Duk lokacin da aka ambaci ɗan Maryam a matsayin misali, mutanenka sukan yi ihu, suna cewa: "Wane ne ya fi: gumakanmu ko shi?" Ba su ambace shi ba sai don su ƙalubalance ka. Mutane ne masu jayayya. Shi bawa ne kawai daga cikin bayinmu wanda Muka yi wa alheri, kuma Muka sanya shi misali ga Banu Isra'ila. Da ace nufinmu ne, da Mun maye gurbinku da mala'iku a cikin duniya. Shi alama ce ta Ranar Alƙiyama. Kada ku yi shakka game da ita, ku bi ni: wannan ita ce tafarki madaidaici. Kada Shaiɗan ya hana ku, don shi maƙiyinku ne bayyananne. Sa'ad da Isa ya zo da hujjoji bayyanannu, ya ce: "Lalle na zo muku da hikima, kuma don in bayyana muku wasu daga cikin abubuwan da kuke saɓani a kansu. Saboda haka ku ji tsoron Allah ku bi ni." Lalle Allah ne Ubangijina da Ubangijinku, saboda haka ku bauta masa shi kaɗai. Wannan ita ce tafarki madaidaici. Amma ƙungiyoyi suka sava wa juna a tsakaninsu. Kaiton waɗanda suka yi zalunci, saboda azaba mai raɗaɗi a ranar nan mai girma.
Whenever the son of Mary is cited as an example, your people raise an outcry, saying: 'Who is better: our deities or he?’ They cite him only to challenge you. They are contentious people. He was but a servant of Ours whom We had favoured and made an example to the Children of Israel. Had it been Our will, We could have made you angels, succeeding one another on earth. He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path. Let not Satan debar you; for he is your sworn enemy. When Jesus came with clear signs, he said: 7 /w come to you with wisdom, and to make clear to you some of that on which you differ. Therefore, fear God and follow me. God is my Lord and your Lord: so worship Him alone. This is a straight path. Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day. (Verses 57-65)
A cikin tarihin rayuwar Annabi, Ibn Ishaq ya ba da wannan riwaya:
In his biography of the Prophet, Ibn Ishaq gives the following report:
Annabi ya zauna tare da al-Walid ɗan al-Mughirah a Masallacin Harami, sai al-Nadr ɗan al-Harith ya shiga tare da su. Akwai wasu mutane kaɗan daga Quraish. Annabi ﷺ ya yi magana da su, amma al-Nadr ya katse shi. Annabi ﷺ ya yi muhawara da shi har sai ya sa shi yyi shiru. Sannan ya karanta musu wani sashe na Alƙur'ani wanda ya ƙunshi ayar da ke cewa: “Ku da duk abin da kuke bautawa baya ga Allah, ku ne makamashin wuta: wannan ne makomar da aka tanadar muku” (21: 98). Sai Annabi ﷺ ya tashi ya bar wurin.
The Prophet sat with al-Walid ibn al-Mughirah in the Sacred Mosque, and they were joined by al-Nadr ibn al-Harith. There were a few other men from the Quraysh. The Prophet spoke to them, but al-Nadr interrupted him. The Prophet argued with him until he silenced him. He then read to them a passage of the Qur’an that included the verse that says: “ You and all that you were wont to worship instead of God are but the fuel of hell: that is what you are destinedfor” (21: 98) The Prophet then left.
Sai kuma ya zo 'Abdullahi ɗan al-Ziba'ri na kabilar Tamim, wanda ya zauna tare da su. Al-Walid ya ce masa: ‘Al-Nadr bai kai Muhammad ﷺ ba. Lallai Muhammad ﷺ ya ce mu da abubuwan bautar da muke bautawa duk za su zama man wutar Jahannama.’ Ibn al-Ziba'ri ya ce: ‘Da ni ne na yi muhawara da shi, da na yi nasara. Ka tambayi Muhammad ﷺ ko duk wanda aka bautawa ban da Allah zai kasance a cikin wuta tare da waɗanda suke bautawa shi. To, mu muna bautawa mala'iku, Yahudawa kuma suna bautawa Uzair, Kiristoci kuma suna bautawa Isa ɗan Maryam.’ Al-Walid da waɗanda ke cikin Masallaci suka yaba da abin da Ibn al-Ziba'ri ya faɗa, suka ji cewa ya gabatar da hujja mai nasara. Lokacin da aka ambaci haka ga Annabi ﷺ, ya ce: ‘Duk wanda yake so a bauta masa a maimakon Allah, zai kasance tare da waɗanda suke bautawa shi. Waɗannan mutane ba sa bautawa kome sai Shaiɗan da duk abin da Shaiɗan ya umarce su su bautawa.’ Sai Allah ya saukar da ayar da take cewa: “Amma waɗanda kyakkyawan hukunci daga gare Mu ya riga ya tabbata a gare su, za a nisanta su daga wannan wuta.” (21: 101) Ma'ana, Isa, Uzair da sauran malamai da firistoci waɗanda suka kasance masu gaskiya a cikin imaninsu, amma daga baya mutane suka bauta musu kamar alloli, za su tsira daga wuta.
Then came 'Abdullah ibn al-Ziba'ri of the Tamim tribe who sat with them. Al-Walid said to him: ‘Al-Nadr was no match for Muhammad. Indeed Muhammad said that both we and the deities we worship will be the fuel of hell.’ Ibn al-Ziba'ri said: ‘Had I been the one who argued with him I would have won. Ask Muhammad whether everyone worshipped other than God will be in hell together with those worshipping him. Well, we worship the angels, and the Jews worship Ezra, while the Christians worship Jesus, son of Mary.’ Al-Walid and those who were in the Mosque admired what Ibn al-Ziba'ri had said and felt that he put forward a winning argument. When this was mentioned to the Prophet, he said: ‘Anyone who likes to be worshipped in place of God will be joined to those who worship him. These people only worship Satan and whoever Satan orders them to worship.’ God then revealed the verse that says: “But those for whom [the decree of] ultimate good has already gone forth from Us will be keptfar away from that hell.” (21: 101) This means that Jesus, Ezra and other rabbis and priests who were sincere in their faith, but were then worshipped as deities by later people will be safe from hell.
Haka kuma, game da hujjar cewa ana bautawa Isa, da kuma yadda al-Walid ibn al-Mughirah da wasu suka yaba da wannan hujja, Allah ya saukar da ayar da ke cewa:
Furthermore, concerning the argument about Jesus being worshipped and the admiration of the argument by al-Walid ibn al-Mughirah and others, God revealed the verse that says:
"Duk lokacin da aka ambaci ɗan Maryama a matsayin misali, mutanenka sukan yi kuka sosai."
“ Whenever the son ofMary is cited as an example, your people raise an outcry” (Verse 57)
A cikin al-Kashshaf, tafsirin Alkur'ani, al-Zamakhsharī ya ba da wani rahoto mai kama da wannan, amma bai ambaci tushensa ba. Rahotannin biyu sun nuna a fili yadda mutanen Larabawa na zamanin jahiliyya suke da yawan gardama. Sun kasance kamar yadda Alkur'ani ya siffanta su: "Mutane ne masu gardama."
In al-Kashshdf a commentary on the Qur’an, al-Zamakhsharl gives a broadly similar report, without mentioning its source. Both reports show clearly how argumentative the pagan Arabs were. They were exactly as the Qur’an describes them: “ They are contentious people”.
(Ayar 58) Lallai sun kasance ƙwararru wajen jayayya. Sun fahimci abin da Alƙur'ani da Annabi ﷺ ke nufi, amma sun yi ƙoƙari sosai don karkatar da ma'anarsa, sun shiga cikin muhawara mai zafi, suna amfani da gaskiyar cewa furucin Alƙur'ani yana da ma'ana gama-gari. Wannan halin kowane mutum ne marar gaskiya, wanda ke neman sarrafa kalmomi da jimloli don karkatar da abin da ma'anarsa a bayyane take. Saboda haka, Annabi ﷺ ya hana jayayya mai tsanani sosai. Abu Umamah, wani sahabin Annabi ﷺ, ya ruwaito cewa: "Annabi ﷺ ya fito wata rana sai ya tarar da wasu mutane suna jayayya game da Alƙur'ani."
(Verse 58) They were certainly skilful in dispute. They realized what the Qur’an and the Prophet meant, but they tried hard to twist its meaning, indulged in polemics, exploiting the fact that the Qur’anic statement was general in its implication. This is characteristic of everyone who is devoid of sincerity, seeking to manipulate words and phrases in order to twist what was a clear meaning. Therefore, the Prophet strictly prohibited contentious arguments. Abu Umamah, a Companion of the Prophet, reports: “The Prophet came out once only to find some people involved in argument concerning the Qur’an.
Ya yi fushi sosai har fuskarsa ta yi kama da an zuba masa vinegar. Sai ya ce musu: ‘Kada ku yi jayayya game da littafin Allah ta hanyar ambaton wasu sassansa a kan wasu. Babu al’umma da take ɓata sai dai idan ta kasance mai yawan jayayya.’ Sannan ya karanta ayar Alkur’ani da ke cewa: {Ba su ambace shi ba sai don su yi muku jayayya. Mutane ne masu jayayya.} (Aya ta 58)
He was so angry that he looked as though vinegar had been poured over his face. He then said to them: ‘Do not argue about God’s book citing parts of it against other parts. No community strays into error unless they are given to contentious argument.’ He then quoted the Qur’anic verse that says: ‘They cite him only to challenge you. They are contentious people.’ (Verse 58)
Wata fassarar daban da za a iya yi wa wannan magana, "Wane ne ya fi: gumakanmu ko shi?", tana samun goyon baya daga gaba ɗaya ma'anar ayoyin da suka yi magana game da labarinsu game da mala'iku. Abin da suke nufi shi ne bautar da suke yi wa mala'iku ta fi bautar da Kiristoci suke yi wa Ísa, domin mala'iku sun fi kusa da Allah ta fuskar halittarsu da asalinsu. Tsarki ya tabbata ga Allah daga duk abin da suke zargi. Saboda haka, magana cewa, "Ba su ambace shi ba sai don su ƙalubalance ku. Mutane ne masu jayayya," tana zama amsa ga Ibn al-Ziba‘ri kamar yadda aka nuna a baya. Haka kuma, tana nufin cewa ambaton da suke yi game da abin da Kiristoci suke bautawa ba shi da inganci, domin yana karkata daga gaskiyar tauhidin Allah. Ba daidai ba ne a kwatanta karkacewa ɗaya daga gaskiya da wata; dukkansu ƙarya ne. Wannan fassara tana da ma'ana.
Another possible interpretation of the statement, “ Who is better: our deities or he?' is supported by the general drift of the verses referring to their legend about the angels. What they meant is that their worship of the angels is better than the Christians’ worship of Jesus, because the angels are closer to God in their nature and descent. Exalted is God above all that they allege. Thus, the statement, ‘ They cite him only to challenge you. They are contentious people', serves as a reply to Ibn al- Ziba‘ri as suggested earlier. Moreover, it means that their citing of what the Christians worship is invalid, because it deviates from the truth of God’s oneness. It is not right to compare one deviation from the truth with another; they are all false. This interpretation is reasonable.
Saboda haka surar ta yi wannan sharhi: "Shi bawa ne kawai daga cikin bayinmu wanda Muka yi wa ni'ima, kuma Muka sanya shi abin koyi ga Banu Isra'ila" (Aya ta 59). Ba shi ne abin bautawa da za a bauta masa ba, ko da yake wasu Kiristoci sun karkata daga tafarki madaidaici, suka bauta masa. Bawa ne kawai, mai samun ni'ima daga Allah, kuma babu laifi a kansa saboda mutane sun bauta masa. Allah ya ba shi ni'imomi domin ya zama abin koyi ga Banu Isra'ila su bi.
Hence, the surah makes the following comment: “He was but a servant of Ours whom We had favoured and made an example to the Children ofIsrael” (Verse 59) He was no deity to be worshipped, even though some Christians deviated from the true path and did worship him. He was only a favoured servant of God, and no blame attaches to him for the fact that people worshipped him. God granted him favours so that he would be an example for the Children of Israel to follow.
Amma, sun manta da darasin, sai suka ɓace.
However, they forgot the lesson and went astray.
Surah ta tattauna labarin almara na Larabawa game da mala'iku, tana mai bayyana a fili cewa su wani ɓangare ne na halittar Allah. Idan Allah ya so, da ya sa mala'iku su maye gurbin mutane a duniya, ko kuma ya mayar da wasu mutane mala'iku su maye su: "Da ma mun so, da mun sanya ku mala'iku, suna maye juna a bisa ƙasa." (Aya ta 60)
Duk al'amuran halitta Allah ne yake ƙayyade su; duk abin da Allah ya so ya halitta, tabbas zai wanzu. Babu wata dangantaka tsakanin wani abu na halittarSa da Shi face dangantakar halitta da Mahaliccinta, bawa da Ubangijinsa.
The surah discusses the Arabs’ legend about the angels, making it clear that they are part of God’s creation. Had God willed, He would have made the angels succeed them on earth, or He would have transformed some people into angels to succeed them: “Had it been Our willy We could have made you angels, succeeding one another on earth.” (Verse 60) All questions of creation are determined by God; whatever He wills to create will surely come into existence. None of His creation has any relation to Him other than that of a created being with its Creator, a servant with its Master.
Wani sakon kuma game da Yesu yana tunatar da su Ranar Tashin Alkiyama, wadda suka musanta: "Shi alama ce ta Ranar Alkiyama. Kada ku yi shakka game da ita, amma ku bi Ni: wannan ita ce hanya madaidaiciya. Kada Shaidan ya hana ku; domin shi maƙiyinku ne na tabbata." (Ayoyi 61-62)
Yawancin maganganun Annabi ﷺ suna magana game da dawowar Yesu, ɗan gajeren lokaci kafin Ranar Alkiyama. Wannan shi ne watakila abin da ke nuni cikin wannan magana: "Shi alama ce ta Ranar Alkiyama!" Ma'ana, yana sanar da kusantowarta. Abu Hurairah ya ruwaito cewa Annabi ﷺ ya ce: "Na rantse da wanda ransa yake a hannunSa, ɗan Maryam zai sake dawowa cikinku yana mai zama alƙali mai adalci. Zai karya gicciye, ya kashe alade, kuma ya soke harajin kuɗi. Dukiya za ta yi yawa har ba wanda zai karɓi kuɗi. Lallai sujada ɗaya ga Allah ta fi wannan duniya gabaki ɗaya da abin da ke cikinta." [Malik, al-Bukhari, Muslim da Abu Dawud ne suka ruwaito shi.] Jabir ya ruwaito cewa Annabi ﷺ ya ce: "Wata jama'a daga al'ummata za ta ci gaba da yaƙi, tana riƙe da gaskiya, har zuwa Ranar Shari'a. Sa'an nan Yesu, ɗan Maryam, zai sauko, kwamandansu kuma zai ce masa: 'Zo ka jagorance mu cikin salla.' Zai amsa: 'A'a. Wasu daga cikinku su ke jagorantar wasu.' Wannan kawai wani fanni ne na girman da Allah ya ba wannan al'umma." [Muslim ne ya ruwaito shi.]
Another statement about Jesus reminds them of the Last Hour which they denied: “He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path. Let not Satan debar you; for he is your sworn enemy” (Verses 61-62) A number of the Prophets statements speak of Jesus’ second coming, a short time before the Last Hour. This is perhaps what is indicated in the statement: 'He is a portent of the Last Hour! It means that he informs of its approach. Abu Hurayrah quotes the Prophet as saying: “By Him who holds my soul in His hand, the son of Mary is about to come back among you, serving as a just arbiter. He will break the cross, kill the pig and abolish tribute money. Wealth will be so abundant that no one will accept money. Indeed one prostration before God will be better than this whole world and all that it contains.” [Related by Malik, al-Bukharl, Muslim and Abu Dawud.J Jabir quotes the Prophet as saying: “A group of my community will ever continue to fight, holding on to the truth, until the Day of Judgement. Jesus, son of Mary, will then come down and their commander will say to him: ‘Come and lead us in prayer.’ He will reply: ‘No. Some of you lead others.’ This is just an aspect of honour God has granted to this community.” [Related by Muslim.)
Duk wannan yana cikin duniyar da ta wuce fahimtarmu. Mu muna samun labarinsa ne daga wurin Annabi mai gaskiya, kuma ambatonsa yana cikin Alkur'ani. Babu wani mutum da yake da wani hukunci a kansa face abin da aka bayyana a cikin waɗannan majiyoyi biyu.
All this belongs to the realm beyond our perception. We are informed of it by the Prophet who tells the truth and references to it are given in the Qur’an. No human being has any say in this other than what has been stated in these two sources.
"Shi alama ne ga Sa'a. Kada ku yi shakka game da ita, ku bi Ni: wannan hanya madaidaiciya ce?" (Aya ta 61) Suna da shakku masu ƙarfi game da zuwan Sa'a, amma Alƙur'ani yana kira gare su su tabbata da ita. Haka kuma, sun kauce daga shiriya, kuma Alƙur'ani yana kira gare su, ta hannun manzon Allah ﷺ, su bi shi a kan madaidaiciyar hanya wadda ke tabbatar da cewa masu tafiya a kanta ba za su ɓace ba. Yana bayyana musu a fili cewa karkacewarsu sakamakon bin Shaiɗan ne kawai, alhali ya fi musu kyau su bi manzon Allah ﷺ.
“He is a portent of the Last Hour. Have no doubt about it, but follow Me: this is a straight path? (Verse 61) They had strong doubts about the coming of the Last Hour, but the Qur’an calls on them to be certain of it. Likewise, they steered away from guidance and the Qur’an urges them, through God’s messenger, to follow him along the straight path which ensures that its travellers will not go astray. It makes it clear to them that their deviation is only the result of their following Satan when they would be better advised to follow God’s messenger:
“Kada Shaidan ya hana ku; lallai shi maƙiyinku ne bayyananne?” (Aya ta 62) Alƙur'ani kullum yana tunatar da mutane game da ci gaba da gwagwarmayar da ke tsakaninsu da Shaidan, wadda ta kasance tun zamanin Adam, mahaifinsu na farko, da kuma haɗuwarsu ta farko a Aljanna. Babu wanda zai fi rashin kulawa kamar wanda ya san cewa wani maƙiyi mai sa ido, wanda ya rantse da gaba, yana jiran dama ta musamman don kai masa hari, sannan bai kula da kare kansa ba.
“Let not Satan debar you; for he is your sworn enemy? (Verse 62) The Qur’an always reminds people of the on-going battle between them and Satan that has been raging since the time of Adam, their first father, and the first encounter in heaven. No one can be more heedless than one who knows that a watchful, sworn enemy is deliberately waiting for a chance to attack him and yet does not take care to protect himself.
A akasin haka, yana matsowa kusa da abokin gaba mai tsayin daka, har ma yana bin jagorancinsa.
On the contrary, he moves closer to the determined enemy and even follows his lead.
Musulunci ya sanya mutum a tsakiyar wannan gwagwarmayar da ba ta ƙarewa da Shaidan.
Islam places man in the midst of this ever-raging battle with Satan.
Yana danganta masa riba da nasarori waɗanda babu wanda zai iya tunaninsu, idan ya yi nasara. Haka kuma, asararsa, idan an ci shi, ba wanda zai iya ƙidaya ta. Ta haka ne Musulunci yake karkatar da ƙarfin fama na mutum zuwa wannan yaƙi da ke ci gaba, wanda ke tabbatar da ɗan Adam a matsayinsa, yana ba shi matsayinsa na musamman a cikin sauran halittu. Don haka, babban burin mutum a duniya shi ne ya samu nasara a kan maƙiyinsa, Shaiɗan. Idan ya yi haka, zai rinjayi mugunta da fasikanci, ya kuma kafa tushe mai ƙarfi na alheri da tsarki.
It assigns to him gains that are beyond anyone’s imagination, should he be victorious. Likewise, his loss, should he be defeated, is beyond anyone’s reckoning. Thus, Islam steers man’s fighting ability to this on-going battle which asserts the humanity of man, giving him his special position among the rest of creatures. Thus, the highest aim for man on earth is to achieve victory against his enemy, Satan. Once he does, he overcomes evil and wickedness and establishes firm roots of goodness and purity.
Surah yanzu tana magana ne game da Isa, tana bayyana gaskiya game da shi da abin da ya yi wa'azi a kai, da kuma yadda mutanensa suka sabawa juna game da shi, kafin zamaninsa da bayan zamaninsa.
The surah now speaks about Jesus, stating the truth about him and what he preached, and how his people differed about him, both before and after his time:
Sa'ad da Yesu ya zo da alamomi bayyanannu, ya ce: "Na zo muku da hikima, kuma domin in bayyana muku wasu daga cikin abubuwan da kuke saba wa juna a kansu."
When Jesus came with clear signs, he said: 7 have come to you with wisdom, and to make clear to you some of that on which you differ.
To haka, ku ji tsoron Allah ku bi ni. Lallai Allah ne Ubangijina da Ubangijinku:
Note: the rules ask that "God" be rendered with the Hausa word for God, not "Allah", so the translation should read as follows instead:
To haka, ku ji tsoron Ubangiji ku bi ni. Lallai Ubangiji ne Ubangijina da Ubangijinku:
Therefore, fear God and follow me. God is my Lord and your Lord:
saboda haka ku bauta Masa shi kaɗai. Wannan ita ce hanya madaidaiciya. Amma ƙungiyoyi sun saɓa wa juna a tsakaninsu. To, kaiton waɗanda suka yi zalunci, saboda azaba mai raɗaɗi da za ta same su a ranar da take da tsanani.
so worship Him alone. This is a straight path. Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day.
Haka kuma Isa ya zo wa mutanensa da alamomi bayyanannu, ko mu'jizozin da Allah ya ba shi, ko koyarwar da ke shiryar da mutum a kan tafarki madaidaici. Ya ce wa mutanensa: "Na zo muku da hikima. Duk wanda aka ba shi hikima, to lalle an ba shi abu mai yawa na alheri, kuma yana cikin tsaro, kuma an tabbatar masa da tafarkinsa." Aikin Isa kuma ya bayyana musu wasu daga cikin al'amuran da suka yi sabani a kansu. Lalle ne, sun sabawa juna a abubuwa da dama na shari'ar Musa, har bambancin ra'ayinsu ya raba su zuwa bangarori masu adawa da juna.
Thus, Jesus came to his people with clear signs, whether miracles God granted him or teachings that lead along the right way. He said to his people: 'I have come to you with wisdom . Whoever is granted wisdom is indeed granted much of what is good, and he is safe and assured of his way. Jesus’ mission also clarified for them some of the questions over which they differed. Indeed, they differed on many aspects of the law of Moses, allowing their variances to split them into hostile factions.
Haka kuma Isa ya yi kira gare su da su kiyaye tsoron Allah kuma su yi masa biyayya cikin saƙon Ubangiji da ya isar musu. Ya bayyana ƙa'idar tauhidi a fili, ba tare da yarda da wani sassauci a cikinta ba: "Lallai Allah ne Ubangijina da Ubangijinku, saboda haka ku bauta masa shi kaɗai." (Aya ta 64) Bai taɓa cewa shi Allah ne ba, ko kuma shi ɗan Allah ne ba. Bai taɓa yin magana game da wata dangantaka tsakaninsa da Allah ba sai dai ta kasancewarsa bawan Allah. Bugu da ƙari, ya bayyana cewa saƙonsa ya zayyana hanya madaidaiciya, ba tare da karkata ko kuskure ba. Duk da haka, waɗanda suka zo bayansa sun yi ta jayayya sosai, suka rarraba kansu zuwa ƙungiyoyi kamar waɗanda suka gabace shi. A cikin wannan kuwa sun zama azzalumai, suna dogara ga wata sahihiyar hujja ba.
Jesus also invited them to maintain their fear of God and to obey him in the Divine message he delivered to them. He declared the principle of God’s oneness in full clarity, admitting no compromise in it: “God is my Lord and your Lord: so worship Him alone.” (Verse 64) He never said that he was God, nor that he was God’s son. He never made any reference to any relationship between him and God other than that of his being God’s servant. Furthermore, he stated that his message demarcated a straight path without bend or error. Yet those who came after him disputed much, splitting into factions like those who preceded him. In this they were wrongdoers, relying on no sure information.
Saboda haka, gargaɗi ne: "To, ƙunci ya tabbata ga azzalumai saboda azaba mai raɗaɗi a wata rana mai tsanani" (Aya ta 65).
Hence, the warning: “Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day” (Verse 65)
Saƙon Annabi Isa ya kasance ga Banu Isra'ila. Suna jiran zuwansa domin ya cece su daga bautar wulakanci da suke ciki a hannun Romawa. Amma da ya zo, sai suka musanta shi, suka kuma adawa da shi. Har ma sun shirya makirci domin a gicciye shi. Isa ya same su a rabe zuwa ƙungiyoyi masu yawa, mafi muhimmanci daga cikinsu sun kasance kamar haka:
Jesus’ message was addressed to the Children of Israel. They were awaiting his coming to save them from their humiliating bondage to the Romans. Yet when he came, they denied and opposed him. Indeed, they even plotted to get him crucified. Jesus found them divided into numerous sects, the most important of which were as follows:
Sadusiyawa, waɗanda aka sanya wa suna bayan Zadok, wanda iyalinsa suka riƙe kula da Haikali tun zamanin Dawud da Sulaiman.
1. The Sadducees, named after Zadok, whose family retained custody of the Temple since the time of David and Solomon.
Bisa ga dokarsu, dole ne ya kasance zuriyar Haruna, ɗan'uwan Musa. Domin, kula da Haikali na hannun zuriyar Haruna ne. Da yake riƙe da wannan muƙami, sun kasance masu tsananin bin ƙa'idojin ibada dalla-dalla, suna kuma yin Allah-wadai da duk wani karkacewa daga gare su. Duk da haka, a al'amuran kansu, sun kasance masu sassauci, suna jin daɗin jin daɗin rayuwa. Sun kuma musanta Ranar Tashin Alƙiyama.
According to their law, he must have been a descendant of Aaron, Moses’ brother. For, custody of the Temple belonged to Aaron’s descendants. Holding such an office, they were very strict on detailed worship rituals, denouncing any deviation. Nevertheless, in personal matters, they were lax, enjoying life’s pleasures. They denied the Day of Resurrection.
2. Farisawa. Suna cikin jayayya da Sadukiyawa, suna sukar tsananin biyayyarsu ga al'adun ibada duk da cewa su kansu sun ƙi Ranar Tashin Alƙiyama. Halinsu mafi yawan lokuta shi ne rashin kula da jin daɗin duniya, ko da yake wasu daga cikinsu suna alfahari da iliminsu. Annabi Isa ya yi Allah-wadai da irin wannan halin.
2. The Pharisees. They were in dispute with the Sadducees, objecting to their strict observation of worship rituals while denying the Day of Resurrection. Their most common characteristic was their disregard of worldly pleasures, even though some of them took pride in their knowledge. Jesus denounced such an attitude.
3. Samariyawa. Sun kasance gauraye ne daga Yahudawa da Assuriyawa.
3. The Samaritans. They were a mixture of Jews and Assyrians.
Sun yi imani da Attaura kawai, wato littattafai biyar na farko na Tsohon Alkawari. Sun musanta littattafan da daga baya suka biyo baya, waɗanda sauran Yahudawa suka karɓa a matsayin ɓangare na littafinsu mai tsarki.
They believed only in the Pentateuch, or the first five books of the Old Testament. They denied the later books accepted by other Jews as part of their scripture.
4. Al-Usiyyun, ko Essenawa (Essenians). Waɗannan sun sami tasiri daga wasu akidun falsafa, kuma sun keɓe kansu daga sauran ƙungiyoyin Yahudawa.
4. The Essenes, or Essenians. These were influenced by some philosophical doctrines, living in isolation of other Jewish sects.
Tafarkinsu ya kasance na zuhudu ne, kuma yana da tsari mai tsauri.
Theirs was an ascetic, strictly organized sect.
Bugu da ƙari, akwai ƙungiyoyi masu yawa wadanda suka haifar da rudani mai yawa a cikin imani da al'adun Yahudawa. Yahudawa a lokacin sun yi haƙuri da wulakanci a karkashin Romawa, suna jiran 'yantar da su a hannun Almasihu. Sa'ad da Almasihu, Yesu Kristi, ya zo wurinsu yana shelar cewa: "Allah ne Ubangijina da Ubangijinku, saboda haka ku bauta masa shi kaɗai", kuma yana wa'azin dokar haƙuri da ruhaniyanci, sai malaman addini na sana'a, waɗanda suka ba da muhimmanci sosai ga al'adu, suka adawa da shi. An rawaito cewa ya ce game da su: "Suna ɗora nauyi mai wuyar ɗauka a kan kafaɗun mutane, amma su kansu ba sa son ko yatsa ɗaya su motsa su. Suna yin kowane abu don jawo hankalin mutane. Suna yin ɗamarar kawunansu manya, kuma suna yin igiyoyin rigunansu tsawo. Suna son wuri mafi daraja a liyafa, da kujerun gaba a majami'u."
In addition, there were numerous other sects that gave rise to much confusion in Jewish beliefs and traditions. The Jews at the time tolerated humiliation under the Romans, and awaited their deliverance at the hands of the Messiah. When the Messiah, Jesus Christ, came to them declaring that God is my Lord and your Lord: so worship Him alone, and preaching a law of tolerance and spiritualism, he was opposed by the professional clerics who gave paramount importance to rituals. He is reported to have said about them: “They make loads that are hard to carry and lay them on the shoulders of the people. However, they are not willing to lift a finger to move them. They do everything to attract people’s attention. They make their headbands large and the tassels on their shawls long. They love the place of honour at dinners and the front seats in synagogues.
Suna son a gaishe su a kasuwanni, kuma a kira su da "Rabbi" (Malam). (Matta 23: 4-7)
Ana kuma nakalto shi yana yi musu magana haka: "Ku makafin jagorori! Kuna tace sauro daga cikin ruwan inabinku, amma kuna haɗiye raƙumi. Kaiton ku, malaman attaura da Farisawa! Ku munafukai! Kuna wanke wajen waje na kofuna da faranti."
They love to be greeted in the marketplaces and to have people call them Rabbi.” (Matthew 23: 4-7) He is also quoted as addressing them thus: “You, blind guides! You strain gnats out of your wine, but you swallow camels. How horrible it will be for you, scribes and Pharisees! You hypocrites! You clean the outsides of cups and dishes.
Amma a ciki suna cike da kwaɗayi da sha'awoyi marasa iyaka. Ku makafin Farisawa! Da farko ku tsaftace cikin kofuna da faranti domin su ma waje ya tsabta. Kaiton ku, marubuta da Farisawa! Ku munafukai! Kuna kama da kaburburan da aka yi wa farar fenti, waɗanda suke da kyau a waje amma a ciki cike suke da ƙasusuwan matattu da kowane irin ƙazanta.” (Matta 23: 24-27)
But inside they are full of greed and uncontrolled desires. You blind Pharisees! First clean the inside of the cups and dishes so that the outside may also be clean. How horrible it will be for you, scribes and Pharisees! You hypocrites! You are like whitewashed graves that look beautiful on the outside but inside are full of dead peoples bones and every kind of impurity.”3 (Matthew 23: 24-27)
Sa'ad da muke karanta maganganun Yesu (aminci ya tabbata a gare shi) a yau da kuma irin waɗannan rubuce-rubuce, mun fahimci yadda suka dace da malaman addini na ƙwarewa a dukkan addinai. Dukkansu iri ɗaya ne.
When we read today these words of Jesus (peace be upon him) and similar texts, we realize how applicable they are to professional clerics of all religions. They are all of the same type.
Lokacin rayuwar Yesu a duniya ya ƙare, sai ya koma wurin Ubangijinsa. Daga baya, mabiyansa sun rarrabu zuwa ƙungiyoyi da ɓangarori: wasu sun mai da shi abin bautawa; wasu suka mai da shi ɗan Allah; wasu kuma suna mai da Allah ya zama Triniti na uku, ɗaya daga cikinsu shi ne Yesu. Don haka tsantsar akidar tauhidin Allah da Yesu ya yi wa'azi ta ɓace, haka nan kiransa ga mutane su bauta wa Allah shi kaɗai, suna tsarkake biyayyarsu gare shi.4
Jesus’ term on earth came to its end and he went to his Lord. Later, his followers split into groups and factions: some made him a deity; some made him the son of God; others make God a trinity of three one of whom is Jesus. The pure concept of God’s oneness preached by Jesus has, thus, been lost, as also his call on people to worship God alone, pure in their submission to Him.4
“Amma ƙungiyoyin sun saɓa wa juna. To, ta halaka ga waɗanda suka yi zalunci saboda azabar raɗaɗi ta wata rana mai girma.” (Aya ta 65) Sa'an nan larabawan jahiliyya suka yi jayayya da Annabi ﷺ game da Ísa, suna dogara da abin da waɗannan ƙungiyoyi daban-daban suka ƙirƙira da saƙa na labaru game da shi.
“ Yet are the sects at variance among themselves. Woe, then, to the wrongdoers for the painful suffering that will befall them on a grievous day." (Verse 65) Then the pagan Arabs disputed with the Prophet concerning Jesus, basing their argument on what these different factions fabricated and weaved of legends about him.