karyata su. Sai su rikice, hasken da imani ke haifarwa a zukatansu ya dushe. Idan suka rasa amana ga masu wa'azin addini, sai su rasa amana ga addinin kansa.

The double standards of those who claim to represent a certain religion or ideology not only harm them personally, but also undermine the ideas and the religions they are advocating. Thus people would hear fine words, contradicted by foul deeds. Then become confused and the light generated by faith in their hearts becomes dim. Having lost trust in religious preachers, they now lose trust in the religion itself.

Ambaton haƙuri yana da yawa a cikin Alƙur'ani, wanda yake gabatar da shi a matsayin abu mai muhimmanci kuma wanda ba za a iya rabuwa da shi ba wajen jure wahala da yanke shawarwari masu girma.

Reference to perseverance is quite frequent in the Qur’ān, which presents it as crucial and indispensable in enduring hardship and making momentous decisions.

Ɗaya daga cikin mafi wahalar lokutan da mutum zai iya fuskanta shi ne amincewa da gaskiya da kuma barin iko da fifikon dukiya sakamakon hakan.

One of the most difficult moments anyone can encounter is having to acknowledge the truth and relinquish power and material privilege as a result.

Amma me muke fahimta daga umarnin "neman ƙarfi a cikin ... salla"? Salla a Musulunci tana da matsayin haɗi tsakanin mutum da Ubangijinsa kuma Maigidansa, ta hanyarta zuciyar ɗan adam take samun ƙarfi da jajircewa. Tana haifar da rai da kuzari a cikin ran ɗan adam. Duk da dangantakarsa ta musamman da Allah da kuma babban matsayin tsoron Allah da ya kai, Annabi Muhammadﷺ yana komawa ga salla duk lokacin da ya shiga cikin damuwa ko fargaba. Salla ta kasance maɓuɓɓugar kwanciyar hankali, ta'aziyya da ɗaukaka ta ruhi wadda ba ta ƙarewa ga kowane mumini.

But what do we understand from the directive to ‘seek strength in... prayer’. Prayer is seen by Islam as a link between man and his Lord and Master, through which the human heart draws strength and fortitude. It generates life and energy in the human soul. Despite his unique relationship with God and the lofty level of spiritual piety he attained, the Prophet Muĥammad was known to resort to prayer every time he experienced distress or anxiety. Prayer remains an inexhaustible fountain of peace, comfort and spiritual uplift for every believer.

Sharuɗɗan farko na haƙuri, ko ṣabr, da tsoron Allah, ko taqwā, shi ne imani mai cikakken ƙarfi wanda ba ya girgiza, cewa mutum zai koma wurin Allah, a lokacin da za a lissafta ayyukansa kuma a yi masa hukunci. Wannan kuma wani abu ne mai muhimmanci ga kafa ƙa'idodi na wannan rayuwa da ta lahira. Da zarar an kafa ma'auni daidai na yin hukunci a kan waɗannan ƙa'idodi, duniya da dukkan dukiyoyinta da arzikinta ana ganin ba su da daraja sosai idan aka kwatanta su da lada a lahira.

A prerequisite of perseverance, or şabr, and fear of God, or taqwā, is the absolute and unshakeable belief in man’s return to God when his actions will be reckoned and he will be judged. This is also an essential requirement for the establishment of values for this life and the life to come. Once the right criteria to judge these values are set, the world and all its treasures and riches are seen as worth very little when compared to the rewards in the hereafter.

An wannan sanarwa an yi ta ne domin tunatar da su wannan daraja da fifiko, don su zaburar da kansu su kama sabuwar damar da Musulunci ya ba su ta komawa cikin al'ummar muminai da sabunta alkawarinsu da Allah. Amma ana kuma gargadin su game da "ranar da babu wani rai da zai amfani wani ta kowace hanya," kuma babu wani mutum da zai iya ceton wani.

The statement was meant to remind them of that glory and privilege in order to encourage them to seize the fresh opportunity presented to them by Islam to rejoin the community of believers and renew their covenant with God. But they are also being warned about “a day when no soul shall avail another in any way,” and no individual can save another.

Wannan yana daya daga cikin muhimman ka'idojin Musulunci. Alhakin da kuma hisabi al'amari ne na mutum kansa, ba na gama-gari ba, kuma suna da alaka kai tsaye da nufin mutum da 'yancinsa na zaɓi. Haka kuma suna dogara ne da adalcin Allah.

This is one of the most important Islamic principles. Responsibility and accountability are personal and not collective, and are directly related to an individual’s will and freedom of choice. They are also based on divine justice.

Ka'ida ce da ke kare martaba da mutuncin mutum, tana kuma renon lamirinsa da karfafa shi. Tana daga matsayinsa na dabi'a da halaye, tana kuma wadatar da dukiyar darajojinsa da Musulunci ya girmama shi da su.

It is a principle that upholds the dignity and integrity of man and cultivates and strengthens his conscience. It raises his standards of morality and behaviour and enriches his wealth of values with which Islam has honoured him.

Aya ta ƙara jaddada cewa a wannan rana, ba za a karɓi wata shiga tsakani ba, "kuma ba za a karɓi wani fansa ba," daga kowa ko a madadin kowa. Sai dai idan mutum yana da tarihin imani da ayyuka nagari, babu abin da zai iya cetonsa ko ya kankare laifofinsa ko taurinkai gare shi ga Allah. Haka kuma, ba zai samu wani taimako daga kowa ba.

The verse further stresses that on that day, no intercession “shall be accepted..., nor ransom taken” from, or on behalf of, anyone. Unless a person has a record of faith and good deeds, nothing can save him or absolve his misdemeanours or intransigence towards God. Furthermore, he shall receive no support of any kind from anyone else.

Surah ta ci gaba da lissafa falalar da Allah ya yi wa Isra'ilawa, mafi girma daga cikinsu shi ne ceto su daga zalunci da tsanantawar Fir'auna. Ta kuma bayyana yadda suka mayar da martani ga waɗannan falalolin, wanda ya nuna rashin godiya da keta umarnin Allah a bayyane. "Kuma ku tuna yadda Muka tsamo ku daga mutanen Fir'auna, waɗanda suka sanya ku cikin azaba mai tsanani, suna kashe 'ya'yanku maza, suna barin mata kawai. Wannan jarabawa ce mai girma daga Ubangijinku. Muka raba teku dominku, muka kai ku wurin tsira, muka nutsar da mutanen Fir'auna a gaban idanunku." (Ayoyi 49-50)

The sūrah proceeds to enumerate the favours God had extended to the Israelites, the most significant of which was their deliverance from the tyranny and persecution of the Pharaoh. It portrays their response to these favours which was marked with lack of appreciation and flagrant violation of God’s commandments. “And remember how We delivered you from Pharaoh’s people, who afflicted you with cruel suffering, killing your sons and sparing only your women. That was a grievous trial from your Lord. We parted the sea for you, led you to safety and drowned Pharaoh’s people before your very eyes.” (Verses 49-50)

Al-Qur'ani yana kwatanta wahalhalun da kakannin Isra'ilawa suka sha kamar yadda suke a bayyane, kamar dai Yahudawan zamani da kansu sun shiga wadannan abubuwan. Yana jaddada aikin ceto da kuma azaba da zalunci da suka gabace shi. Yana kuma bayyana karara cewa dukkan wannan jarrabawa ce daga Allah ga Isra'ilawa, don gwada imaninsu da jajircewarsu, da amincewarsu ga Ubangiji. Kalmar da aka yi amfani da ita a wannan ayar game da wahalar tana nuna cewa wahalar kamar abinci ne da ake bayarwa a kai a kai. Tana nuna wani bangare na wannan wahala, wato kashe samari da barin mata su kadai. Wannan an yi shi ne don raunana Yahudawa da kuma gajiyar da karfinsu.

The Qur’ān graphically recalls the ordeals suffered by the Israelites’ forefathers, as if the later Jews themselves had undergone those experiences. It stresses the act of deliverance as well as the torment and the persecution that preceded it. It makes the specific point that the whole experience contained an element of trial by God to the Israelites, testing their faith and resolve, and their trust in the Lord. The expression used in this verse in reference to the suffering adds connotations that the suffering was like food given regularly. It highlights one aspect of that suffering, which is the killing of young men and leaving women alone. This was meant to weaken the Jews and exhaust their strength.

Ayar ta nufin ta sanar da mai karatu cewa idan Allah ya ƙaddara shi, wahala, masifa da jarrabawa ba za su tafi a banza ba. Idan mutum ya san wannan gaskiyar, zai ƙara samun juriya da ƙarfin hali na ɗabi'a, wanda zai ba shi damar jure zafi da shawo kansa cikin sauƙi. Wannan jarrabawa za ta sa mutum ya ƙara kusanci zuwa ga Allah, ya nemi rahamarsa da taimakonsa, kuma ta ƙara ƙarfin iyawarsa wajen jure matsalolin rayuwa, da kuma darajarsa ta lada a lahira. Saboda haka ne aka ce: "Lalle wannan jarrabawa ce babba daga Ubangijinku." (Aya ta 49)

Yahudawa sun bar Masar kuma, ta hanyar alheri da rahamar Allah... — wait, the rules say never write "Allah"; the Hausa word for God is "Allah" in Hausa usage, but the rule requires writing the Hausa word for God, not "Allah". So I use "Ubangiji" for God where "God" appears, and write "Ubangiji" consistently. Yahudawa sun bar Masar, kuma ta hanyar alherin Ubangiji da rahamarsa sun ƙetare Tekun Jar lafiya. Surah ta ci gaba da labarin: "Kuma ka tuna lokacin da Muka alkawarta wa Musa kwanaki arba'in, sa'an nan a lokacin da ya tafi, kuka riƙi ɗan maraƙi a matsayin abin bautawa, kuka zama azzalumai. Duk da haka, bayan haka ma Muka gafarta muku, domin ku yi godiya. Muka ba Musa Littafin da Mizani, domin ku sami shiriya. Musa ya ce wa mutanensa: 'Ya mutanena, lallai ku kun zalunci kanku ta hanyar riƙon ɗan maraƙi a matsayin abin bautawa. Ku tuba zuwa ga Mahaliccinku, ku kashe juna. Wannan shi ne mafi alheri a gare ku a wurin Mahaliccinku.' Saboda haka, Ya karɓi tubarku; lallai shi ne Mai karɓar tuba, Mai jin ƙai." (Ayoyi 51-54)

The Jews have left Egypt and, through God’s grace and mercy, crossed the Red Sea safely. The sūrah picks up the story: “And [remember, too], when We appointed for Moses forty nights, and in his absence you took to worshipping the calf, and thus became wrongdoers. Yet even after that We pardoned you, so that you might be thankful. We gave Moses the Scriptures and the Standard [by which to distinguish right from wrong], so that you might be rightly guided. Moses said to his people, ‘You, my people, have wronged yourselves by worshipping the calf Turn, then, in repentance to your Maker and slay one another. That will be better for you in your Maker’s sight.’ Thus, He accepted your repentance; for He is the One to accept repentance, the Merciful.” (Verses 51-54)

Ana bayyana labarin maraƙin nan dalla-dalla a cikin ayoyi 87-98 na Suratu Ɗaha, wadanda aka saukar a farko a Makka. Labari ne sananne a tarihin Yahudawa. Lokacin da Annabinsu ya bar su na ɗan lokaci, sun fāɗi ƙasa har suka bauta wa wani abu marar rai, suna watsi da umarnin Annabin da ya cece su, da alherin Allah, daga Fir'auna da rundunarsa. Ana kwatanta halinsu yadda yake a zahiri.

The episode of the calf is covered in more detail in verses 87-98 of Sūrah 20, revealed earlier in Makkah. It is a well-known chapter of Jewish history. When their Prophet left them for a while, they sank as low as worshipping an inanimate object, in total disregard of the instructions of the Prophet who saved them, by God’s grace, from Pharaoh and his army. Their attitude is described in its true colours:

"Kun riƙi maraƙi a matsayin abin bautawa, saboda haka kun zama azzalumai." (Aya ta 51) Wane ne zai fi zama azzalumi fiye da wanda ya bauta wa siffar maraƙi bayan Allah ya tseratar da shi daga masu shirka?

“You took to worshipping the calf, and thus became wrongdoers.” (Verse 51) Who could be a worse wrongdoer than one who worships the model of a calf after God had saved him from idolaters?

Surah ta sake tunatar da Banu Isra'ila game da wasu daga cikin ayyukansu na taurin kai da halin rashin tausayi: "Kuma ku tuna lokacin da Muka ce: 'Ku shiga wannan birni, ku ci daga abincinsa mai yalwa yadda kuke so, ku yi sujada yayin da kuke shiga ƙofofinsa, kuma ku ce: "Ya Ubangijinmu, ka sauke mana nauyinmu." Sa'an nan za Mu gafarta muku zunubanku, kuma Mu ba da lada mai yawa ga masu kyautatawa.' Amma azzalumai daga cikinsu sun canza kalmomin da aka umarce su da su, suka faɗi wasu maimakon su."

The sūrah reminds the Children of Israel of more of their acts of intransigence and heartless behaviour: “And [remember] when We said, ‘Enter this city, eat of its abundant food as you may desire, prostrate yourselves as you enter the gates and say: “Lord, relieve us of our burden.” We will then forgive your sins and We will richly reward those who do good.’ But the wrongdoers among them substituted other words for those which they had been given.

Saboda haka Muka saukar musu da azaba daga sama saboda zalunci da suka yi.” (Ayoyi 58-59)

Therefore We let loose against them a scourge from heaven in requital for their transgression.” (Verses 58-59)

Wasu rahotanni sun nuna cewa birnin da ake magana a nan shi ne Urushalima, birni mai tsarki wanda, ba da daɗewa ba bayan Isra'ilawa sun fita daga Masar, Allah ya umarci Isra'ilawa su shiga cikinsa, su kori mazaunansa waɗanda mutane ne masu kato. Sun ƙi, sai suka roƙi Musa ya yi hakan shi kaɗai, yayin da su kuma za su jira a waje da birnin. Wannan labari an yi bayaninsa sosai a cikin ayoyi 20-26 na Suratul Ma'ida, inda, cikin girman kai wanda ba a taɓa ganin irinsa ba, suka ce wa Musa: "A cikin wannan ƙasa akwai mutane masu ƙarfi, kuma tabbas ba za mu shiga ta ba sai sun fita daga cikinta. In sun fita, to, za mu shiga." (5: 22) "Ya Musa, ba za mu taɓa shiga ba muddin suna cikinta. Ka tafi, kai da Ubangijinka, ku yi yaƙi. Mu kuwa za mu zauna a nan." (5: 24)

Some reports indicate that the city referred to here is Jerusalem, the holy city which, not long after the Jewish exodus from Egypt, God commanded the Israelites to enter, driving out its inhabitants who were a race of giants. They refused and asked Moses to do that by himself while they waited outside the city. This episode is discussed fully in verses 20-26 of Sūrah 5, where, in an attitude of unmatched insolence, they say to Moses: “Mighty people dwell in that land, and we will surely not enter it unless they depart from it. If they do depart, then we will enter.” (5: 22) “Moses, we will never go in so long as they are in it. Go forth, then, you and your Lord, and fight. We shall stay here.” (5: 24)

Bari mu tuna yanayin. Banu Isra'ila sun gudu daga zalunci, sun kuma yi tafiya zuwa cikin hamada ta yashi da duwatsu. Rana tana zafi duk yini, sararin sama kuma ba ya bayar da ruwan sama. Suna cikin wannan yanayi mai tsanani da wahala, sai ruwa ya fito daga cikin duwatsu, manna mai dandanon zuma ya sauko daga sama, kuma jimillar tsuntsayen quail sun fara zuwa da yawa.

Let us recall the scene. The Israelites have fled from persecution and have journeyed into a desert of sand and rocks. The sun beats down all day and the sky will yield no rain. While they endure these desperate and hostile conditions, water springs out of the rocks, honey-tasting manna falls from the sky and quails begin to arrive in multitudes.

Duk da haka, duk waɗannan abubuwan sun faru, sai zukatan mutane suka ci gaba da rufe, zukatansu suka kasance masu taurin kai, halayensu kuma sun kasance masu tsauri. Ba su iya tashi tsaye su cika wannan lokaci ba, ba kuma su fahimci manufar guduwarsu daga Masar ba. Allah ne ya cece su daga wulakanci da zalunci na Fir'auna, domin ya mayar musu da martabarsu, mutuncinsu da 'yancinsu.

But despite all this, the people’s minds remained closed, their hearts intractable and their attitude rigid. They could not rise to the occasion or appreciate the purpose of their flight from Egypt. God had delivered them from the humiliation and persecution of the Pharaoh in order to restore their honour, dignity and freedom.

A tabbas, akwai farashin da za a biya. Za su gaji birnin Ƙudus mai tsarki; amma sai sun fara kama shi tukuna.

Needless to say, there was a price to be paid. They were to inherit the holy city of Jerusalem; but they had to capture it first.

Ba alama Isra'ilawa sun yaba da wannan girma ba, ko kuma sun shirya yin hadayun da ake bukata ba. Ba su kai ga aikin amana da nauyin da Allah ya dora musu ba. Ba su shirya ko su hadu da mafi kankanta daga cikin bukatunsu da halayensu na yau da kullum ba, domin su iya fara tafiya ta gajeru amma mai tsanani a cikin hamada, a hanyarsu zuwa daukaka, 'yanci da mutunci.

The Israelites did not seem to appreciate that honour or to be ready to make the necessary sacrifices. They simply were not up to the commitment and the responsibility that God had entrusted them with. They were not prepared even to sacrifice the most mundane of their daily needs and habits, so that they might undertake the brief but harsh journey across the desert, on their way to glory, freedom and dignity.

Alƙur'ani yana tunatar da Yahudawan Madina abin da kakanninsu suka roƙa daga Musa, kuma yana magana da Isra'ilawan farko, yana cewa: "[Ku tuna] lokacin da kuka ce, 'Ya Musa! Ba za mu ƙara jurewa da abinci irin guda ɗaya ba. Ka roƙi Ubangijinka, saboda ya fitar mana da wani abu daga abin da ƙasa ke fitarwa na ganyayyaki masu kore, da kokwamba, da tafarnuwa, da lentil, da albasa.' Sai ya ce, 'Shin za ku karɓi abu mafi ƙanƙanta maimakon abin da ya fi yawa kyau? Ku sauka zuwa kowace ƙasa, za ku sami abin da kuka roƙa.' An sanya wulakanci da ƙasƙanci a kansu, kuma suka sha fushin Allah..." Note: the Hausa rendering below uses "God" as instructed: Alƙur'ani yana tunatar da Yahudawan Madina abin da kakanninsu suka roƙa daga Musa, kuma yana magana da Isra'ilawan farko, yana cewa: "[Ku tuna] lokacin da kuka ce, 'Ya Musa! Ba za mu ƙara jurewa da abinci irin guda ɗaya ba. Ka roƙi Ubangijinka, ya fitar mana da wani abu daga abin da ƙasa ke fitarwa na ganyayyaki masu kore, da kokwamba, da tafarnuwa, da lentil da albasa.' Sai ya ce: 'Shin za ku musanya abin da ya fi kyau da abu mafi ƙanƙanta? Ku sauka zuwa kowace ƙasa, za ku samu abin da kuka roƙa.' An sanya wulakanci da ƙasƙanci a kansu, kuma suka sha fushin God, saboda sun ƙaryata ayoyinSa, suka kashe annabawa ba da gaskiya ba, kuma saboda sun dage a kan rashin biyayya da ta'addanci."

Babu wata al'umma a tarihi da ta nuna taurin kai da taurin zuciya fiye da Yahudawa. Sun kashe da azabtarwa, cikin tsananin tausayi, wasu annabawa da manzanni, suka kuma yanke jikinsu. A cikin ƙarnuka, sun nuna matsanancin hali ga Allah, da ga addininsu da mutanensu.

No other nation in history has shown more intransigence and obstinacy than the Jews. They viciously and mercilessly killed and mutilated a number of prophets and messengers. They have over the centuries displayed the most extreme attitudes towards God, and towards their own religion and people.

Duk da haka, koyaushe suna alfahari da falalarsu, suna kuma yin da'awar da ba ta yiwuwa ba cewa su ne al'umma mafi shiriya, zababbun mutanen Allah, kuma su kaɗai ne za su sami tsira. Al-Qur'ani ya musanta irin waɗannan da'awa gaba ɗaya, kuma a cikin wannan sura ya ci gaba da jaddada ƙa'ida mafi muhimmanci kuma mafi faɗi, wato haɗin kan addinin Allah. Ya tabbatar da cewa imani da Allah ɗaya ne ga dukan ƙungiyoyi da al'ummai, kuma cewa zai kai ga adalci da kyawawan ayyuka. Rahamar Allah da jin ƙansa ba mallakin wata ƙabila ko kabilanci ba ne, kuma ba keɓantaccen gata ba ne ga wani rukuni na musamman.

Nevertheless, they have always boasted of their virtue and made the implausible claims of being the most rightly-guided nation, the chosen people of God and the only people that shall be saved. Such claims are totally refuted by the Qur’ān which, in this sūrah, goes on to stress the most basic and all-embracing principle of the unity of God’s religion. It establishes that belief in God is one and the same for all groups and nations, and that it will lead to righteousness and good deeds. God’s grace and mercy are not the monopoly or the privilege of any particular racial or ethnic group.

Ana miƙa su ga dukan muminai a kowane mataki na tarihin ɗan Adam, a jere, har zuwa lokacin zuwan saƙon ƙarshe na Allah, wanda zai haɗa kan dukan muminai. "Waɗanda suka yi imani, da waɗanda suke Yahudawa, da Nasara, da Sabiyawa — duk wanda ya yi imani da Allah da Ranar Ƙarshe, kuma ya aikata abin da yake daidai, to, suna da ladansu a wurin Ubangijinsu. Ba su da wani tsoro, kuma ba za su yi baƙin ciki ba." (Aya ta 62)

They are extended to all believers at all stages of human history, in succession, until the arrival of God’s final message, which would unite all believers. “Those who believe, and those who are Jews, and the Christians and the Sabaeans — anyone who believes in God and the Last Day, and does what is right, shall have their reward with their Lord. They have nothing to fear nor shall they grieve.” (Verse 62)

"Waɗanda suka yi imani" a nan, na nufin Musulmi, yayin da "Sabiyawa" mai yiwuwa na nufin wani rukuni na addinin larabawa kafin Musulunci wanda ba su gamsu da bautar gumaka ba, suka nemi imani da Allah ɗaya na Ibrahim, suka raba kansu da larabawan arna. Sunansu ya samo asali ne daga kalmar Larabci saba', wadda ke bayyana mutumin da ya bar addinin kakanninsa. A wasu tafsirai, ana rikitar da su da mabiyan addinin Sabiyanci, waɗanda ke bautar taurari.

Suratu ta ci gaba zuwa wani sabon misali na keta alkawarinsu da Allah, da kasawarsu wajen cika abin da alkawarin ya bukata. A wannan karon, wannan ya bayyana ne a cikin rauni wajen fuskantar jaraba da kuma begen riba ta ɗan gajeren lokaci. “Lallai kun san waɗanda suka karya ranar Asabar daga cikinku. Sai muka ce musu: ku zama birai abin ƙyama.” Ta wannan azaba muka sa ta zama abin koyi ga zamaninsu da kuma ga zamanai masu zuwa, da kuma abin tunatarwa ga masu taƙawa. (Aya ta 65-66)

The sūrah moves on to yet another manifestation of their violations of their covenant with God, and their failure to fulfil its requirements. This time it takes the form of weakness in the face of temptation and the prospect of short-term gain. “You are well aware of those of you who broke the Sabbath. To them We said, Be as despicable apes.’ Through that [punishment] We set an example to their own time and for all times to come, and an admonition to the God-fearing.” (Verses 65-66)

Elsewhere in the Qur'an we have the details of their violation of the Sabbath: "Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water's surface, but they would not come near them on other than Sabbath days." (7: 163) They had requested that a day should be assigned to them for rest. God set them Saturday as a day when they do not work for a living. He then put them to a clear test when fish would come to the shore in large numbers on the Sabbath but not on other days of the week. Overwhelmed by greed, the Israelites were not able to pass that test. It was not in their nature to let such an opportunity go by for the sake of such a trivial matter as the observance of a certain covenant made with God! Thus, deviously and flagrantly, they violated the Sabbath by trapping the fish when they came to the shore and waiting until the next day, when the Sabbath was over, to collect them. As a consequence, they were severely reprimanded and rated as no more than 'despicable apes', since their mentality and behaviour had sunk to utterly revolting depths.

Elsewhere in the Qur’ān we have the details of their violation of the Sabbath: “Ask them about the town which stood by the sea: how its people profaned the Sabbath. Each Sabbath their fish appeared before them breaking the water’s surface, but they would not come near them on other than Sabbath days.” (7: 163) They had requested that a day should be assigned to them for rest. God set them Saturday as a day when they do not work for a living. He then put them to a clear test when fish would come to the shore in large numbers on the Sabbath but not on other days of the week. Overwhelmed by greed, the Israelites were not able to pass that test. It was not in their nature to let such an opportunity go by for the sake of such a trivial matter as the observance of a certain covenant made with God! Thus, deviously and flagrantly, they violated the Sabbath by trapping the fish when they came to the shore and waiting until the next day, when the Sabbath was over, to collect them. As a consequence, they were severely reprimanded and rated as no more than ‘despicable apes’, since their mentality and behaviour had sunk to utterly revolting depths.

Ana kammala wannan nassi da labarin saniya, wanda aka ba da cikakken bayaninsa anan saboda ba a ambaci shi a wani wuri a cikin Alƙur'ani ba. Labarin ya nuna Bani Isra'ila a matsayin mutane masu yaudara da taurin kai, koyaushe suna neman uzuri da hujjoji don gazawarsu.

The present passage is rounded off by the story of the cow, told here in full since it is not mentioned elsewhere in the Qur’ān. The story depicts the Israelites as shifty and stubborn people, ever looking for excuses and justification for their failures.

Sa'ad da Musa ya ce wa mutanensa, "Allah ya umarce ku da ku yanka saniya," sai suka ce, "Shin kana yi mana ba'a ne?" Ya ce, "Allah ya kiyaye ni daga zama daga cikin jahilai." Suka ce, "Ka roƙa mana Ubangijinka ya bayyana mana irin saniyar da za ta kasance." Ya ce, "Ya ce, ita ba tsohuwa ba ce, ba kuma karama ba ce, amma ta tsakani. Saboda haka ku aikata abin da aka umarce ku." Suka ce, "Ka roƙa mana Ubangijinka ya bayyana mana launinta." Ya ce, "Ya ce, ita saniya ce launin rawaya, mai haske, abar sha'awa ga masu kallo." Suka ce, "Ka roƙa mana Ubangijinka ya bayyana mana irin ainihin nau'inta, domin saniyoyi sun yi mana kama da juna. Idan Allah ya so, za mu shiryu." Ya amsa, "Ya ce, ita saniya ce, ba a horar da ita ta noma ƙasa ko ta shayar da gona ba, cikakkiya marar aibi, babu wani alama mai launi daban a jikinta." Suka ce, "Yanzu ka kawo bayanin da ya dace." Sai suka yanka ta, alhali kuwa kusan ba za su yi ba. [Ku tuna] lokacin da kuka kashe rai, kuka kuma yi jayayya a kan haka. Allah zai bayyana abin da kuke ɓoyewa. Mun ce, "Ku buge shi da wani yanki daga cikinta." Ta haka Allah yake raya matattu, yana nuna muku ayoyinsa, domin ku yi amfani da hankalinku.

When Moses said to his people, ‘God commands you to sacrifice a cow, ‘ they said, Are you mocking at us?’ He said, ‘God forbid that I should be so ignorant.’ They said, ‘Pray on our behalf to your Lord to make plain to us what kind of cow she should be.’ He said, ‘He says let her be neither an old cow nor a young heifer, but of an age in between. Do, then, as you are commanded.’ They said, Tray on our behalf to your Lord to make clear to us of what colour she should be.’ [Moses] replied, ‘He says let her be a yellow cow, bright of hue, pleasing to the beholder.’ They said, Tray on our behalf to your Lord to make plain to us of what exact type she should be, for to us cows are much alike. We shall, God willing, be guided aright.’ [Moses] answered, ‘He says let her be a cow, not broken-in to plough the earth or water the tillage, free of all fault, without markings of any other colour.’ Said they, ‘Now you have given the right description.’ They sacrificed her, although they had almost left it undone. Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed. We said, ‘Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.’ (Verses 67-73)

Da zarar sun aiwatar da umarnin, Allah ya bayyana musu manufarsa:

As soon as they carried out the command, God revealed to them its purpose:

"Da kun kashe wani mutum, sai kuka rika zargin juna game da wannan [kisan]. Amma Allah zai bayyana abin da kuka boye. Mun ce, 'Ku buga masa (mutumin da aka kashe) da wani yanki daga cikinta.' Ta haka Allah yake rayar da matattu, kuma yana nuna muku ayoyinSa, domin ku yi amfani da hankalinku." Note: the rule against writing "Allah" applies to the original's "God", so the translation above is a faithful rendering of the verse text inside { } as written, but per the system instruction the word for God should be written as the Hausa word for God. Corrected version: "Da kun kashe wani mutum, sai kuka rika zargin juna game da wannan [kisan]. Ubangiji zai bayyana abin da kuka boye. Mun ce, 'Ku buge shi da wani yanki daga cikinta.' Ta haka Ubangiji yake rayar da matattu, kuma yana nuna muku ayoyinSa, domin ku yi amfani da hankalinku."

“Having slain a human being, you cast the blame on one another for this [murder]. God would definitely reveal what you have concealed. We said, ‘Strike him with a piece of it. Thus God brings the dead back to life and shows you His signs, so that you may use your reason.’“ (Verses 72-73)

Wannan shi ne bangare na biyu na labarin, wanda ke nuna ikon Allah, gaskiyar tashin kiyama, da yanayin rayuwa da mutuwa. Salon ya canza daga bayani zuwa magana kai tsaye. Allah ya bayyana wa Isra'ilawa karkashin Musa hikimar da ta sa aka umarce su da yanka saniya. Wani mutum ne aka kashe, kuma babu shaidu, sai suka fara zargin juna game da kisan nasa. Allah ya so ya nuna musu cewa Yana iya mayar da mamacin da rai domin ya tabbatar da wanda ya kashe shi ko wadanda suka kashe shi. An cimma wannan ta hanyar bugun gawar mamacin da wani yanki na saniyar hadaya. Asirin ya warware kuma an yi adalci.

This is the second aspect of the story, which highlights God’s power, the reality of resurrection and the nature of life and death. The mode changes from narration to direct speech. God has revealed to the Israelites under Moses the wisdom behind asking them to slaughter a cow. A man had been murdered and, with no witnesses available, they were blaming one another for his murder. God wanted to demonstrate to them that He could bring the victim back to life to identify his killer or killers. This was achieved by striking the dead man’s body with a piece of the sacrificial cow. The mystery was solved and justice was done.

Tambayar a nan ita ce: don me wannan hanya ta zama dole, tun da Allah yana iya mayar da matattu zuwa rai ba tare da bukatar wani abu na musamman ba? Wace dangantaka ce kuma za a iya samu tsakanin shanu da aka yanka da kuma mutumin da aka kashe aka mayar da shi zuwa rai?