Allah Maɗaukakin Sarki ya ce, {Hakika waɗanda suke tsoron Allah daga cikin bayinsa su ne malamai, domin Allah Mabuwayi ne, Mai yawan gafara.} (Fatir: 28)

Allah Most High says, {Those truly fear Allah among His servants who have knowledge, for Allah, is Exalted in Might, oft- Forgiving.} (Fatir: 28)

Wannan ayar a fili yake nufin malamai masu sanin Allah, Maɗaukakin Sarki. Ibn `Abbas ya ce, "Abin da ake nufi su ne waɗanda suka san girman Allah, da daraja da ikonsa sosai, kuma suke tsoron sa fiye da kowa." Mujahid da Al-Sha'bi sun ce, "Mutanen ilimi su ne waɗanda suke tsoron Allah." Al-Rabi' ya ƙara da cewa, "Duk wanda ba ya tsoron Allah, ba za a taɓa ƙaddara shi ya zama malami ba." Allah Maɗaukaki kuma ya ce, {Waɗanda suke ɓoye hujjoji bayyananu da muka saukar, da shiriya, bayan mun bayyana ta ga mutane a cikin Littafi, to waɗannan Allah zai la'ance su, kuma masu la'antawa su la'anta su.} (Al-Baqarah: 159)

This verse clearly refers to the scholars who are acquainted with Allah, Most High. Ibn `Abbas said, "What is meant, are those who are well acquainted with Allah's Might, Dignity and Power and (will) fear Him more than all other people." Mujahid and AI-Sha'bi said, "The men of knowledge are those who fear Allah." AI-Rabi' said further, "Whoever has no fear of Allah, he will never be decreed to be a scholar." Allah Most High also said, {Those who conceal the clear signs we have sent down, and the Guidance, after we have made it clear for the people in the Book, on them shall be Allah's curse and the curse of those entitled to curse.} (AI-Baqarah: 159)

Wannan aya an saukar da ita ne a matsayin yin Allah-wadai ga malaman Yahudawa. Alamomi bayyanannu suna nufin hukunce-hukuncen Allah, dokoki da hukunce-hukunce.

This verse was revealed as a condemnation to the Jewish scholars. The clear signs refer to the Divine prescriptions, rules and penalties.

{Hanyar shiryarwa} tana nufin annabce-annabcen Muhammad (SAW) da siffofinsa a cikin littafinsu. {Bayan mun bayyana shi ga mutane} yana nufin 'ya'yan Isra'ila. {Littafin} yana nufin Attaura. {A kansu} yana nufin waɗanda suke ɓoye gaskiya. {Kuma la'anar masu cancantar la'ana} yana nufin dukkan halitta banda aljannu da mutane, kamar yadda Ibn 'Abbas (Allah ya yarda da shi) ya faɗa. Ibn Mas'ud ya ce: "Idan musulmi biyu suka shiga la'antar juna, la'anarsu tana komawa ga Yahudawa da Nasara waɗanda suke ɓoye annabce-annabcen da siffofin Muhammad ﷺ a littattafansu." Haka nan Allah Maɗaukakin Sarki ya ce: {Kuma ka tuna lokacin da Allah ya karɓi alkawari daga waɗanda aka ba littafi, cewa lallai ne ku bayyana shi ga mutane, kada ku ɓoye shi, amma suka jefar da shi a bayan bayansu, suka sayar da shi da ƙaramin farashi! Kuma mummunar ciniki ce suka yi.} (Al-Imran: 186)

{The Guidance} means the prophecies of Muhammad (pbuh) and his features in their book. {After we have made it clear for the people} refers to the children of Israel. {The Book} refers to the Torah. {On them} means those who conceal the truth. {And the curse of those who are entitled to curse} refers to all of creation except jinn and mankind as Ibn 'Abbas (may Allah be pleased with him) stated. Ibn Mas'ud said, "When two Muslims indulge in cursing, their curse would return to the Jews and the Christians who conceal the prophecies of and features of Muhammad (pbuh) in their books." Moreover, Allah Most High states, {And remember Allah took a covenant from the people of the Book, to make it known and clear to mankind, and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain! And vile was the bargain they made.} (Al-Imran: 186)

Al-Wahidi ya ce, "Wadannan ayoyi an saukar da su ne game da Yahudawan Madina wadanda Allah ya umarce su da bayyana annabce-annabce, siffofi da manufar Muhammadﷺ kamar yadda aka ambata a cikin littafinsu, Attaurat."

Al-Wahdi stated, "These verses were revealed concerning the Jews of Medina whom Allah commanded to publicize the prophecies, features and the mission of Muhammad (pbuh) as stated in their Book, the torah.

{To make it known and clear to mankind,} yana nufin Alkawarin Allah da malaman Yahudawa cewa za su bayyana wa mutane abin da ke cikin littafinsu, ciki har da annabce-annabcen Muhammad ﷺ, kamar yadda Al-Hasan ya faɗa. {But they threw it away behind their backs} Ibn `Abbas (Allah ya yarda da shi da mahaifinsa) ya ce, "Sun karya alkawarinsu." "And purchased with it some miserable gain!" Sun fi son riba marar daraja da ƙasƙanci a kan bayyana gaskiya. {And vile was the bargain they made.} Ibn 'Abbas (Allah ya yarda da shi) ya yi sharhi cewa, "Sun yi ciniki mara kyau, ba su samu komai ba sai asara da la'ana." Manzon Allah ﷺ ya ce, "Ba zai shaƙi ƙamshin Aljannah ba, wanda ya nemi ilimi mai tsarki don samun riba ta duniya."

{To make it known and clear to mankind,} refers to Allah's Covenant with the Jewish scholars to make clear to the people what was in their book, including the prophecies of Muhammad (pbuh) as AI-Hasan stated {But they threw it away behind their backs} Ibn `Abbas (may Allah be pleased with them both) said, "They broke their commitment" "And purchased with it some miserable gain!" They preferred valueless and mean interests over explaining the truth. {And vile was the bargain they made.} Ibn 'Abbas (may Allah be pleased with him) commented, "They made a miserable trade and gained nothing except loss and damnation." The Messenger of Allah (pbuh) declared, "Will never smell the fragrance of Paradise, the one who seeks sacred knowledge for the sake of worldlygain.” 1

Hadîsin da Abu Hurairah (Allah Ya yarda da shi) ya ruwaito, wanda aka ambata a baya, ya bayyana cewa ɗaya daga cikin mutum uku da za a ja zuwa Wuta shi ne mutumin da ya nemi ilimi don mutane su kira shi malami.

The hadith reported by Abu Hurairh (may Allah be pleased with him),that was previously mentioned, explained that one of the three men who would be dragged to Hell-fire is the person who sought knowledge in order that people would call him a scholar.

Bugu da haka, Manzon Allah ﷺ ya ce: "Duk wanda ya nemi ilimin addini don ya yi gogayya da malamai, ko ya yi jayayya da wawaye, ko kuma ya samu zukatan mutane, to zai shiga Wuta."2

Furthermore, the Messenger of Allah (pbuh) said, "Anyone who seeks sacred knowledge to vie with scholars, argue with fools, or win people's hearts will go to Hell.”2

Ya kuma ce ﷺ: "Duk wanda aka tambaye shi game da wata mas'ala ta ilimi, sai ya ɓoye ta, a Ranar Alkiyama za a riƙe shi da linzami na wuta."3

He (pbuh) also said, "Whoever is asked about an issue of knowledge, and conceals it, on the Day of Judgment he would be held by a rein of fire.”3

Haka kuma, Manzon Allah ﷺ yana roƙon Allah yana cewa, "Ya Allah! Ina neman tsari gare Ka daga ilimin da ba shi da amfani."4

By the same token, the Messenger of Allah (pbuh) used to supplicate to Allah saying, "0 Allah! I seek refuge in you from knowledge which is of no use.”4

Ya kuma ce ﷺ: "Duk wanda ya nemi ilimi don wani abu banda yardar Allah, to ya jira masaukinsa a Wutar Jahannama."5

He (pbuh) also said, "Whoever seeks knowledge other than for the sake of Allah, let him await his abode in Hell-fire.”5

Ibn Mas'ud (Allah ya yarda da shi) ya ce: "Duk malamin da bai yi aiki da iliminsa ba, to, haka girman kai zai ƙara yi masa yawa." A kan ikon Abu Umamah (Allah ya yarda da shi) cewa Manzon Allah ﷺ ya ce: "Ranar Alkiyama, malamin fasiki za a jefa shi cikin Wuta, inda zai zagaya da hanjinsa kamar yadda jaki yake zagaya da dutsen niƙa. Mutanen Wuta za su taru kewaye da shi suna cewa: 'Kai ba kai ne fulani ba, malamin nan da ya shiryar da mu zuwa madaidaiciyar hanya?' Sai ya ce: 'Ni ne. Ina umartar ku da abin da ni kaina ba na aikatawa, kuma ina hana ku abin da ni kaina nake aikatawa.'"

Ibn Mas'ud (may Allah be pleased with him) commented, "The more the scholar does not behave according to his knowledge, the more arrogant this scholar will be." On the authority of Abu Umamah (may Allah be pleased with him) who said that the Messenger of Allah (pbuh) said, "On the Day of Judgment, the immoral scholar will be thrown into Hell where he would be rounded with a reed like a donkey which round with quern. People would wonder saying, "You are so and so, the scholar who guided us to the straight way!" He would reply, "/ used to contradict what / taught you.” 6

Hilal Ibn Al 'Ala ya ce: "Neman ilimi mai tsarki yana da wahala, koyon sa ya fi neman sa wahala, aiwatar da shi ya fi koyon sa wahala, kuma kiyaye kai daga gare shi ya fi aiwatar da shi wahala."

Hilal Ibn Al 'Ala' said, "Seeking sacred knowledge is arduous, learning it is harder than seeking it, applying it is harder than learning it, and remaining safe from it is even harder than applying it."