Bayan an kafa wannan ka'ida ta asali ta imani ta Musulunci dangane da gaskiyar imani da kafirci, da manzannin Allah da sakonninsu, sūrah ta yi magana kan halaye da Yahudawa suka dauka a lokuta da dama da yadda suka rika furta mugunta a fili. Ta yi Allah-wadai da halinsu ga Annabi ﷺ da sakonsa, musamman bukatunsu na taurin kai na neman ya nuna musu alamu da hujjoji da ke tabbatar da sakonsa. Ta kwatanta wannan hali da wanda suka nuna wa manzonsu nasu, Musa (amincin Allah ya tabbata a gare shi), da halinsu ga Isa (amincin Allah ya tabbata a gare shi) da mahaifiyarsa Maryam. Matsayinsu ya nuna cewa Yahudawa sun kasance suna da hali iri daya tsawon zamuna da dama. Al-Qur'ani ya yi magana kan al'ummar Yahudawa wadda ta yi adawa da Annabi ﷺ, da wadda ta yi adawa da Isa, da wadda ta yi adawa da Musa a baya, a matsayin kungiya guda, ta haka yana jaddada cewa dukkansu suna da hali daya.
Having established this basic principle of Islamic faith with regard to the truth of faith and unfaith, God’s messengers and their messages, the sūrah now refers to the attitudes adopted by the Jews on a number of occasions and how they openly spoke evil. It denounces their attitude towards the Prophet and his message, particularly their pigheaded demands asking him to provide them with signs and evidence proving his message. It compares this attitude to the one they adopted towards their own messenger, Moses (peace be upon him), and to their attitude towards Jesus (peace be upon him) and his mother, Mary. Their stance reveals that the Jews have always had the same nature over many generations. The Qur’ān speaks of the Jewish generation which opposed the Prophet and that which opposed Jesus and the one which opposed Moses in the past as one group, in this way emphasising the fact that they all shared the same nature.
Mutanen littattafan saukarwa na farko suna roƙonka ka sa a saukar musu da littafi daga sama. Sun roƙi Musa abu mafi girma fiye da haka, lokacin da suka ce:
The people of earlier revelations ask you to have a book sent down to them from heaven. They asked Moses for something even greater than that, when they said:
"Ka sa mu ga Allah da idanunmu." Sai walƙiya ta same su saboda zaluncin da suka yi. Bayan haka, sun ci gaba da bautar maraƙin nan bayan hujja bayyananniya ta gaskiya ta zo musu. Duk da haka, Mun yafe musu hakan, kuma Mun ba Musa iko bayyananne. Mun ɗaga Dutsen Sinai sama da su domin shaida alkawarinsu mai tsanani.
`Make us see God with our own eyes.” The thunderbolt smote them for this their wrongdoing. After that, they took to worshipping the calf even after clear evidence of the truth had come to them. Yet We pardoned them that, and We gave Moses clear authority. We raised Mount Sinai high above them in witness of their solemn pledge.
"Kuma Muka ce musu: `Ku shiga ƙofar nan kuna sujada,` kuma Muka ce musu:
And We said to them: `Enter the gate, prostrating yourselves”; and We also told them:
"Kada ku keta dokar Asabar," kuma Muka karɓi daga gare su alkawari mai ƙarfi.
`Do not break the Sabbath-law”; and We received from them a most solemn pledge.
Aya 153-154
(Verses 153-154)
Yahudawan da ke zaune a yankin Larabawa sun nuna halin adawa a fili da tsayin daka ga Musulunci da Manzon Allah ﷺ. Suna ci gaba da kulla makirci a kan Musulunci don su yi ƙoƙarin kawo ƙarshensa. An bayyana halinsu da makircinsu sosai a cikin Alqur'ani. Mun kuma tattauna wasu bangarorin hakan a cikin Juzu'i na I da na II, da kuma a farkon wannan juzu'in. Yanzu kuma muna da bayani game da wasu bangarorin wannan halin nasu.
The Jews living in the Arabian Peninsula took an openly hostile and rigid attitude towards Islam and the Prophet. They continuously schemed against Islam to try to bring about its downfall. Their attitude and scheming have been described in detail in the Qur’ān. We have also discussed certain aspects of it in Volumes I and II as also earlier in this volume. Now we have an explanation of other aspects of this attitude.
Suna tsaye da girman kai, sun nemi Annabi ya kawo musu littafi rubuce da aka saukar daga sama, wanda za su iya taɓawa da hannayensu: "Mutanen littattafan da aka saukar a baya suna roƙonka ka saukar musu da littafi daga sama." (Aya ta 153)
Adopting an overbearing manner, they demanded of the Prophet that he should bring them a written book sent down from heaven which they could touch with their own hands: “The people of earlier revelations ask you to have a book sent down to them from heaven.” (Verse 153)
Allah ya ba da amsa a madadin Manzonsa, yana ba da labari ga Manzo da al'ummar Musulmi wani babi na tarihin Yahudawa tare da Annabinsu, shugabansu da mai cetonsu, Musa, wanda suka yi ikirarin cewa sun yi imani da shi alhali suna musanta saƙonnin Isa da Muhammad ﷺ (aminci ya tabbata a gare su duka). Wannan girman kai, saboda haka, ba sabon abu ba ne. Ba halin tsararrakin Yahudawa ne kawai ba. Tun zamanin Musa, sun nuna rashin jin dadinsu, wanda ya takaita fahimtarsu ga duniyar abin duniya kawai, da taurin kansu wanda ya nuna cewa ba sa karbar gaskiya sai dai idan an matsa musu. Koyaushe sun kasance masu cin amana, suna karya alkawuransu ba kawai da mutane ba, har ma da Ubangijinsu. Suna da munanan halaye da rashin kunya: ba sa tabbatar da abin da ake fada. Haka kuma ba sa kame kansu daga furta munanan kalamai. Koyaushe suna da kwadayi, suna kokarin kwace dukiyar wasu duk da cewa ba su da wani hakki a kanta. Suna juya wa Allah baya da ladan da Ya shirya wa muminai.
God gives the answer on behalf of His Messenger, relating to him and to the Muslim community a chapter of Jewish history with their own Prophet, leader, and saviour, Moses, in whom they claimed to believe while denying the messages of Jesus and Muĥammad (peace be upon them all). This arrogance, then is not new. It was not characteristic only of that generation of Jews. Ever since the time of Moses, they have demonstrated their insensitivity, which has restricted their understanding to the material world only, and their stubbornness which has shown that they do not yield to the truth except under pressure. They have always been treacherous, breaking their covenants not only with people but also with their Lord. They are rude and impudent: they do not verify what is being said. Nor do they refrain from using evil words. They are always greedy, trying to lay their hands on other people’s property though they may have no rightful claim to it. They turn their backs on God and the reward He has in store for believers.
Abin da muke gani a nan, to, yaƙin neman zaɓe ne da ke bayyana ainihin yanayin Yahudawa da halayensu. Yadda yake magana a kan abubuwa daban-daban da ƙarfi yana nuna mana irin yanayin da ake ciki a Madina a lokacin Annabi ﷺ. Irin wannan makirci mai muni har yanzu yana ci gaba a kan Musulunci da Musulmi har zuwa yau.
What we have here, then, is a campaign revealing the true nature of the Jews and their attitudes. The fact that it tackles in such a powerful way so many different aspects shows us just what the situation in Madinah at the time of the Prophet really was like. The same sort of wicked scheming is still going on against Islam and the Muslims to this day.
Mutanen littattafan saukarwa na farko suna roƙon ka da a saukar musu da littafi daga sama. Kada ka damu da wannan taurin kai wanda babu wani abu sabo a cikinsa: “Sun roƙi Musa abin da ya fi haka girma, lokacin da suka ce: Ka sa mu ga Allah da idanunmu.” Hujjoji bayyananu da alamun bayyana da Allah ya ba su ta hannun Musa, Annabinsu, ba su isa su taɓa zukatansu ba, su buɗe tunaninsu, ko su kai su ga imani da miƙa wuya. Sun so su ga Allah kai tsaye, da idanunsu. Wannan roƙo ne mai cike da rashin ladabi, wanda ba zai fito daga mutumin da ya san ko ya ji ma’anar imani ba. Saboda haka, “walƙiya ta kama su saboda zalunci nasu.” (Aya ta 153). Sai dai Allah ya gafarta musu, wannan saboda addu’o’in Musa wanda ya roƙi Allah ya yafe musu. Wannan an bayyana shi a wata sūrah:
“The people of earlier revelations ask you to have a book sent down to them from heaven.” You need not worry about this rigidity in which there is nothing new: “They asked Moses for something even greater than that, when they said: Make us see God with our own eyes.’” The clear evidence and clear signs God has given them through Moses, their Prophet, were not enough to touch their hearts and open their minds or to lead them to belief and submission. They wanted to see God directly, with their own eyes. This was a demand characterised by rudeness which could not have come from a person who knows or feels what faith means. Therefore, “the thunderbolt smote them for their wrongdoing”. (Verse 153) God, however, pardoned them, this in answer to the prayers of Moses who appealed to God to forgive them. This is explained in another sūrah:
“Sa’ad da girgiza mai tsanani ta kama su, (Musa) ya yi addu’a: Ya Ubangijina, da ma Ka so, da Ka hallaka su tun kafin wannan, da ni tare da su. Shin za Ka hallaka mu saboda abin da wawaye daga cikinmu suka aikata? Wannan duk jarraba ce daga Gare Ka, wadda ta wurinta Kake barin wanda Ka so ya ɓace, kuma Kake shiryar da wanda Ka so. Kai ne Majiɓincinmu: saboda haka ka gafarta mana, ka yi mana rahama. Kai ne mafi alherin masu gafara.” (7: 155)
“When violent trembling seized them, he (Moses) prayed: My Lord, had You so willed, You would have destroyed them before this, and me with them. Will You destroy us for what the weak-minded among us have done? All this is but a trial from You, whereby You allow to go astray whom You will and guide aright whom You will. You are Our Master: grant us then, forgiveness and have mercy on us. You are the best of all forgivers.” (7: 155)
"Bayan haka, sun koma bautar ɗan maraƙi bayan hujja bayyananniya ta riga ta zo musu." Ana nufin ɗan maraƙin zinariya da Sāmirī ya yi musu daga kayan adon da ya samu ta hanyar yaudara daga matan Masar lokacin da suke fita daga Masar. Nan take suka fara bautar wannan ɗan maraƙi lokacin da aka kira Musa daga gare su, yana zaune a wurin da Ubangijinsa ya ƙayyade masa, inda Ubangiji ya ba shi allunan da ke ɗauke da shiriya ga mutanensa.
“After that, they took to worshipping the calf even after clear evidence of the truth had come to them.” The reference here is to the golden calf, made for them by the Sāmirī using the jewellery taken by trickery from Egyptian women as they left Egypt. They immediately took to worshipping that calf when Moses was called away from them, staying at a place appointed to him by His Lord where He gave him the tablets containing guidance for his people.
"Sai Muka yafe musu wannan." Amma Yahudawa koyaushe iri ɗaya ne. Suna mika kai ne kawai saboda tilas. "Kuma Mun ba Musa iko bayyananne." (Aya ta 153) Wannan iko da alama shi ne dokokin da aka rubuta a allunan. Dokar da Allah ya bayar tana ba da iko kai tsaye daga gare Shi. Allah ba ya amincewa da wata doka banda wannan. Ba ta da wani tasiri na gaske a zukatan mutane. Saboda haka, mutane ba sa nuna girmamawa ta gaskiya ga dokoki da ƙa'idodin da su kansu suka kafa ko suka ayyana. Ana bin waɗannan ne kawai idan mutum yana tsoron a kama shi idan ya karya su. Dokokin Allah kuwa suna samun girmamawa ta gaskiya, kuma mutane suna bin su da son rai.
“Yet We pardoned them that.” But the Jews are always the same. They succumb by force only. “And We gave Moses clear authority.” (Verse 153) That authority is most probably the laws contained in the tablets. A law given by God provides direct authority from Him. God does not sanction any law other than that. It has no real effect on people’s hearts. Consequently, people do not show proper respect to laws and regulations that they themselves issue or promulgate. These are only heeded when people fear being caught when they break them. God’s laws, on the other hand, enjoy genuine respect and people observe them willingly.
Mun ɗaga Dutsen Sinai sama da su a matsayin shaida ga alkawarinsu mai tsanani. Kuma Muka ce musu: "Ku shiga ƙofar, kuna yin sujada," kuma Muka ce musu kuma: "Kada ku karya dokar Asabar," kuma Muka karɓi daga gare su alkawari mafi tsanani.
(Aya ta 154)
Saboda zukatansu ba su samu tasiri na imani ba da gaske, Yahudawa sun ƙi su miƙa wuya ga abin da aka rubuta a kan allunan. Saboda haka, an tilasta su miƙa wuya ta hanyar ƙarfin jiki irin wanda ya dace da yanayin zukatansu marasa ji. Sun ga dutsen yana tsaye bisa kawunansu, yana barazanar faɗuwa a kowane lokaci ya hallaka su duka, sai dai idan sun miƙa wuya kuma sun yi alkawarin kiyaye alkawarin da Allah ya yi da su, da kuma aiwatar da ayyukansu kamar yadda aka bayyana a kan waɗannan allunan. Sai a lokacin, bayan an tilasta su miƙa wuya, suka ba da alkawarinsu na cika alkawari mai ɗaurewa kuma mai ƙarfi. Alkawarin an siffanta shi a nan ta hanyar da ta dace da hoto mai ban tsoro na dutsen da aka ɗaga bisa kawunansu da cikin zukatansu masu taurin kai. Siffanta alkawarin haka kuma yana ba da hoton ƙarfinsa da tasirinsa.
We raised Mount Sinai high above them in witness of their solemn pledge. And We said to them: `Enter the gate, prostrating yourselves”; and We also told them: “Do not break the Sabbath-law”; and We received Pam them a most solemn pledge. (Verse 154) Because their hearts had not been truly influenced by faith, the Jews refused to submit to what was written on the tablets. Hence, they were brought into submission by the sort of physical force suited to their insensitive nature. They beheld the mountain raised above their heads, threatening to fall down any moment and destroy them all unless they surrendered and pledged to observe the covenant God made with them and to carry out their duties as explained on these tablets. Only then, when they were forced into submission did they give their pledges to fulfil the binding, most emphatic covenant. The covenant is described here in terms fitting the horrific image of a mountain raised over their heads and within their hardened hearts. Describing the covenant thus also provides an image of its power and effect.
Alkawarin ya tanadi cewa za su yi sujada idan sun shiga ƙofar Urushalima, kuma za su kiyaye dokar Asabar, bayan sun roƙi cewa Asabar ta zama ranar hutunsu da jin daɗinsu. Amma me ya faru bayan haka? Da zarar tsoro da jin cewa an rinjaye su suka ragu, sai suka fara janye kansu daga alkawuransu. Sun ƙaryata wahayin Allah, suka kuma kashe annabawansu ba tare da wani dalili ba. Haka kuma, sun yi fariya cikin girman kai, suna cewa zukatansu a rufe suke ga duk wata magana ta gargaɗi.
The covenant stipulated that they should prostrate themselves when they entered the gate of Jerusalem, and that they should observe the Sabbath law, after having requested that the Sabbath be their day of rest and enjoyment. But what happened thereafter? Once their feelings of fear and of being overpowered had weakened, they began to disassociate themselves from their pledges. They denied God’s revelations and killed their prophets without having any cause to do so. Moreover, they boasted arrogantly, saying that their hearts were closed to all words of admonition.
Haka kuma sun aikata dukkan abubuwan da Allah ya ambata game da Manzonsa da Musulmi a cikin Alkur'ani: "Saboda haka, [Mun azabtar da su] saboda karya alkawarinsu, da kafircinsu da ayoyin God, da kashe annabawa ba da gaskiya ba, da kuma fariyarsu, 'Zukatanmu a rufe suke.' Hakika God ya rufe zukatansu saboda kafircinsu. Saboda haka ba sa yin imani sai kadan daga cikinsu." (Aya ta 155)
Furthermore, they did all the things God relates to His Messenger and to the Muslims in the Qur’ān: “And so, [We punished them] for the breaking of their pledge, their disbelief in God’s revelations, their killing of prophets against all right, and for their boast, “Our hearts are closed.” Indeed God sealed their hearts on account of their disbelief. As a result they have no faith except for a few of them.” (Verse 155)
A wannan lokaci, labarin halayensu marasa kyau an katse shi.
At this point the account of their highly objectionable behaviour is interrupted.
Suka ce: "Zukatanmu a rufe suke", ko dai don su sa Annabi ya yanke ƙauna daga samun amsa mai kyau daga gare su, ko kuma don yi wa gaskiyar cewa an kira su su yi imani da Musulunci dariya. An ba da amsa nan take don a rufe bakinsu: "Lallai Allah ya rufe zukatansu saboda kafircinsu. Saboda haka ba su da imani, sai kaɗan daga cikinsu." (Aya ta 155)
Zukatansu ba a rufe suke ba ta dabi'a. Kafircinsu da ƙin saƙonnin Allah ne suka sa Allah ya tambare su ya rufe su. Don haka suna da taurin zuciya, ɓatattu, ba sa iya fahimtar ma'anar imani. Saboda haka, mafi yawansu sun kasance kafirai. Kaɗan ne kawai suka buɗe zukatansu, suka kiyaye hukunci mai adalci, suka bi gaskiya duk inda ta kai su. Allah ya shiryar da waɗannan mutane zuwa hanya madaidaiciya, suka karɓi imani. Amma waɗannan ƙalilan ne ƙwarai. Daga cikinsu akwai `Abdullāh ibn Sallām, Tha`labah ibn Sa`yah, Asad ibn Sa`yah da Asad ibn `Ubaydillāh.
They would say: “Our hearts are closed”, either to make the Prophet despair of a favourable response from them or to deride the fact that they, themselves, were being called upon to believe in Islam. An answer is given straight away to silence them: “Indeed God sealed their hearts on account of their disbelief As a result they have no faith, except for a few of them.” (Verse 155) Their hearts were not sealed by nature. It is their disbelief and their rejection of God’s messages which caused them to be stamped over and sealed by God. Thus, they are hard-hearted, misguided, incapable of appreciating what faith means. Therefore, the overwhelming majority of them remained unbelievers. Only a few kept their hearts open, maintained an objective judgement and pursued the truth wherever it led them. God has guided these people aright and they accepted the faith. But these were very few indeed. Among them were `Abdullāh ibn Sallām, Tha`labah ibn Sa`yah, Asad ibn Sa`yah and Asad ibn `Ubaydillāh.