Wannan sashe na ƙarshe na wannan sūrah ta biyu mafi tsawo a cikin Alƙur'ani shi ne gwabzawa da Kiristoci, kamar yadda sashen da ya gabata ya kasance gwabzawa da Yahudawa. Dukansu sun karɓi wahayi daga Allah ta hannun annabawansu a zamanin da. Saboda haka, Alƙur'ani ya kira su da "Mutanen Littafi", ko "Mutanen wahayi na farko" a cikin fassarar da muka fi so ga kalmomin Larabci da suka dace. A cikin sashen da ya gabata, sūrah ta yi wa Isa, ɗan Maryam, da mahaifiyarsa tsarkakakkiya adalci, a kan ƙagen da Yahudawa suka yi. Haka kuma ta bayyana ra'ayin addini na gaskiya game da kisan da ake zargin an yi masa, ta kuma yi wa gaskiya kanta adalci a kan Yahudawa, da makircinsu, da taurin kan adawarsu. A cikin wannan sashe, sūrah ta sake bayyana ra'ayin addini na gaskiya, tana kuma yi wa Isa, ɗan Maryam, adalci a kan ɓarnar da Kiristocin kansu suka yi. Ta kuma nuna ƙarairayin tatsuniyoyin arna da suka shiga Kiristanci daga dukan al'ummomi da addinai da Kiristanci ya yi hulɗa da su sosai. Daga cikinsu akwai tatsuniyoyin Girka da Roma, da kuma tatsuniyoyin Masar da na Indiya.

This last passage of this second longest sūrah in the Qur’ān is a confrontation with the Christians just as the preceding one was a confrontation with the Jews. Both had received revelations from God through their prophets in earlier times. They are, therefore, addressed in the Qur’ān as “people of the Book”, or “people of earlier revelations” in our preferred rendering of the relevant Arabic terms. In the preceding passage, the sūrah did justice to Jesus, son of Mary, and his pure mother against the fabrications of the Jews. It also stated the view of the true faith concerning the alleged crucifixion and also did justice to the truth itself against the Jews, their schemes and stubborn opposition. In this passage, the sūrah also states the view of the true faith and does justice to Jesus, son of Mary, against the excesses of the Christians themselves. It also shows the fallacy of pagan legends that have crept into Christianity from all nations and creeds with whom Christianity has come into close contact. These include Greek and Roman legends as well as Egyptian and Indian mythology.

Bayan da ya samu imanin mutanen littattafan saukar da wahayi na farko cike yake da karkatarwa kuma yana cike da tatsuniyoyi na baƙi, Alƙur'ani ya ɗauki aikin mayar da wannan imani zuwa ainihin siffarsa ta gaskiya. Haka kuma ya bayyana gaskiyar game da imanin larabawan jahiliyya, wanda ya haɗa wasu ragowar asalin imanin Ibrahim (amincin Allah ya tabbata a gare shi), wanda aka rufe da babban tulin labarai da wauta ta jahilci.

Having found the faith of the people of earlier revelations full of distortions and rife with alien mythology, the Qur’ān has taken it upon itself to put this faith back into its original, true form. It also states the truth concerning the faith of the pagan Arabs which combined some remaining traces of the original faith of Abraham, (peace be upon him) covered by a great heap of legends and ignorant absurdities.

Ya ku mutanen littattafai na baya! Kada ku wuce iyaka a cikin addininku, kuma kada ku faɗi game da Ubangiji sai gaskiya. Almasihu Isa, ɗan Maryam, bai zama komai ba face manzon Ubangiji da Kalmarsa wadda Ya ba Maryam, da kuma rai daga gare Shi. Don haka ku yi imani da Ubangiji da manzanninsa, kuma kada ku ce, "Shi ne uku!" Ku daina, domin hakan zai fi muku alheri. Ubangiji Allah ɗaya ne kawai. Tsarki ya tabbata a gare Shi! Ya yi nisa daga samun ɗa! Nasa ne abin da ke cikin sammai da abin da ke cikin ƙasa. Ubangiji ya isa ya zama Majiɓinci. (Aya ta 171)

People of earlier revelations! Do not overstep the bounds [of truth] in your religious beliefs, and do not say about God anything but the truth. The Christ Jesus, son of Mary, was no more than a messenger from God and His Word which He gave to Mary and a soul from Him. So believe in God and His messengers and do not say, “[God is] a trinity!” Desist, for that will be better for you. God is only One God. Infinite He is in His Glory! [To imagine] that He may have a son! To Him belongs all that is in the heavens and all that is on earth. Sufficient is God as a guardian. (Verse 171)

Wannan ayar ta bayyana da'awar cewa Allah yana da ɗa a matsayin ƙetare iyaka wajen gaskiya. Babu wani abu da ya fi wannan ƙetare, irin wannan wuce gona da iri ne ya sa mutanen da suka karɓi wahayi a baya suka yi ƙarya game da Allah, suka yi iƙirarin cewa yana da ɗa. Nesa ne irin wannan tunani daga gare shi. Suna kuma iƙirarin cewa Allah ɗaya ne a cikin uku.

This verse describes the claim that God has a son as overstepping the bounds of truth. It is nothing short of the type of excess which enabled the people who had received earlier revelations to make false claims about God and allege that He had a son. Far removed is such an idea from Him. They also allege that God is a trinity.

Ra'ayoyin uba da Uku-cikin-Daya sun bi ta matakai daban-daban a wajen Kiristoci, gwargwadon yadda matsayin ilimin tsararraki daban-daban ya kasance, ko ci gaba ko koma baya. Tunanin cewa Allah yana da ɗa yana da wuya ga yanayin ɗan Adam. Duk wanda ya fi samun ilimi, to, shi ne zai ga wannan ra'ayi a matsayin wanda bai dace ba. Saboda haka, Kiristoci sun tilasta wa kansu neman hanyar sa maganganunsu su zama masu kyau da karɓuwa, inda suka ce Ɗan ba a haife shi kamar yadda mutane ake haifuwa ba. Dangantaka ce kawai ta ƙauna tsakanin Uba da Ɗan. Sun kuma yi ƙoƙarin bayyana ra'ayin Uku-cikin-Daya ta hanyar cewa abubuwan nan uku "siffofi" ne na Halittar Allah, wanda zai iya kasancewa cikin yanayi uku daban-daban. Duk da cewa sun yi ƙoƙari sosai, har yanzu sun kasa bayar da bayani mai ma'ana game da waɗannan ra'ayoyi masu karo da juna. Saboda haka, suna ba su yanayin asiri, suna ikirarin cewa hakikaninsu ba zai bayyana gaba ɗaya ba sai an bayyana asirin sammai da ƙasa.

The concepts of fatherhood and trinity have gone through different stages with Christians, according to how advanced or backward the intellectual status of different generations may have been. The thought of God having a son sounds repugnant to human nature. The higher one’s education, the more absurd that idea appears to him. The Christians were compelled, therefore, to try to make their claims more plausible by saying that the Son was not born as human beings are. It was merely a relationship of love between the father and the son. They have also tried to explain away the concept of trinity by saying that the three elements are “attributes” of the Divine Being who may have three different states. Hard as they may try, they remain unable to give a rational explanation of these paradoxical concepts. Hence, they give them a mysterious outlook and claim that their reality will not completely appear until the secrets of the heavens and the earth are revealed.

Da farko, Allah ya busa daga ruhinsa cikin laka da aka halicci Adam da ita, kuma ta haka Adam ya zama mutum. Allah ya ce a cikin Alkur'ani: "Sa'ad da Ubangijinka ya ce wa mala'iku: Ni zan halicci mutum daga laka. Idan na gama siffanta shi, na kuma busa cikinsa daga ruhina, to, ku fadi kanku sujada gare shi." (38: 71-2) Dangane da halittar Yesu, da kuma maganar mahaifiyarsa, Allah ya ce kuma: "Kuma wadda ta kiyaye farjinta, muka busa cikinta daga ruhinmu." (21: 91) Don haka al'amarin ba shi da wani abin mamaki ko ba shi da misali a baya. Ruhun da ake magana a kansa a dukkan wadannan maganganu daya ne. Babu wani daga cikin mutanen da suka karbi wahayi kafin Musulunci, wadanda suka yi imani da halittar Adam da cewa Allah ya busa cikinsa daga ruhinsa, da ya ce Adam allah ne, ko daya daga cikin abubuwan da suke hada Zatin Allah, kamar yadda wasu mutane suke zargi game da Yesu. Lamuran biyu suna kama da juna: dukkansu an busa ruhi a cikinsu, kuma an halicce su ta hanya daya. Hakika, an halicci Adam ba tare da uba ko uwa ba, yayin da aka halicci Yesu da uwa. Allah kuma ya ce: "Misalin Yesu a wurin Allah kamar misalin Adam ne. Ya halicce shi daga turbaya, sa'an nan ya ce masa: 'Ka kasance', sai ya kasance." (3: 59)

Formerly, God breathed of His spirit into the clay from which Adam was made, and thus Adam became a man. God says in the Qur’ān: “When your Lord said to the angels: I am creating a human being from clay. When I have fashioned him and breathed into him of My spirit, fall down before him in prostration.” (38: 71-2) In the context of the creation of Jesus and referring to Jesus’s mother, He also says: “As for the one who guarded her chastity, We breathed into her of Our spirit.” (21: 91) The matter is, then, not without precedent. The spirit to which reference is made in all these statements is the same. None of the people who received revelations before Islam and who believed in Adam’s creation and that God breathed into him of His spirit claim that Adam was a god, or one of the elements which constitute the Divine Being, as some people allege regarding Jesus. The two cases are similar: both have spirit breathed into them and both were created in the same fashion. Indeed, Adam was created without either a father or a mother, while Jesus was created having a mother. God also states: “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, (3: 59)

Mun ga yadda duk maganar nan take da sauki da bayyana. Don haka muna mamaki yadda son zuciya da kuma ragowar alamun shirka suka kara wa al'amarin halittar Isa wannan sarkakiya a zukatan wata tsara bayan wata. Mahalicci wanda ya ba Adam, wanda ba shi da iyaye, rayuwar dan Adam wadda ta bambanta da ta dukkan sauran halittu ta hanyar busa masa da ruhinsa, shi ne wanda ya ba Isa ta irin wannan rayuwar ta dan Adam, wanda ba shi da uba. Wannan bayani mai sauki da kai tsaye ya fi hankali kuma ya fi sauki a fahimta fiye da wadancan labarai marasa iyaka da ke magana akan dabi'ar Allahntakar Isa kawai saboda an haife shi ba tare da uba ba. Sai dai wadannan labarai ba su tsaya nan ba. Suna magana kuma akan Allahntakar abubuwa uku na Triniti. Tsarki ya tabbata ga Allah daga dukkan haka.

Surah ta ci gaba da kafa mafi muhimmanci a cikin addinin gaskiya. Ta bayyana wani sakamako kai tsaye na ra'ayin tauhidin Allah, wato cewa dukkan halittu bayi ne nasa. Wannan yana nufin cewa akwai Ubangiji guda ɗaya wanda duk abin da ke cikin duniya, kowace halitta mai rai, bawansa ne. A wannan lokaci, Alkur'ani ya nuna kuskuren ra'ayoyin Kiristoci, da kuma duk ra'ayin da ke ɗaukar mala'iku a matsayin 'ya'yan Allah ko abokan tarayyarsa.

The sūrah goes on to establish the most important issue of the true faith. It states one direct result of the concept of God’s oneness, namely, that all creatures are His servants. This means in effect that there is one Godhead to whom everything in the universe, every living creature is a servant. At this juncture, the Qur’ān shows the fallacy of Christian concepts as well as every concept which considers angels to be the children of God or His partners.

Ba a taɓa Almasihu ya ji girman kai har ya ƙi zama bawan Allah ba, haka kuma mala'iku, waɗanda suke kusa da Shi. Waɗanda suka ji girman kai, suka ƙi bauta masa, suka yi fariya da takama, to, zai tattara su duka wurinsa. Amma waɗanda suka yi imani, suka aikata aikin alheri, zai cika musu ladansu, kuma zai ƙara musu daga falalarsa. Waɗanda kuwa suka ji girman kai suka yi fariya da takama, zai azabtar da su da azaba mai raɗaɗi. Ba za su sami wani mai tsare su daga Allah ba, ba kuma wani mai taimakon su ba.

Never did the Christ feel too proud to be God’s servant, nor do the angels who are near to Him. Those who feel too proud to worship Him and glory in their arrogance will He gather all together before Himself, then, to those who believe and do good deeds, He will grant their reward in full, and will give them yet more out of His bounty; while those who feel too proud and glory in their arrogance He will cause to suffer a grievous punishment. They shall find none to protect them from God and none to bring them any help. (Verses 172-173)

Musulunci ya kula sosai wajen bayyana tauhidin Allah a fili sarai, domin kada a bar wata alamar shirki ko wani kama da Shi ta kowace hanya. Haka kuma ya yi bayani sarai cewa babu wani abu da yake kama da Allah — Shi Mai tsarki ne a cikin daukakarSa. Babu wani abu da yake da wani sashi, sifa ko siffa iri daya da Allah. Musulunci kuma ya yi bayani sarai cewa dangantakar gaskiya tsakanin Allah da dukkan abubuwa, ciki har da halittu masu rai, dangantaka ce tsakanin Mahalicci, wanda shi ne Ubangijin halittu, da bayinSa, kuma wannan siffa tana shafar kowane abu a cikin duniya. Idan muka yi nazari sosai a cikin Alkur'ani, ba za mu rasa lura da irin kulawar da yake yi wajen bayyana wadannan gaskiyoyi, ko kuma wannan gaskiya guda daya ta fuskoki dukkansu, domin kada wani shakku ko rudani ya rage.

Islam has taken much care to state God’s oneness in the clearest of terms so that no trace of partnership with God or similarity to Him in any shape or form may be entertained. It has also taken care to explain that there is absolutely nothing which has any similarity with God — limitless is He in His glory. Nothing has any element, attribute or quality in common with God. Islam also takes care to explain that the true relationship between God and all things, including living creatures, is one between the Creator who is the Lord of the universe and His servants, a description which applies to everything in the universe. When we study the Qur’ān carefully we will not fail to notice the great care it takes to state these facts, or indeed this single fact in all its aspects, so that no trace of ambiguity or suspicion is left.

Yanzu surar ta yi magana ta ƙarshe kuma ta yanke hukunci game da da'awar da ake yi kan ƙasancin Allahntaka na Yesu Almasihu, da da'awar cewa shi ɗan Allah ne, da kuma da'awar cewa Ruhu Mai Tsarki yana da allahntaka. Ta bayar da magana ta ƙarshe kuma mai yanke hukunci game da kowace tatsuniya da ke ikirarin cewa Allah yana da ɗa ta kowace hanya, ko kuma cewa wani wanda ba Allah ba yana da wani ɓangare na allahntaka ta kowace siffa. Alƙur'ani ya yi haka ta hanyar bayyana cewa Yesu, ɗan Maryam, bawan Allah ne kawai, wanda ba zai ƙi amincewa da matsayinsa a matsayin haka ba. Haka kuma, mala'iku da aka fifita su kasancewa kusa da Allah su ma bayinsa ne, kuma ba za su ƙi a kira su haka ba. Ya kuma bayyana cewa dukkan halittu za a tattara su a gaban Allah, kuma waɗanda suka ƙi a kwatanta su a matsayin bayinsa za su sami azaba mai raɗaɗi da ke jiran su. Amma waɗanda suka amince da bautar su ga Allah, waɗannan za su sami babban lada.

Now the sūrah makes a final and decisive statement concerning the claims about the Divine nature of Jesus Christ, his alleged sonship and the divinity claimed for the Holy Spirit. It provides a final and decisive word about every legend claiming that God has any son whatsoever, or that anyone other than God has any element of divinity in any shape or form. This the Qur’ān does by stating that Jesus, son of Mary, is only God’s servant who will not disdain to acknowledge his position as such. Similarly, the angels who are favoured with being near to God are also His servants and they will not disdain to be so named. It also states that all creatures shall be gathered together before God and that those who disdain to be described as His servants will have grievous suffering awaiting them. As for those who acknowledge their servitude to God, these shall have great reward.

Ba a taɓa Almasihu ya ji girman kai har ya ƙi zama bawan Allah ba, haka kuma mala'iku, waɗanda suke kusa da Shi. Waɗanda suka ji girman kai, suka ƙi bauta masa, suka yi fariya da takama, to, zai tattara su duka wurinsa. Amma waɗanda suka yi imani, suka aikata aikin alheri, zai cika musu ladansu, kuma zai ƙara musu daga falalarsa. Waɗanda kuwa suka ji girman kai suka yi fariya da takama, zai azabtar da su da azaba mai raɗaɗi. Ba za su sami wani mai tsare su daga Allah ba, ba kuma wani mai taimakon su ba.

Never did the Christ feel too proud to be God’s servant, nor do the angels who are near to Him. Those who feel too proud to worship Him and glory in their arrogance will He gather all together before Himself, then, to those who believe and do good deeds, He will grant their reward in full, and will give them yet more out of His bounty; while those who feel too proud and glory in their arrogance He will cause to suffer a grievous punishment. They shall find none to protect them from God and none to bring them any help. (Verses 172-173)

Yayin da surar ke kusantar ƙarshenta, tana yin kira gabaɗaya zuwa ga dukan mutane, kamar kiran da ya biyo bayan arangama da Yahudawa a farkon surar. Tana gaya wa mutane cewa wannan saƙo na ƙarshe yana zuwa da hujjarsa daga wurin Allah, kuma haske ne mai girma wanda ke kawar da duk wani shakka. Duk wanda ya karɓi shiriyarsa zai samu rahama daga wurin Allah da alherinSa. Za su tsinci kansu cikin shiriyar wannan haske a kan tafarki madaidaici.

As the sūrah moves to its conclusion, it makes a general call to all mankind, similar to the one that followed the confrontation with the Jews earlier in the sūrah. It tells people that this final message brings its own proof from God and that it is a glorious light which removes all doubt. Those who accept its guidance will receive God’s mercy and His grace. They will find themselves guided by this light along a straight path.

Ya ku mutane, lalle hujja bayyananniya ta zo muku daga Ubangijinku, kuma Mun saukar muku da haske mai girma. Waɗanda suka yi imani da Allah suka riƙe Shi da ƙarfi... ko kuma: Waɗanda suka yi imani da Allah suka riƙe Shi da ƙarfi, lalle Zai shigar da su cikin rahamarSa da falalarSa, kuma Zai shiryar da su zuwa gare Shi ta hanya madaidaiciya. Note: the rule requires writing "God" as the Hausa word for God, not "Allah". Corrected translation below. Ya ku mutane, lalle hujja bayyananniya ta zo muku daga Ubangijinku, kuma Mun saukar muku da haske mai girma. Waɗanda suka yi imani da Ubangiji suka riƙe Shi da ƙarfi, lalle Zai shigar da su cikin rahamarSa da falalarSa, kuma Zai shiryar da su zuwa gare Shi ta hanya madaidaiciya.

Mankind, a clear proof has now come to you from your Lord, and We have sent down to you a glorious light. Those who believe in God and hold fast to Him, will He surely admit to His mercy and grace, and will guide them to Himself along a straight path.

(Ayoyi na 174-175) Haka kuma, Alkur'ani ya kawo wa mutane hujjarsa daga Ubangijinsu: "Ya ku mutane, lalle hujja bayyananniya ta zo muku daga Ubangijinku." (Aya ta 174) Alamar Allah tana bayyana a cikin Alkur'ani wadda ke bambanta shi da abin da mutane ke fadi ko rubutawa, duka a tsari da kuma a sako. Wannan a bayyane yake har wasu lokuta, abin mamaki, mutanen da ba su fahimtar Larabci ko kadan suna yarda da shi.

(Verses 174-175) Again, the Qur’ān brings its own proof to mankind from their Lord: “Mankind, a clear proof has now come to you from your Lord.” (Verse 174) The Divine mark is apparent in the Qur’ān which distinguishes it from what human beings say or write in both construction and message. This is so clear that it is sometimes acknowledged, quite remarkably, by people who do not understand Arabic at all.

Mun taba tafiya a teku ta Atlantika zuwa birnin New York, wurin da muke so mu je. Mu fasinjoji shida daga ƙasashen Larabawa daban-daban, da yawancin ma'aikatan jirgin waɗanda suka fito daga Nubia a kudancin Masar mai nisa, mun shirya Sallar Juma'a. An bar ni in gabatar da hudubar, inda na saka wasu ayoyi da dama daga Alƙur'ani. Dukkan fasinjojin da ke cikin jirgin suka taru a kewayen mu don kallo.

Za su tambaye ka game da hukunci. Ka ce: "Allah Kansa ne Yake ba ku hukuncinSa game da gādon wanda ya mutu ba tare da barin magāji na kai tsaye ba. Idan wani mutum ya mutu ba shi da ɗa, kuma yana da ’yar’uwa, to, ita za ta gāji rabin abin da ya bar. Haka kuma, shi zai gāji dukan dukiyarta idan ita ta mutu ba ta da ɗa. Amma idan akwai ’yan’uwa mata biyu, to, su biyu tare za su sami kashi biyu bisa uku na abin da ya bar. Idan kuma akwai ’yan’uwa maza da mata, to, namiji zai sami rabon mata biyu. Allah Yana bayyana muku wannan duka domin kada ku ɓace, kuma Allah Masani ne ga kowane abu."

They will ask you for a verdict. Say, God Himself gives you His ruling concerning [inheritance from] a person who leaves no heir in the direct line. If a man dies childless and has a sister, she shall inherit one-half of what he has left, just as he shall inherit all her [property] if she dies childless. But if there are two sisters, they shall both together have two-thirds of whatever he has left; and if there are brothers and sisters, then the male shall have the equal of two females’ share. God makes all this clear to you, lest you go astray; and God knows everything. (Verse 176)

Saboda haka, wannan sūratu ta kammala da wata aya da ta shafi tsarin iyali da tsaro na zamantakewa da ake samu a cikin iyali. Wannan ya sa ƙarshen sūratun ya dace da farkonta, inda aka fara bayyana yawancin dokokin wannan tsarin zamantakewa. A nan ƙarshe, akwai dokoki da ke tafiyar da gādon mutumin da ake kira kalālah. Wannan kalma, wadda Abū Bakr da dukkan malamai suka bayyana ma’anarta, tana nufin mutumin da ba shi da iyaye ko ’ya’ya. Wato, ba ya barin wani magāji a layin gādo kai tsaye.

Thus, this sūrah is concluded with a verse that relates to the family system and to social security which is provided within the family. This brings the sūrah’s conclusion in line with its beginning, when many of the rules of this social system were first explained. Here in conclusion, we have rules governing the inheritance of a person who is described as kalālah. This term, defined by Abū Bakr and all scholars, describes someone who has no parents and no children. In other words, he leaves no heir in the direct line of inheritance.

Wasu daga cikin dokoki da suka shafi dukiyar irin wannan mutum an bayar da su tun farkon sūrah, wanda ke bayyana yadda ake raba dukiyarsa idan ba shi da magada a bangaren mahaifinsa amma magada a bangaren mahaifiyarsa ne suke gadonsa. A cikin wannan aya, an bayar da sauran dokokin da ke tafiyar da wannan irin gado. Idan mamacin da ba shi da magada a layin kai tsaye yana da 'yar'uwa, ko ta bangaren uwa da uba ko ta bangaren uba kawai, to ita take gadon rabin abin da dan'uwanta ya bari. Idan ita ma ta rasu ba tare da barin 'ya'ya ba ko iyaye, to dan'uwanta yana daukar dukiyarta duka bayan sauran magadan da suke da kaso da aka kayyade sun karbi rabonsu. Idan ya kasance mamacin yana da 'yan'uwa mata biyu ta bangaren uwa da uba ko ta bangaren uba kawai, to sun raba tare kashi biyu bisa uku na dukiyarsa. Idan yana da karin 'yan'uwa maza da mata, to ana amfani da ka'idar gaba daya wacce ke ba namiji kashi biyu na rabon mace wajen raba dukiyarsa. 'Yan'uwa ta bangaren uwa da uba suna hana 'yan'uwa ta bangaren uba kawai gado idan dukkan nau'ikan biyu sun rayu bayan mamacin.