With this passage we begin the discussion of the great issue treated in the remainder of this sūrah. The groundwork for this discussion has been laid throughout the sūrah, including its treatment of major matters of faith. Further preparation is given in the first two verses of this passage, which speak of the continuing battle that the evil ones among human beings and the jinn have waged against every prophet, and of how this battle is resolved. The preparation may also be seen in earlier references to the rules that govern divine guidance and how people respond to it. Now the sūrah turns to the question of which slaughtered animals are lawful or forbidden to eat, and whether God's name is invoked at the time of their slaughter or not. This theme restates the basic Islamic concept that acknowledges God's absolute authority over everything in the universe, and His unquestionable sovereignty and right to legislate. Human beings are denied any share in this authority and sovereignty. Within the framework of this concept, every violation, large or small, carries the same degree of importance. A ruling may concern a very simple matter, such as determining which slaughtered animals may be eaten, or it may be very serious, relating to the state, the system of government and social relations. In the light of the basic principle, both equally concern the recognition or rejection of God's absolute authority and His Lordship over the universe.

With this passage we begin discussion of the great issue treated in the remainder of this sūrah. The groundwork for this discussion has been prepared throughout the sūrah, including the discussion of major faith concepts. Further preparation is given in the first two verses of this passage which speak of the continuing battle launched against every prophet by the evil ones among human beings and the jinn, and how this battle is resolved. The preparation may also be seen in earlier references to the rules that govern divine guidance and how people react to it. Now the sūrah dwells on the issue of what is lawful or forbidden of slaughtered animals, and whether God’s name is invoked at the time of their slaughter or not. This theme reiterates the basic Islamic concept acknowledging God’s absolute authority over everything in the universe, and His unquestionable sovereignty and right to legislate. Human beings are denied any share of this authority and sovereignty. Within the framework of this concept, every violation, large or small, acquires the same degree of importance. A ruling may relate to a very simple issue such as the definition of which slaughtered animals to eat from, or it may be very serious, relating to the state, the system of government and social relations. Within the light of the basic principle, both equally concern the recognition or rejection of God’s absolute authority and His Lordship over the universe.

Al-Qur'ani yana jaddada wannan ƙa'ida a kowane lokaci. Ana maimaita ta duk lokacin da aka bayyana wata sabuwar doka. Wannan saboda wannan ƙa'ida ita ce ginshiƙin imani da mika wuya ga Allah. Da zarar an tabbatar da wannan ƙa'ida, abin da ya rage shi ne aiwatar da ita a cikin al'amuran cikakkun bayanai.

Aya biyu na farko suna cika nassin da aka tattauna a babin da ya gabata.

The first two verses complement the passage discussed in the previous chapter.

Har ila yau, waɗannan ayoyi suna zama gabatarwa ga muhimman al'amura da suka shafi iko, shari'a da mulki, waɗanda suka mamaye sauran ɓangaren wannan sūrah.

They also serve as a prelude to the important issues that relate to authority, law and sovereignty which take up the remaining part of this sūrah.

Haka muka sanya wa kowane annabi abokan gaba: shaiɗanun mutane da na aljannu, waɗanda ke yi wa juna wahayi na ƙaryar ƙawatacciya mai ruɗarwa.

Thus We have set up against every prophet enemies: the evil ones among human beings and the jinn, who inspire each other with varnished and deluding falsehood.

Idan Ubangijinka da ya so wani abu daban, da ba za su aikata shi ba. Saboda haka, ka bar su da abin da suke ƙirƙira, domin zukatan waɗanda ba su yarda da Lahira ba su karkata zuwa ga abin da suke faɗa, su yarda da shi, kuma su ci gaba da kasancewa cikin ɓatansu.

Had your Lord willed otherwise, they would not have done it. Therefore, leave them to their own inventions, so that the hearts of those who do not believe in the life to come may be inclined to what they say and, being pleased with it, persist in their erring ways. (Verses 112-13)

Kalmar farko a nan tana tunatar da mu cewa Allah ya hukunta cewa waɗancan kafirai da ke neman mu'ujizai domin su yi imani, kuma suke juya baya ga alamomin imani da ke kewaye da su ko'ina, ba za su taɓa karɓar imani ba, ko da an nuna musu kowace mu'ujiza da za su iya tunani. Ta wurin irin wannan zaɓin Allah na 'yanci, Ya sanya wa kowane annabi abokan gaba waɗanda su ne mugayen mutane da aljanu. Waɗannan mugayen suna zuga juna da ƙarya mai kyan gani, da rabin gaskiya, da raɗe-raɗi na ruɗi, domin su yi tsayayya da shiriyar Allah da yaƙar manzanninsa. Haka kuma nufin Allah ne cewa waɗanda ba su yi imani da lahira ba za su saurari irin wannan ƙarya ta ruɗi da rabin gaskiya sosai, su kuma ji daɗin abin da suke ji. Hakan yana ba su damar ci gaba da adawarsu ga manzannin Allah da gaskiyar da suke wa'azi, suna ƙoƙarin yada fasadi a duniya.

The first word here reminds us that God has ruled that those unbelievers who demand miracles in order to believe and who turn away from the pointers to faith which are present everywhere around them do not actually ever come to accept the faith, even though they may be shown every miracle they can possibly imagine. By God’s same free-will, He has assigned to every prophet enemies who are the evil ones among human beings and the jinn. Those evil ones inspire each other with varnished falsehoods, half-truths and delusive whispers in order to resist God’s guidance and combat His messengers. It is God’s will also that those who do not believe in the hereafter shall listen attentively to such deceptive falsehood and half- truths and be pleased with what they hear. This enables them to continue with their opposition to God’s messengers and the truth they preach, endeavouring to spread corruption on earth.

Abin da za mu iya fahimta daga maganganun da ke cikin wannan ayar shi ne: na farko, duk wanda ya nuna adawa ga kowane annabi, kuma ya yi ƙoƙarin cutar da waɗanda suka bi annabawa, mugu ne, ko daga cikin mutane ne ko daga cikin aljannu.

What conclusions can we draw from the statements made in this verse? The first is that those who are hostile to every prophet and who try to cause harm to those who follow the prophets are evil whether they belong to the human race or to the jinn.

Dukansu suna aiki ne don manufa guda. Wasu daga cikinsu na iya yaudarar wasu, amma duk suna tawaye ga shiriyar Allah, suna bin hanyoyin sharri, kuma suna ci gaba da adawarsu ga muminai.

They all work for the same end. Some of them may deceive others, but they all rebel against God’s guidance, follow evil ways and maintain their hostility towards the believers.

Na biyu, waɗannan shaiɗanu ba za su iya yin dukan wannan ta wata ƙarfi tasu ta asali ba. Suna ƙarƙashin nufin Allah. Yana amfani da su wajen jarrabar waɗanda suka yi imani da Shi, saboda wata manufa tabbatacciya tasa. Yana sanya masu bi a irin wannan jarraba domin su nuna yadda suke da ƙudurin kare gaskiyar da aka ba su amana. Yana kuma son zukatansu su tsarkaka daga duk abin da ba shi da karɓuwa a wurinsa. Idan suka shiga jarrabar kai tsaye da kawunansu a ɗaga, Yana hana abokan gābansu cutar da su ƙara. Waɗannan abokan gāba, waɗanda hakika abokan gābar Allah ne, sai su tsinci kansu marasa ƙarfi, cikin wulakanci, suna ɗauke da nauyayen kayansu, kuma ba su da goyon bayan kowa.

Second, these devils cannot do any of this through any inherent ability of their own. They are subject to God’s will. He uses them to test those who believe in Him for a definite purpose of His own. He puts the believers to such a test so that they may show how determined they are to defend the truth entrusted to them. He also wants their hearts to be purged of anything that is unacceptable to Him. When they come through the test with their heads raised high, He stops their enemies from harming them any further. These enemies, who are indeed God’s own enemies, find themselves powerless, humiliated, shouldering their heavy burdens and lacking the support of others.

Na uku, hikimar Allah ce ta ba wa waɗannan miyagu damar miƙa kansu gaba ɗaya ga aikin sharri. Allah yana jarabtar su cikin iyakokin ikon da zaɓin da Ya ba su, kuma Ya bar su, aƙalla na ɗan lokaci, da wani ikon cutar da masu bi. Ta irin wannan tsari, Yana kuma jarabtar masu bi domin su nuna haƙurinsu da sadaukarwarsu ga gaskiyar da suke bautawa. Idan ga alama ƙarya tana da cikakken iko a kansu, shin suna iya nuna cewa sun miƙa kansu gaba ɗaya ga Allah, kuma suna shirye su bayar da komai nasu domin Shi? Waɗanda suke dagewa a lokacin wahala da kuma lokacin sauƙi, ta haka ne za su iya bambanta kansu. Duk wannan wani ɓangare ne na nufin Allah. In ba haka ba, Yana iya hana duk wani abu faruwa a kowane lokaci.

Sannan ayar ta sake jaddada cewa ikon yin doka a dukkan al'amuran da suka shafi rayuwar ɗan adam na Allah kaɗai ne. Wannan kuwa shiri ne ga bayanin cewa shi ne Allah yake ƙayyade waɗanne dabbobin da aka yanka halal ne a ci, waɗanne kuma haram. Waɗanda ke haɗa abokan tarayya da Allah sau da yawa suna amfani da wannan iko cikin tsananin tawaye ga Allah da mulkinsa. Mu lura cewa an sanya dogon gabatarwa a nan kafin a tunkari batun kai tsaye: "Shin zan nemi alkali wanda ba Allah ba, alhali shi ne ya saukar muku da Littafi, yana bayyana gaskiya a fili?"

The passage then emphasizes once more that the authority to legislate in all matters that relate to human life belongs to God alone. This is preliminary to stating that it is God who determines which slaughtered animals are lawful to eat and which are forbidden. Those who associate partners with God often exercise this authority in blatant aggression against God and His sovereignty. We note that a long prelude is included here before the issue is clearly tackled: “Am Ito seek for judge anyone other than God, when it is He who has revealed the Book to you, clearly spelling out the truth.

Waɗanda muka ba littafi a baya sun san cewa wannan gaskiya ce daga Ubangijinka. Saboda haka, kada ka kasance daga cikin masu shakka. Cikakkun kalmomin Ubangijinka sun cika da gaskiya da adalci. Babu wanda zai iya canza kalmominsa. Shi mai ji ne, masani ne. Idan ka bi rinjayen mutanen da ke duniya, za su karkatar da kai daga hanyar Allah. Ba sa bin kome sai zato, kuma ba sa yin kome sai hasashe. Ubangijinka ya fi sanin wanda ya ɓace daga hanyarsa, kuma Shi ya fi sanin waɗanda aka shiryar.” (Ayoyi 114-117)

Those to whom We previously gave revelations know that it is the truth revealed by your Lord. So, do not be among the doubters. Perfected are the words of your Lord in truth and justice. No one can change His words. He hears all and knows all. If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess. Your Lord surely knows best who strays from His path, and best knows He those who are right guided.” (Verses 114-17)

Waɗannan ayoyi huɗu suna aiki a matsayin doguwar gabatarwa, suna gabatar da babban maudu'i tare da danganta shi sosai da babbar matsalar karɓa ko musun imani: "Saboda haka ku ci daga abin da aka ambaci sunan Allah a kansa, idan kun kasance masu imani da ayoyinSa." (Ayoyi 118-119)

These four verses serve as a long preamble, introducing the main subject and closely relating it to the central issue of acceptance or denial of the faith: “Eat, then, of that over which God’s name has been pronounced, if you truly believe in His revelations. And why should you not eat of that over which God’s name has been pronounced when He has clearly spelled out to you what He has forbidden you (to eat) unless you are driven to do so by sheer necessity?” (Verses 118-19)

Bayan an faɗi cewa gaskiya kawai abin da ke cikin Littafi da Allah ya saukar ne, sūratul ta bayyana cewa abin da mutane ke shimfiɗawa a matsayin doka sakamakon bin zato ne wanda ba shi da wani tabbaci. Bin sa kuma yana kai ga sakamako guda bayyananne:

Having stated that the truth is simply what is contained in the Book revealed by God, the sūrah states that what human beings legislate is the result of following conjecture which is devoid of all certainty. To follow it leads to one clear outcome:

Wannan ya nuna cewa ɗan Adam ba zai iya tabbatar da gaskiya da kansa ba, kuma ba zai iya bin ta ba sai dai idan ya karɓe ta daga tushenta kaɗai. Surar kuma tana gargaɗin Manzon Allah ﷺ kada ya bi mutane a cikin abin da suke faɗa ko suke kira zuwa gare shi, duk da yawan adadinsu. Jahilci yana nan yadda yake ko da yake yana da mabiya masu yawa ƙwarai: "Idan ka bi mafi yawan waɗanda suke a bayan ƙasa, za su ɓatar da kai daga hanyar Allah. Ba sa bin kome sai zato, kuma ba sa yin kome sai hasashe." (Aya ta 116)

error. It also explains that human beings cannot be certain of the truth and cannot follow it unless they receive it from its only source. The sūrah also warns God’s Messenger (peace be upon him) against obeying people in what they say or advocate, no matter how great their number may be. Ignorance remains the same even though it gathers a very large following: “If you were to pay heed to the greater part of those on earth, they would lead you away from God’s path. They follow nothing but conjecture and they do nothing but guess.” (Verse 116)

Во lokacin da aka saukar da Alƙur'ani, yawancin mutane a duniya suna cikin duniyar jāhiliyyah, kamar yadda lamarin yake a yau. Ba su komawa ga Allah domin yin hukunci a dukkan al'amuransu ba. Haka kuma ba su mai da dokar Allah da ke cikin Littafinsa da aka saukar a matsayin dokar da suke aiwatarwa ba. Ba su kuma samo ra'ayoyinsu, tunaninsu, ka'idojinsu da tsarin rayuwarsu daga shiriyar Allah ba. Saboda haka, sun bi hanyar jahilci, kamar yadda suke yi a yau. Ba su iya kafa wata ra'ayi ko bayar da wani hukunci bisa gaskiya ba, kuma ba su iya jagorantar kowa da ya bi su ba sai zuwa ɓata. Kamar yadda mutane suke yi a yau, sun watsar da tabbaci don bin zato da hasashe. Saboda haka, Allah yana gargadin Manzonsa da mabiyansa kada su bi su, domin kada su kauce daga hanyarSa. Wannan gargaɗi yana da ma'ana ta gaba ɗaya, ko da yake an bayar da shi dangane da haramta wasu nau'ikan dabbobin da aka yanka da halatta wasu, kamar yadda za a bayyana daga baya.

At the time when the Qur’ān was revealed, most people on earth belonged to the world of jāhiliyyah, as is certainly the case today. They did not refer to God for judgement in all their affairs. Nor did they make the divine law contained in His revealed Book the law which they implemented. Nor did they derive their concepts, ideas, thoughts and code of living from God’s guidance. Hence, they followed the way of ignorance, as they certainly do today. They could not formulate any opinion or advocate any ruling based on the truth, and they could not lead anyone who followed them except into error. Just as people do today, they abandoned certitude in order to follow conjecture and guesswork. Hence, God warns His Messenger and his followers against obeying them so that they do not stray from His path. This warning has a general import, although it is given in connection with the prohibition of certain types of slaughtered animals and permitting others, as is later explained.

Wannan an biyo shi da umarni mai tsanani cewa kada a ci daga dabbar da aka yanka wadda ba a ambaci sunan Allah ba a lokacin yankanta. Larabawan zamanin jahiliyya su kan furta sunayen gumakansu a lokacin da suke yanka dabbobi don ci, ko kuma don yin caca ko yin kura-kurai da kwalla. Wannan haramci ya shafi cin mushe, wato dabbobin da suka mutu da kansu. Kafirai sun kasance suna jayayya da Musulmi a kan wannan haramci, suna cewa irin waɗannan dabbobi Allah ne ya kashe su. Saboda haka sun yi mamaki cewa Musulmi za su ci abin da su da kansu suka yanka, amma ba za su ci abin da Allah ya yanka ba. Wannan na ɗaya daga cikin hujjoji marasa hankali da mutanen jahilci za su iya gabatarwa, wanda mugayen mutane da aljanu daga cikinsu ke kwaɗaitarwa. Saboda haka umarnin da ke cikin wannan ayar yana tare da gargaɗi: "Saboda haka kada ku ci daga abin da ba a ambaci sunan Allah a kansa ba; domin hakan fasiƙanci ne. Lallai shaiɗanu suna yi wa masoyansu wahayi su yi muku jayayya. Idan kun bi su, lallai ku ma za ku zama masu yin shirka." (Ayar 121)

This is followed by a strict order not to eat from any slaughtered animal over which God’s name has not been pronounced at the time of slaughter. The Arabs in pre-Islamic days used to pronounce the names of some of their idols when they slaughtered animals for eating, or when they slaughtered them for gambling or drawing lots. This prohibition covers the eating of carrion, which refers to animals that die naturally. The unbelievers used to argue with the Muslims about this prohibition, claiming that such animals had been killed by God. Thus, they wondered that the Muslims would eat of what they themselves slaughtered but would not eat of what God had slaughtered. This is just one of the infinitely stupid arguments that people of ignorance may advance, prompted by the evil ones among them and the jinn. Hence, the command given in this verse is coupled with a warning: “Hence, do not eat of that over which God’s name has not been pronounced; for that is sinful. The evil ones do whisper to their friends to argue with you. Should you pay heed to them, you will end up associating partners with God.” (Verse 121)

Wannan magana tana bukatar tunani sosai, domin tana da muhimmanci sosai wajen bayani kan ikon da kowane Musulmi ya kamata ya yi biyayya gare shi. Tana nuna a fili cewa ko a cikin al'amura na cikakken bayani, duk wanda Musulmi ya yi biyayya ga wanda ya umurce shi da yin wani abu da ya saba wa shari'ar Allah, kuma wanda bai yarda da ikon Allah na yin doka da mulki ba, to wannan Musulmi yana fita daga Musulunci kuma yana kaiwa ga shirka, wato yana sanya abokan tarayya ga Allah.

This statement requires some reflection, for it is decisive in its reference to the authority every Muslim should obey. It clearly demonstrates that even in matters of detail, obedience by a Muslim to anyone who orders him to do something which is at variance with God’s law and which does not recognize God’s sovereignty and authority to legislate takes that Muslim out of Islam and leads him to associate partners with God.

Next we have a full treatment of the nature of both faith and disbelief. The following verses speak of God’s will that manifests itself in every community, even where the most hardened of criminals scheme and give themselves airs. Their arrogance prevents them from accepting the faith. This concludes with a splendid image portraying the faith that opens people’s hearts and minds, contrasting it with the oppressive situation of disbelief, which weighs heavily on people’s minds. The whole passage relates to the question of prohibition and permissibility concerning slaughtered animals, in the same way as a basic rule is related to a detailed application. Turanci: "Next we have a full treatment..." → Hausa: Na gaba akwai cikakken bayani game da yanayin imani da kafirci. Ayoyin da ke biye suna magana ne a kan nufin Allah, wanda yake bayyana a cikin kowace al'umma, har ma inda manyan masu laifi suke shirya makirci suna kuma nuna girman kai. Girman kansu ne ke hana su karɓar imani. Wannan ya ƙare da wani kyakkyawan misali da ke nuna imani wanda yake buɗe zukata da hankula, yana bambanta shi da yanayin kafirci mai nauyi, wanda yake danne tunanin mutane. Dukan wannan nassi yana da alaƙa da batun haramci da halaccin dabbobin da aka yanka, kamar yadda ka'ida ta asali take da alaƙa da aikace-aikacen cikakkun bayanai.

Next we have a full treatment of the nature of both faith and disbelief. The following verses speak of God’s will that manifests itself in every community, even where the most hardened of criminals scheme and give themselves airs. Their arrogance prevents them from accepting the faith. This concludes with a splendid image portraying the faith that opens people’s hearts and minds, contrasting it with the oppressive situation of disbelief, which weighs heavily on people’s minds. The whole passage relates to the question of prohibition and permissibility concerning slaughtered animals, in the same way as a basic rule is related to a detailed application.

Shin wanda ne da ya mutu, sannan Muka rayar da shi, kuma Muka sanya masa haske yana tafiya da shi a cikin mutane, zai zama kamar wanda yake cikin duhu mai zurfi, wanda ba zai iya fita daga cikinsa ba? Haka ana kawata wa kafirai ayyukansu. Kuma haka a kowace alumma Muka sanya manyan masu laifinta, don su yi makirci a cikinta. Amma ba su yin makirci sai a kan kansu, alhali kuwa ba sa jin hakan. Idan wata aya ta zo musu, sai su ce: "Ba za mu yi imani ba sai an ba mu irin abin da aka ba manzannin Allah." Amma Allah ya fi sani inda zai sanya saƙonsa. Za a sami wulakanci a wurin Allah da azaba mai tsanani ga waɗanda suka aikata laifi saboda makircinsu. Wanda Allah ya so ya shiryar, sai ya buɗe masa zuciyarsa ga Musulunci; wanda kuwa ya so ya bar shi ya ɓace, sai ya sa zuciyarsa ta kunci da matsewa, kamar yana hawa zuwa sama. Haka Allah yake sanya azaba a kan kafirai.

Is he who was dead and whom We have raised to life, and for whom We set up a light to see his way among men, to be compared to one who is in deep darkness out of which he cannot emerge? Thus do their deeds seem goodly to the unbelievers. And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it. When a sign comes to them, they say: “We shall not believe unless we are given the same as God’s messengers were given.” But God knows best whom to entrust with His message. Humiliation before God and severe suffering will befall those guilty of evildoing for all their scheming. Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers. (Verses 122-5)

Ta wannan hanyar kuma saboda dalilai iri ɗaya, Allah ya sanya a kowace ƙasa masu laifi waɗanda ke jin daɗin matsayin iko, domin su iya ƙulla maƙirci da shirya makirci. Makircinsu yana ba da damar cika jarrabawa, kuma nufin Allah ya tabbata. Ta haka kowa zai iya bin hanyar da aka sauƙaƙa masa, ya kuma karɓi ladansa a ƙarshen rana:

By the same token and for the same reasons, God has placed in every land criminals who enjoy a position of power so that they can scheme and plot. Their scheming allows the test to be completed, and God’s will to take effect. Everyone is thus able to follow the path made easy and reap his reward at the end of the day:

"Kuma haka muka sanya a cikin kowane gari manyan masu laifi, domin su kullaka makircinsu a can. Amma kawai a kan kansu suke yin makirci, ko da yake ba sa gane hakan."

“And thus in every city have We placed arch-criminals so that they weave their schemes there. But it is only against themselves that they scheme, though they do not perceive it.” (Verse 123)

Daga cikin tsarin dokar da Allah ya kafa akwai wannan: a kowane babban birni ko birni mai muhimmanci, wata ƙungiya ta masu iko waɗanda suka taurare a zunubi suna nuna matuƙar adawa ga imanin Allah. Wannan kuwa saboda imanin Allah yana farawa ne da kwace wa irin waɗannan mutane ikon da suke amfani da shi wajen kafa mulkinsu a kan wasu, suna maida su masu biyayya, waɗanda suke da'awar cewa suna da ikon yin doka a kansu.

It is an aspect of the law God has set in operation that in every main or capital city, a group of those who have power and are hardened in sin take a very hostile attitude towards divine faith. This is due to the fact that divine faith begins by depriving such people of the power which enables them to establish their authority over others, making them subservient and for whom they claim they have the power to legislate.

Yana mayar da ikon Allah, domin Shi ne lallai Ubangiji, Sarki kuma Allah na mutane.

It re-establishes God’s authority as He is indeed the Lord, King and God of mankind.

Daga cikin dokokin dabi'ar ɗan Adam shi ne cewa Allah yana aika manzanninsa da gaskiya, wadda ke hana waɗanda ke iƙirarin ubangiji duk wani nau'i na iko da mulki a kan mutane. Saboda haka, irin waɗannan mutane suna bayyana adawarsu ga addinin Allah da ga manzannin Allah. Suna ƙulla makircinsu, suna ƙoƙarin ƙarfafa juna da ƙarairayi na ruɗi, suna haɗin kai da shaiɗanun aljannu don su yi nasara a yaƙinsu da gaskiya da shiriyar Allah. Ta haka suke ƙoƙari sosai wajen yaɗa ƙarya da ɓata, suna ruɗin mutane da makircinsu.

It is part of the laws of human nature that God sends His messengers with the truth which deprives those who claim Godhead of every aspect of lordship and authority over mankind. Hence, such people declare their opposition to the divine faith and to God’s messengers. They weave their schemes and try to inspire one another with deceptive falsehoods, cooperating with the evil ones among the jinn to try to win their battle against the truth and divine guidance. Thus they work hard spreading falsehood and error, deceiving people with their scheming.

Dukan jumlar da ke cikin wannan nassi ta kammala da bayanin halin da ke biyo baya idan aka bi shiriyar Allah, idan aka karɓi imani, da tasirin hakan a zukatan mutane. "Duk wanda Allah ya so ya shiryar, yakan buɗe ƙirjinsa domin karɓar Musulunci; kuma duk wanda Ya so ya bar shi ya ɓace, yakan sa ƙirjinsa ya matse, ya takura, kamar dai yana hawa zuwa sama. Haka Allah yake sanya azaba a kan kafirai." (Aya ta 125)

The whole passage concludes with a description of the state that ensues when divine guidance is followed, when the faith is accepted and the effect it has on people’s hearts. “Whomever God wills to guide, He makes his bosom open wide with willingness towards self-surrender (to Him); and whomever He wills to let go astray, He causes his bosom to be tight and constricted, as if he were climbing up into the skies. Thus does God lay the scourge on the unbelievers.” (Verse 125)

Allah ya kafa wata doka da ke tabbatar da shiriya ga duk wanda ya so a shiryar da shi kuma ya ɗauki matakan da suka dace domin samun wannan shiriya. Duk wannan yana cikin iyakar zaɓin da aka ba ɗan adam a matsayin jarrabawa. A cikin wannan doka, idan God ya so ya shiryar da mutum, "Yana buɗe ƙirjinsa domin mika kai ga (God) cikin yarda." (Aya ta 125) Ta haka ne yake karɓar ra'ayin mika kansa ga God da yarda da natsuwa. Haka kuma, bisa dokar God cewa Yana barin duk wanda ya juya baya ga shiriya ya rufe zuciyarsa a kan ta, ana cewa game da God: "Yana sa ƙirjinsa ya matse ya kuma takure." (Aya ta 125) Zuciyarsa a rufe take kuma yana wahala wajen karɓar shiriyar God. Yana kama da wanda "ke hawa zuwa sararin sama." (Aya ta 125) Wannan yanayin tunani an bayyana shi da yanayin jiki wanda ya haɗa wahalar numfashi, damuwa, da gajiyar da ke tare da hawa matakai-matakai zuwa sararin sama. Kalmar da aka zaɓa anan don nuna "hawa" tana ba da ma'anar wahala da ƙoƙarin jiki mai tsanani. Don haka dukan wannan yanayin yana dacewa sosai da yanayin jiki da kuma furucin da ke kwatanta shi.

God has set in operation a law that ensures guidance for everyone who wishes to be guided and who takes the necessary action to achieve that guidance. All this remains within the limits of choice given to human beings by way of a test. Within this law, when God wishes to guide a person, “He makes his bosom open wide with willingness towards self- surrender (to God).” (Verse 125) He thus receives the concept of surrendering himself to God with willingness and reassurance. Again, in accordance with God’s law that He leaves anyone who turns his back on guidance and closes his mind to it to his own devices, it is said of God that: “He causes his bosom to be tight and constricted.” (Verse 125) His mind is shut and he finds difficulty in accepting God’s guidance. He is just like one who “is climbing up into the skies.” (Verse 125) This is a mental state described in terms of a physical condition which combines difficult breathing, stress and the exhaustion which accompanies climbing up stage after stage into the skies. The very word chosen here to denote `climbing up’ imparts a sense of difficulty and strenuous physical effort. Thus, the whole scene is in perfect harmony both with the physical condition and the verbal expression describing it.