Bisa ga rahotannin da ke cewa ayoyi 1-83 an saukar da su ne game da ziyarar da wata tawagar Kiristoci daga Najran a Yaman ta kai Madina, da muhawarar da suka yi da Annabi Muhammadﷺ game da Annabi Isa, to ana iya tsammanin cewa waɗannan ayoyi na farko su zama wani ɓangare na waɗannan muhawara. Sai dai rahotannin sun bayyana cewa ziyarar ta faru ne a shekara ta tara a kalandar Musulunci wadda ke farawa daga hijirar Annabi, wato Hijrah, a shekara ta 622.

Based on the reports that verses 1-83 were revealed in relation to the visit by a Christian delegation from Najrān in Yemen to Madinah and their debates with the Prophet Muĥammad about the Prophet Jesus, one would expect these opening verses to form part of those debates. However, the reports give the date of that visit as being the ninth year of the Muslim calendar which dates from the migration, Hijrah, in 622

na CE, na Annabi Muhammadu ﷺ daga Makka zuwa Madina. Shekara ta tara ta Hijira kuma ana kiranta da "Shekarar Wakilai", a lokacin da wakilai daban-daban daga sassa daban-daban na Larabawa, bayan sun ga yadda ikon Musulunci da tasirinsa suka yadu ko'ina a Larabawa da bayansu, suka isa Madina don yi wa Annabi Muhammadu ﷺ mubaya'a ko su kulla yarjejeniya da shi, ko kuma su ƙara sani game da manufarsa.

CE, of the Prophet Muĥammad from Makkah to Madinah. The ninth year of Hijrah is also known as “the Year of Delegations” during which a succession of delegations from various parts of Arabia, having seen the power and influence of Islam spread throughout Arabia and beyond, arrived in Madinah to pay homage to the Prophet Muĥammad or to conclude agreements with him or find out more about his mission.

Kamar yadda aka riga aka nuna, ina ganin cewa abin da ayoyin suka ƙunsa da hanyar da suka bi wajen magana a kan batun suna goyon bayan ra'ayin cewa an saukar da su tun a baya, a zamanin Madina. Saboda haka, na fi karkata ga ƙarshen cewa muhawarar da aka yi da mutanen littattafan da suka gabata (watau Yahudawa da Nasara), da ƙaryata akidunsu da suka karkatar, da shakku da suka yi niyyar yaɗawa game da Annabi Muhammadu ﷺ da addinin Musulunci, da gargaɗi da kwantar da hankali da aka yi wa Musulmai bayan haka, ba su da alaƙa kai tsaye da tawagar Najran a shekara ta tara bayan Hijira. Dole ne wasu lokuta, na baya, ne suka haifar da saukar waɗannan ayoyi.

As already pointed out, I feel that the subject matter of these verses and their approach to the subject favour the opinion that they were revealed much earlier in the Madinian period. Accordingly, I am more inclined to conclude that the debates with the people of earlier revelations (i.e. the Jews and Christians), the refutation of their distorted beliefs, the doubts they deliberately spread about the Prophet Muĥammad and the faith of Islam, as well as the subsequent warnings and reassurances addressed to the Muslims, were not directly connected with the Najrān delegation in the ninth year of Hijrah. Other and earlier occasions must have inspired the revelation of these verses.

Alif. Lām. Mīm. Allah: babu abin bautawa da gaskiya sai Shi, Mai rayuwa har abada, Mai tsayuwa da kansa, Ubangijin komai. Ya saukar maka da wannan Littafi da gaskiya, yana mai tabbatar da abin da ya gabace shi; kuma ya riga ya saukar da Attaura da Linjila a gabanin haka, a matsayin shiriya ga mutane. (Ayoyi 1-4)

Alif. Lām. Mīm. God: there is no deity save Him, the Ever-living, the Eternal Master of all. He has revealed to you this Book with the truth, confirming what was revealed before it; and He has already revealed the Torah and the Gospel before this as guidance for people. (Verses 1-4)

Muna zaɓar bayani mafi yiwuwa game da haruffa uku na larabci guda-guda, waɗanda suke buɗe surar, wato, Alif; Lām; Mīm, bayanin iri ɗaya da muka bayar a cikin sharhinmu kan ayar farko ta surar da ta gabata, al-Baqarah.

We choose as the most probable explanation of the three individual letters of the Arabic alphabet, which open the sūrah, namely, Alif; Lām; Mīm, the same explanation given in our commentary on the opening passage of the preceding sūrah al-Baqarah.

Ana ambaton waɗannan haruffan a nan ne domin jan hankalin mutane zuwa ga gaskiyar cewa wannan littafi, Alƙur'ani, an haɗa shi ne da irin haruffan da Larabawan da aka yi wa magana da shi suke da su. Duk da haka, littafi ne mai mu'ujiza wanda ba za su iya yin koyi da shi ba, duk da cewa harshensu an haɗa shi da irin waɗannan haruffa.

These letters are mentioned here in order to draw people’s attention to the fact that this book, the Qur’ān, is composed of the same type of letters as those available to the Arabs addressed by it. It remains at the same time a miraculous book which they cannot imitate despite the fact that their language is composed of the same letters.

Wannan bayani mafi yuwuwar fahimta yana taimaka mana mu gane, ba tare da wahala ba, bukatar irin wadannan ambato game da yanayin Alkur'ani a cikin surori da yawa wadanda ke farawa da harufa guda-guda. A cikin sura da ta gabata, al-Baqarah, wannan ambato yana nuni ga kalubalen da aka jefa daga baya a cikin surar a wadannan kalmomi: "Idan kuna cikin shakka game da abin da Muka saukar wa bawanmu, to ku kawo sura guda daya irinsa, kuma ku kira shaidunku, banda God, idan kun kasance masu gaskiya." (2: 23)

This most probable of explanations helps us understand, without difficulty, the need for such references to the nature of the Qur’ān in many sūrahs that open with individual letters. In the preceding sūrah al-Baqarah, this reference points to the challenge thrown down subsequently in the sūrah in these terms: “If you are in doubt as to what We have revealed to Our servant, then produce one sūrah comparable to it and call upon all your witnesses, other than God, if you were truthful.” (2: 23)

... Kuma Ya saukar da Mizani (don raba gaskiya da ƙarya). Waɗanda suka kafirta da ayoyin Allah, za su sha azaba mai tsanani. Allah Mai iko ne, Mai ramuwa. Babu abin da yake ɓoye ga Allah a cikin ƙasa ko a sama. Shi ne Yake siffanta ku a cikin mahaifa yadda Yake so. Babu abin bautawa sai Shi, Mai girma, Mai hikima. (Ayoyi 4-6)

... And He has revealed the Criterion (to distinguish the true from the false). Those who disbelieve in God’s revelations shall endure grievous suffering. God is Mighty, able to requite. Nothing on earth or in the heavens is hidden from God. It is He Who shapes you in the wombs as He pleases. There is no deity save Him, the Almighty, the Wise. (Verses 4-6)

Waɗannan ayoyi na farko suna tabbatar da wasu ginshiƙai masu muhimmanci wajen gina ingantaccen tunani na addini, watau Musulunci, kuma suna rufe bakin mutanen littattafan da suka gabata da sauran waɗanda suka ƙaryata saƙon Annabi da tushensa na Allah. Da farko, suna tabbatar da haɗin kan tushen da yake saukar da saƙonnin Allah ga Annabawa da Manzanni. Shi ne Allah, Ubangiji guda ɗaya, Mai Rai, Madawwami, Mai mulkin kowa, wanda ya saukar da wannan Alƙur'ani kamar yadda ya saukar da Attaura ga Musa da Linjila ga Isa (amincin Allah ya tabbata a gare su). Saboda haka babu wani ruɗani tsakanin matsayin Ubangiji da na bayinsa. Akwai Allah guda ɗaya kaɗai wanda ke saukar da saƙonni ga bayinsa zaɓaɓɓu. Su kuwa bayi ne da suke miƙa kansu ga Allah, duk da cewa su Annabawa ne da aka aika da saƙonni daga gare shi.

These initial verses provide an affirmation of several essential principles in formulating the correct ideological concept, i.e. Islam, and for silencing the people of earlier revelations and others who denied the Prophet’s message and its Divine source. It states first the unity of the source which reveals Divine messages to Prophets and Messengers. It is God the only deity, the Ever-living, the Eternal Master of all Who has revealed this Qur’ān as He has indeed revealed the Torah to Moses and the Gospel to Jesus (pbuh them). There can, therefore, be no confusion between the position of the Divine Being and that of His servants. There is only One God Who reveals messages to His chosen servants. For their part, they are servants who submit themselves to God, despite the fact that they are Prophets sent with messages from Him.

Ayoyin sun kuma tabbatar da cewa addinin Allah guda ɗaya ne, kuma cewa Gaskiyar da ke cikin Littattafan da Allah ya saukar ma ɗaya ce. Wannan Littafi da aka saukar wa Muhammad ﷺ an saukar da shi "da gaskiya, yana mai tabbatar da abin da ke gabansa," watau Attaura da Linjila. Dukkan waɗannan Littattafai an saukar da su ne don manufa guda, wato su zama "shiriya ga mutane." Wannan sabon Littafi da aka saukar shi ne "Mizani" da ke raba Gaskiyar da ke cikin Littattafan da aka saukar da duk wani nau'i na karkacewa da ra'ayoyi ruɗaɗɗu da suka shiga cikin Littattafan ta hanyar son kai, ko yanayin tunani, ko la'akari da siyasa.

A cikin wannan ɗan gajeren bayani, sūrah ta bayyana halin waɗanda suke karkata daga gaskiya. Waɗannan mutane suna juya baya ga abubuwan da aka faɗa a cikin Alƙur'ani a fili, sai su bi wasu maganganun Alƙur'ani waɗanda suke da fassarori fiye da ɗaya, domin su yi amfani da su a matsayin tushe ga ƙage da ƙirƙirar nasu. Haka kuma sūrah ta nuna halaye na musamman na waɗanda suke gaskata Allah da miƙa wuya gare Shi, waɗanda suke karɓar duk abin da suka samu daga gare Shi ba tare da wata shakka ko jayayya ba.

In this brief passage, the sūrah uncovers the reality of those who swerve from the truth. These people turn their back on the facts stated with absolute clarity in the Qur’ān, pursuing other Qur’ānic statements which admit more than one explanation in order to use the same as a basis for their fabrications. It also shows the distinctive characteristics of those who truly believe in God and submit to Him, accepting everything they receive from Him without any doubt or argument.

Wani rahoto ya nuna cewa tawagar Kiristoci daga Najrān ta ce wa Annabi ﷺ:

One report suggests that the Christian delegation from Najrān said to the Prophet:

"Ba ka ce Annabi Isa Almasihu kalmar Allah ce kuma ruhunsa ba?" Sun so su yi amfani da wannan magana su goyi bayan akidunsu cewa Isa ba mutum ba ne, face ruhun Allah. A lokaci guda kuma ba su kula da ayoyin nan bayyanannu da ke tabbatar da cikakkiyar tsarkakewar Allah da kuma kin duk wata da'awar cewa yana da abokin tarayya ko da. Rahoto ya ce an saukar da aya ta bakwai a matsayin amsa, wadda ke nuna gaskiyar yadda suke neman amfani da irin waɗannan maganganu na alama, yayin da suke watsi da sauran bayyanannun maganganu masu tsanani.

“Do you not state that Jesus Christ was the word of God and His spirit?” They wanted to utilise this statement to support their own doctrines that Jesus was not a human being, but the spirit of God. At the same time they paid no heed to those unequivocal verses which emphatically state the absolute oneness of God, categorically rejecting all claims of His having any partner or son. The report says that verse 7 was revealed by way of reply, showing the reality of their attempt to make use of such allegorical statements, while at the same time abandoning other clear and precise statements.

Wannan ayar yana da ma'ana mai faɗi fiye da dacewarsa ga takamaiman lamarin tarihi da aka ambata. Yana nuna irin halayen mutane daban-daban game da wannan Littafi da Allah ya saukar wa Annabi ﷺ, yana kuma bayyana ginshiƙan ingantaccen tsarin imani da tushen rayuwar Musulunci. Haka kuma ya ƙunshi wasu maganganu da suka shafi al'amuran da ke bayan iyakar fahimtar ɗan Adam. Hankalin ɗan Adam ba zai iya fahimtar waɗannan al'amura fiye da abin da maganganun Alƙur'ani da suka dace suka nuna ba.

Waɗanda suka kafirta, dukiyarsu da 'ya'yansu ba za su amfane su kome ba a gaban Allah. Su ne mãsu zama man wutar Jahannama. Kamar hali irin na mutanen Fir'auna da waɗanda suka gabace su: sun ƙaryata ayoyinmu, saboda haka Allah ya kama su da zunubansu. Azabar Allah tana da tsanani ƙwarai. Ka faɗa wa waɗanda suka kafirta: "Za a ci ku da yaƙi, kuma a tara ku zuwa Jahannama, wurin kwanciya mummuna." Kun riga kun sami alama a cikin runduna biyu da suka haɗu a yaƙi. Ɗaya tana yaƙi saboda hanyar Allah, ɗayan kuma runduna ce ta kafirai. Sun gani da idanunsu cewa waɗancan sun ninka su sau biyu. Amma Allah yana ƙarfafa wanda ya so da taimakonsa. Lallai a cikin wannan akwai darasi ga duk wanda yake da idanu masu gani.

As for those who disbelieve, neither their riches nor their offspring will in the least avail them against God; it is they who shall be the fuel of the fire. Just like the cases of the people of Pharaoh and those before them: they disbelieved Our revelations; therefore, God took them to task for their sins. God’s retribution is severe indeed. Say to those who disbelieve: “You shall be overcome and gathered unto hell, an evil resting place. You have had a sign in the two armies which met in battle. One was fighting for God’s cause, the other an army of unbelievers. They saw with their very eyes that the others were twice their own number. But God strengthens with His succour whom He wills. In this there is surely a lesson for all who have eyes to see.” (Verses 10-13)

Wannan nassi yana biye da ayoyin farko na wannan sūrah waɗanda ke bayyana halin muminai game da wahayin Allah, ko na nau'in bayyananne kuma madaidaici ko na nau'in da ake bayyanawa ta hanyar misali. A nan akwai bayanin ƙarshen da ke jiran kafirai, da kuma Dokar Allah wadda ba ta taɓa kasawa wajen azabtar da su saboda zunubansu ba. Haka kuma an haɗa da gargaɗi ga kafirai daga cikin mutanen wahayin da suka gabata waɗanda ke adawa da Musulunci. Ana umurtar Annabi ﷺ da ya gargaɗe su, kuma ya tunatar da su abin da suka gani da idanunsu a Yaƙin Badr, lokacin da wata ƙaramar ƙungiyar muminai ta samu nasara mai girma a kan wata runduna ta kafirai da ta fi su yawa sosai.

This passage follows the opening verses of the sūrah which outline the attitude of the believers towards God’s revelations, whether of the clear and precise type or of the type expressed in allegory. Here we have an explanation of the end which awaits the unbelievers, and the Divine Law which never fails to inflict punishment on them for their sins. A warning is also included to the unbelievers among the people of earlier revelations who stand in opposition to Islam. The Prophet is instructed to warn them, and to remind them of what they saw with their own eyes at the Battle of Badr when such a small group of believers achieved a great victory over a much larger force of unbelievers.

Ayoyin da ke biyo baya a cikin sūrah suna cikin wannan ɓangaren Alƙur'ani wanda babban abin da yake mayar da hankali a kai shi ne koyar da al'ummar Musulmi. Ayar farko tana bayyana waɗancan ƙwarin gwiwa masu ɓoye, na halitta, waɗanda ke sa mutane su karkace daga tafarki madaidaici, sai dai idan an sarrafa su yadda ya kamata. Domin sarrafa su, dole ne mutum ya kasance a koyaushe a faɗake, ya yi marmarin sararin samaniya mafi girma, kuma ya nemi waɗancan jin daɗi da ke wurin Allah, domin waɗannan lallai sun fi jin daɗin duniya girma.

The next few verses in the sūrah fall within that part of the Qur’ān which is mainly concerned with educating the Muslim community. The first of these verses identifies those subtle, natural incentives which cause people to deviate from the right path, unless they are properly checked. In order to control them, one must always be on the alert, yearn for more sublime horizons and aspire to those comforts which remain with God, for these are indeed far superior to worldly comforts.

Bin da mutum ya bi jin daɗin duniya tare da ba da fifiko ga son zuciyarsa da jin daɗinsa, babu shakka hakan zai raba hankalinsa, ya hana shi yin tunani a kan 'ya'yan da zai girba ko darussan da zai iya koya daga al'amuran rayuwa. Ta haka mutane suna nutsewa cikin jin daɗin jiki mai sauƙi, ba sa iya ganin abin da ke bayan sa na ta'aziyya mafi kyau da mafi girma. Don haka ana hana su jin daɗin duba bayan jin daɗin jiki mara daraja, ko kuma shagaltuwa da abubuwa masu daraja da suka dace da babbar rawar da mutum yake takawa, halittar da Allah ya sanya a kan wannan babban mulki, duniya.

Pursuing worldly pleasures and giving priority to personal desires and pleasures will no doubt distract a person’s mind and prevent him from reflecting on what fruits one is bound to reap or what lessons one can learn from the facts of life. People are thus drowned in easy, physical pleasures, unable to see what lies beyond of better and superior comforts. They are thus deprived of the enjoyment of looking beyond cheap, physical pleasure, or being preoccupied with the nobler concerns which fit with the great role of man, the creature God has placed in charge of this great dominion, the earth.

Waɗannan jin daɗin jiki da kwanciyar hankali na duniya da abubuwan ƙarfafawa, duk da haka, Mahalicci ya sanya su a cikin mutum ta halitta domin su cika muhimmiyar rawa ta kiyaye ci gaban rayuwa. Saboda haka, Musulunci bai amince a murkushe su ba. Yana kira da a tsara su, a daidaita su, a kuma sanya su ƙarƙashin iko. Musulunci yana so mutum ya iya sarrafa waɗannan sha'awoyi, ba su sarrafa shi ba. Musulunci yana ƙarfafa jin girma da daraja a cikin mutum, kuma yana taimaka masa ya dubi abin da ya fi ɗaukaka da mafi girma.

Those physical pleasures and worldly comforts and incentives are, nevertheless, naturally infused in man by the Creator to fulfil the essential role of preserving the continuity of life. Hence, Islam does not approve of their suppression. It advocates that they should be regulated, moderated and brought under control. Islam wants man to be able to control these desires, not to be controlled by them. I lam promotes the feeling of the sublime in man and helps him look to what is higher and superior.

Duk waɗannan buri masu daɗi, da duk makamantansu, su ne jin daɗin wannan rayuwa.

All these cherished desires, and all similar ones, are the comforts of this life.

Watakila ya kamata mu ƙara a nan cewa a cikin rubutun Larabci, kalmar "wannan rayuwa", ko "dunyā", tana nuna "rayuwa ta ƙasa". Saboda haka, ba sa cikin rayuwa mai daraja ko cikin sararin sama mai girma. Su ne kawai jin daɗin rayuwar duniya cikin sauƙi. Abin da ya fi duk wannan kyau, domin shi ya fi daraja a zahiri kuma yana taimakawa wajen kare ran ɗan adam daga nutsewa cikin sha'awoyin duniya, shi ne abin da yake wurin Allah. Wannan yana samuwa ga duk wanda ya so shi, kuma yana fin biyan bukatar jin daɗin duniya: "Ka ce: Shin, zan gaya muku abubuwan da suka fi waɗannan? Ga masu taƙawa akwai, a wurin Ubangijinsu, lambuna da ƙoramu ke gudana a ƙarƙashinsu, inda za su zauna har abada, da matan aure tsarkaka, da yardar Allah. Allah yana sane da bayinsa." (Aya ta 15)

Perhaps we should add here that in the Arabic text, the term “this life”, or “dunyā”, connotes “the lower life”. Hence, they are not part of the sublime life or of the higher horizon. They are indeed the easy comforts of the life of this world. What is better than all this, because it is essentially nobler and it helps protect the human soul against being consumed by worldly desires, is that which remains with God. This is available to anyone who wants it, and it more than compensates for the pleasures of this world: “Say: Shall I tell you of better things than these? For the God-fearing there are, with their Lord, gardens through which running waters flow where they shall dwell forever, and wives of perfect chastity, and Gods good pleasure. God is mindful of His servants.” (Verse 15)

An Annabi ya ansa ya ba da labari mai daɗi game da waɗannan jin daɗin lahira ga waɗanda aka siffanta da cewa "masu tsoron Allah" (muttaqūn). Muna lura cewa waɗannan jin daɗi, gabaɗaya, na zahiri ne. Duk da haka, akwai bambanci mai muhimmanci tsakanin su da jin daɗin wannan duniya. Ana ba da waɗannan ne kawai ga masu tsoron Allah, waɗanda koyaushe suke sane da Allah. Wannan sani yana da tasiri mai daidaitawa a kan ruhi da jiki. Yana hana mutum a cinyeshi gaba ɗaya da sha'awoyinsa, yana kokawa kamar dabba don cika su ta kowace hanya da zai iya. Saboda haka, idan masu tsoron Allah suka sa ran waɗannan jin daɗin zahiri da aka alkawarta musu, suna yin hakan ne da wata daraja wadda ba ta da ƙarfin sha'awar dabba da ba ta da iko. Ko a wannan rayuwa, tun kafin su isa gidansu da aka alkawarta, kusa da Allah, suna samun ɗaukaka ta hanyar sa ran waɗannan jin daɗin aljanna.

The Prophet is commanded to give the happy news of these comforts of the hereafter to those who are described as “the God- fearing”. We note that these comforts are, generally speaking, physical. There is, however, an essential difference between them and the comforts of this world. These are provided only to the God- fearing, who are always conscious of God. This consciousness has a definite moderating influence on both the spirit and the body. It prevents man from being totally consumed by his desires, striving like an animal to fulfil them in any way he can. Hence, when the God-fearing look forward to these physical comforts which they are promised, they do so with a sublimity which remains free of the uncontrolled vigour of animal desire. Even in this life, long before they arrive in their promised abode, close to God, they are elevated by looking forward to these heavenly comforts.