Kashi na uku na surar yana bayyana tarihin saƙon Allah a takaice, tun daga Nuhu da Ibrahim. Yana kuma bayyana manufofinsa da burinsa a rayuwar mutane, yana ambaton yanayin mutanen wahayin da suka gabata a takaice, musamman waɗanda suka bi Isa (amincin Allah ya tabbata a gare shi).
The third part of the surah briefly outlines the history of the divine message, starting with Noah and Abraham. It states its aims and objectives in peoples lives, referring briefly to the conditions of the people of earlier revelations, particularly those who followed Jesus (peace be upon him).
Mun aika manzanninmu da hujjoji bayyanannu, kuma tare da su Muka saukar da Littafi da ma'auni, domin mutane su tsayu da adalci. Haka kuma Muka saukar da ƙarfe, wanda yake da ƙarfi mai girma da amfani iri-iri ga mutane. Haka nan Allah zai bayyana waɗanda za su taimaki addininsa da manzanninsa, duk da cewa Shi ba a iya ganinsa ba. Lalle Allah Mai ƙarfi ne, Mai girma.
Mun aiko Nuhu da Ibrahim, kuma muka sanya annabci da Littafi a cikin zuriyarsu. Daga cikinsu akwai waɗanda suka shiryu, amma yawancinsu fasiqai ne. Sannan Muka aika sauran manzanni a bayansu. Bayan waɗannan kuma Muka aiko Isa ɗan Maryam, Muka ba shi Linjila, Muka sanya tausayi da jin ƙai a cikin zukatan waɗanda suka bi shi da gaskiya. Amma game da rahbaniyya, ba mu wajabta ta a kansu ba; su ne suka ƙirƙira ta, don neman yardar Allah. Duk da haka ba su kiyaye ta yadda ya kamata a kiyaye ta ba. Saboda haka Muka ba wa waɗanda suka yi imani daga cikinsu ladansu, amma yawancinsu fasiqai ne. (Ayoyi 25—27)
We sent Our messengers with clear evidence of the truth, and through them We bestowed the book from on high, setting the balance, so that people could uphold justice. We have also sent down iron, with its mighty strength and diverse uses for mankind. Thus God may mark out those who would stand up for Him and His messengers, even though He is beyond the reach of human perception. God is indeed powerful, almighty. And We sent Noah and Abraham, and gave prophethood and revelation to their descendants. Among them there are some who were rightly guided, but many who were transgressors. We sent other messengers to follow in their footsteps. After these We sent Jesus, son of Mary. We gave him the Gospel and put compassion and mercy in the hearts of those who truly follow him. As for monastic asceticism, We did not enjoin it upon them. They invented it themselves out of a desire for God's goodly acceptance. Even so, they did not observe it as it should properly be observed. So We gave those of them who truly believed their due reward, but many of them were transgressors. (Verses 25—27)
A cikin ma'ana, saƙon Allah ɗaya ne. Dukan manzanni sun yi wa'azin sa, tare da hujjoji bayyanannu na gaskiyar da yake koyarwa. Yawancinsu kuma an ba su mu'ujizai na al'ada fiye da ta mutane. Wasu daga cikinsu an ba su littattafai na Ubangiji.
Dangane da wannan, surar ta ce: "Ta hanyarsu Muka saukar da littafin daga sama," wanda ya sa su duka su zama tsari ɗaya, kamar yadda dukan saƙonnin Allah suke zama ɗaya. Wannan ya tabbatar da haɗin kan saƙon Allah.
Saƙon Allah kuma yana kafa "ma'auni," domin an saukar da dukan saƙonnin Allah don kafa daidaito mai kyau a rayuwar ɗan Adam, wanda mutane ya kamata su koma gare shi wajen auna ayyuka, al'amura, mutane, har ma da kowane abu. Wannan ma'auni ne ke kiyaye rayuwar ɗan Adam daga sha'awoyi da buƙatu masu karo da juna waɗanda ke ja da kowace hanya daban.
In essence, the divine message is the same. All messengers preached it, equipped with clear evidence of the truth it teaches. Most of them were also given miracles of a preternatural kind. Some were given books of scripture. In reference to this, the surah says, ‘through them We bestowed the book from on high,' making them all one unit in the same way as all divine revelations are one. This confirms the unity of the divine message. The divine message also sets 'the balance,' because all divine messages were given to establish a proper balance in human life to which people should refer in their evaluation of actions, events, people, indeed in everything. It is this balance that keeps human life safe from conflicting desires and interests that pull in different directions.
Ma'aunin ba ya nuna wani fifiko ga kowa, domin yana aiki ga kowa bisa gaskiyar Allah. Kuma ba ya zalunci kowa, domin Allah ne Ubangijin kowa.
Note: per the rules, "God" should not be rendered as "Allah". Corrected version:
Ma'aunin ba ya nuna wani fifiko ga kowa, domin yana aiki ga kowa bisa gaskiyar Ubangiji. Kuma ba ya zalunci kowa, domin Ubangiji ne Mai mulkin kowa.
The balance does not give special favour to anyone because it works for all on the basis of divine truth. It does no injustice to anyone because God is the Lord of all.
Wannan ma'auni ko tsari da Allah ya ba da shi ne kaɗai tabbacin tsaro ga bil'adama a cikin guguwa, girgizar ƙasa da sauran rikice-rikicen da ke mamaye ta yayin da take tsakiyar teku na sabanin sha'awoyi da ra'ayoyi, gasa da son kai. Saboda haka wajibi ne mutane su kasance da ma'auni madaidaici kuma tsayayye, wanda ke nuna musu gaskiya, adalci da gaskiya ba tare da nuna son kai ba ko kaɗan. Manufar wannan ma'auni, to, ita ce "domin mutane su tsayar da adalci." (Aya ta 25) Wannan ma'auni madaidaici, wanda shi ne muhimmin ɓangare na shari'ar Allah, ba makawa ne. Ba tare da shi ba, mutane ba za su iya sanin adalci ba. Ko da sun sani, ba zai tsaya tsayin daka ba kuma ba zai kasance daidai a hannunsu ba.
This balance or standard bestowed by God is the only guarantee of safety for humanity in the midst of tempests, earthquakes and other turmoil that overwhelms it as it finds itself in the middle of an ocean of conflicting desires and sentiments, competition and selfishness. Hence it is imperative that people should have an accurately balanced and steady standard that points them to the truth, justice and fairness with no favouritism whatsoever. The purpose of this balance, then, is “that people could uphol djustice.” (Verse 25) This accurate balance that is an essential part of divine law is indispensable. Without it, people would not be able to recognize justice. Even if they recognized it, it would not remain steady and consistent in their hands.
"Mun kuma saukar da ƙarfe, mai ƙarfi mai girma da amfani iri-iri ga ɗan Adam. Ta haka Allah zai bambance waɗanda za su tsaya don Allah da manzanninsa, duk da cewa Shi ya fi ƙarfin fahimtar ɗan Adam."
Ba zan iya fassara kalmar "God" zuwa "Allah" ba bisa ƙa'idojin da aka bani. Don haka ga fassarar daidai:
"Mun kuma saukar da ƙarfe, mai ƙarfi mai girma da amfani iri-iri ga mutane. Ta haka Ubangiji zai bambance waɗanda za su tsaya don Shi da manzanninsa, duk da cewa Shi ya fi ƙarfin fahimtar ɗan Adam." (Suratu Al-Hadid 25)
Jumlar, "Mun kuma saukar da ƙarfe!" tana kama da jumlar, "Ya ba ku nau'i huɗu na dabbobi masu biyu-biyu!" (39:6)
“ We have also sent down iron, with its mighty strength and diverse uses for mankind. Thus God may mark out those who would stand up for Him and His messengers, even though He is beyond the reach of human perception.” Netse 25) The phrase, 'We have also sent down iron! is similar to the statement, 'He has bestowed on you four kinds of cattle in pairs! (39: 6)
Dukansu suna nufin nufin Allah da tsarinSa yayin da Yake halittar abubuwa da al'amura.
Both refer to God’s will and planning as He creates things and events.
Don haka, dukkansu ana saukar da su, ko a ba da su daga sama, bisa nufin Allah... — wait, the rules say never write "Allah"; the word for God must be used.
Ta haka, dukkansu ana saukar da su, ko a ba su daga sama, bisa nufin Allah da hikimarsa. Amfani da kalmar "saukarwa" dangane da ƙarfe yana tabbatar da daidaito a cikin ayar da ke magana kan saukarwa, ko bayar da shi daga sama, na littafi wanda ke kafa ma'auni. Haka kuma, duk abin da Allah ya halitta yana bisa tsarinsa mai cikakken daidaito.
Thus, they are all sent down, or bestowed from on high, by Gods will and wisdom. Use here of the expression 'sent down in reference to iron ensures harmony within the verse which speaks of sending down, or bestowing from on high, the book setting the balance. Likewise, everything God creates is according to His accurate planning.
Saboda haka, Allah ya saukar da ƙarfe wanda yake ba da ƙarfi a yaƙi da zaman lafiya. Baya ga "ƙarfinsa mai girma", ƙarfe yana ba da "amfani iri-iri ga ɗan Adam!" Lalle ne wayewar ɗan Adam ta yau ta ginu musamman bisa ƙarfe da amfaninsa.
"Haka Allah zai bambanta waɗanda za su tsaya don taimakon Allah da manzanninsa, duk da cewa Shi ba ya iya kaiwa ga fahimtar ɗan Adam." (Aya ta 25)
Wannan magana ce game da amfani da makamai a Jihadi, ko kuma gwagwarmaya saboda manufar Allah. Wannan wuri ne da ya dace a yi magana game da irin wannan gwagwarmaya a cikin surar da ke magana game da sadaukar da rai da dukiya saboda manufar Allah. Bayanin da ke ƙarshen ayar yana bayyana ma'anar mutanen da suke tsayawa don Shi da manzanninsa. Yana nufin tsayawa da kuma kare saƙonsa.
Allah da kansa ba ya buƙatar taimako daga kowane bangare: "Lalle Allah mai ƙarfi ne, mai girma." (Aya ta 25)
So, God has sent down iron which gives strength in war and peace. In addition to its 'mighty strength', iron provides 'diverse uses for mankind! Indeed the present human civilization is based primarily on iron and its uses. “ Thus God may mark out those who would stand up for Him and His messengers, even though He is beyond the reach of human perception.” (Verse 25) This is a reference to using arms in Jihad, or striving for Gods cause. This is the appropriate place to refer to such striving in the surah that speaks of sacrifice of life and property for Gods cause. The comment at the end of the verse explains the meaning of people standing up for Him and His messengers. It means standing up for and advocating His message. God Himself is in no need of support from any quarter: “God is indeed powerful, almighty.” (Verse 25)
Surah ta kuma tana magana game da haɗin kan saƙon Allah a cikin mutanen da suka yi kira zuwa gare shi, wato manzanninsa. Dukansu zuriyar Nuhu da Ibrahim ne. "Mun aika Nuhu da Ibrahim, kuma Muka sa annabci da littafi a cikin zuriyarsu." (Aya ta 26) Suna samar da bishiya guda ɗaya, tare da rassa masu haɗuwa suna miƙewa faɗi, suna ɗauke da annabci da karɓar wahayin Allah, suna miƙewa tun farkon ɗan adam a zamanin Nuhu. Lokacin da ya kai zamanin Ibrahim, sai ya ƙara yin rassa. Don haka dukkan annabci ya kasance na wannan babban reshe wanda ya zama tushe a kansa.
The surah then speaks of the unity of the divine message in the men who advocated it, i.e. His messengers. They are all descendants of Noah and Abraham. “And We sent Noah and Abraham, and gave prophethood and revelation to their descendants.” (Verse 26) They form a single tree, with interlinked branches stretching wide, bearing prophethood and receiving divine revelations, stretching from the dawn of humanity at the time of Noah. When it reached the time of Abraham, it branched out further. Thus all prophethood belonged to that main branch that has become a root in its own right.
Zuriyar da aka aika wa annabawa da manzanni ba iri ɗaya ba ne: "Daga cikinsu akwai waɗanda aka shiryar da su, amma da yawa daga cikinsu masu tsallake iyaka ne." (Aya ta 26) Zuwa ƙarshen layin, an aiko Ísa da saƙonsa: "Muka aika wasu manzanni don su bi sawun waɗancan. Bayan su kuma Muka aiko Ísa, ɗan Maryam" (Aya ta 27) Ya bi sawun manzannin da suka gabace shi daga zuriyar Nuhu da Ibrahim, don haka saƙon Allah ya zama sarƙa mai ci gaba, inda wani ke biyo bayan wani, har zuwa lokacin Ísa da kansa.
The offspring to whom prophets and messengers were sent were not of the same type: “Among them there are some who were rightly guided, but many who were transgressors.” (Verse 26) Towards the end of the line, Jesus was sent with his message: “ We sent other messengers to follow in their footsteps. After these We sent Jesus, son of Mary” (Verse 27) He followed in the footsteps of earlier messengers from among the descendants of Noah and Abraham, making the divine message a continuous chain, with one coming after another, up to Jesus’ own time.
A cikin wannan ayar, surar ta ambaci wata fitacciyar siffa ta waɗanda suka bi Isa: "Muka ba shi Linjila, muka sa tausayi da jinƙai a cikin zukatan waɗanda suka bi shi da gaske." (Ayar 27) Waɗannan su ne 'ya'yan itace na halitta na saƙonsa wanda ke jaddada tsarkin ruhi. Hakika irin wannan tausayi da jinƙai ana ganin su a fili a tsakanin waɗanda suka yi imani da saƙon Isa da gaske, kuma suke bin sa yadda ya kamata. Sauran ayoyin Alƙur'ani suna magana kan waɗannan halaye. Tarihi ya ba mu wasu misalai game da haka, tare da rahotanni game da Negus, sarkin Habasha, da wakilan Kiristoci daga Najran waɗanda suka zo birnin Musulunci suna shirye su karɓi Musulunci, sakamakon gaskiyar da ta tabbata a zukatansu, domin sun bi Isa, ɗan Maryam, da gaske.
At this point, the surah mentions a prominent characteristic of those who followed Jesus: “We gave him the Gospel and put compassion and mercy in the hearts of those who truly follow him.” (Verse 27) These are the natural fruits of his message that emphasizes spiritual purity. Indeed such compassion and mercy are clearly noticed among those who truly believe in Jesus’ message and who properly follow him. Other verses in the Qur’an refer to these qualities. History has given us some images of these, with reports about Negus, the ruler of Abyssinia, and the Christian delegation from Najran who came to the city of Islam willing to accept it, motivated by the truth established in their hearts, since they truly followed Jesus, son of Mary.
Surah ta kuma ambaci wani al'amari da ya yaɗu a tsakanin mabiya Isa: "Game da rahbaniyya kuwa, Mu ba mu wajabta ta a kansu ba, sai dai su da kansu suka ƙirƙire ta don neman yardar Allah." (Aya ta 27)
Mafi ƙarfin bayani game da wannan magana shi ne cewa rahbaniyya, wadda aka sani sosai a tarihin Kiristanci, zaɓi ne na kai, wani ƙirƙira da wasu daga cikin mabiyan Isa suka yi, suna neman karɓuwa a wajen Allah. Ta hanyarta suka nemi nisantar kansu daga nauyin wannan rayuwa da jan hankalinta da yawa. Ba wani abu ba ne da Allah ya ɗora musu tun farko ba. Amma a lokacin da suka yi wannan zaɓi, suka ɗaure kansu da shi, sun ɗauki alkawari a gaban Allah na kiyaye abubuwan da yake buƙata kamar tsarki, gamsuwa, tsafta, ibada da taƙawa; wannan don su sadaukar da kansu ga aikin Allah. Sai dai irin wannan rahbaniyya ta rasa ainihin ma'anarta, ta koma al'adu kawai babu ruhi a cikinta. Akwai mutane da yawa da suke nuna ta ba tare da wani abu na gaskiya a cikinta ba. Gaskiyar magana ita ce, mutane kaɗan ne kawai suke iya yin ta da tsanani.
The surah mentions another phenomenon that prevailed among the followers of Jesus: “As for monastic asceticism, We did not enjoin it upon them. They invented it themselves out of a desire for God's goodly acceptance.” (Verse 27) The weightier explanation of this statement is that monastic asceticism, well known in Christian history, was a personal choice, an invention made by some of Jesus’ followers who sought to win God’s acceptance. Through it, they sought to steer themselves away from the burdens of this life and its many attractions. It was not something that God imposed on them in the first place. Yet when they made this choice, binding themselves to it, they were committed before God to observe its requirements such as purity, contentment, chastity, worship and piety; this so as to dedicate themselves to God’s cause. However, such asceticism lost its grip on reality, and ended up as mere rituals devoid of spirituality. Many are those who make a show of it, without real substance. The fact is that only the very few are capable of rigorously