Wannan ɗan gajeren nassi na ayoyi uku yana da kari mai ƙarfi. Yana farawa da bayanin muhimman halayen Ubangiji da kuma yin Allah-wadai ga waɗanda suke juyawa daga shiriya suna komawa cikin kafirci da kuma waɗanda suke sanya abokan tarayya ga Allah. Yana kwatanta mutum wanda ya ɓace gaba ɗaya, ya rikice, bai san inda zai juya ba, kuma wannan yana jaddada ma'anar juyawa daga imani bayan ya yi imani da Allah. Sannan nassin yana jaddada cewa shiriyar Allah ita ce kaɗai ainihin shiriya. Yana ƙarewa cikin babban matsayi yayin da yake magana game da cikakken iko na Allah da cikakken ikonsa bisa dukkan halitta. A Ranar Tashin Kiyama, ko da masu kafirci mafi taurin kai ba za su iya shakkar cikakken ikonsa ba, kuma zuwa gare shi ne dukkan halitta za ta koma.

This short passage of three verses is characterized by a powerful rhythm. It begins with a statement of the essential characteristics of Godhead and a denouncement of those who turn away from guidance to sink back into disbelief and their associating partners with God. It portrays a person who is totally lost, bewildered, not knowing where to turn, and this emphasizes the meaning of turning away from faith after having believed in God. The passage then emphasizes that God’s guidance is the only true guidance. It ends on a high note as it speaks of God’s total sovereignty and His complete authority over all creation. On the Day of Resurrection, even the most hardened atheists cannot entertain any doubt about His complete sovereignty, and then to Him all creation returns.

Ka ce: "Shin za mu kira, baya ga Allah, wani abu da ba ya iya amfanar da mu ko cutar da mu? Ko kuwa mu juya baya bayan an riga an shiryar da mu zuwa ga Allah, kamar wanda shaiɗanu suka ruɗe a cikin ƙasa, yana tangaɗi cikin ruɗani? Alhali kuwa yana da abokai da suke kiran sa: 'Ka zo gare mu, mu shiryar da kai.' Ka ce: 'Lalle shiriyar Allah ita ce kaɗai shiriya. An umarce mu mu miƙa wuyanmu ga Ubangijin dukkan halittu.'" (Aya ta 71)

Say: Shall we invoke, instead of God, something that can neither benefit nor harm us, and shall we turn back on our heels after God has given us guidance, like one whom the satans have lured away in the land, blunders along perplexed. Yet he has companions who call out to him, “Come to us for guidance.” Say: In truth, God’s guidance is the only guidance. We are commanded to surrender ourselves to the Lord of all the worlds.” (Verse 71)

Passage ya fara da umarni, "Ka ce". Wannan kalma tana zuwa sau da yawa a cikin wannan sūrah don kafa fahimta cewa dukkan iko na Allah ne, kuma cewa Annabi Muhammad ﷺ shi ne wanda aka zaɓa don isar da saƙo da gargaɗi ga mutane kada su ƙi shi. Yayin da take isar da jin muhimmancin saƙon, an kuma sa mu fahimci cewa Annabin ba ya yin fiye da abin da aka umarce shi. Yana aiwatar da umarninsa da cikakken sadaukarwa.

The passage starts with the instruction, `Say’. This is used often in this sūrah to formulate a recognition that all authority belongs to God and that the Prophet Muĥammad (peace be upon him) is the one chosen to convey a message and warn people against its rejection. As it imparts a feeling of the seriousness of the message, we are also made to understand that the Prophet does no more than what he is bidden. He implements his instructions with complete dedication.

"Ka ce: Shin za mu roƙi, maimakon Allah, wani abu da ba zai iya amfanar da mu ba, ko cutar da mu ba?" (Ayya 71) Wannan umarni ne ga Annabi ﷺ da ya faɗa wa mushrikai cewa abin da suke yi shi ne roƙo da neman taimako daga wasu abubuwa banda Allah, suna barin waɗancan abubuwa su jagorance su duk inda suka ga dama, alhali kuwa ba za su iya amfanar da su ko cutar da su ta kowace hanya ba. Haka abin yake, ko waɗanda suke roƙo gumaka ne na dutse, ko itatuwa, ko aljanu, ko mala'iku, ko shaiɗanu, ko wasu mutane. Suna da sifa ɗaya tak a tare, wato, ba sa iya kawo wani amfani ba, kuma ba sa iya jawo wata cuta ba. Kowane motsi a sararin halitta yana faruwa ne da iznin Allah. Saboda haka, abin da Allah bai yarda da shi ba ba zai faru ba.

“Say: Shall we invoke, instead of God, something that can neither benefit nor harm us?” (Verse 71) This is an order to the Prophet to tell the unbelievers that what they do is to invoke and appeal to beings other than God, allowing those beings to lead them where they please, when they cannot actually benefit or harm them in any way. This is true, whether those beings whom they invoke are idols of stone, trees, spirits, angels, devils or other human beings. They only have one quality in common, namely, that they can bring no benefit and cause no harm. Every movement in the universe occurs by God’s will. Hence, what God does not sanction cannot take place.

Allah ya ba mutum ikon fahimta da godiya ga wasu daga cikin dokokin yanayi, ƙarfinsa da damarsa, domin ya iya amfani da su wajen cika aikin da aka ɗora masa na gina duniya da inganta rayuwar ɗan adam da wayewarsa.

God has given man the ability to recognize and appreciate some of the laws of nature, its forces and potentials so that he may be able to use these in discharging the task assigned to him of building the earth and promoting human life and civilization.

Amma ba a baiwa mutum ikon Allah ba (ikon Ubangiji) ya kai ga ainihin gaskiyar cikin sammai da ƙasa ko ya fahimci duniyar da ke bayan iyakar fahimtarsa ba. Wannan duniya ta haɗa da yadda tunaninsa da ransa ke aiki, har ma da yadda gabobinsa ke aiki da dalilan da ke sa jikinsa ya yi aiki yadda ya kamata, bisa wani tsari da ƙayyadaddiyar hanya.

But man has not been granted by God the ability to get to the core of the absolute truths of the universe or to fathom the world which lies beyond the reach of his perceptions. This world includes the workings of his own mind and soul, and even the workings of his own organs and the causes which enable his body to function properly, according to a definite system and a particular fashion.

Saboda haka, mutum yana buƙatar shiriya daga Allah game da duk abin da ya shafi yanayinsa, ciki har da imani, ɗabi'u, dabi'u da ma'auni, tsare-tsare da dokoki. Sai da irin wannan shiriya ne mutum zai iya tafiyar da rayuwarsa yadda ya kamata a tafiyar da ita. Duk lokacin da mutum ya karɓi shiriyar Allah, zai ga kansa yana bin hanya madaidaiciya, domin "shiriyar Allah ita ce kaɗai shiriya". Duk lokacin da mutum ya bar shiriyar Allah gaba ɗaya, ko ya karkata daga gare ta a wani ɓangare don ya maye gurbinta da wani abu, sai ya ɓace hanya. Wannan kuwa saboda duk abin da ya saɓa wa shiriyar Allah yana wakiltar ɓatacce da hasara. Babu wani dalili na uku: "Menene bayan gaskiya face ɓata?" (10: 32)

Hence, man is in need of divine guidance concerning everything that relates to his own nature, including faith, morals, values and standards, systems and laws. Only with such guidance can man regulate his life as it should be regulated. Whenever man adopts God’s guidance, he finds himself following the right track, because “God’s guidance is the only guidance”. Whenever man abandons God’s guidance completely or deviates from it partially in order to replace it with something else, he loses his way. This is due to the fact that whatever is in conflict with God’s guidance represents error and loss. There is simply no third cause: “What is in conflict with the truth other than error.” (10: 32)

Bil'adama suna ci gaba da shan wahalar mummunan sakamakon ɓata hanya, domin waɗannan ba makawa ne idan mutane suka nisanta kansu daga shiryarwar Allah. Lalle wannan ita ce kaɗai ƙaddarar tarihi da tabbas za ta faru, domin ba kamar waɗancan ƙaddarorin da masu bin falsafoli daban-daban suke ikirari ba, wannan Allah ne ya ƙaddara ta. Duk wanda yake son ya duba sosai irin wahalar da mutane suke jefa kansu a ciki idan suka karkata daga shiryarwar Allah, ba sai ya nemi nesa ba. Wannan wahala tana ko'ina a gabanmu. Waɗanda Allah ya ba su basira da hankali suna ci gaba da ɗaga muryoyinsu suna gargaɗi game da ita.