Babban jigon da ke cikin ɓangaren ƙarshe na sūratu, wanda ya mayar da hankali kan ikon mulkin Allah, da ikonsa na yin doka, da alakarsu da imani, yana ci gaba a wannan nassi. Yana magana ne kan manyan ƙa'idodin imani dangane da iko da shari'a, yayin da ɓangaren farko na sūratu ya yi magana kan waɗannan manyan ƙa'idodi dangane da imani. Ta haka sūratu ta bayyana cewa al'amuran da suka shafi doka da iko iri ɗaya ne da waɗanda suka shafi imani. Alƙur'ani ya tabbatar da wannan gaskiya da ƙarfi ƙwarai. Yayin da muke nazarin sūratu, mun fahimci cewa wahayi, da yanayi, da kalmomin da aka yi amfani da su a ɓangaren farko, an sake amfani da su a ɓangare na biyu.

The main theme in the last part of the sūrah, which concentrates on God’s sovereignty, authority to legislate, and their inter-relation with faith, continues in this passage. It speaks of the main principles of faith with regard to sovereignty and legislation, while the first part of the sūrah dealt with these main principles as they relate to faith. In this way the sūrah makes it clear that the issues relevant to law and sovereignty are the same as those that are relevant to faith. The Qur’ān asserts this fact most emphatically. As we study the sūrah, we realize that the same inspirations, scenes and expressions used in the first part are employed again in the second part.

Wannan yana nufin cewa wannan kashi na biyu na sūrah: • Yana magana game da littattafai na Allah, manzannin Allah, wahayi, da mu'jizozin da kafirai suka nema; • Yana magana game da halaka da ke biyo bayan musun gaskiya bayan an nuna mu'jizoji; • Yana magana game da rayuwa ta gaba da dokokin hisabi da lada da azaba a can; • Yana magana game da cikakken rabuwar Manzon Allah ﷺ

This means that this second part of the sūrah • Refers to divine books, God’s messengers, revelation and the miracles unbelievers demanded; • Speaks of the destruction that follows denying the truth after miracles have been shown; • Speaks of the life to come and the rules concerning accountability and reward and punishment there; • Refers to the total separation between God’s Messenger (peace be upon him)

da mutanensa waɗanda suke ɗaukar wasu halittu daidai da Ubangijinsu, suna yarda da wasu waɗanda ba shi ba a matsayin abin bautawa, kuma suna karɓar dokokin da waɗannan abubuwan bautawa suke shimfiɗawa a gare su. Ayar tana umurtar Annabi ﷺ da ya bayyana sarai gaskiyar addininsa, a fili, babu wani sassauci ko shubuha a cikinsa; • Tana bayyana cewa akwai Ubangiji ɗaya ga dukkan halittu. Babu wani mumini da zai yarda da wani iko na Ubangiji, ko kaɗan; • Tana tabbatar da mallakar Allah da ikonsa akan komai da yake cikin duniya. Yana ba da matsayin da yake so mutane su taka. Tana bayyana cewa Allah yana iya cire duk wata ƙungiya ko al'umma idan Ya so.

and his people who regard certain beings as equal to their Lord, acknowledge other deities besides Him and accept the laws these deities enact for them. It directs the Prophet to declare decisively the true nature of his faith, clear, free of all equivocation and ambiguity; • Makes it clear that there is one Lord for all the worlds. No believer may acknowledge any other lordship whatsoever; • States God’s ownership and control of everything in the universe. He assigns the role He wants human beings to play. It makes it clear that God is able to remove any group or community as He wills.

"Bugu da kari, Mun ba Musa Littafin a matsayin cika [alherinMu] ga wanda ya yi aiki da adalci, yana bayyana komai a fili, kuma yana mai shiryarwa da rahama, don su yi imani da haɗuwa da Ubangijinsu." (Ayah ta 154) Wannan ayar ta fara da kalmar haɗi, 'bugu da kari', alhali kalmar haɗin da ake amfani da ita a Larabci tana nufin 'sa'an nan', amma babu tazara ta lokaci a cikin wannan nassi. Kalmar haɗin tana danganta jumlar da ke biye da ita da abin da ya gabace ta. Wato umarnin da aka bai wa Annabi: "Ka ce: Ku zo, bari in gaya muku abin da Ubangijinku ya haramta muku." (Ayah ta 151) Sannan kuma jumlar: "Ku sani cewa wannan ita ce hanyar da ke kai ni, madaidaiciyar hanya." (Ayah ta 153) Wannan jumla mai farawa da 'bugu da kari' an ƙara ta a kan jimlolin biyu da suka gabata a matsayin wani ɓangare na abin da aka umarci Annabi ﷺ ya isar wa mutane, yana bayyana abin da Allah ya haramta, yana fayyace hanyar da za a bi, kuma yana nuna ci gaba daga saƙonnin da suka gabata.

“Moreover, We gave Moses the Book in fulfilment [of Our favour] upon him who would do right, clearly spelling out everything, and providing guidance and grace, so that they might believe in the meeting with their Lord.” (Verse 154) This verse starts with the conjunction, ‘moreover’, while in Arabic the conjunction used signifies `then’, but there is no time gap in the text here. The conjunction relates the statement following it to what occurs before it. That is, the instruction to the Prophet: “Say: Come, let me tell you what your Lord has forbidden to you.” (Verse 151) This is followed by the statement: “Know that this is the way leading to Me, a straight path.” (Verse 153) The present statement starting with `moreover’ is added to the two earlier statements as part of what the Prophet is instructed to convey to people, detailing with what God has forbidden, outlining the path to follow and showing the continuity from earlier messages.

Fassarar jumlar da ke biye, "a matsayin cikar alheri ga wanda ya yi aikin nagarta", bisa ga al-Ţabarī, ita ce kamar haka: "Mun ba Musa Attaurat domin cika ni'imomin da Muka yi masa. Ta haka ne Muke cika girmamawar da Muka yi masa a matsayin lada saboda biyayyarsa ga Ubangijinsa da aiwatar da addininsa. Attaurat ta bayyana kowane abu da shi da mutanensa suke bukatar sani domin su aiwatar da imaninsu."50

The interpretation of the next clause, “in fulfilment [of Our favour] upon him who would do right”, according to al-Ţabarī, is as follows: “We have given the Torah to Moses so as to complete the favours We have bestowed on him. Thus We perfect the honour We have granted him in reward for his obedience to his Lord and implementation of his religion. It spells out every thing he and his people need to know in order to put their faith in practice.”50

A cewar Qatādah, jumlar nan, "yana bayyana komai dalla-dalla", na nufin tana ba da cikakken bayani game da abin da aka halatta da abin da aka haramta. Haka nan, Attaura da aka saukar wa Musa tana ba mutanensa shiriya da rahama, domin su yi imani cewa za su haɗu da Ubangijinsu, kuma su sami alherinSa wanda ke kare azabarSa.

Ana ƙara gargaɗi don amsa buƙatunsu na mu'ujizai na zahiri domin su yi imani da wahayin Allah. An yi irin waɗannan gargaɗi a farkon sūrah inda ta yi magana a kan musun imani gaba ɗaya. A nan kuma gargaɗin yana da alaƙa da musunsu na dokar Allah da buƙatar aiwatar da ita a rayuwa. A farkon sūrah mun karanta: "Sun ce: 'Me ya sa ba a saukar da wani mala'ika a gare shi ba?' Da ma Mun saukar da mala'ika, da an riga an yanke hukunci, kuma da ba a ba su wani lokaci ba." (Aya ta 8) Anan, a ƙarshen sūrah, an bayyana al'amarin a fili: "Shin suna jiran mala'iku su zo musu, ko Ubangijinka da kansa, ko wasu alamomin Ubangijinka su bayyana? Ranar da wasu alamomin Ubangijinka suka bayyana, imani ba zai amfani wani mutum da bai yi imani ba tun kafin hakan, ko bai sa imaninsa a aikin alheri ba. Ka ce: Ku jira idan kuna so; mu ma muna jira." (Aya ta 158)

More warnings are added to answer their demands for physical miracles in order to believe in God’s revelations. Similar warnings were given earlier in the sūrah where it addressed their denial of the faith altogether. Here the warnings are in relation to their denial of God’s law and the need to implement it in life. Earlier in the sūrah we read: “They say: ‘Why has not an angel been sent down to him?’ If We had sent down an angel, all would have been decided, and they would have been allowed no further respite.” (Verse 8) Here, at the end of the sūrah, the matter is clearly explained: “Are they waiting for the angels to come to them, or for your Lord [Himself], or certain of your Lord’s signs to appear? On the day when certain of your Lord’s signs do appear, believing will be of no avail to any human being who did not believe before, or who did not put its faith to good uses. Say: Wait if you will; we too are waiting.” (Verse 158)

Wannan gargaɗi ne bayyananne kuma mai tabbatarwa. Doka ta Allah koyaushe ita ce: idan aka ba da mu'ujiza kuma kafirai suka ci gaba da ƙin gaskiya, babu makawa za a hallaka su. A nan, Allah ya faɗa musu a sarari cewa idan an nuna musu wasu daga cikin alamomin da suke nema, to za a hallaka su bayan haka idan suka ci gaba da kafirci. Ana ƙara faɗa musu cewa idan aka nuna wasu daga cikin alamomin Allah, to hakan yana nufin ƙarshe ne da ke sa duk ayyukan da suka biyo baya ba su da amfani. Karɓar addini ya kamata ya zo kafin wannan, kuma ya kamata a fassara shi zuwa aiki na zahiri. Kyakkyawan aiki koyaushe yana da alaƙa da imani na gaskiya, domin a ra'ayin Musulunci, aiki na zahiri shi ne fassarar imani.

This is a very clear and decisive warning. It has always been God’s law that should a miracle been given and the unbelievers continue to reject the truth, they will inevitably be destroyed. Here, God tells them in plain terms that if only some of the signs they ask for were shown to them, they would be destroyed thereafter should they continue to disbelieve. They are further told that when some of God’s signs are shown, they spell the end that renders all subsequent actions futile. Accepting the faith should come before this, and should be translated into practical action. Good action is always associated with true faith, as it is, in the Islamic view, the practical translation of faith.

A wannan lokaci surar tana magana da Manzon Allah, Muhammadu ﷺ, tana keɓe shi da addininsa, shari'arsa, salon rayuwarsa da tsarin aikinsa. Addininsa ya bambanta da dukan akidu da addinai da aka sani ga ɗan Adam, har da hanyoyin ɓata na mushrikan Larabawa: "Waɗanda suka rarraba addininsu suka zama ƙungiyoyi, ba ruwanka da su. Lamarinsu yana wurin Allah. Daga bisani zai faɗa musu abin da suke aikatawa." (Aya ta 159)

At this point the sūrah addresses God’s Messenger, Muĥammad (peace be upon him), singling him out with his faith, law, way of life and operational mode. His faith is different from all creeds and religions known to mankind, including the erring ways of the Arab idolaters: “As for those who have broken the unity of their faith and have become sects, you certainly have nothing to do with them. Their case rests with God. In time He will tell them the truth of what they were doing.” (Verse 159)

Wannan ita ce mafarar da ke raba Manzon Allah da addinin sa a gefe guda, da duk sauran akidu da mazhabobi a daya gefen. A cikin rukuni na biyu za mu iya saka mushrikai, wadanda aka raba su zuwa kungiyoyi, tsatsaru, kabilu da iyalai bisa tatsuniyoyi, al'adu da rigingimun zamanin jahiliyya; haka kuma Kiristoci da Yahudawa tare da rikice-rikicensu marasa karewa, wadanda suka raba su zuwa bangarori da kasashe masu gaba da juna, da kuma sauran akidu, akidun falsafa, ra'ayoyi da tsarin mulki da ka iya bayyana a kowane lokaci har zuwa Ranar Alkiyama.

This is the parting point between God’s Messenger and his faith on the one hand and all other doctrines and creeds on the other. In the latter group we may include the idolaters who were divided into groups, sects, tribes and clans on the basis of the myths, traditions and disputes of jāhiliyyah, the Christians and Jews with their unending disputes and rivalries which break them into quarrelling blocs and states, as well as other creeds, ideologies, theories, and regimes that may surface at any time until the Day of Judgement.

Manzon Allah (ﷺ) ba shi da wata alaka da duk wadannan. Addininsa Musulunci ne, dokarsa littafin Allah ne, kuma salon rayuwarsa na musamman ne kuma mai zaman kansa. Addinin Musulunci ba zai gauraya da wata akida ko mazhaba ba; dokarsa da tsarinsa ba za su hade da wasu tsare-tsare da ra'ayoyi ba. Babu wata dokar shari'a ko gwamnati da za ta rike matsayin kasancewa Musulunci da wani abu daban a lokaci guda. Musulunci ya zama mai zaman kansa daga dukkan akidu da launuka; tsarinsa na shari'a, na zamantakewa, na siyasa da na tattalin arziki tsarin Musulunci ne kawai, kuma ba su da wani bayani daban. Manzon Allah (ﷺ) ba shi da wata alaka da wani yanayi ko wani hali a kowane lokaci.

God’s Messenger has nothing to do with any of these. His faith is Islam, his law is God’s book and his way of life is unique and independent. The Islamic faith cannot mix with any sort of belief or ideology; its law and system cannot merge with other systems and theories. No legal system or regime can carry a dual status of being Islamic and something else at the same time. Islam is independent of all creeds and colours; its legal, social, political and economic systems are clearly Islamic and have no other description. The Prophet has nothing to do with any other situation or condition at any time.

A ƙarshen sūrah mai dogon bayani game da shari'a da iko, akwai ɗaukaka ga Allah mai cike da ƙayatacciyar waƙa da hukunci mai tabbaci. Wannan bugun yana maimaituwa a kowace aya yayin da take farawa da kalma guda, ‘Ka ce’. Kowace aya tana taɓa zuciya, inda tushen tauhidi yake: tauhidin akida, manufa, Ubangiji da bauta. Haka kuma tana ba da cikakken kallo game da halitta da dokokinta: “Ka ce: ‘Ubangijina ya shiryar da ni zuwa hanya madaidaiciya, zuwa addini mai dawwama; hanyar Ibrahim, wanda ya juya daga dukkan abin ƙarya, kuma ba ya cikin waɗanda suke haɗa abokan tarayya da Allah’. Ka ce: ‘Sallata, ibadata, rayuwata da mutuwata duka na Allah ne kaɗai, Ubangijin dukkan halittu. Ba shi da abokin tarayya. Haka aka umurce ni, kuma ni ne farkon masu miƙa wuya gare shi.’ Ka ce: ‘Shin, zan nemi wani ubangiji banda Allah, alhali shi ne Ubangijin kowane abu?’ Duk laifin da kowane mutum ya aikata, yana kan kansa ne kaɗai. Ba za a ɗora wa wani nauyin wani ba. Daga baya, zuwa ga Ubangijinku za ku koma baki ɗaya; sa'an nan zai bayyana muku gaskiyar dukkan abin da kuka kasance kuna jayayya a kai. Shi ne wanda ya sa ku gāji ƙasa, kuma ya ɗaukaka wasu daga cikinku bisa wasu ta matakai, domin ya jarraba ku ta hanyar abin da ya ba ku. Lalle Ubangijinka mai tsananin azaba ne da sauri; amma lalle shi mai yawan gafara ne, mai jin ƙai.” (Ayoyi 161-165)

At the end of the sūrah with its long discourse on legislation and sovereignty we have a devotional glorification of God which carries with it a pleasant rhythm and a decisive verdict. The beat is repeated in each verse as it starts with the same word, ‘Say’. Each verse touches the heart, where the core of oneness lies: the oneness of the creed, goal, Lord and worship. It also provides a total look at the universe and its laws: “Say: ‘My Lord has guided me to a straight way, to an ever-true faith; the way of Abraham, who turned away from all that is false, and was not of those who associate partners with God’. Say: ‘My prayers, my worship, my living and my dying are for God alone, the Lord of all the worlds. He has no partner. Thus have I been commanded, and I shall be the first of those who surrender themselves to Him.’ Say: ‘Am I, then, to seek a lord other than God, when He is the Lord of all things? Whatever wrong any human being commits rests upon himself alone. No one shall be made to bear the burden of another. In time, to your Lord you all must return; and then He will tell you the truth of all that over which you were in dispute. He it is who has made you inherit the earth and has raised some of you by degrees above others, so that He might try you by means of what He has bestowed upon you. For certain, your Lord is swift in retribution; yet, He is indeed much- forgiving, merciful.” (Verses 161-5)

Wannan sharhi mai tsawo kuma na karshe, tare da farkon surar, suna yin wata waka mai dadi da jituwa sosai. Duk da haka, sharhin nan ya kammala tattaunawa kan yanka dabbobi, hadayu, amfanin gona da dukkan dokokin da mutanen jahiliyya ke da'awar cewa Allah ne ya shar'anta su. Duk abin da suke fadi karya ce ta rashin kunya. To, me za mu ce game da wannan sharhi? A gaskiya, ba mu bukatar wani karin bayani bayan duk abin da muka riga muka fada kan wannan batu.

Ba mu buƙatar maimaita a nan abin da muka riga muka faɗa sau da yawa game da muhimmancin irin waɗannan haɗe-haɗe na tunani, kalmomi da salo waɗanda ke bayyana a farko da kuma a ƙarshen sūrah. Su kawai fuskoki ne daban-daban na gaskiya ɗaya, waɗanda ake bayyana su a wani lokaci a matsayin imani da akida, a wani lokaci kuma a matsayin tsarin rayuwa.

We do not need to repeat here what we have said time and again about the significance of such pairs of thoughts, expressions and rhythms that occur in both the early and later parts of the sūrah. They are simply different facets of the same truth, reflected at one time as a belief and faith, and at another as a code of living.

Yanzu da wannan sūrah ta cika, idan muka dubi girmanta, faɗin abubuwan da ta ƙunsa da zurfin ma'anonin da ta shiga, sai mu cika da mamaki. Duk wannan yana cikin ƙananan shafuka kaɗan, ayoyi 165 da ɗan adadin jimloli da kalmomi.

Now that the sūrah is completed, if we look back at its great dimensions, the wide range it covers and the profound depths it goes into, we are overwhelmed. It all takes a small number of pages, 165 verses and a limited number of clauses and sentences.

Da a ce wannan wuri ya kasance na ɗan Adam, da bai rufe ko ɗaya cikin ɗari na wannan babban fage na al'amura, gaskiyoyi, ilhamomi da alamomi ba, balle kuma matsayi mai girma da ya kai, ko kyakkyawar magana da yake amfani da ita.

Had this space been used by a human being, it would not have covered onehundredth of this great panorama of scenes, truths, inspirations and indications, let alone the sublime level it attains and the superb expression it uses.

Wannan sūratu ta kai mu tafiya mai ban sha'awa da ban mamaki, don mu duba manyan gaskiyoyin wanzuwa. Tafiya ce da ta ƙunshi manyan ginshiƙan akidar Musulunci da ƙa'idojinta.

The sūrah has taken us on a fascinating and breathtaking journey, to look at the great truths of existence. It is a journey that covers the major and fundamental Islamic concepts.

Yana bayyana gaskiyar Ubangijin Allah cikin dukkan girma, daukaka, haske da kyawunsa. Yana kawo a gaban idanunmu gaskiyar sararin duniya, rayuwa da abin da ke bayan rayuwa, wanda ba ma iya fahimta da iyakokin hankalinmu. Yana nuna mana gaskiyar nufin Allah da yadda yake farawa da kuma kawar da komai, yana ba da rai da kuma jawo mutuwa, yana kuma tafiyar da duniya da dukkan halittu masu rai. Yana nuna gaskiyar ran ɗan adam: zurfinsa, hanyoyinsa a bayyane da a ɓoye, sha'awoyinsa da karkatarwarsa, shiriyar da yake bi da kuskuren da yake aikatawa, yadda yake amsa raɗaɗin mugayen mutane da aljanu, da kuma yadda ake jagorantar sa a kan hanya madaidaiciya ko ta karkata.