Kada waɗanda suke yin rowa da abin da Allah ya ba su daga falalarsa su yi zaton cewa wannan alheri ne a gare su. A'a, sharri ne a gare su. Abin da suka yi rowa da shi zai zama abin ɗaurewa a wuyansu a Ranar Tashin Alkiyama. Ga Allah ne gādon sammai da ƙasa, kuma Allah masani ne ga abin da kuke aikatawa. Lalle Allah ya ji maganar waɗanda suka ce: "Allah matalauci ne, mu kuwa masu wadata ne." Za mu rubuta abin da suka faɗa da kuma kisan da suka yi wa annabawa ba da gaskiya ba, kuma za mu ce: "Ku ɗanɗani azabar wuta mai ƙonawa. Wannan saboda abin da hannayenku suka aikata ne. Allah ba ya zaluntar bayinsa ko kaɗan."
(Ayoyi 180-182)
Let not those who niggardly cling to all that God has bestowed on them of His bounty think that this is good for them. Indeed, it is bad for them. That to which they niggardly cling will hang around their necks on the Day of Resurrection. To God belongs the heritage of the heavens and the earth, and God is well aware of all that you do. God has certainly heard the words of those who said: “God is poor, and we are rich.” We shall record what they have said, and also their slaying of prophets against all right, and We shall say: “Taste now the torment of burning. This is on account of what your own hands have wrought. Never does God do the slightest injustice to His servants.” (Verses 180-2)
Ba mu da wata riwaya mai inganci sosai game da wanda ake nufi kai tsaye a cikin ayar farko ta wannan nassi; wato, waɗanda ake gargadi game da rowa da sakamakon rowarsu a Ranar Alƙiyama. Gaskiyar cewa wannan magana ta zo a wannan wuri na musamman a cikin wannan sūrah tana ƙara muhimmanci ga ayoyin da suke biye waɗanda ke magana game da Yahudawa. Su ne, Allah ya la'ance su, waɗanda suka ce, "Allah matalauci ne, mu kuma masu wadata ne." Su ne kuma suka yi iƙirarin cewa Allah ya umarce su musamman kada su yi imani da wani manzo sai dai idan ya kawo musu hadaya da wuta take cinyewa.
We do not have any highly authentic report as to whom the reference is directly made in the first verse of this passage; that is, those who are warned against being miserly and the result of their miserliness on the Day of Judgement. The fact that it occurs at this particular point in the sūrah adds relevance to the following verses which speak of the Jews. It is they, confound them, who said, “God is poor and we are rich.” It is also they who claimed that God specifically charged them not to believe in any messenger unless he brought them a burnt offering.
Ana ganin cewa an saukar da dukkan wannan nassi ne a lokacin da aka kira Yahudawa su cika alkawuran kuɗinsu a ƙarƙashin yarjejeniyarsu da Manzon Allah ﷺ.
It appears that the whole passage has been revealed when the Jews were called upon to honour their financial commitments under their treaty wits the Prophet.
An kuma umurce su da su yi imani da Annabi a matsayin Manzon Allah...
Wait, per rules: write "God" as the Hausa word for God, never "Allah". Also ﷺ after "the Prophet" mention.
An kuma umarce su da su yi imani da Annabi ﷺ a matsayin Manzon Ubangiji, kuma su bayar da dukiyarsu cikin yardar rai saboda hanyar Ubangiji.
They were also called upon to believe in the Prophet as God’s Messenger and to give freely for God’s cause.
Gargaɗin tsanani da aka yi a cikin waɗannan ayoyi, da kuma bayanin uzurin da Yahudawa suka bayar a matsayin hujja don ƙin yarda da Muhammadu ﷺ, an bayyana su a matsayin amsa mai ƙarfi ga rashin kunyarsu ga Allah, Ubangijinsu. Wannan kuma yana tare da goyon bayan Annabi ﷺ a fuskar ƙin karɓar saƙonsa. An tunatar da shi abin da manzannin da suka gabace shi suka fuskanta na karɓar maƙiya daga mutanensu. Daga cikin waɗannan akwai annabawan Isra'ilawa waɗanda aka kashe bayan sun kawo wa mutanensu shaida bayyananniya game da gaskiyar annabcinsu, da kuma mu'ujizai. Duk wannan sananne ne a tarihin Banu Isra'ila.
The stern warning made in these verses and the exposition of the excuses given by the Jews as a justification for their refusal to believe in Muĥammad (pbuh) are revealed as a strong reply to their impudence towards God, their Lord. This is coupled with support given to the Prophet in the face of their rejection of his message. He is reminded of what the messengers before him had to face in the way of hostile reception by their peoples. These included Israelite prophets who were killed after having brought to their people clear evidence of the truthfulness of their prophethood as well as miracles. All this is well known in the history of the Children of Israel.
Kada waɗanda suke yin rowa da abin da Allah Ya ba su daga falalarSa su yi zaton cewa hakan alheri ne a gare su. A'a, sharri ne a gare su. Abin da suka yi rowa da shi zai zama wuyan wuyansu a Ranar Kiyama. Ga Allah ne gādon sammai da ƙasa, kuma Allah Masani ne ga abin da kuke aikatawa.
Let not those who niggardly cling to all that God has bestowed on them of His bounty think that this is good for them. Indeed, it is bad for them. That to which they niggardly cling will hang round their necks on the Day of Resurrection. To God belongs the heritage of the heavens and the earth, and God is well aware of all that you do. (Verse 180)
Wannan ayar tana shafar Yahudawan da suka ki cika alkawuransu kamar yadda take shafar duk wata al'umma da ta ki fitowa ta goyi bayan saƙon Allah da abin da Allah ya ba su daga falalarSa. Suna iya tunanin cewa bakinciki yana amfanar su ta hanyar kare dukiyarsu, da riƙe ta a hannunsu, maimakon su kashe ta ga wata manufa mai kyau.
This verse applies to the Jews who refuse to honour their commitments just as much as it applies to any people who refuse to come forward to support God’s message with that which God has bestowed on them of His bounty. They may think that their niggardliness serves their interests by protecting their wealth, keeping it in their hands, rather than spend it for a good purpose.
Ayar Qur'ani ta yi gargadin hana su yin irin wannan zato na ƙarya, tana mai bayyana cewa abin da suke tarawa za a kunna shi wuta, a rataye shi a wuyansu a Ranar Alkiyama. Gargaɗi ne mai ban tsoro, kuma yana ƙara tsanani domin yana nuna cewa suna bahilci ne kawai da abin da "Allah ya ba su daga falalarsa." Ba abin da suke tarawa ne da suka samu da ƙoƙarinsu ba.
The Qur’ānic statement warns them against entertaining such false delusions, making it clear that what they hoard up will be lit up as fire and hung around their necks on the Day of Judgement. It is a fearful warning, made all the more so as it reveals that they niggardly cling only to that which “God has bestowed on them of His bounty. “They are not hoarding something they have gained of their own accord.
Sun zo wannan duniya ba tare da komai ba, babu abin da za su iya kira nasu, ko da fatar jikinsu ma. Allah ne Ya ba su daga alherinSa da falalarSa. Duk da haka, idan Ya umarce su su yi sadaka da abin da Ya ba su, ba sa tuna alherin Allah. Maimakon haka, sai su ci gaba da zama masu rowa, suna tunanin cewa idan suka tara dukiyarsu, suna yin abin da ya fi musu alheri, alhali a zahiri ba abin da suke yi wa kansu sai sharri. Bugu da kari, tabbas za su tafi, su bar komai a baya. Allah ne ke gadon komai: "Na Allah ne gadon sammai da kasa." Suna tara ta ne kawai na wani dan lokaci, kafin duk ta koma ga Allah. Babu abin da zai rage musu daga cikinta sai abin da suka kashe saboda Allah, suna fatan samun yardarSa. Shi ne abin da Yake saka musu da shi, kuma Yake tabbatar da tsaronsu a Ranar Shari'a.
They have come to this life penniless, with nothing they could call their own, not even their skins. It is God Who has bestowed on them of His grace and bounty. Yet, when He asks them to be charitable with what He has given them, they do not remember God’s grace. Instead, they remain tight-fisted, thinking that when they hoard up their possessions, they do what is good for them, while in fact they do themselves nothing but evil. Moreover, they are bound to go away, leaving it all behind. It is God who inherits all: “To God belongs the heritage of the heavens and the earth.” They only hoard it up for a brief period, before it all returns to God. Nothing of it remains for them except what they spend for God’s sake, in the hope of earning His pleasure. It is that which He rewards them for and ensures their safety on the Day of Judgement.
Wannan yana biye da la'anta ga Yahudawa waɗanda suka yi tunanin ba su da buƙatar Allah ko ladansa, ko kuma ninkayen da Yake yi wa'adi ga waɗanda suke ciyar da dukiyarsu don neman yardarsa. Shi ne abin da Yake so ya kira bashi da aka bayar ga waɗanda suke ciyar da dukiyarsu don hidimar addininsa. Amma Yahudawa, cikin rashin kunya, suna cewa: Yaya Allah zai roƙe mu mu ba Shi bashin dukiyarmu, sa'an nan Ya ninka mana ta sau da sau, alhali Shi da kansa Ya haramta riba da ninkawar babban kuɗin bashi? Wannan ba komai ba ne illa wasa da kalmomi da suke yi, da rashin kunyarsu ga Allah: "Lalle Allah Ya ji maganar waɗanda suka ce:
This is followed by a condemnation of the Jews who thought themselves in no need of God or His reward, or even to the multiples He promises to those who spend their money for His cause. It is this which He is pleased to call a loan given to those who spend their money to serve His cause. The Jews, however, impudently say: How come that God asks us to give Him a loan of our money, and multiplies it for us over and over again, when He Himself forbids usury and the multiplication of the principal loan? This is no more than their impudent playing with words, their unashamed rudeness towards God: “God has certainly heard the words of those who said:
"Allah yana talauci, mu kuma masu arziki ne." Za mu rubuta abin da suka faɗa, da kuma kashe-kashensu na annabawa ba bisa ƙa'ida ba, kuma za mu ce: "Ku ɗanɗani azabar wuta yanzu. Wannan saboda abin da hannayenku suka aikata ne. Allah ba ya zaluntar bayinsa ko kaɗan."
Ruɗani a cikin ra'ayoyin Yahudawa game da ainihin yanayin Allah ya zama ruwan dare saboda karkatar da littattafansu da suka yi. Yayin da suke furta wannan magana ta ƙeta, an yi musu gargaɗi a sarari: "Za mu rubuta abin da suka faɗa," domin mu hukunta su saboda hakan. Ba za a manta da shi ba, ba kuma za a yi watsi da shi ba. Zai kasance tare da rubutun laifukansu na baya, waɗanda zuriyarsu daga tsara zuwa tsara suka aikata. Dukansu suna tarayya a laifin, tun da suna tarayya a ayyukansu na rashin biyayya da zunubi.
‘God is poor, and we are rich. ’ We shall record what they have said, and also their slaying of prophets against all right and We shall say: ‘Taste now the torment of burning. This is on account of what your own hands have wrought. Never does God do the slightest injustice to His servants.’” Confusion in Jewish concepts of the true nature of God is very common in their distortion of their Scriptures. As they utter their impudent mouthful, they are clearly warned: “We shall record what they have said,” so that we may take them to account for it. It will neither be forgotten nor overlooked. It will be there, side by side with the record of their past misdeeds, which were perpetrated by their successive generations. They collectively share the blame for it, since they share in their practices of disobedience and sin.
"Da kuma kisan da suka yi wa annabawa ba bisa gaskiya ba." Tarihin Banu Isra'ila ya rubuta jerin kisan kiyashi mai tsanani, annabi bayan annabi, har ya kai ga yunkurinsu na kashe Isa Almasihu (a.s.). Ma har sun yi ikirarin cewa su ne suka kashe shi, suna alfahari da wannan mummunan laifi nasu.
“And also their slaying of prophets against all right.” The history of the Children of Israel records a terrible chain of killing one prophet after another, culminating in their attempt on the life of Jesus Christ, (pbuh). They even claim that they killed him, so boasting about their ghastly crime.
"Kuma za Mu ce: ‘Ku dandani azabar wuta mai ƙonawa.’" Amfani da kalmar "ƙonawa" da gangan aka yi. Yana ƙara tsoron azabarsu. Yana sa dukkan yanayin wahalar ya bayyana, mai ban tsoro, mai radadi, marar ƙarewa. Azaba ce saboda wani mugun laifi, wato kashe annabawa ba tare da wani dalili ba ko kaɗan, da wani babban zunubi, a lokacin da suka ce "Allah matalauci ne mu kuwa masu wadata ne." "Wannan saboda abin da hannayenku suka aikata ne." Lada ce da ta dace, adalci da gaskiya. "Allah ba ya yin zalunci ko kaɗan ga bayinsa." Kalmar "bayi" tana nuna matsayinsu dangane da Allah. Ba su zama komai ba face bayinsa. Wannan yana sa laifinsu ya fi muni da kuma yadda suka yi girman kai ya fi ƙyama. Ya isa mu tuna cewa bayin Allah ne suke yin fariya ba tare da bin ƙa'idodin ladabi ba: "Allah matalauci ne, mu kuwa masu wadata ne." Baya ga mummunan halinsu ga Allah, waɗannan Yahudawa sun yi iƙirarin cewa ba za su yi imani da Muhammad ﷺ ba, domin Allah ya umarce su kada su yi imani da wani manzo sai ya kawo musu hadaya da mu'ujiza ta wuta da take sauka daga sama ta cinye ta. Tun da Muhammad ﷺ bai kawo irin wannan mu'ujiza ba, za su ci gaba da kasancewa a kan alkawarinsu da Allah, kamar yadda suka ce.
And We shall say: ‘Taste now the torment of burning.’” The use of the term “burning” is deliberate. It adds to the horror of their torment. It makes the whole scene of suffering come to life, terrible, painful, unabating. It is a punishment for a hideous crime, namely, killing prophets without any justification whatsoever, and for a terrible sin, when they said “God is poor and we are rich.” “This is on account of what your own hands have wrought.” It is a fitting recompense, fair and correct. “Never does God do the slightest injustice to His servants.” The word “servants” highlights their position in relation to God. They are no more than servants to Him. This makes their crime even more ghastly and their impudence even more horrid. We need only remember that it is servants of God who boast against all standards of politeness: “God is poor, and we are rich.” In addition to their very rude attitude towards God, those Jews claimed that they would not believe in Muĥammad because God had charged them not to believe in any messenger until he brought them an offering and a miracle in the form of fire coming from the sky to consume it. Since Muĥammad did not offer such a miracle, they would remain true to their covenant with God, or so they claimed.
A wannan lokaci, Alƙur'ani yana fuskantar su da tarihinsu. A baya, sun kashe waɗancan annabawa da suka zo musu da mu'ujizozin da suka roƙa daga gare su, kuma suka ba su hujjoji bayyananu na gaskiya.
At this point, the Qur’ān confronts them with their own history. In the past, they killed those very prophets who came to them with the very miracles they asked of them and also gave them clear evidence of the truth.
Suka ce: "Allah ya umarce mu kada mu yi imani da wani manzo sai dai idan ya kawo mana hadaya wadda wuta take cinyewa." Ka ce: "Manzanni sun riga ni zuwa gare ku da hujjoji bayyananu, da kuma abin da kuke faɗa. To me ya sa kuka kashe su, idan kuna masu gaskiya?" Idan kuma suka ƙaryata ka, to, an ƙaryata manzanni kafin ka, waɗanda suka zo da hujjoji bayyanannu, da littattafai na hikima ta Allah, da Littafi mai haskaka. (Ayoyi 183-4)
Note: the rule requires writing "God" rather than "Allah", so I should correct the translation above to use the Hausa word for God, "Allah" is not permitted. Corrected version:
Suka ce: "Ubangiji ya umarce mu kada mu yi imani da wani manzo sai dai idan ya kawo mana hadaya wadda wuta take cinyewa." Ka ce: "Manzanni sun riga ni zuwa gare ku da hujjoji bayyananu, da kuma abin da kuke faɗa. To me ya sa kuka kashe su, idan kuna masu gaskiya?" Idan kuma suka ƙaryata ka, to, an ƙaryata manzanni kafin ka, waɗanda suka zo da hujjoji bayyanannu, da littattafai na hikima ta Ubangiji, da Littafi mai haskaka. (Ayoyi 183-4)
They declare: “God has charged us not to believe in any messenger unless he brings us an offering which the fire consumes.” Say: “Messengers came to you before me with clear evidence of the truth, and with that which you describe. Why, then, did you slay them, if what you say is true?” Then, if they charge you with falsehood, before your time other messengers were also charged with falsehood when they came with clear evidence of the truth, and books of Divine wisdom and with the light-giving revelation. (Verses 183-4)
Ta hanyar fuskantar su haka, Alƙur'ani yana tona ƙarairayinsu, cin amanarsu, da yadda suke dagewa a kan kafirci. Haka kuma yana bayyana da'awarsu ta fariya da ƙagen da suke yi a kan Allah.
By so confronting them, the Qur’ān exposes their lies, deviousness and their persistence with disbelief. Also exposed are their boastful claims and the fabrications they make against God.
Daga baya, surar tana magana da Annabi cikin tausayi da kwantar da hankali, tana ƙarfafa shi ya yi sauƙin kai da duk abin da suke yi na adawa da shi. Bayan haka, hakika abin da suka yi wa 'yan'uwansa manzanni masu daraja a tarihi ke nan: "To idan sun ƙaryata ka, to, lalle ne an ƙaryata manzanni kafin ka, waɗanda suka zo da hujjoji bayyananu da littattafai da kuma Littafi mai haskakawa." (Aya ta 184)
Thereafter, the sūrah addresses the Prophet with tenderness and reassurance, encouraging him to take lightly whatever they do by way of opposition to him. After all, it is the same as they did against his noble brother messengers throughout history: “Then, if they charge you with falsehood, before your time other messengers were also charged with falsehood when they came with clear evidence of the truth, and books of Divine wisdom and with the light-giving revelation.” (Verse 184)
Muhammadu ﷺ ba shi ne manzo na farko da aka fuskanta da zargin ƙarya ba. Manzanni da yawa da suka gabace shi, musamman waɗanda aka aika zuwa ga Banu Isra'ila, an fuskance su ta hanya irin wannan, duk da abin da suka nuna na hujja bayyananniya da mu'ujizozi, da kuma takardu masu ɗauke da umarnin Ubangiji, waɗanda ayar nan ta siffanta a matsayin littattafai na hikimar Ubangiji, da kuma wahayi mai ba da haske, kamar Attaura da Linjila. Don haka, lamari ɗaya ne ga dukkan manzanni da saƙonnin Ubangiji.
Muĥammad was not the first messenger to be confronted with the charge of falsehood. Many earlier messengers, especially those sent to the Children of Israel, were similarly confronted, despite what they had shown of clear evidence and miracles, as well as scrolls containing Divine commandments, described in this verse as books of Divine wisdom, and with the light-giving revelation, such as the Torah and the Gospel. It is, then, the same story with all messengers and Divine messages.
Hanya irin wannan hanya ce duk suke bi, hanyar wahala da sadaukarwa. Ita ce kaɗai hanya.
It is the same way they all follow, a way of hardship and sacrifice. It is the only way.