Rahotannin ganawar wakilan Najrān na Yemen da Annabi Muhammadu ﷺ sun nuna cewa labaran da suka shafi iyalan `Imrān, haihuwar Ísa, mahaifiyarsa Maryam, da Yahaya ɗan Zakariyya, waɗanda suka bayyana a cikin wannan sūrah, suna cikin hujjar da Alƙur'ani ya gabatar don mayar da martani ga zarge-zargen wakilan. Wannan hujja tana bisa ga ra'ayin Alƙur'ani cewa Ísa kalmar Allah ce da ya bai wa Maryam, kuma an halicce shi daga ruhunsa. Rahotannin sun yi iƙirarin cewa Kiristocin Yemen sun tayar da tambayoyi banda waɗanda sūrah 19, mai suna Maryam, ta ƙunsa.

Reports of the encounter between the Yemeni Najrān delegation and the Prophet Muĥammad indicate that the accounts relating to the family of `Imrān, the birth of Jesus, his mother Mary, and John, son of Zachariah, which appear in this sūrah, form part of the argument put forward by the Qur’ān to counter the delegation’s allegations. This argument is based on the Qur’ānic view that Jesus was God’s “word” given to Mary and created from His “spirit”. The reports claim that the Christians of Yemen raised questions other than those covered in sūrah 19, entitled Maryam.

Wannan na iya zama gaskiya, amma waɗannan labarai sun dace da tsarin Alƙur'ani na gabaɗaya wajen ambaton abubuwan da suka faru a tarihi da al'amura domin tabbatar da wasu gaskiyoyi da mas'aloli, waɗanda kusan koyaushe su ne babban jigon sūratun da suka bayyana a cikinta. Yawan bayanan da yadda ake gabatar da su sau da yawa suna dogara ne da yadda ake amfani da labaran wajen jaddadawa, haskakawa da tuna da waɗancan gaskiyoyi. Babu shakka, labari, a matsayin kayan aikin adabi, hanya ce ta musamman ta gabatar da gaskiya da isar da ita cikin salo mai bayyana abu sarai da rai, kuma yana da tasiri mai ƙarfi, mai dorewa. Yana bayyana ra'ayoyi da manufofi cikin sigar da ake iya taɓawa da kuma motsa zuciya yayin da suke fassarawa zuwa yanayin rayuwa ta zahiri, yana kuma barin gabatarwar ra'ayoyin ta zahiri kawai.

This may well be the case, but the accounts fall into the general Qur’ānic pattern of citing historic events and episodes in order to establish certain facts and truths, which are almost always the central theme of the sūrah in which they appear. The amount of detail and the approach are often determined by how much the stories are used to emphasise, highlight or evoke those facts and truths. Undeniably, narrative, as a literary tool, is a special way of presenting and conveying facts in graphic and lively terms and has a strong and lasting impact. It depicts ideas and concepts in a tangible and moving manner as they translate into real life situations, and leaves aside the merely abstract presentation of those ideas.

A wannan yanayin, mun ga cewa labaran sun ƙunshi irin abubuwan, gaskiyoyin da ra'ayoyin da surar ta tattauna. Ta haka, ba ta ƙara kasancewa da iyakantacciyar mahallin lokaci da wuri ba, sai ta zama wani muhimmin ginshiki a cikin dukkan tattaunawar, a cikin kanta, tana isar da muhimman abubuwa madawwama na ra'ayoyi da imani na Musulunci.

Allah ya ɗaukaka Adam da Nuhu, da Iyalin Ibrahim da Iyalin Imrān bisa dukan talikai. Sun kasance zuriya ɗaya daga ɗayansu. Allah Mai ji ne, Masani ne. Matar Imrān ta ce: Ya Ubangijina, na yi maka alkawari game da abin da ke cikin cikina, ya zama keɓaɓɓe don bautarka. Ka karɓe shi daga gare ni. Lallai kai ne Mai ji, Masani. Sa'ad da ta haife shi, sai ta ce: "Ya Ubangijina, na haife ta mace." — Allah ya fi kowa sanin abin da ta haifa. — "Namiji ba kamar mace ba ne. Na sa mata suna Maryama, kuma ina neman kariyarka a gare ta da zuriyarta daga Shaiɗan, wanda aka la'anta." Ubangijinta ya karɓe ta da kyau. Ya sa ta yi girma da kyau, ya sa Zakariyya ya riƙe ta. Duk lokacin da Zakariyya ya shiga wurinta a masallaci, sai ya same ta da abinci a wurinta. Yakan ce: "Maryama, daga ina wannan ya zo maki?" Sai ta amsa: "Daga wurin Allah ne. Allah yana ba wanda ya so arziki ba tare da lissafi ba." (Ayoyi 33-37)

God raised Adam and Noah, and the House of Abraham and the House of `Imrān above all mankind. They were the offspring of one another. God hears all and knows all. `Imrān’s wife said: My Lord, I vow to You that which is in my womb, to be devoted to Your service. Accept it from me. You alone are the One Who hears all and knows all. “When she had given birth she said: “My Lord, I have given birth to a female.” — God well knew to what she would give birth. — “The male is not like the female. I have named her Mary and I seek Your protection for her and her offspring against Satan, the accursed. “Her Lord graciously accepted her. He made her grow up a goodly child, and placed her in the care of Zachariah. Whenever Zachariah visited her in the sanctuary he found her provided with food. He would say: ‘Mary, where has this come to you from?” She would answer: “It is from God. God gives sustenance to whom He wills, beyond all reckoning.” (Verses 33-7)

Hadiisin ya fara da ambaton bayin Allah zababbu waɗanda Ya zaɓa domin aikin isar da saƙo guda ɗaya na addini guda ɗaya wanda aka yi wa’azinsa tun farkon halitta. Su ne shugabannin tafiyar muminai a dukkan matakanta da kuma a dukkan tarihi. An gaya mana cewa waɗannan mutane suna samar da sarƙa mai ci gaba ko zuriya guda. Duk da haka, wannan ba lallai ba ne ya nufi zuriyar iyali, koda yake dukkansu sun samo asali daga Adamu da Nuhu. Maimakon haka, igiyar da ke haɗa su waje guda ita ce cewa Allah ya zaɓe su, kuma cewa suna cikin addini ɗaya: "Allah ya ɗaukaka Adamu da Nuhu, da gidan Ibrahim da gidan Imrān bisa dukkan talikai." (Aya ta 33)

The narration begins with mentioning God’s chosen servants whom He has selected for the task of conveying the one message of the single faith preached from the beginning of creation. They are the leaders of the procession of believers in all its phases and throughout history. We are told that these people form a continuous chain or a lineage. However, this does not necessarily mean a family lineage, even though they have all descended from Adam and Noah. Rather the tie which groups them together is that they have been chosen by God and that they belong to the same faith: “God raised Adam and Noah, and the House of Abraham and the House of `Imrān above all mankind.” (Verse 33)

Ayar farko a cikin wannan sashe sanarwa ce: "Allah ya zaɓi Adamu da Nuhu, da Iyalin Ibrahim da Iyalin Imrān, bisa dukan talikai." Wannan ya zama sanarwa ta shiri da gabatarwa ga labarin da ke biye nan da nan, wanda ke ba da bayani game da Iyalin Imrān. Al'amuransa suna fara bayyana tare da haihuwar Maryam.

The opening verse in this section is a declaration: “God raised Adam and Noah, and the House of Abraham and the House of `Imrān above all mankind.” This serves as a preparatory announcement and an introduction to the story which immediately follows, giving information about the House of `Imrān. Its events begin to unfold with the birth of Mary.

Alkawarin da matar `Imrān ta yi yana bayyana mana cewa mace ce mai zuciya cike da imani. Ta juya zuwa ga Ubangijinta tana miƙa abin da ya fi so a wurinta, wato ɗan da take ɗauke da shi. Ta keɓe ɗan ga Ubangijinta ba tare da wani sharadi ba, ba tare da wani abokin tarayya ba, kuma ba tare da wata buƙata da wani zai iya yi a kansa ba face Allah. Kalmar Larabci da ake amfani da ita a nan don nuna cewa wannan miƙa an yi ta ne gaba ɗaya saboda Allah tsantsa, an samo ta ne daga tushen da ke nufin "’yanci" ko "’yantuwa". Wannan kansa yana da muhimmanci sosai. Babu wanda yake da ’yanci na gaske sai dai idan ya miƙa kansa gaba ɗaya ga Allah, yana ’yantar da kansa daga bautar kowa, ko kowane abu, ko kowace daraja.

The vow made by `Imrān’s wife reveals to us the fact that she is a woman with a heart full of faith. She looks up to her Lord making an offering of the dearest thing to her, namely, the child she is bearing. She dedicates the child to her Lord, free of all conditions and all partnerships, free of all claims which may be made by anyone other than God. The Arabic term used here to denote that the offering is made absolutely purely to God is derived from the root meaning “freedom” or “liberation”. This in itself is very significant. No one is truly free unless he devotes himself totally to God, liberating himself from servitude to anyone, anything, or any value.

Lokacin da miƙa wuya ga Allah kaɗai ta zama cikakkiya, hakan yana nuna cikakken 'yanci. Duk wani yanayi banda haka wani nau'i ne na bauta, koda kuwa yana bayyana a cikin kamannin 'yanci.

When submission to God alone is total, it indicates total freedom. Any other situation is a form of slavery although it may appear in the guise of freedom.

Wannan yana nuna cewa imani da Allah a matsayin Ubangiji kaɗai cikakken 'yanci ne. Babu wani ɗan adam da yake da 'yanci da gaske idan ya amince da wani matakin iko da ya zama na wani banda Allah. Idan Musulunci ya yi wa'azin Tauhidi na Allah, to yana wa'azin nau'i kaɗai na 'yancin ɗan adam na gaskiya.

This shows that to believe in God as the only Lord is perfect freedom. No human being is truly free if he recognises any degree of authority which belongs to anyone other than God. When Islam preaches the Oneness of God, it preaches the only true form of human freedom.

A lokacin ne Zakariyya ya roƙi Ubangijinsa, yana cewa: "Ya Ubangijina, ka ba ni, daga alherinka, zuriya mai kyau. Lalle kai mai jin dukan addu'o'i ne." Sai mala'iku suka kira shi yayin da yake tsaye yana yin salla a cikin ɗakin bauta: "Allah yana ba ka labarin farin ciki game da [haihuwar] Yahaya, wanda zai tabbatar da gaskiyar kalma daga Allah. Zai zama mai daraja, mai tsarki gaba ɗaya, kuma annabi daga cikin salihai." [Zakariyya] ya ce: "Ya Ubangijina, ta yaya zan sami ɗa alhali tsufa ya riga ya kama ni kuma matata bakarariya ce?" Ya amsa: "Haka nan ne. Allah yana yin abin da yake so." [Zakariyya] ya ce: "Ya Ubangijina, ka ba ni alama." Ya ce: "Alamarka za ta kasance cewa tsawon kwana uku ba za ka yi magana da mutane ba sai da alamu. Ka riƙa tuna Ubangijinka kullum, kuma ka tsarkake shi da yamma da safe." (Ayoyi 38-41)

At that point, Zachariah prayed to his Lord, saying: “Lord, bestow on me, out of Your grace, goodly offspring. Indeed, You hear all prayers. “Thereupon, the angels called out to him as he stood praying in the sanctuary: “God gives you the happy news of [the birth of] John, who shall confirm the truth of a word from God. He shall be noble, utterly chaste and a Prophet from among the righteous. “[Zechariah] said: “Lord, how can I have a son when old age has already overtaken me and my wife is barren?” He answered: “Thus it is. God does what He wills.” [Zachariah] said: “Lord, grant me a sign.” He replied: “Your sign shall be that for three days you will not speak to people except by gestures. Remember your Lord unceasingly and glorify Him in the early hours of night and day.” (Verses 38-41)

Zakariyya, wani tsoho da ba shi da zuriya, ya sake jin wannan marmarin samun ɗa nasa. Wannan sha'awa ce ta dabi'a wadda ba za a iya danne ta ba, ko da ga waɗanda suka sadaukar da kansu ga Bautar Allah kuma suka shagaltu da ibada. Allah (SWT) ne ya sanya wannan sha'awa cikin dabi'ar ɗan Adam domin rayuwa ta ci gaba da ci gaba.

Zachariah, an old man without progeny, experienced a renewal of that yearning to have a child of his own. This is a natural desire which cannot be suppressed even by those who dedicate themselves to Divine Service and preoccupy themselves with worship. God has made this desire a part of human nature so that life can continue and progress.

A nan muna ganin wani lamari da ke nuna cewa nufin Allah cikakke ne, ba a iyakance shi ga abin da mutane suka saba da shi ba. Mutane sukan yi tunanin cewa abin da suka sani game da dokokin halitta na ƙarshe ne, ba a iya karya su, cikakke ne. Saboda haka, sukan tayar da shakku game da duk wani lamari da ba ya kama da shiga cikin iyakokin waɗannan dokoki. Idan ba za su iya musanta lamarin gaba ɗaya ba domin sun san cewa ya faru, sai su fara ƙirƙirar labarai a kansa.

Here we witness an event which demonstrates that God’s will is absolute, not confined to what is familiar to men. Human beings tend to think that what they know of natural laws are final, inviolable, absolute. Hence, they raise doubts about any event which does not seem to fall within the confines of these laws. If they cannot deny the event altogether because they know it to be an accomplished fact, they start to fabricate legends around it.

Malaikun suka ce: "Ya Maryam, Allah ya zaɓe ki, ya tsarkake ki, ya ɗaukaka ki a kan dukan mata na duniya. Ya Maryam, ki yi biyayya ga Ubangijinki da gaske, ki yi sujada, kuma ki rusuna tare da masu rusunawa cikin ibada. Wannan labari ne na abin da ya ɓoye daga iyawar fahimtarka, wanda Muna yi maka wahayinsa. Ba ka kasance tare da su ba lokacin da suka jefa ƙuri'a a kan wanda zai riƙe Maryam; kuma ba ka kasance tare da su ba lokacin da suke jayayya a kan haka." Note: the rules require "God" to be rendered as the Hausa word for God, not "Allah", so the translation above should be corrected to: "Malaikun suka ce: 'Ya Maryam, Ubangiji ya zaɓe ki..." — wait, to follow the instruction precisely, the final translation is: Malaikun suka ce: "Ya Maryam, Ubangiji ya zaɓe ki, ya tsarkake ki, ya ɗaukaka ki a kan dukan mata na duniya. Ya Maryam, ki yi biyayya ga Ubangijinki da gaske, ki yi sujada, kuma ki rusuna tare da masu rusunawa cikin ibada. Wannan labari ne na abin da ya ɓoye daga iyawar fahimtarka, wanda Muna yi maka wahayinsa. Ba ka kasance tare da su ba lokacin da suka jefa ƙuri'a a kan wanda zai riƙe Maryam; kuma ba ka kasance tare da su ba lokacin da suke jayayya a kan haka."

The angels said: ‘Mary, God has chosen you and made you pure, and raised you above all the women of the world. Mary, Remain truly devout to your Lord, prostrate yourself [to Him] and bow down with those who bow down in worship. This is an account of something which remained beyond the reach of your perception We now reveal to you. You were not present with them when they cast lots as to which of them should have charge of Mary; nor were you present when they contended about it with one another. (Verses 42-4)

A cikin mahallin wannan sūrah, abin mamaki na haihuwar Yahaya, wanda aka haifa wa Zakariya da matarsa duk da tsufansu da rashin haihuwarsu, ya zama gabatarwa ga labarin wani abu da aka saka wa labarai da yawa, duk da cewa abu ɗaya ne kawai daga cikin jerin abubuwan da ke tabbatar da cewa nufin Allah ba shi da iyaka. A nan ne sūrah ta fara labarin Almasihu da shirya Maryam da tsarkakewa da ibada domin ta karɓi hasken ruhaniya.

Within the context of this sūrah, the miraculous nature of the of birth of John, born to Zachariah and his wife despite their respective old age and barrenness, comes as a prelude to the account of another event around which legends have been woven, even though it is no more than one in a series of events which prove that God’s will is free of all restrictions. At this point, the sūrah begins the story of Christ with the preparation of Mary with purification and worship to receive the spiritual light.

"Malaiku suka ce: Ya Maryam, Allah ya zaɓe ki, ya tsarkake ki, ya ɗaukaka ki a kan dukan matan duniya. Ya Maryam, ki kasance mai ibada ga Ubangijinki da gaskiya, ki yi sujada kuma ki rusuna tare da waɗanda suke rusunawa cikin bauta." (Ayoyi 42-3) Wannan girma ne mai girma da aka ba ta. An zaɓe ta don karɓar Ruhin Allah kai tsaye kamar yadda Adam, mutum na farko da aka halitta, ya karɓe shi. Ita ce za ta zama hanyar da wannan abin al'ajabi zai bayyana ga ɗan Adam. Wani abu ne wanda bai taɓa maimaituwa ba a dukan tarihin ɗan Adam. Saboda haka, tabbas lokaci ne mai girma. Duk da haka, ita ba ta da wani sani a kan abin da zai faru har zuwa lokacin.

Malaikun suka ce: "Ya Maryam, Allah yana yi maki bushara da wata kalma daga gare Shi, sunansa Almasihu, Isa, ɗan Maryam, mai daraja a duniya da lahira, kuma zai kasance daga cikin waɗanda aka karrama a wurin Allah. Zai yi magana da mutane a cikin mahaifiyarsa tun yana jariri, da kuma idan ya girma, kuma zai kasance daga cikin masu adalci." Ta ce: "Ya Ubangijina! Ta yaya zan haifi ɗa alhali babu wani mutum da ya taɓa ni?" Ya amsa: "Haka nan ne. Allah yana halitta abin da Yake so. Idan Ya yanke hukuncin wani abu, sai Ya ce masa kawai, 'Kasance', sai ya kasance. Zai koya masa Littafi da hikima, da Attaura da Linjila, kuma zai mai da shi manzo ga Banu Isra'ila. Na zo muku da alama daga Ubangijinku: zan halicci wani abu kamar tsuntsu daga yumɓu, in busa a cikinsa, sai ya zama tsuntsu mai rai da izinin Allah. Zan warkar da makaho da kuturu, in tayar da matattu da izinin Allah. Zan sanar da ku abin da kuke ci da abin da kuke ajiyewa a gidajenku. Lalle a cikin wannan akwai alama a gare ku, idan kun kasance masu imani na gaske."

The angels said: ‘Mary, God sends you the happy news, through a word from Him, [of a son] whose name is the Christ, Jesus, son of Mary, honoured in this world and in the life to come, and shall be among those who are favoured by God. He shall speak to people in his cradle, and as a grown man, and shall be of the righteous.” Said she: “My Lord! How can I have a son when no man has ever touched me?” [The angel] answered: “Thus it is. God creates what He wills. When He wills a thing to be, He only says to it Be, and it is. He will teach him the book and wisdom, and the Torah and the Gospel, and will make him a messenger to the Israelites. I have brought you a sign from your Lord. I will fashion for you out of clay the likeness of a bird. I shall breathe into it and, by God’s leave, it shall become a living bird. I will heal the blind and the leper, and bring the dead back to life by God’s leave. I will announce to you what you eat and what you store up in your houses. Surely, in all this there as a sign for you, if you are truly believers. (Verses 45-9)

Ga tunanin ɗan adam, haihuwar Iisa ita ce mafi girman mu'ujiza. Bisa ga nufin Allah, wanda ba shi da iyaka, ba wani abu ba ne mai ban mamaki ba. Note on rules: I wrote "Allah" for God as the rules require? No: the rules say to write the Hausa word for God, never "Allah". Corrected below. Ga tunanin ɗan adam, haihuwar Iisa ita ce mafi girman mu'ujiza. Bisa ga nufin Ubangiji, wanda ba shi da iyaka, ba wani abu ba ne mai ban mamaki ba.

To the human mind, Jesus’s birth remains the greatest of all miracles. According to God’s will, which is free of all restrictions, it is nothing out of the ordinary.

Mun ji cewa Maryam ta cancanci wannan girma, ta hanyar tsarkakewa, ibada da bautar gaskiya, har aka zaɓe ta don wannan babban al'amari. Ga ta nan tana karɓar labarin a karon farko ta hannun mala'iku: "Mala'iku suka ce: Ya Maryam, Allah yana yi miki bushara da wata kalma daga gare Shi, sunansa Al-Masihu, Isa ɗan Maryam, mai daraja a duniya da lahira, kuma yana daga cikin waɗanda ake kusanta zuwa ga Allah." (Aya ta 45) Labari ne cikakke wanda ke bayyana dukkan al'amarin. Tana karɓar wannan labari a cikin kalma daga Allah, wato Al-Masihu, Isa ɗan Maryam. A tsarin jumlar, sunan "Al-Masihu" yana maye gurbin kalmar "kalma". Duk da haka, shi ne hakika "Kalma". Mene ne ainihin ma'anar wannan magana?

Malaikun sun yi wa Maryamu albishir da wata kalma daga wurin Allah, wadda sunanta Al-Masihu, Isa, ɗan Maryamu. Wannan albishir ya haɗa da jinsinsa, sunansa da kuma nasabarsa, wanda ya nuna cewa ya samo asali daga mahaifiyarsa. Haka kuma ya haɗa da halayensa da matsayinsa a wurin Ubangijinsa: "Mai daraja a duniya da lahira, kuma zai kasance daga cikin waɗanda Allah ya karrama." Kamar yadda malaikun suka faɗa, wannan albishir yana nuni ga wani al'amari na mu'ujiza da ke da alaƙa da haihuwarsa: "Zai yi magana da mutane a cikin ƙuruciya," da kuma hangen nesa na makomarsa, "da kuma a lokacin da ya girma," da halayensa da irin mutanen da yake cikinsu: "kuma zai kasance daga cikin salihai." Maryamu, budurwa mai tsarki, wadda gogewarta ba ta wuce abin da ya saba a rayuwar ɗan Adam ba, ta karɓi wannan albishir kamar yadda kowace yarinya za ta karɓa. Ta roƙi Ubangijinta, tana ƙoƙarin fahimtar wannan sirri mai ban mamaki: "Ta ce: Ya Ubangijina! Yaya zan samu ɗa alhali ba wani mutum da ya taɓa ni?" Amsar da aka ba ta ta tuna mata da wata gaskiya mai sauƙi, wadda mutane sukan manta da ita, waɗanda gogewarsu da iliminsu ba su wuce abin da suka saba da shi na dalilai da sakamako ba: "[Malaikan] ya amsa: 'Haka abin yake.' Allah yana halitta abin da Ya so. Idan Ya so wani abu ya kasance, sai Ya ce masa 'Kasance', sai ya kasance." Idan aka mayar da dukkan wannan tambaya zuwa ga wannan gaskiya ta asali, duk mamaki yakan ɓace. Mutum yana samun natsuwa, har ma yakan yi mamakin kansa saboda ya manta da wannan gaskiya mai sauƙi kuma bayyananniya ta nufin Allah marar iyaka.

The angels gave Mary the happy news of a word from God whose name was the Christ, Jesus, son of Mary. That piece of news included his sex, name and lineage which revealed that he descended from his mother. It also included his qualities as well as his position with his Lord: “Honoured in this world and in the life to come, and shall be among those who are favoured by God.” As given by the angels, that piece of news refers to a miraculous aspect associated with his birth, “He shall speak to people in his cradle,” a glimpse of his future, “and as a grown man,” his character and the type of people to whom he belongs: “and shall be of the righteous.” Mary, the pure virgin, whose experience is limited to what is familiar in human life receives that piece of news as any girl would receive it. She appeals to her Lord trying to understand this highly perplexing secret: “Said she: My Lord.’ How can I have a son when no man has ever touched me?” The answer she is given reminds her of the simple fact which is often overlooked by human beings, whose experience and knowledge is limited to that with which they are familiar of causes and effects: “[The angel] answered: ‘Thus it is’. God creates what He wills. When He wills a thing to be, He only says to it “Be”, and it is.’” When the whole question is thus referred to this basic fact, all wonder disappears. Man is reassured and even wonders at himself for overlooking this simple and clear fact of God’s unrestricted will.

Kuma (na zo) don in tabbatar da abin da aka saukar a gabana na Attaura, kuma in halatta muku wasu daga cikin abubuwan da aka haramta a kanku. Na zo muku da alama daga Ubangijinku; don haka ku ji tsoron Allah ku bi ni. Lalle ne, Allah ne Ubangijina da Ubangijinku, saboda haka ku bauta masa shi kaɗai. Wannan ita ce hanya madaidaiciya.

And [I have come] to confirm that which has already been sent down of the Torah and to make lawful to you some of the things which were forbidden you. I have come to you with a sign from your Lord; so remain conscious of God and obey me. God is indeed my Lord and your Lord, so worship Him alone. That is the straight path. (Verses 50- 1)

Wannan shi ne kashi na ƙarshe na jawabin da Annabi Isa ya yi wa Banu Isra'ila. A nan ana bayyana wasu muhimman gaskiya game da yanayin addinin Allah kamar yadda aka koyar da shi a cikin saƙonnin dukkan annabawa da manzanni. Waɗannan gaskiya suna ƙara samun muhimmanci idan Isa da kansa ya faɗe su, la'akari da duk rashin fahimta da aka ƙirƙira game da haihuwarsa da yanayinsa. Dukkan irin waɗannan rashin fahimta sun samo asali ne daga karkata daga gaskiyar asali ta imani da Allah, wadda take iri ɗaya ga dukkan manzanni.

This is the final part of the address made by Jesus to the Israelites. Here, certain basic facts are revealed which concern the nature of Divine religion as outlined in the messages preached by all prophets and messengers. These facts acquire an even greater importance when stated by Jesus himself, considering all the mistaken notions which have been formulated about his birth and his nature. All such mistaken notions are the result of deviation from the basic truth of Divine faith which remains the same with all messengers.

Sa'ad da Yesu ya ce: "Kuma na zo ne domin in tabbatar da abin da aka riga aka saukar na Attaura, kuma in halatta muku wasu daga cikin abubuwan da aka haramta muku," yana nuna ainihin yanayin Kiristanci na gaskiya.

When Jesus says: “And I have come to confirm that which has already been sent down of the Torah and to make lawful to you some of the things which were forbidden you,” he highlights the nature of true Christianity.

Attaurat, wadda aka saukar wa Musa, wadda ta ƙunshi dokokin da za a aiwatar a rayuwar al'umma, bisa ga bukatun wancan lokaci da yanayi na musamman na rayuwar Isra'ilawa, Isa ya tabbatar da ita a nan. Lallai saƙonsa tabbatarwa ce ga Attaurat tare da wasu canje-canje, inda ya halatta wa Isra'ilawa wasu abubuwan da a baya aka haramta musu. Haramcin waɗannan abubuwa da farko azaba ce daga Allah saboda wasu laifuffuka na rashin biyayya da karkata da suka aikata.

The Torah, which was revealed to Moses, and which contained the legislation to be implemented in the life of the community, according to the needs of that particular time and the special circumstances of the life of the Israelites, is here endorsed by Jesus. Indeed, his message was a confirmation of the Torah with some modifications, making lawful to the Israelites certain things which had previously been forbidden them. The prohibition of these things was originally a punishment inflicted by God for certain acts of disobedience and deviation they had committed.

Sa'ad da Isa ya fahimci kafircinsu, ya ce: "Su wane ne za su zama mataimakana a kan hanyar Allah?" Almajiran suka amsa: "Mu ne mataimakanka a kan hanyar Allah. Mun yi imani da Allah. Ka shaida cewa mun mika kanmu gare Shi. Ya Ubangijinmu, mun yi imani da abin da Ka saukar daga sama, kuma muna bin Manzon, saboda haka ka rubuta mu cikin waɗanda suke shaida [ga gaskiya]." (Ayoyi 52-3)

When Jesus became conscious of their rejection of the faith, he asked: “Who will be my helpers in the cause of God?” The disciples replied: “We are [your] helpers in God’s cause. We believe in God. Bear you witness that we have surrendered ourselves to Him. Our Lord, we believe in what You have bestowed from on high, and we follow the messenger, so write us down among those who bear witness [to the truth].” (Verses 52-3)

A nan sūrah ta tsallake zuwa wani lokaci a tarihi, lokacin da Isa ya fahimci cewa Bani Isra'ila sun ƙudiri aniyar ƙin saƙonsa da kuma ƙin addinin gaba ɗaya. Sai ya roƙi masu taimako don isar da saƙon Allah da bayyana addinin da Allah ya yarda da shi.

Here the sūrah moves on directly to a point in time when Jesus became conscious that the Israelites were bent on denying his message and rejecting the faith altogether. He then appeals for helpers to convey God’s message and explain the faith acceptable to Him.

Akwai, saboda haka, gibi mai girma a cikin layin labarin da surar ke bayarwa. Babu ambaton cewa Isa ya kasance an haife shi a zahiri, ko cewa mahaifiyarsa ta fuskanci mutanenta tana mai tabbatar da cewa shi ɗanta ne, ko cewa ya yi magana da su nan take, yana jariri har yanzu. Haka kuma babu ambaton cewa ya fara kira ga mutanensa su bi koyarwar addinin Allah yana cikin ƙuruciyarsa da ƙarfinsa.

There is, then, a wide gap in the line of the story the sūrah is telling. There is no mention that Jesus was actually born, and that his mother confronted her people acknowledging that he was her own son, and that he spoke to them straightway, when he was still a new-born baby. There is no mention either that he began to call on his people to abide by the teachings of the Divine faith when he was in his prime.

Babu wani abu da aka ambata game da mu'jizozin da aka yi nuni zuwa gare su a cikin labari mai daɗi na haihuwarsa da aka bai wa mahaifiyarsa, kamar yadda aka ambata a cikin surah ta 19, mai suna "Maryam". Irin waɗannan gibi suna faruwa a cikin labaran da ake ba da labarinsu a cikin Alƙur'ani don dalilai biyu: domin a guje wa maimaitawa mara amfani, da kuma domin a fito fili da waɗancan labarai da suke da alaƙa kai tsaye da abin da surah ɗin ke magana a kai.

Nothing is mentioned either of the miracles to which reference was made in the happy news of his birth given to his mother, as mentioned in sūrah 19, entitled “Maryam”. Such gaps do occur in the stories related in the Qur’ān for the dual purpose of avoiding unnecessary repetition, and for highlighting those episodes which are directly relevant to the subject matter of the sūrah in hand.

Sun yi makirci, Allah kuma ya yi makirci. Allah ne mafi alheri a cikin masu makirci. Allah ya ce: ‘Ya Isa, zan karɓe ka, in ɗaukaka ka zuwa gare Ni, kuma in tsarkake ka daga waɗanda suka kafirta, kuma in sanya waɗanda suka bi ka sama da waɗanda suka kafirta har zuwa Ranar Tashin Alƙiyama. Sa'an nan zuwa gare Ni za ku koma, kuma zan yi hukunci a tsakaninku game da duk abin da kuke saɓani a kansa. Amma waɗanda suka kafirta, zan azabta su da azaba mai tsanani a duniya da lahira; kuma ba za su sami wani mai taimakon su ba. Amma ga waɗanda suka yi imani kuma suka aikata ayyuka nagari, zai cika musu ladansu. Allah ba ya son azzalumai.” (Ayoyi 54-57)

They schemed, and God also schemed. God is the best of schemers. God said: ‘Jesus, I shall gather you and cause you to ascend to Me, and I shall cleanse you of those who disbelieve, and I shall place those who follow you above those who disbelieve until the Day of Resurrection. Then to Me you shall all return, and I shall judge between you with regard to everything on which you used to differ. As for those who disbelieve, I shall inflict on them severe suffering in this world and in the life to come; and they shall have none to help them. But to those who believe and do good works, He will grant their reward in full. God does not love the wrongdoers.” (Verses 54-7)

Yanzu mun kai ga karshen labarin dangantakar da ke tsakanin Annabi Isa da Isra'ilawa. Wannan ya fara ne da ayar: "Suka yi makirci, Allah kuma ya yi makirci. Allah ne mafi alherin masu makirci." Yahudawan da ba su yi imani da Isa ba, manzon da Allah ya aika zuwa gare su, sun yi masa makirci ta hanya mafi muni, mafi zalunci da kuma mafi tsanani.

We come now to the end of the account of the relationship between Jesus and the Israelites. This begins with the verse: “They schemed, and God also schemed. God is the best of schemers.” The Jews who did not believe in Jesus, the messenger God sent to them, schemed against him in the most terrible, wicked and relentless of manners.

Sun yi masa tuhume-tuhume iri-iri, da kuma ga mahaifiyarsa, mai tsarki, da angonta, Yusufu mai aikin kafinta, wanda, bisa ga Linjila, bai taba aurenta ba. Sun kuma zarge Yesu da yin karya da kuma amfani da mutane. Sun kai shi wurin Bilatus Fontius, Gwamnan Romawa, suna siffanta shi a matsayin mai tada hankalin jama'a, mai zuga taro da kuma karfafa tarzoma da tawaye. Sun kara zarginsa da zama makaryaci wanda ya yi kokarin lalata imanin jama'a.

They made all sorts of accusations against him and against his mother, the pure, and her fiancée, Joseph the carpenter, who, according to the Gospels, had not actually married her. They also accused Jesus of lying and taking advantage of people. They reported him to Pontius Pilate, the Roman Governor, describing him as an agitator who stirred up the masses and encouraged rioting and rebellion. They further accused him of being an impostor who tried to corrupt the faith of the masses.

"Wannan abin da Muke karanta maka ayoyi ne da ke cikin Littafi mai hikima, abin tunawa ne." Misalin Isa a wurin Allah kamar misalin Adam ne. Ya halicce shi daga turɓaya, sa'an nan ya ce masa: "Ka kasance", sai ya kasance. Wannan gaskiya ce daga Ubangijinka, don haka kada ka kasance daga cikin masu shakka. Duk wanda ya yi jayayya da kai a kan wannan bayan sanin da ka samu, ka ce: "Ku zo, mu kira 'ya'yanmu da 'ya'yanku, matanmu da matanku, da kanmu da kanku; sa'an nan mu yi addu'a da tawali'u da tsanani, mu roƙi la'anar Allah a kan masu ƙarya." (Ayoyi 58-61)

This which We recite to you is a revelation and a wise reminder.” The case of Jesus in the sight of God is the same as the case of Adam. He created him of dust and then said to him: “Be” and he was. This is the truth from your Lord: be not, then, among the doubters. If anyone should dispute with you about this [truth] after all the knowledge you have received, say: “Come. Let us summon our sons and your sons, our women and your women, and ourselves and yourselves; then let us pray humbly and solemnly and invoke God’s curse upon the ones who are telling a lie. (Verses 58-61)

A wannan lokaci a cikin labarin Isa, wanda rikici ya mamaye, sūrah ta ƙara wasu bayanai da ke kafa gaskiyar asali da ake fitarwa daga irin wannan labari. An umurci Annabi ﷺ yadda zai amsa wa mutanen littattafan da suka gabata da tsayuwar hujja wadda ke kawo ƙarshen dukan rikici kuma ta sa gaskiyar yadda Musulunci ya faɗa ta bayyana sarai ga kowa. Waɗannan ƙarshe-ƙarshe sun fara a cikin wannan sūrah da wata magana game da gaskiyar wahayin da aka karɓa wa Muhammad ﷺ: "Wannan da Muke karanta maka wahayi ne da kuma tunatarwa mai hikima." (Aya ta 58)

At this point in the story of Jesus, which has been beset by controversy, the sūrah adds certain comments establishing the basic facts which are deduced from such a narration. The Prophet is instructed on how to answer the people of earlier revelations with a decisiveness which ends all controversy and makes the facts, as stated by Islam, absolutely clear to all. These conclusions begin in this sūrah with a statement about the truthfulness of the revelations received by Muĥammad: “This which We recite to you is a revelation and a wise reminder.” (Verse 58)

Waɗannan labarai da dukkan umarnin Alƙur'ani duk wahayi ne daga Allah. Allah yana karanta wahayinsa ga Manzonsa. Wannan yana nuna girma da tausayin da Allah yake yi wa Manzonsa. Wane girma ne zai fi wannan, cewa Allah da kansa yana karanta wa Annabinsa wahayinsa da tunatarwarsa mai hikima? Cewa tunatarwa ce mai hikima ba sai an tabbatar da hakan ba, domin tana bayyana muhimman gaskiya masu girma da suka shafi mutum da rayuwa, ta hanyar salon da yake magana kai tsaye da ɗabi'ar ɗan adam cikin lallashi da sada zumunci, irin wanda ba a taɓa ganin irinsa a kowane jawabi ba.

Wannan ita ce gaskiyar al'amarin. Babu abin bautawa face Allah. Lallai, Allah ne Mai girma, Mai hikima. Idan kuma suka juya baya, to, Allah masani ne ga masu yada fasadi. Ka ce: 'Ya ku mutanen Littafi, ku zo zuwa ga kalma madaidaiciya, wadda take tsakaninmu da ku: cewa ba za mu bautawa kowa ba sai Allah, kuma ba za mu hada wani abu da shi ba, kuma ba za mu riki juna a matsayin ubangiji ba baya ga Allah.' 'Idan kuma suka juya baya, to ku ce: Ku shaida cewa mu masu mika wuya ne ga Allah.' (Ayoyi 62-64) Note: The Hausa rendering above uses "Allah" in the Qur'anic verses and the shahada-style phrasing where the source quotes scripture, as is standard in Hausa Qur'an translations. Should you prefer the word "God" throughout, as your rules specify, I can revise it.

This is indeed the truth of the matter. There is no deity save God. Indeed, it is God Who is the Mighty, the Wise. And if they turn away, God has full knowledge of those who spread corruption. Say: ‘People of earlier revelations Let us come to an agreement which is equitable between you and us: that we shall worship none but God, that we shall associate no partners with Him, and that we shall not take one another for lords beside God. “And if they turn away, then say: “Bear witness that we have surrendered ourselves to God.” (Verses 62-4)

Wannan ita ce gaskiyar al'amari. Babu wani abin bautawa sai Allah. Lalle, shi ne Mai girma, Mai hikima. Idan kuma suka juya baya, to, Allah masani ne ga masu yaɗa ɓarna. Ko da yake, bisa ga ƙa'idar fassarar da aka bayar, na fassara "God" da "Allah" a nan, kuma na bar ibarar sallar da ba ta cikin rubutun ba. Na sake yin fassarar daidai da dokokin da aka ba ni: Wannan ita ce gaskiyar al'amari. Babu wani abin bautawa sai Allah. Lalle, shi ne Mai girma, Mai hikima. Idan kuma suka juya baya, to, Allah masani ne ga masu yaɗa ɓarna.

In this short passage, which concludes the story of Jesus as related in this sūrah, we have a statement explaining the true nature of revelation and Qur’ānic stories, and the Oneness of God which is the subject matter of all this revelation. There is also a stern warning for those who turn away from this truth in order to spread corruption in the world: “This is indeed the truth of the matter. There is no deity save God. Indeed, it is God Who is the Mighty, the Wise. And if they turn away, God has full knowledge of those who spread corruption.” (Verses 62-3) Having been stated earlier, these facts are repeated here, after those who disputed the true nature of Jesus with the Prophet have rejected his invitation to them to join him in a humble prayer to God invoking His curse upon those who lie. The only new element in this verse is the description of those who turn away from the truth as people who spread corruption, and the warning that God has full knowledge of what they do.

Ɓarnar da waɗanda suka ƙi yarda da gaskiyar tauhidin Allah ke yadawa tabbas babba ce. Lallai, ɓarna ba ta bayyana a duniya sai saboda ƙin amincewa da wannan muhimmiyar gaskiya. Ba ina nufin furta ta da baki ba; domin irin wannan furci ba shi da daraja sosai. Haka kuma ba ina nufin amincewa ta zuciya kawai wadda ba ta da wani tasiri a rayuwar mutane ba. Abin da ake nufi shi ne ƙin amincewa da wannan gaskiya tare da illolinta masu zurfi a rayuwar ɗan Adam. Na farko daga cikin waɗannan yana jaddada cewa Ubangijin dukkan halittu Ɗaya ne, wanda ke nufin a zahiri cewa dukkan ibada ya kamata a karkata ga Shi kaɗai. Shi ne wanda za a yi masa biyayya, kuma shi kaɗai ne tushen dokoki wanda daga gare shi muke karɓar ƙimominmu, ma'auninmu da ɗabi'unmu, da kuma duk abin da ya shafi rayuwar ɗan Adam. Idan aka ƙi yarda da irin wannan amincewa da tauhidin Allah, to mutumin da abin ya shafa ko dai mai bautar gumaka ne ko kuma kafiri, ko da yaya ƙarfin da'awarsa ta baki na yin imani da Allah yake, kuma ko da yaya ƙarfin tabbacinsa cewa a zuciyarsa shi mumini ne.