Sūrah ɗin yanzu ta fara wani sabon zagaye, tana gabatar da halin waɗanda ke neman gaskiya da gaske kuma suke bin ta. Suna da hankali bayyananne, hanya madaidaiciya da niyya ta gaskiya. Waɗannan ƙungiya ce daga cikin mutanen wahayin da suka gabata waɗanda suka samu labarin Alƙur'ani. Don haka Alƙur'ani ya ba da labarin yadda suka karɓe shi bayan sun ji shi.
The sūrah now begins a new round, presenting the case of those who sincerely look for the truth and abide by it. They have clear minds, sound approach and sincere intentions. These are a group from the people of earlier revelations who came to know of the Qur’ān. The Qur’ān thus tells of how they approached it once they had heard it.
Waɗanda muka ba littafi a gabanin wannan, suna imani da shi. Idan kuwa an karanta musu shi, sai su ce: "Mun yi imani da shi, gaskiya ne daga Ubangijinmu. Lallai kafin wannan mun kasance masu miƙa wuya gare Shi." Waɗannan ne za a ba su ladansu sau biyu saboda sun yi haƙuri da wahala, suna kawar da mugunta da alheri, kuma suna ba da sadaka daga abin da Muka azurta su da shi. Kuma duk lokacin da suka ji maganar banza, sai su juya daga gare ta, su ce: "Ayyukanmu namu ne, ayyukanku kuma naku ne. Aminci a gare ku; ba ma neman zaman jahilai."
Those to whom We sent the book before this believe in it, and when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him. These are the ones who shall be given their reward twice for having been patient in adversity, having repelled evil with good, and having spent in charity out of what We have provided for them. And whenever they hear frivolous talk they turn away from it and say: ‘To us our deeds and to you yours.
Aminci ya tabbata a gare ku! Ba ma son hulɗa da jahilai.” (Ayoyi 52-55)
Peace be to you! We will have nothing to do with ignorant folk.’ (Verses 52-55)
Sa'īd ibn Jubayr ya ambata cewa wadannan ayoyi suna magana ne game da firistoci 70 da Negus ya aika.
Sa`īd ibn Jubayr mentions that these verses speak about 70 priests sent by Negus.
Sa'ad da suka hadu da Annabi ﷺ, ya karanta musu Suratu 36, Yā Sīn, daga farko har ƙarshe.
When they met the Prophet he recited to them Sūrah 36, Yā Sīn, from start to finish.
Sun yi kuka yayin da suke sauraronsa, sannan nan take suka bayyana imaninsu da Musulunci. Wadannan ayoyi sun tabbatar da abin da suka yi.
They were in tears as they listened to it and then immediately declared their belief in Islam. These verses confirm what they did.
Muhammad ibn Isĥāq ya ruwaito a cikin tarihin rayuwarsa ta Annabi ﷺ:
Muhammad ibn Isĥāq reports in his biography of the Prophet:
Lokacin da Annabi yana har yanzu a Makkah, wasu Kiristoci kusan 20 sun zo wurinsa bayan sun ji labarinsa a Habasha. Sun same shi a cikin Masallaci, suka zauna tare da shi suna tambayar sa game da addininsa. Wasu daga cikin kafirai daga Quraishawa suna zaune a wuraren taronsu na yau da kullum kewaye da Ka'aba.
When the Prophet was still in Makkah, some 20 Christians came to him after they had heard about him in Abyssinia. They found him in the Mosque, and they sat with him asking him about his faith. A number of unbelievers from the Quraysh were sitting in their normal gathering places around the Ka`bah.
Sa'ad da Kiristoci suka gama tambayoyinsu, Annabi ya kira su su yi imani da Musulunci, ya karanta musu wasu ayoyi na Alkur'ani. Da suka saurari Alkur'ani, sai suka zubar da hawaye. Nan take suka amsa kiran Annabi, suka bayyana imaninsu ga Allah da cewa Muhammadu ﷺ Manzon Allah ne da gaske. Suka tabbatar cewa ya yi daidai da siffar da suke da ita a gare shi a cikin Littafansu. Da suka tashi za su bar wurinsa, sai Abu Jahl da wasu daga cikin kafirai na Quraishawa suka tare su, suka tsawatar musu, suna cewa: "Ku ma kuna da mummunar shawara! Mutanenku sun aike ku nan ku samo bayanai game da wannan mutum; amma da kyar kuka zauna da shi kafin ku bar addininku, kuka karɓi maganarsa. Ba mu taɓa ganin wata tawaga mafi wauta ba kamar taku."
Membobin tawagar suka amsa: "Muna yi muku sallama, ba za mu shiga muhawara ta banza da ku ba. Mu muna bin abin da muka zaɓa, ku kuma kuna bin abin da kuka zaɓa. Ba mu yi jinkiri ba wajen amfana da alherin da aka miƙa mana." An ruwaito cewa wannan tawagar Kiristoci daga mutanen Najran ne.
When the Christians finished their questions, the Prophet called on them to believe in Islam and read some of the Qur’ān to them. When they listened to the Qur’ān, they were in tears. They immediately responded to the Prophet’s call, declared their belief in God and that Muhammad was truly God’s Messenger. They confirmed that he met the description they had of him in their Scriptures. When they rose to leave him, Abū Jahl and a number of the Quraysh unbelievers intercepted them, and reproached them, saying: “How ill advised you are! Your people sent you here to get information about this man; yet you hardly sat with him before you abandoned your faith and accepted his claims. We have never seen a more stupid delegation than yours.’ Members of the delegation replied: “We wish you peace, and we will not engage in futile argument with you. We follow what we choose and you follow what you choose. We have not been slow to take advantage of the good that has been offered us.’ It is reported that this Christian delegation was from the people of Najran.
Allah ne ya fi sani wanne rahoto ne ya fi inganci. An kuma ce su ne ake nufi a ayoyin Alƙur'ani da suka fara da: "Waɗanda muka aika musu littafi kafin wannan suna yi da shi..." (Aya ta 52). Amma na tambayi al-Zuhrī game da waɗannan ayoyi da kuma waɗanda suke magana a kansu. Ya ce mini: "Sau da yawa na ji daga malaman mu cewa suna magana ne a kan Negus [Allah ya yarda da shi] da mutanensa, kamar yadda kuma ayoyin da ke Sūrah 5, Al-Mā'idah, waɗanda ke cewa: "Lallai za ka sami cewa, daga cikin mutane, mafi tsananin ƙiyayya ga waɗanda suka yi imani su ne Yahudawa, da waɗanda suke haɗa abokan tarayya da Allah; kuma lallai za ka sami cewa mafi kusa daga cikinsu da ƙauna ga muminai su ne waɗanda suke cewa, 'Mu Nasara ne.' Wannan kuwa saboda akwai firistoci da majiɓinta a cikinsu, kuma saboda ba su da girman kai. Idan suka ji abin da aka saukar wa Manzon Allah, za ka ga idanunsu suna zubar da hawaye saboda gaskiyar da suka gane. Suna cewa:"
God knows best which report is more accurate. It is also stated that it is they that are referred to in the Qur’ānic verses starting with: “Those to whom We sent the book before this believe in it...” (Verse 52) However, I asked al-Zuhrī about these verses and of whom they speak. He said to me: “I have often heard from our scholars that they speak of Negus [may God be pleased with him] and his men, as also the verses in Sūrah 5, The Repast, which read: “You will certainly find that, of all people, the most hostile to those who believe are the Jews, and those who associate partners with God; and you will certainly find that the nearest of them in affection to the believers are those who say, “We are Christians.” This is so because there are priests and monks among them and because they are not given to arrogance. When they listen to what has been revealed to God’s Messenger, you see their eyes overflow with tears because of the Truth they recognise. They say:
"Ya Ubangijinmu, mun yi imani; don haka ka rubuta mu cikin waɗanda suke shaidar gaskiya."
“Our Lord, we do believe; so enrol us among those who bear witness to the truth.
Yaya za mu kasa yin imani da Allah da gaskiyar da ta zo mana, alhali kuwa muna fatan Ubangijinmu zai shigar da mu cikin masu adalci?" Saboda addu'arsu wannan, Allah zai saka musu da aljannoni da koguna ke gudana a ƙarƙashinsu, inda za su dawwama. Wannan ne lada ga masu kyautatawa; amma waɗanda suka kafirta suka ƙaryata ayoyinmu, su ne mazauna wutar jahim.
How could we fail to believe in God and the truth that has come to us when we dearly hope that our Lord will admit us among the righteous?” And for this their prayer God will reward them with gardens through which running waters flow, where they will abide. Such is the reward of those who do good; while those who disbelieve and deny Our revelations are destined for the blazing fire.” (5: 82-86)
Ko wane rukuni ne ayoyin nan ke magana a kansa, Alkur'ani yana kiran kafirai zuwa ga wani al'amari na musamman da suka sani. Don haka, yana gabatar musu da misali na yadda mutane masu hangen nesa mai haske ke karɓar Alkur'ani. Yadda suke mayar da martani gare shi, yadda suke gane gaskiyarsa, da kuma yadda yake dacewa da littattafansu na Ubangiji. Ba sa barin wani cikas, ko son zuciya ko girman kai, ya tsaya tsakaninsu da gaskiyarsa.
Whichever group of people these verses speak about, the Qur’ān is referring the unbelievers to a particular event which they knew about. It, thus, presents to them an example of how people with clear vision receive the Qur’ān. How they respond to it, recognize its truth and how it accords with their own Scriptures. They do not allow any impediment, whether desire or pride, to stand between them and its truth.
Haka kuma, suna shirye su jure duk wata wahala da jahilai za su jefa a hanyarsu.
Furthermore, they are prepared to put up with any difficulty the ignorant put in their way.
"Waɗanda Muka bai wa littafi tun kafin wannan suna ba da gaskiya gare shi." (Aya ta 52) Wannan na ɗaya daga cikin alamomin da ke tabbatar da gaskiyarsa. Dukan saƙonnin Allah sun dace da juna. Mutanen da suka saba da saƙonnin da suka gabata suna gane gaskiyar na ƙarshe, kuma suna shirye su yi imani da su, suna sane da cewa dukansu daga wurin Allah suke.
“Those to whom We sent the book before this believe in it.” (Verse 52) This is one of the signs confirming its truth. All divine revelations are consistent. People who have been familiar with earlier revelations recognize the truth of the latest ones and are ready to believe in them, knowing that they all stem from God.
"Kuma idan ana karanta musu shi, sai su ce: 'Mun yi imani da shi, gaskiya ne daga Ubangijinmu. Lalle ne tun kafin wannan mun kasance masu miƙa wuya gare Shi.'" (Ayah ta 53) Al-Ƙur'ani yana da bayyana sosai har yana buƙatar a karanta shi kawai, kuma mutanen nan da suka sami ɗan gogewa game da gaskiya sun san tabbas cewa daga tushe ɗaya yake. Saboda haka, suna samun kwanciyar hankali, suna sane da cewa daga babu wani sai Allah ne ya zo: "Gaskiya ce daga Ubangijinmu. Lalle ne tun kafin wannan, mun kasance masu miƙa wuya gare Shi." Irin wannan miƙa wuya ga Allah ita ce babbar manufar kowane addini.
“And when it is recited to them, they say: ‘We believe in it, for it is the truth from our Lord. Indeed even before this have we submitted ourselves to Him.’” (Verse 53) The Qur’ān is so clear that it needs only to be read out and these people who have had some experience of the truth know for certain that it comes from the same source. Thus, they are reassured, knowing that it comes from none other than God: “It is the truth from our Lord. Indeed, even before this have we submitted ourselves to Him.” Such submission to God is the central issue of every faith.
Waɗanda suka riga suka miƙa kansu ga Allah, kuma suka yi imani da Alƙur'ani idan an karanta musu shi, "waɗannan su ne za a ba su ladansu sau biyu saboda sun yi haƙuri a cikin wahala." (Aya ta 54) Haƙurinsu tare da miƙa kai ga Allah cikakke ne, wanda shi ne ma'anar Musulunci. Yana buƙatar ɗaukaka sama da sha'awa da jin daɗin jiki, domin a bi hanya madaidaiciya. Suna samun lada sau biyu saboda haƙurinsu a fuskantar wahala ta gaske. Wahala mafi wuya ita ce ta yaƙi da sha'awa, son zuciya da karkata daga hanya. Sun nuna haƙurinsu a dukan irin waɗannan yanayi, da kuma jimiri a fuskantar izgili da wahalar kafirai.
Those who have already submitted themselves to God, and who believe in the Qur’ān when it is recited to them “are the ones who shall be given their reward twice for having been patient in adversity.” (Verse 54) It is their perseverance with self-surrender to God in its fullest sense, which is the meaning of Islam. It requires rising above desire and carnal pleasure, in order to follow the true path. They gain a double reward because of their perseverance in the face of real adversity. The most difficult adversity is that of contending with desire, lust and deviation. They have shown their patience in all such circumstances, as well as perseverance in the face of the unbelievers’ ridicule and hardship.
Mumini nagari, duk da haka, yakan yi fiye da haka, domin shi ma yana "mayar da mugunta da alheri".
Good believers, however, do more than that for they also “repel evil with good’.
Wannan ya fi wahala sosai fiye da jimrewa a kan wahalar jiki da ta hankali.
This is indeed harder than perseverance in the face of physical and mental hardship.
Yana nufin ɗaukaka sama da girman kai na kai da kuma sha'awar mayar da martani ga izgili da ramako saboda cutar jiki. Haka kuma yana nuna ɗaukaka mataki na gaba da ɗaukar halin alheri domin a amsa mummuna da abu mai kyau. Wannan matsayi na girma ba a samunsa sai ga muminai nagari waɗanda suke jin cewa suna mu'amala da Allah, kuma suna neman yardarSa. Saboda haka, suna haƙuri, suna jurewa, ba tare da sun rasa jin gamsuwarsu ba.
It means rising above personal pride and the desire to reply to ridicule and avenge physical injury. It also entails rising a step higher and adopting a benevolent attitude so as to answer what is foul with that which is decent. This is a height of greatness only achieved by good believers who feel that they are dealing with God, and who look for His acceptance. Hence, they forbear and persevere without losing their feeling of contentment.
"Kuma suna ciyarwa daga abin da Muka azurta su da shi." (Aya ta 54) A nan sūrah ta ambaci cewa suna bayar da sadaka da kuɗi bayan ta jaddada kyautatawarsu ga wasu. Waɗannan nau'ikan karimci guda biyu, na kai da na kuɗi, suna fitowa daga tushe ɗaya, wanda ke sa mumini ya ɗaga kansa sama da sha'awar kai, don ya daraja abin da ya fi ƙima ta duniya. Dukansu sau da yawa ana ambatonsu tare a cikin Alƙur'ani.
“And having spent in charity out of what We have provided for them.” (Verse 54) Here the sūrah mentions their being charitable with money after having emphasized their kindness to others. These two types of generosity, the personal and the financial, spring from the same origin, one which makes a believer rise over personal desire so as to treasure what is higher than earthly values. Both are often mentioned together in the Qur’ān.
Mutanen da suke gamsuwa da addininsu suna nuna wata halayya kuma: wato, haƙuri da duk wata wahala da ke zuwa musu sakamakon miƙa wuyansu ga Allah, wato God: "Kuma idan suka ji maganar banza sai su juya daga gare ta, su ce:
People who are content with their faith also display another quality: namely, bearing patiently whatever hardship comes their way as a result of their self- surrender to God: “And whenever they hear frivolous talk they turn away from it and say:
"Ayyukanmu nasu ne, ayyukanku kuma naku ne. Aminci ya tabbata a gare ku! Ba ma neman zama da jahilai." (Aya ta 55) Maganar banza da wofi tana kashe lokaci ba tare da wani amfani ko ilimi ga zuciya ko hankali ba. Irin munanan kalaman nan ne da ke barin ɗanɗano mara daɗi a baki. Haka lamarin yake ko an yi ta ne ga wanda ke wurin, ko kuma an yi magana a kansa alhali ba ya nan.
‘To us our deeds and to you yours. Peace be to you! We will have nothing to do with ignorant folk.’“ (Verse 55) Frivolous, idle talk kills time without benefit or knowledge to heart or mind. It is the sort of vulgar language that leaves a bad taste in one’s mouth. It is the same whether it is addressed to someone who is present or spoken about when that person is absent.
Zukatan masu imani ba sa shiga irin wannan zance maras amfani, kuma ba sa sauraronsa. Suna cike da abin da imaninsu ya bukata, suna jin dadin haskensa da tsarkinsa:
Believing hearts do not engage in such idle talk, nor do they listen to it. They are preoccupied with the requirements of their faith, revelling in its light and purity:
Kuma idan suka ji zance marar amfani, sai su juya masa baya. Ba a tunzura su su mayar da martani irin nasa ba. Ba sa shiga cikin masu zance marar amfani, wofi, ko su shiga zazzafar musayar zagi da su. Maimakon haka, sukan bar masu tayar da hankali su tafi, suna kiyaye ɗabi'a mai kyau da zaman lafiya: "Mu muna da ayyukanmu, ku kuma kuna da naku. Salama ta tabbata a gare ku." (Aya ta 55) Ta haka suna kiyaye mafi girman matsayin ladabi, suna faɗin addu'a mai kyau, amma suna nuna a fili cewa ba sa son su shiga irin wannan hali: "Ba mu da wata harka da jahilai." (Aya ta 55) Ba ma son ɓata lokacinmu mai daraja, ko mu yi gogayya da su a zancensu marar amfani, ko ma mu saurare shi.
“And whenever they hear frivolous talk they turn away from it.” They are not provoked to reply in kind. They neither join those who are given to frivolous, idle talk nor enter into a slanging match with them. Instead, they leave malcontents alone, maintaining an attitude of decency and peace: “To us our deeds and to you yours. Peace be to you.” (Verse 55) Thus, they observe the highest standard of propriety, saying a kindly prayer, but making clear that they do not wish to share in such behaviour: “We will have nothing to do with ignorant folk.” (Verse 55) We do not wish to waste our precious time, match them in their idle talk, or even listen to it.
Wannan wani hoto ne mai haske na irin kwanciyar hankali da imani ke bayarwa. Yana nuna mumini yana daukaka kansa sama da rashin hankali, duk da haka yana rike da halin tausayi da kyautatawa. Yana zana wata bayyananniyar hanya da duk wanda ya so ya dauki dabi'un Musulunci zai bi. Babu shakka babu shiga cikin halayen jahilai. Akwai kawai wani hali da ke yin afuwa ga kurakuranshi, kuma yana yi musu fatan alheri ko da suna nufin cutar da mutum.
This is a shining picture of the sort of reassurance faith gives. It shows the believer rising above frivolity, yet still retaining a kind and charitable posture. It draws a clear line to follow for whoever wishes to adopt Islamic manners. There is certainly no participation with the ignorant. There is only an attitude that overlooks their faults, and wishes them well even though they are out to offend.