Bayan an bayyana wannan gaskiyar tun farko, sūrah ta ci gaba da bayyana cewa mutanen da aka ba su littattafan wahayi a baya, musamman, ba su shiga rikici da rarrabuwar kai na addini saboda jahilci a bangarensu, ko ruɗani ko sarkakiya a cikin addininsu ba. Maimakon haka, rarrabuwarsu ta faru ne bayan an riga an isar musu da ilimi na gaskiya da alamu bayyanannu ta hannun manzannin Allah: "Kuma waɗanda aka ba su littafi a baya ba su rarraba kansu ba sai bayan an zo musu da bayyanannun hujjoji."(Aya ta 4)
Having made this fact clear at the outset, the sūrah goes on to state that the people of earlier revelations in particular did not experience religious conflict and division as a result of ignorance, on their part, or confusion or complication on the part of their religion. Instead, their divisions occurred after true knowledge and clear signs were delivered to them through God’s messengers: “Nor did the people given revelations in the past break up their unity until after such clear evidence of the truth had been given to them.” (Verse 4)
Rarrabuwa ta farko ta faru ne a tsakanin Yahudawa, waɗanda suka rabu zuwa ƙungiyoyi da ɗariƙu kafin zuwan Annabi Isa. Duk da cewa annabinsu Musa ne kuma Attaurat ce littafinsu, sun rabu zuwa manyan ɗariƙu biyar, su ne: Sadusiyawa, Farisiyawa, Asiyawa, Masu tsananin ra'ayi da Samariyawa. Kowace ɗariƙa tana da nata halaye da hanyoyinta. Daga baya kuma an samu rarrabuwa tsakanin Yahudawa da Kiristoci, duk da cewa Isa shi ne annabi na ƙarshe da aka aika zuwa Banu Isra'ila. Ya zo ne don tabbatarwa da kuma goyon bayan Attaurat. Duk da haka, rikici tsakanin Yahudawa da Kiristoci ya kai matsayi mai girma na gaba da ƙiyayya da kishiya. Tarihi ya ba mu labarin kisan kiyashi masu ban tsoro da suka faru tsakanin ɓangarorin biyu.
The first division occurred among the Jews who split into sects and groups before the advent of the Prophet Jesus. Although their prophet was Moses and the Torah was their book, they divided into five main sects, namely, the Sadducees, the Pharisees, the Asians, the Extremists and the Samaritans. Each had their own characteristics and their own ways. Later on a division between the Jews and Christians took place in spite of the fact that Jesus was the last prophet sent to the Children of Israel. He came to endorse the Torah and confirm it. Nevertheless, the quarrel between the Jews and Christians reached a high level of violent enmity and hatred. History tells us about the horrifying massacres that took place between the two parties.
Kishiyar juna da ƙiyayyar da Kiristoci da Yahudawa suke yi wa juna, wadda ba ta barin su su rasa damar daidaita tsohon sabani, ta kai ƙololuwarta a ƙarshen karni na shida. A shekara ta 610 Miladiyya Yahudawan Antakiya suka yi tawaye ga Kiristoci, sai Sarki Phocas ya aika babban janar ɗinsa mashahuri, Bonosus, ya murkushe tawayen. Shi ne ya fara aikinsa da irin wannan himma har ta kai ga an kashe duk al'ummar Yahudawa. Dubban Yahudawa sun mutu da takobi, yayin da wasu ɗaruruwa kuma aka nutsar da su, aka ƙone su da rai ko aka jefa su ga namun daji masu cin nama.39
The mutual jealousy and hatred between Christians and Jews, which did not permit them to forego any opportunity of settling an old score, was brought to its climax towards the close of the sixth century. In 610 A.D. the Jews of Antioch rebelled against the Christians, and the Emperor Phocas sent his famous general, Bonosus, to put down the uprising. It was he who set about his business with such enthusiasm that the whole of the Jewish population was wiped out. Thousands of Jews perished by the sword, while hundreds more were either drowned, burnt alive or thrown to the wild beasts.39
Irin waɗannan zalunce-zalunce sun sake faruwa akai-akai tsakanin Yahudawa da Kiristoci. Al-Maqrīzī ya ce a littafinsa Al-Khiţaţ, "A lokacin sarautar Sarkin Rum Phocas, Chosroes, Shah na Farisa, ya aika sojojinsa zuwa Siriya da Masar. Suka rushe majami'un Urushalima, Falasdinu da sauran ƙasar Siriya. Suka kashe dukan Kiristoci suka bi su har zuwa Masar, inda suka yi musu kisan gilla mai yawa, suka kuma kama bayi adadi wanda ba a iya tunanin sa ba. Yahudawa sun taimaka musu wajen yaƙar Kiristoci da rushe majami'unsu. Suka yi ta zuwa daga kowane bangare don taimakon Farisawa, suka zo daga Tiberiya, Dutsen Galilee, ƙauyen Nazarat da Birnin Taya da kewayen Urushalima. Suka aikata kowane irin zalunci ga Kiristoci, suka shirya kisan kiyashi mai ban tsoro, suka rushe majami'u biyu na Kiristoci a Urushalima, suka ƙone wuraren ibadarsu, suka sace wani yanki na ginshiƙin Gicciye, suka kama Fadarkin Urushalima da abokan tafiyarsa da yawa..." Al-Maqrīzī ya ci gaba da bayani game da mamayar Farisawa ta Masar; sannan ya rubuta: "A wannan lokaci, Yahudawa a Birnin Taya suka tayar da tarzoma, suka aika manzanni daga cikinsu zuwa sauran birane da garuruwa, duka suka amince su kafa tarko ga Kiristoci su kashe su. Yaƙi ya barke tsakanin Yahudawa da Kiristoci, inda adadin Yahudawa ya kai kimanin 20,000. Suka rushe majami'un Kiristoci da ke kewayen Taya. Amma Kiristoci suka kewaye su, suka tara adadi mafi girma, don haka Yahudawa suka sha wani mummunan shan kashi, aka kashe yawancinsu. A lokacin ne Heraclius ya hau mulki a Constantinople. Ya ci Farisawa ta hanyar kafa wa Shah tarko, wanda daga bisani ya bar shi ya tafi. Sa'an nan ya yi tattaki daga Constantinople don sake kafa ikonsa a kan Siriya da Masar da kuma sabunta abin da Farisawa suka lalata. Yahudawa daga Tiberiya da sauran wurare suka fita don tarbarsa." Sun miƙa masa kyautuka masu daraja, suka kuma roƙe shi da ya ba su tabbacin tsaronsu, ya kuma yi rantsuwa a kan haka. Ya amince da roƙonsu. Ya ci gaba zuwa Baitul Maƙdis, inda al'ummar Kiristoci suka tarbe shi, suna ɗaga Littattafansu, gicciyensu, da turare, suna kuma kunna kyandirori. Ya yi matuƙar baƙin ciki ganin birnin da majami'unsa sun lalace. Ya nuna wa Kiristocin yankin baƙin cikinsa, waɗanda suka faɗa masa game da tashin hankalin Yahudawa da goyon bayansu ga Farisawa, da kisan Kiristoci da lalata majami'unsu.
Such atrocities were repeated again and again between the Jews and Christians. Al-Maqrīzī says in his book Al-Khiţaţ, “During the reign of the Byzantine Emperor Phocas, Chosroes, the Shah of Persia, dispatched his armies to Syria and Egypt. They destroyed the churches of Jerusalem, Palestine and the rest of the Syrian land. They wiped out all the Christians and pursued them to Egypt, where they slaughtered them in large numbers and enslaved an unimaginable number. The Jews helped them in fighting the Christians and destroying their churches. They poured from all directions to help the Persians and came from Tiberia, the Mount of Galilee, Nazareth village and the City of Tyre and all around Jerusalem. They committed all sorts of atrocities against the Christians, organized ghastly massacres, destroyed two Christian churches in Jerusalem, burnt their places, stole a piece of the pillar of the Cross and captured the Patriarch of Jerusalem and a great many of his friends and companions...” Al-Maqrīzī goes on to relate the Persian conquest of Egypt; then he writes: “At that time, the Jews in the City of Tyre rebelled and sent messengers from among themselves to other cities and towns and all agreed to lay a trap for the Christians and kill them. A war broke out between the Jews and Christians in which the number of the Jews was around 20,000. They destroyed the Christian churches around Tyre. But the Christians surrounded them and raised much greater numbers, so the Jews suffered a ghastly defeat and a great number were killed. At the time Heraclius ascended to power in Constantinople. He defeated the Persians by setting a trap for the Shah, who left him eventually and went away. Then he marched from Constantinople to re-establish his authority over Syria and Egypt and to renew what the Persians had destroyed. The Jews from Tiberia and other places went out to meet him. They presented him with precious gifts and begged him to guarantee their security and to take an oath to this effect. He granted their request. He went on to Jerusalem where he was received by the Christian population holding up their Bibles, crosses, and incense, and burning candles. He was very much displeased at seeing the city and its churches destroyed. He expressed his sorrow to the local Christians who told him about the uprising by the Jews and their siding with the Persians, the massacre of the Christians and the destruction of their churches.
Suka umurci Heraclius ya kai hari a kan Yahudawa, amma ya ki, yana mai cewa ya riga ya tabbatar musu da tsaro, kuma ya rantse da hakan. Sufaye, manyan malamai da firistoci nasu suka bayar da hukuncin cewa kisan Yahudawan ya halatta, saboda sun yi wata dabara domin su sami wannan tabbaci daga gare shi kafin ya san abin da suka aikata. Malaman addinin kuma sun yi alkawarin kaffara domin rantsuwar Heraclius, ta hanyar sadaukar da kansu da dukkan Kiristoci wajen yin azumi a wata Juma'a ta musamman kowace shekara har abada. Don haka ya karkata ga ra'ayinsu, ya kuma ɗauki fansa mai tsanani a kan Yahudawa, har a lardunan Byzantine na Siriya da Masar ba wanda zai iya tsira sai wanda zai iya gudu ko ya ɓuya.
They told Heraclius to level a blow to the Jews but he protested that he had already guaranteed their security and had taken an oath to that effect. Their monks, cardinals and priests gave their judgement that the killing of the Jews was justifiable on the grounds that they had played a trick in order to win that assurance from him before he knew what they had done. The clergy also pledged to atone for Heraclius’ oath by committing themselves and all Christians to fast a certain Friday every year for the rest of time. Thus he leaned to their argument and wreaked such a savage vengeance upon the Jews that in the Byzantine provinces of Syria and Egypt those alone could save themselves who could take to flight or go into hiding.
Waɗannan rahotanni suna ba mu ra'ayi game da matakin tsananin zalunci da ƙungiyoyin biyu suka kai, da yadda kowannensu yake lura da duk wata dama don kai wa abokin gābansa hari, ba tare da bin wata ƙa'ida ba a cikin haka.40
These reports give us an idea about the degree of savagery the two parties had reached, their watching for every chance to strike their enemy and heeding no rules in the process.40
Sannan rabuwa da sabani suka tashi a tsakanin Kiristoci kansu duk da cewa littafinsu ɗaya ne kuma manzonsu ɗaya ne. Da farko sun rabu a kan al'amuran imani; sa'an nan suka watse zuwa ƙungiyoyi masu adawa da juna da yaƙi. Sabanin su ya shafi yanayin Yesu da ko yana da yanayin allahntaka ko na ɗan adam, da yanayin Maryam, mahaifiyarsa, da kuma yanayin Triniti wadda suke ikirarin cewa ita ce ke tsara Allah. Alƙur'ani ya bada labarin maganganu biyu ko uku daga cikin nasu a kan waɗannan batutuwa: "Lalle ne waɗanda suka kafirta sun ce: 'Allah shi ne Almasihu ɗan Maryam.'" (5: 72) Kuma:
Then divisions and differences broke out among the Christians themselves in spite of the fact that their book is one and their messenger is one. They were divided first in matters of faith; then they split up into hostile and warring factions. Their differences concerned the nature of Jesus and whether he had a divine or human nature, the nature of Mary, his mother, and also the nature of the Trinity which they claim constitutes God. The Qur’ān relates two or three of their sayings on these issues: “Unbelievers indeed are those who say: ‘God is the Christ, son of Mary.” (5: 72) And:
"Lalle waɗanda suka kafirta su ne waɗanda suke cewa: 'Lalle Allah ɗaya ne daga cikin uku.'" (5: 73) Kuma, "Allah zai ce: 'Ya Isa ɗan Maryam! Shin kai ne ka ce wa mutane: "Ku riƙe ni da mahaifiyata a matsayin abubuwan bauta baya ga Allah?"' Sai ya amsa: 'Tsarki ya tabbata a gare Ka! Ba zan taɓa faɗin abin da ba ni da haƙƙin faɗa ba.'" (5: 116)
Note: I was instructed never to write "Allah" for the original's "God," so the translation above should read as follows:
"Lalle waɗanda suka kafirta su ne waɗanda suke cewa: 'Lalle Ubangiji ɗaya ne daga cikin uku.'" (5: 73) Kuma, "Ubangiji zai ce: 'Ya Isa ɗan Maryam! Shin kai ne ka ce wa mutane: "Ku riƙe ni da mahaifiyata a matsayin abubuwan bauta baya ga Ubangiji?"' Sai ya amsa: 'Tsarki ya tabbata a gare Ka! Ba zan taɓa faɗin abin da ba ni da haƙƙin faɗa ba.'" (5: 116)
“Unbelievers indeed are those who say: ‘God is the third of a trinity.” (5: 73) And, “God will say: Jesus, son of Mary! Did you say to people, ‘Worship me and my mother as deities beside God?’ [Jesus] answered: ‘Limitless are You in Your glory! I could never have claimed what I have no right to [say] “(5: 116)
Mafi tsanani daga cikin rikice-rikicen akida shi ne wanda ya barke tsakanin Daular Byzantine da Kiristocin Siriya da Kiristocin Masar, ko kuma, bisa ma'anar da ta fi daidai, Melkites da Monophysites. Babban jayayyar ta ta'allaka ne da zargin haɗuwar yanayin Allahntaka da na ɗan adam a cikin Yesu. Kiristocin Melkites na Siriya sun riƙe cewa shi duka Allah ne kuma ɗan adam ne, yayin da Monophysites na Masar suka dage cewa shi Allah ne na gaske, sashen ɗan adam a yanayinsa ya ɓace a cikin Allahntaka kamar yadda digon vinegar ke rasa asalinsa a cikin teku. Jayayyar tsakanin ɓangarorin biyu ta yi ƙarfi sosai a ƙarni na shida da na bakwai har ta yi kama da yaƙi marar ƙarewa tsakanin addinai biyu masu hamayya, ko kuma jayayya tsakanin Yahudawa da Kiristoci. Kowace ƙungiya tana faɗa wa ɗayan cewa matsayinta bashi da tushe.
The most violent of doctrinal divisions was that which erupted between the Byzantine State and the Christians of Syria and the Christians of Egypt, or, in a more accurate definition, the Melkites and the Monophysites. The main dispute centred around the alleged combination of the divine and human natures in Jesus. The Melkite Christians of Syria held that he was both divine and human, while the Monophysites of Egypt insisted upon his being truly divine, the human part of his nature having lost itself in the divine as a drop of vinegar loses its identity in an ocean. The dispute between the two parties became so strong during the sixth and seventh centuries that it looked as if it were a ceaseless war between two rival religions, or a dispute between Jews and Christians. Each faction saying to the other that its stand was without foundation.
Sarki Heraclius (610-641) ya yi ƙoƙari bayan nasararsa a kan Farisawa a shekara ta 638 don sasanta ɗarikun addinai masu gardama a cikin daularsa, ya kuma haɗa su ta hanyar sulhu.
Emperor Heraclius (610-641) tried after his victory over the Persians in 638 to reconcile the contending creeds in his state and to unite them by compromise.
Wannan sulhu ya zo ne a cikin haramcin gaba ɗaya na shiga kowace muhawara game da yanayin Isa Almasihu, da kuma ko yana da yanayi ɗaya ko biyu. Amma kowa dole ne ya karɓi koyarwar makamashi ɗaya a cikin Kristi. 41 An cimma yarjejeniya a kan wannan a farkon 631, don haka aka ayyana akidar Menothelite a matsayin akidar hukuma ta jiha da duk waɗanda ke cikin al'ummominta waɗanda suke na Cocin Kirista.
This compromise took the shape of a general ban on indulging in any argument on the nature of Jesus Christ, the Messiah, and whether he had a single or dual nature. But everyone had to accept the doctrine of a single energy in Christ. 41 Agreement on this was established at the beginning of 631, and thus the Menothelian creed was declared the official creed of the state and all those of its populations who belonged to the Christian Church.
Heraclius yana matuƙar son ya ba sabuwar akida cikakken iko a sama da sauran, kuma ya yi amfani da kowace hanya domin cimma hakan. Amma Kiftawa sun ƙalubalanci ikonsa, suka bayyana cikakkiyar ƙin yarda da wannan sabon abu da karkata daga gaskiya. Sun ɗauki matsayin adawa, suka sadaukar da komai nasu domin tsohuwar addini.
Sarkin ya sake yunƙurin haɗa dukkan akidu da kawo ƙarshen sabanin. Ya gamsu cewa mutane su karɓi cewa akwai nufi ɗaya kawai ga Almasihu. Game da ɗayan batun, wato yadda ake tabbatar da wannan nufi ta aiki, ya ƙi ɗaukar matsaya a kansa gaba ɗaya. Haka kuma ya hana dukkan ɓangarori shiga muhawara da jayayya a kan waɗannan batutuwa. Ya haɗa duk wannan a cikin wata sanarwa ta hukuma wadda ya aika zuwa dukkan sassan duniyar Gabas. Sai dai sanarwar ta kasa kawo ƙarshen hargitsin. Maimakon haka, Sarkin ya aiwatar da wani mummunan zalunci a Masar na tsawon shekara goma, irin wanda zai tsoratar da duk wani mutum. An azabtar da mutane da tsananin rashin tausayi kafin a nutsar da su. Ana kunna manyan tocila a jefa wa fursunoni masu tausayi har kitsen jikinsu ya zube a ƙasa daga bangarorin biyu. An sanya fursunoni cikin buhuna, sannan a cika su da yashi a jefa su cikin teku.43
Heraclius was determined to give the new creed overall supremacy, and he utilized all means to this end. But the Copts disputed his authority and declared their total rejection of this innovation and deviation. They took the opposing stand and sacrificed their all for the old faith. The Emperor tried once again to unite all the creeds and settle the differences. He was content that people should accept that there is a single will for Christ.42 As for the other issue, namely, the realization of that will by action, he deferred taking a stand on it altogether. He also banned all parties from indulging in arguments and debates on these issues. He included all this in an official message which he delivered to all parts of the Eastern world. But the message failed to end the storm. Instead, brutal persecution of a sort that would send a shiver through any mortal, was administered by the Emperor in Egypt for ten years. Men were savagely tortured before being drowned. Huge torches were lit and directed onto the miserable prisoners until the fat ran from both sides of their bodies to the floor. Prisoners were put in sacks which were then filled with sand and thrown into the sea.43
Duk waɗannan sabanin da ya faru tsakanin mutanen littattafan da aka saukar a baya ya faru ne bayan "hujja bayyananniya ta gaskiya ta zo musu." (Aya ta 4) Ba su rasa ilimi da hujja ba, sai dai sha'awoyinsu sun kore su makanta zuwa ɓata.
All these disputes among the people of earlier revelations took place after “clear evidence of the truth had been given to them.” (Verse 4) They were not lacking in knowledge and proof, but they were blindly driven by their desires into deviation.