Wannan nassi ya sake tabbatar da abubuwan da aka yi bayani a kansu a Babi na 8. Mutanen Annabi ne da kansu suka ƙi saƙonsa, duk da cewa gaskiya ce ta tabbata.

This passage re-endorses the issues elaborated upon in Chapter 8. It was the Prophet’s own people who rejected his message although it was the very truth.

Saboda haka, duk dangantaka tsakaninsa da mutanensa ta yanke. An umarce shi ya bayyana musu cewa ba shi da alhakin tafarkinsu na ɓata. Dole ne ya bar su ga makomar da ba makawa a gare su. Haka kuma an umarce shi kada ya zauna tare da su idan suna tattaunawa maras amfani game da addini, suna mai da shi wasa da nishaɗi, ba tare da nuna girmamawar da ta dace ba. Umarninsa a bayyane yake: dole ne ya tunatar da su, ya yi musu gargaɗi, ya isar musu da saƙonsa, kuma ya bayyana musu abin da za su fuskanta a Ranar Shari'a. Duk da haka, dole ne ya fahimci cewa ko da yake su mutanensa ne, suna cikin al'ummomi biyu daban-daban. Babu wata la'akari ta ƙasa, launin fata, kabila ko iyali da take da muhimmanci sosai a Musulunci. Imani ne ke sa a kafa dangantaka ko a yanke ta. Idan igiyar imani ta kafu, sauran alaƙoƙi na iya samun tushe. Amma idan igiyar imani ta yanke, babu wata dangantaka da za ta iya kafuwa.

Hence, all relations between him and his people were severed. He is instructed to declare to them that he could not be responsible for their erring ways. He had to leave them to their inevitable destiny. He is further instructed not to sit with them when they engage in idle talk about religion, taking it as a sport and fun, showing no due respect to it. His instructions are very clear: he has to remind and warn them, convey his message to them and explain to them what they will have to face on the Day of Judgement. However, he must realize that although they are his people, they belong to two different nations. No considerations of nationality, race, clan or family are of much value in Islam. It is faith that causes relationships to be established or severed. When the bond of faith is established all other bonds may establish their roots. When the bond of faith is severed, however, no other ties can be established.

Mutanenku sun ƙaryata wannan [watau Alƙur'ani], duk da cewa gaskiya ce tsantsa. Ka ce: Ba ni da alhakin ku.

Your people have rejected this [i.e. the Qur’ān], although it is the very truth. Say: I am not responsible for you. (Verse 66)

Passage ya fara da kira zuwa ga Manzon Allah ﷺ.

The passage starts with an address to God’s Messenger (peace be upon him)

wanda ya ba shi da kuma dukkan muminai da suke bin sa cikakken kwarin gwiwa da kuma tabbaci cewa sakonsa gaskiya ne tsantsa. Mutanensa na iya ci gaba da kin yarda da shi da kuma kiransa karya. Duk da haka, wannan bai kamata ya shafe shi ta kowace hanya ba. Mutanensa ba su da hurumin yanke hukunci a kan hakan. Hukunci na karshe na Allah ne. Ya bayyana cewa wannan sako gaskiya ne. Saboda haka, kin amincewarsa daga kowace kungiya ta mutane ba shi da wani tasiri.

which gives him and all believers who follow him complete confidence and reassurance that his message is the very truth. His people may persist in rejecting it and describing it as lies. This should not, however, affect him in any way. His people are not to arbitrate on this. The final word belongs to God. He states that this message is the truth. Hence, its rejection by any group of people is of no consequence.

Sannan Allah ya umurci Manzonsa da ya nisanta kansa daga mutanensa, ya bayyana musu matsayinsa a fili. Haka nan kuma zai sanar da su cewa shi ba shi da wani iko a kan makomarsu.

God then instructs His Messenger to dissociate himself from his people, making his attitude clear to them. He is also to inform them that he has no say over their fate.

Ba shi da alhakin halayensu, kuma ba zai iya shiryar da zukatansu ba. Wannan ba abin da ke hannunsa ba ne. Da zarar ya isar musu da saƙonsa, ya cika aikinsa, kuma dole ne ya bar su ga makomarsu da ba makawa. Kowane abu yana zuwa ga ƙarshensa da aka ƙayyade, kuma za su san sakamakon ƙoƙarinsu: "Kowane labari yana da lokacin cikarsa, za ku sani nan gaba." (Aya ta 67) Ko da yake wannan magana ce ta gaba ɗaya, ba tare da bayanai ba, duk da haka tana da ban tsoro.

Neither is he responsible for their behaviour, nor can he guide their hearts. That is not up to him. Once he has conveyed to them his message, he has discharged his duty and he has to leave them to their inevitable destiny. Everything comes to its appointed end, and they will come to know the result of their efforts: “Every piece of news has a time set for its fulfilment, as you will come to know.” (Verse 67) Although this is a very general statement, providing no details, it is nonetheless intimidating.

Sūrah ɗin tana ci gaba da jaddada cikakken bambanci tsakanin al'ummomin biyu, tana bayyana iyakokin da ya kamata a yi mu'amala da hulɗa a cikinsu.

The sūrah continues to reiterate the complete distinction between the two communities, outlining the limits within which dealings and interactions may be conducted.

Ka nisanci waɗanda, saboda ruɗin rayuwar duniya, suke ɗaukar addinin su a matsayin wasa da abin nishaɗi; amma ka tunatar da su da wannan (Alƙur'ani), domin kada kowane rai ya kasance cikin riƙon sakainar kashi saboda abin da ya aikata, sa'ad da ba shi da wani mai kāriya daga Allah, ba kuma wani mai roƙo dominsa ba. Ko da zai bayar da wani fansa, ba za a karɓa daga gare shi ba. Waɗannan su ne waɗanda ake riƙe su saboda abin da suka aikata. Ruwa mai zafi mai tafasa za su sha, kuma azaba mai raɗaɗi tana jiran su saboda sun kasance kāfirai. (Aya ta 70)

Stay away from those who, beguiled by the life of this world, take their religion for a pastime and a sport; but remind them with this (Qur’ān), lest every human being should be held in pledge for whatever he has done, when he shall have none to protect him from God, and none to intercede for him. If he were to offer any conceivable ransom, it shall not be accepted from him. Those are the ones who are held in pledge for what they have done. Scalding water shall they drink, and grievous suffering awaits them because they were unbelievers. (Verse 70)

Wannan ayar ta sake jaddada bambancin da ke tsakanin al'ummomin biyu, tana kuma yin muhimman batutuwa da dama.

This verse re-emphasises the distinction between the two communities, making several important points.

1. Annabi ﷺ, da kuma kowane Musulmi, an umarce su da yin watsi da waɗanda ke mayar da addini wasa da abin wasa, ta hanyar magana da aiki. Wannan siffa tana shafar duk wanda bai girmama addininsa ba ta hanyar sanya shi tushen dukkan bangarorin rayuwarsa: ibada, imani, ayyuka, dabi'u na ɗabi'a, da kuma dokar shari'a. Haka kuma tana shafar duk wanda ya kwatanta ka'idoji da dokokin wannan addini da kalmomin raini, kamar waɗanda ke yi wa ra'ayin ghaibu, wato imani da duniyar da ta fi ƙarfin fahimtar ɗan Adam, izgili, wanda kuma muhimmin ɓangare ne na imanin Musulunci. Haka abin yake ga mutanen da ke magana cikin rashin mutunci game da zakka, wacce ɗaya ce daga cikin ginshiƙan da aka gina Musulunci a kansu, ko kuma su bayyana tsafta da kamun kai a matsayin dabi'un al'ummomin karkara da na masarauta, da waɗanda ke magana da ƙin amincewa game da dokokin aure na Musulunci, ko kuma su kira tabbatattun kariyar da Allah ya bai wa mata Musulmi don taimaka musu su kiyaye tsaftarsu da sarƙaƙƙiya. Tana shafar musamman waɗanda ke musun cikakken ikon Allah da ikonsa na yin doka ga rayuwar ɗan Adam a fannonin siyasa, zamantakewa, tattalin arziki da shari'a, suna cewa ɗan Adam na iya yin dokoki don kansa ba tare da komawa ga shari'ar Allah ba. Dukkan waɗannan suna cikin waɗanda "suke riƙe addininsu a matsayin wasa da abin wasa". Kowane Musulmi an umarce shi da ya nisance su, sai dai don tunatar da su game da aikinsu ga Allah. Su ne daga cikin azzalumai da kafirai waɗanda wannan aya ta kwatanta da cewa "ana riƙe su da abin da suka aikata".