Kamar sūrah da ta gabata, al-An‛ām, ko Shanu, wannan sūrah2 an saukar da ita a Makkah.

Like the preceding sūrah, al-An`ām, or Cattle, this sūrah2 was revealed in Makkah.

Saboda haka, babban abin da ya fi mayar da hankali a kai shi ne imani, wanda ke gudana a cikin dukkan wahayin Makka.

Hence, its main subject matter is faith, which runs throughout Makkan revelations.

Amma yankunan da waɗannan surori biyu ke aiki a cikinsu sun bambanta sosai.

But the two domains in which these two sūrahs work are widely different.

Kowace sūrah ta Alƙur'ani tana da nata halaye na musamman da siffofi na bambanci. Tana bin wata hanya ta musamman, tana amfani da wani salo na daban, kuma tana ba kanta wani fanni na musamman wajen bayyana jigonta, ta yadda za a fahimce shi sosai. Dukkan sūrorin Alƙur'ani suna da jigo guda ɗaya da manufa guda ɗaya. Duk da haka, kowace tana da halaye na musamman da hanya ta musamman. Ta fuskar wannan, suna kama da mutane, waɗanda duk suna da halaye iri ɗaya da tsarin halitta da na jiki iri ɗaya.Ban da haka, suna nuna bambance-bambance marasa iyaka. Za mu iya ganin kamanni a tsakaninsu a wasu bayanai, amma mu ga kowannensu yana yin tsari na musamman nasa, wanda zai sa ya zama na musamman gaba ɗaya, da ba don halayen ɗan adam da suka zama ruwan dare a tsakaninsu ba.

Every sūrah of the Qur’ān has its unique character and distinctive features. It adopts a special approach, uses a particular style and allows itself a specialized area in explaining its theme, making it clearly understood. All Qur’ānic sūrahs have a common theme and share in a common objective. Each, however, has its special characteristics and unique approach. They are similar, in this respect, to human beings who all share the same characteristics and biological and physiological constitution. Apart from that, they exhibit an endless range of variety. We may see similarities between them in certain details, but we find each of them making a special pattern of his or her own which would have made him or her absolutely unique, had it not been for common human qualities and characteristics.

Na yi tunani a kan surorin Alƙur'ani a cikin wannan haske, bayan na "rayu" da su, na karanta su tsawon lokaci mai yawa. Ta haka na iya gano halaye na musamman na kowace sura. Sakamakon haka, na ga a cikin surorin Alƙur'ani bambancin tsari iri-iri, wata abota da za a iya danganta ta da tsarin kusanci na kai-tsaye, da kuma jin daɗi wanda kullum yake sabuntawa. Dukkan waɗannan surori abokai ne masu isar da yanayin abota, soyayya da jin daɗi. Kowacce tana ba ka wani sabon jigon ilhami domin ta daga maka hankali ga keɓantacciyar siffarta. Tafiya tare da sura daga farko zuwa ƙarshe na nufin duba duniyoyi masu yawa, yin tunani a kan abubuwa da gaskiyoyi masu yawa, da zurfafa cikin zurfin ran ɗan adam, tare da lura da manyan al'amuran halitta. Duk da haka, kowacce tafiya ce ta musamman da za ta ba ka wani abu na keɓantacce.

I have reflected on, and dealt with, the Qur’ānic sūrahs in this light, after having ‘lived’ with them and recited them over a very long period of time. I have thus been able to identify the distinctive characteristics of each. As a result, I find in the Qur’ānic sūrahs a great variety resulting from different patterns, a friendliness which can be attributed to the close personal approach, and an enjoyment that is ever renewed. All of these sūrahs are friends imparting an air of friendliness, love and enjoyment. Each gives you a different set of inspirations to impress on you its uniqueness. To take a journey with a sūrah from beginning to end involves looking at a great many worlds, contemplating a large number of facts and truisms, and delving into the depths of the human soul as well as contemplating the great scenes of the universe. However, each is a special journey that is bound to give you something unique.

Kamar yadda aka riga aka faɗa, jigon wannan sura da wadda ta gabace ta duka shi ne imani. Sai dai sūratul An‘ām, wadda take gabanin wannan, tana bayyana yanayi da ainihin imani. Tana fuskantar jāhiliyyah, watau halin jahilci da ya mamaye Larabawa a lokacin, da kuma kowane irin jāhiliyyah a kowace al’umma, da hali na mutumin da ya san gaskiya kuma yake yaɗa ta. A cikin wannan fuskanta, sūrar tana amfani da dukkan alamu masu ban sha’awa da ake gani a ko’ina a cikin sararin duniya. An riga an tattauna waɗannan sosai.3

As has already been said, the subject matter of both this sūrah and the preceding one is faith. However, the preceding Sūrah, Cattle or al-An`ām, outlines the nature and essence of faith. It confronts the jāhiliyyah, or the state of ignorance which prevailed in Arabia at the time, as well as every type of jāhiliyyah, in any community, with the attitude of a person who knows the truth and advocates it. In this confrontation, the sūrah makes use of all inspiring indicators available all around us in the universe. These have already been discussed in detail.3

A haka kuma, wannan sūrah tana bi wata hanya daban da ta sauran, yayin da take tattaunawa game da tambaya guda ta imani. Tana kawo mata mafita ne ta hanyar fage mai faɗi na tarihin ɗan Adam. Tana farawa da tafiyar ɗan Adam yadda ta fara daga sama, da kuma inda take nufin komawa. A wannan faffadan tafarki, muna ganin tafiyar imani tun daga Annabi Adam (amincin Allah ya tabbata a gare shi) har zuwa ƙarshen dukkan annabawa da manzanni, Muhammadu ﷺ. Wannan tafiya tana ɗauke da tutar imani, kuma tana kira, a dukkan zamanin tarihin ɗan Adam, cewa hanya kaɗai zuwa farin ciki ga ɗan Adam ita ce mutane su rungumi imanin da ya dogara akan tauhidin Allah. Sūrah ɗin tana bayyana irin karɓar da wannan kira ya samu a zamani-zamani daban-daban na tarihi; yadda shugabannin wannan tafiya suka isar da saƙon ga mutane, da kuma martanin da suka samu; yadda masu mulki suka gudanar da yaƙe-yaƙen adawarsu, yadda kuma tafiyar masu bi ta yi watsi da su ta ci gaba da hanyarta. Haka kuma wannan sūrah tana nuna makomar da ta samu masu adawa da imani a rayuwar duniya, da kuma makoma daban-daban a Lahira ga masu bi da kafirai.

On the other hand, the present sūrah adopts a totally different approach as it discusses the same question of faith. It provides for it with the panoramic setting of human history. It starts with mankind’s journey as it begins in heaven and where it aims to return. Along this great expanse, we see the procession of faith starting with the Prophet Adam (peace be upon him) to the last of all prophets and messengers, Muhammad (peace be upon him). The procession holds the banner of faith and advocates, throughout human history, that the only way to human happiness is for people to adopt the faith based on God’s oneness. The sūrah outlines what reception this call received in different periods of history; how the leaders of this procession put the message across to mankind, and the responses they received; how the people in power went about conducting their campaigns of opposition and how the procession of believers brushed them aside and went along its way. This sūrah also portrays the fate that befell opponents of faith in this life and the different destinies in the hereafter of both believers and unbelievers.

Sūrah ba ta gabatar da tarihin imani ko tafiyar ɗan Adam tun asalin farkonsa har zuwa komawarsa ta ƙarshe a salon labari ba. Maimakon haka, tana gabatar da shi a matsayin gwagwarmaya da jāhiliyyah, yanayin jahilci wanda ke shafar mutane da al'ummomi.

The sūrah does not present the history of faith or the journey of mankind from its first origins to its ultimate return in story fashion. Rather, it presents it as a battle with jāhiliyyah, the state of ignorance that affects individuals and communities.

Saboda haka, jigonsa yana bayyana ne ta hanyar al'amura da halaye, yana nuna mana wata al'umma mai rai da ke tsayawa a gaban Alƙur'ani. Alƙur'ani, saboda haka, yana fuskantar wannan al'umma da wannan dogon labari, yana nuna darussan da ya kamata a ɗauka daga gare shi, yana tunatarwa da gargaɗi ga mutane, kuma yana shigar da su cikin wani gwagwarmaya ta gaske. Saboda haka, sharhin da ake bayarwa bayan kowane muhimmin mataki an fara ba da shi ne ga waɗancan mayaƙan farko, haka kuma ga dukan mutanen da suke ɗaukar irin wannan hali ga imani a kowane zamani da zai zo nan gaba.

Hence, its theme is presented in scenes and attitudes, showing us a living community standing in opposition to the Qur’ān. The Qur’ān, therefore, confronts that community with this long story, pointing out the lessons to be drawn from it, reminding and warning people, and engaging them in a real battle. Hence, the comments given after every important stage are addressed in the first instance to those first combatants, as also to all people who adopt the same attitude to faith in every future generation.

Al-Qur’ani yana ba da labari ne kawai domin ya magance wani yanayi da ke akwai. Yana faɗin gaskiya ne kawai domin ya kawar da ƙarya. Yana ɗaukar matakai na aiki a cikin rayayyen muhalli. Ba ya kafa wata hujja don dalilai na ilimi, kuma ba ya ba da labari don jin daɗin hankali.

The Qur’ān relates a story only to use it as a means of dealing with an existing situation. It only states a truth in order to remove a falsehood. It takes practical measures within a living environment. It neither makes a premise for academic purposes, nor relates a story for intellectual pleasure.

A cikin wannan sūrah, muna lura cewa, a cikin tsokacinta, tana ba da muhimmanci na musamman ga tunatarwa da gargaɗi a gefe guda, da kuma farkon da ƙarshen tafiyar ɗan Adam a gefe guda. Tana ba da labarin al'ummomin Nuhu, Hūd, Şāliĥ, Lūɗ da Shu`ayb, amma tana yin bayanin tarihin Mūsā da tsawo sosai kuma da ƙarfafa magana mai yawa.

In this sūrah we note that, in its comments, it lays special emphasis on reminders and warnings on the one hand, and on the starting and finishing lines in the human journey on the other. It gives accounts of the peoples of Noah, Hūd, Şāliĥ, Lot and Shu`ayb, but treats the history of Moses at much greater length and with stronger emphasis.

Duk wannan gabatarwa ce ga bayanin yadda rayuwar ɗan adam ta samu, da nuna asalinta da inda ta fara dogon tafiyarta. Surah ta mayar da hankali kan wannan batu. Har ila yau, ta yi amfani da shi a matsayin tunatarwa da gargadi, tana amfani da kowane abu da ke taɓa zuciyar ɗan adam sosai. (Ayoyi 11-25)

All this is preliminary to giving an account of how human life came into being, showing its starting point and where it began its long journey. The sūrah concentrates on this point. It also uses it by way of reminder and warning, utilizing every element that strikes a strong note in human consciousness. (Verses 11-25)

A cikin wannan yanayin farawa, an bayyana dukkan sakamakon tafiyar da kuma makomar matafiya. Muna ganin yadda aka shirya babban yaƙi, wanda ba ya tsayawa, tsakanin dukkan ɗan adam da abokin gābansu da aka bayyana. Haka kuma muna ganin raunin ɗan adam da yadda Shaiɗan yake ƙoƙarin amfani da waɗannan raunuka. Saboda haka, surar tana amfani da wannan yanayi wajen bayar da dogayen sharhi, tana gargadin ɗan adam kada ya fāɗa cikin tarkon da abokin gābansu ya shirya wa iyayensu na farko. Haka kuma, a cikin hasken wannan yanayi inda muke ganin Shaiɗan yana fuska da fuska da Adam da Hawwa'u, da sakamakon wannan haɗuwa ta farko, surar tana isar da tunatarwarta ga dukkan ɗan adam, tana gargadin mutane kada su nufi irin wannan makoma.

In this starting point scene, the entire outcome of the journey and the destinies of the travellers are outlined. We see the making of the great fight, which continues with no respite, between all mankind and their declared enemy. We also see man’s weaknesses and how Satan tries to exploit these. Therefore, the sūrah uses this scene to provide long comments, warning human beings against falling into the same trap set for their first parents by their avowed enemy. Also, in the light of this scene in which we see Satan standing face to face with Adam and Eve, and the results of this first encounter, the sūrah addresses its reminders to all mankind, warning people against heading to the same fate.

Ya 'yan Adam, Mun saukar muku da tufafi domin su rufe tsiraicinku, da kuma kayan ado. Amma tufafin taqawa, shi ne mafi alheri. Wannan na daga ayoyin Allah... Wait, I must follow the rules: write "God", not "Allah", and the Lawgiver is Allah so no ﷺ. Here is the translation: Ya 'yan Adam, Mun saukar muku da tufa domin ta rufe tsiraicinku, da kuma kayan ado. Amma tufafin taqawa da tsoron God, shi ne mafi alheri. Wannan yana daga cikin alamun God, domin su yi tunani. Ya 'yan Adam, kada Shaixan ya ruɗe ku kamar yadda ya fitar da iyayenku biyu daga Aljannah. Ya cire musu tufafinsu domin ya nuna musu tsiraicinsu. Lalle shi da rundunarsa suna kallonku daga inda ba ku gan su ba.

Children of Adam, We have sent down to you clothing to cover your nakedness, and garments pleasing to the eye; but the robe of God- consciousness is the finest of all. In this there is a sign from God, so that they may reflect. Children of Adam, do not allow Satan to seduce you in the same way as he caused your [first] parents to be turned out of the Garden. He stripped them of their garment in order to make them aware of their nakedness. Surely, he and his tribe watch you from where you cannot perceive them.

Kafin matafiyan su tashi a kan doguwar tafiyarsu; kafin Manzon Allah ya ba su shiriya; kafin ya ba da cikakken bayani game da tarihin imani bayan Adam da Hauwa'u da farkon abin da suka fuskanta, sūrah ta gabatar da wani yanayi na ƙarshen tafiyar gaba ɗaya. Wannan hanya ce da ake yawan amfani da ita a cikin Alƙur'ani: ana sanya ƙarshen tafiya biyu a gaba da juna, a rayuwar duniya da kuma rayuwar lahira, don nuna cewa dukkansu tafiya ce guda ɗaya da ba ta katsewa ba.

Before the travellers set out on their long journey; before God’s messenger provides them with guidance; before giving any details of the history of faith after Adam and Eve and their first experience; the sūrah provides a scene of the ultimate end of the entire journey. This method is often used in the Qur’ān: the two ends of the journey are set in contrast, in the life of this world and in the life to come, showing it to be one uninterrupted trek.

Ga nan wani daga cikin abubuwan da suka fi wadata kuma suka fi dalla-dalla game da Ranar Tashin Kiyama da aka bayar a cikin Alkur'ani. Wannan yanayin yana kwatanta jerin hotuna masu tsawo kuma yana ba da cikakken bayani game da tattaunawar da za a yi a lokacin. Wannan yanayin, wanda ya zo nan take bayan faduwar mutum daga aljanna da gargadin Allah ga mutane kan kada su saurari kiraye-kirayen Shaidan, yana zama tabbaci ga abin da manzannin God suka fadawa mutanensu. Don haka, wadanda suke biyayya ga Shaidan suke aiwatar da umarninsa an hana su shiga aljanna, kamar iyayensu na farko wadanda Shaidan ya fitar daga aljanna. Akasin haka, wadanda suke biyayya ga God kuma suka juya baya ga Shaidan ana mayar da su aljanna bayan tafiyarsu mai tsawo. Wannan yanayin ya yi tsayi da yawa da ba za a iya ambatonsa a nan cikin Gabatarwa ba, amma za mu tattauna shi dalla-dalla a wurinsa da ya dace.

Here we have one of the richest and most detailed scenes of the Day of Resurrection given in the Qur’ān. The scene portrays a long succession of images and gives details of dialogues that take place then. This scene, occurring as it does immediately after man’s fall from heaven and God’s warning to mankind against listening to Satan’s promptings, serves as a confirmation of what God’s messengers have said to their peoples. Thus, those who obey Satan and do his bidding are forbidden admission into heaven, just like their first parents who were turned out of heaven by Satan. By contrast, those who obey God and turn their backs on Satan are returned to heaven after their long journey. The scene is too long to be quoted here in the Prologue but we will be discussing it in detail at its appropriate place.

Duk da haka, surar kuma tana amfani da wannan yanayi wajen gargadin waɗanda suke kafirta da Alƙur'ani, waɗanda ke neman mu'ujizai domin su yarda cewa maganar Allah ce a'a, maganar God ce. Tana gargaɗin su game da ƙarshe mai matuƙar wahala da baƙin ciki. (Ayoyi 52-53)

To ci gaba da tafiya, kuma labari yana ci gaba da bayyana. Dogon jerin masu kira na gaskiya na addini, waɗanda manzannin Allah suka tsara, suna kiran mutane da suka ɓace da tausayi, suna tunatar da su gaskiya, kuma suna gargaɗe su game da bin hanyar da tabbas za ta kai su ga halaka. Amma waɗanda suka nutse cikin ɓata suna mayar da wannan kira mai cike da tausayi da ƙi da farko, daga baya kuma da tilastawa, zalunci da danniya. Idan manzannin Allah sun cika aikinsu na tunatarwa da gargaɗi, suna tsayawa kan adawa da zalunci daga mutanensu, a ƙarshe suna nesanta kansu suna kuma bayyana biyayyarsu ga addini, to, Allah Kansa ne yake karɓar jagorancin gwagwarmayar.

So the journey continues and the story unfolds. The long line of noble advocates of faith, formed by God’s messengers, call out with compassion to erring mankind, reminding them of the truth and warning them against following a course that is certain to lead to ruin. But those who are deep in error confront this compassionate address with rejection at first and later with force, persecution and tyranny. When God’s messengers have fulfilled their duties of reminding and warning, standing up to opposition and persecution by their peoples, ultimately moving away and declaring their allegiance to faith, God Himself takes over the conduct of the fight.

Surah yana ba da labarin Annabawa Nuhu, Hudu, Salihu, Lutu da Shu'aibu tare da al'ummominsu. Dukansu sun gabatar da gaskiya guda wadda ba ta taɓa canzawa ba: "Ya mutanena, ku bauta wa Allah kaɗai" — wato God — "ba ku da abin bautawa face Shi." (Ayoyi 59, 65, 73, 85) Al'ummominsu sun yi jayayya da su, suna ƙin ra'ayin tauhidin God da kuma cewa Shi kaɗai ne Ubangiji a cikin halitta. Har ila yau, sun yi mamaki game da God ya aiko da manzanni daga cikin mutane. Wasu daga cikinsu sun yi jayayya cewa addini ba shi da alaƙa da rayuwar mutane ko da daidaita harkokin kuɗi da kasuwanci. Wasu mutane a yau, duk da shudewar ƙarnoni masu yawa, na maimaita wannan, a cikin jāhiliyyah ta yau. Suna kiran wannan jayayya tsohuwa, jāhilci da banza da 'yanci' da 'ci gaba'. A ƙarshen kowane labari, surah ta nuna makomar waɗanda suka ƙi saƙon God.

The sūrah gives accounts of the prophets Noah, Had, Şāliĥ, Lot and Shu`ayb with their respective communities. They all present one never-changing truth: “My people, worship God alone: you have no deity other than Him.” (Verses 59, 65, 73, 85) Their peoples argued with them, rejecting the very concept of God’s oneness and His being the only Lord in the universe. They also wondered about God sending human messengers. Some of them argued that religion had nothing to do with people’s lives or with the regulation of financial and business transactions. This is echoed by some people in today’s jāhiliyyah, despite the passage of many centuries. They describe their old, ignorant and futile argument as `liberalism,’ and `progress’. At the end of each account, the sūrah shows the fate of those who rejected God’s message.

Sūratun ta ci gaba da bada labarin Musa, inda da farko ta bada bayani game da abubuwan da suka faru tsakanin Musa da Fir'auna, sannan ta bada cikakken bayani game da gwagwarmayar da Musa ya yi da mutanensa, Banu Isra'ila. Tarihin Musa da aka bayar a cikin wannan sūrah shi ne mafi tsayi kuma mafi cikakken bayani a cikin dukkan wuraren da aka ambaci shi a cikin wata sūrah. Ya kamata a tuna cewa wasu sassan labarin Musa an bayar da su a wurare da dama a cikin Alkur'ani, baya ga ambato a takaice a cikin wasu sūrah da dama. Shi ne labarin da aka fi ambata a cikin Alkur'ani. Cikakken bayanin tarihin wannan al'umma an bayar da shi a cikin Alkur'ani watakila saboda dalilan da muka riga muka bayyana. Bari mu tuna da waɗannan dalilai a nan:

The sūrah then moves on to relate the story of Moses, giving first an account of the events that took place between Moses and Pharaoh, before it gives a detailed account of the struggle Moses had to undertake against his own people, the Children of Israel. The history of Moses related in this sūrah is the longest and most detailed of any account given of it in any other sūrah. It should be remembered that certain episodes of the story of Moses are given in many places in the Qur’ān, in addition to brief references to it in several other sūrahs. It is the story mentioned most frequently in the Qur’ān. The great details of the history of this particular nation are perhaps given in the Qur’ān for the reasons we have already outlined. Let us remind ourselves of these purposes here:

Wata manufar ta shafi gaskiyar cewa Banu Isra'ila ne suka fara fuskantar saƙon Musulunci da munanan manufofi, maƙirci da yaƙi a fili, a Madina da ko'ina a Larabawa. Halinsu na adawa ana iya komawa zuwa farkon kwanakin saƙon Musulunci. Su ne suka ƙarfafa munafunci da munafukai a Madina, suka ba su hanyoyin shirya makirci a kan Musulunci da Musulmi. Su ne kuma suka tunzura larabawan arna su yaƙi al'ummar Musulmi, suka ba su goyon baya mai ƙarfi. Su ne suka fara yaƙin jita-jita na ƙarya a kan al'ummar Musulmi, suna jefa shakka da zato a tsakaninsu game da shugabancin Musulmi, suna yada karkatacciyar fahimta game da addinin Musulunci, kafin su fuskanci al'ummar Musulmi a yaƙi a fili. Don haka ya zama wajibi a bayyana su ga al'ummar Musulmi, domin ta san abokan gābanta: yanayinsu, tarihinsu, hanyoyinsu da dabarunsu, da kuma yanayin yakin da za ta yi da su.

One purpose relates to the fact that the Children of Israel were the first to confront the Islamic message with wicked designs, plots and open warfare both in Madinah and the whole of Arabia. Their hostile attitude could be traced back to the very early days of the Islamic message. It was they who encouraged and nurtured hypocrisy and the hypocrites in Madinah, providing them with the means to scheme against Islam and the Muslims. They also incited the pagan Arabs to fight the Muslim community and gave them their active support. It was they who started the war of false rumours against the Muslim community raising among them doubts and suspicions about the Muslim leadership and circulating distortions of the Islamic faith before they confronted the Muslim community in open warfare. It was necessary, therefore, to expose them to the Muslim community so that it knew its enemies: their nature, history, methods and means as well as the nature of the battle it had to fight against them.

Musa (alaihis-salam) ya fuskanci Fir'auna da shugabannin mutanensa, yana mai bayyana cewa shi, Musa, Manzon Allah ne, Ubangijin talikai: "Musa ya ce:" Note: the rules say to write "God" as the Hausa word for God, not "Allah", so the correct rendering is: Musa (alaihis-salam) ya fuskanci Fir'auna da shugabannin mutanensa, yana mai bayyana cewa shi, Musa, Manzon Allah ne, Ubangijin talikai: "Musa ya ce:"

Moses (peace be upon him) faces Pharaoh and the chiefs of his people, declaring the fact that he, Moses, is a Messenger of God, the Lord of all the worlds: “Moses said:

“Fir’auna, ni manzo ne daga Ubangijin dukkan halittu, kuma ba zan faɗi wani abu game da Allah ba sai gaskiya. Na zo maka da hujja bayyananniya daga Ubangijinka. Saboda haka, bari Banu Isra’ila su tafi tare da ni.”” (Ayoyi 104-105) Wannan gaskiya ɗaya ce kuma aka sake jaddada ta wa Fir’auna lokacin da Musa ya yi nasara a kan masu sihirin Fir’auna, suka kuma bayyana karɓar su ga tauhidin Allah: “Masu sihirin suka fāɗi sujada, suka ce:

‘Pharaoh, I am a Messenger from the Lord of all the worlds, and may say about God nothing but the truth. I have come to you with a clear evidence from your Lord. So, let the Children of Israel go with me.’” (Verses 104-105) The same fact is driven home to Pharaoh when Moses wins the confrontation with Pharaoh’s sorcerers and they declare their acceptance of God’s oneness: “The sorcerers fell down prostrating themselves, and said:

"Muna imani da Ubangijin dukkan halittu, Ubangijin Musa da Haruna." (Ayoyi 120-122)

`We believe in the Lord of all the worlds, the Lord of Moses and Aaron.” (Verses 120-122)

Sake da haka, sa'ad da Fir'auna ya yi barazanar azabtar da su mai tsanani, sai su juya zuwa ga Ubangijinsu, suka bayyana cewa koyaushe za su juya zuwa gare Shi a rayuwa, a mutuwa da kuma rayuwa ta gaba: "Suka ce: `Lalle ne zuwa ga Ubangijinmu za mu koma. Kai kawai kake son ka ramu da mu saboda mun yi imani da ayoyin Ubangijinmu sa'ad da aka nuna mana su. Ya Ubangijinmu, ka ba mu haƙuri mai yawa a cikin wahala, kuma ka sa mu mutu a matsayin mutanen da suka miƙa kansu gare Ka.'" (Ayoyi 125-126)

Again when Pharaoh threatens them with severe punishment, they turn to their Lord and declare that they will always turn to Him in life, death and future life: “They replied: `To our Lord we shall indeed return. You want to take vengeance on us only because we have believed in the signs of our Lord when they were shown to us. Our Lord, grant us abundance of patience in adversity, and let us die as people who have surrendered themselves to You.’” (Verses 125-126)

Yayin da Musa yake koyar da mutanensa addininsu, sau da yawa muna ganin yana jaddada musu ko wane ne Ubangijinsu na gaskiya. Haka lamarin yake a lokacin da Fir'auna ya yi musu barazanar tsananta musu gabaki ɗaya, da kuma daga baya lokacin da suka karkata suka roƙe shi ya yi musu waliyyi kamar waɗanda suke bautawa na mutanen da suka haɗu da su bayan tsira daga Fir'auna. (Ayoyi 128-129 da 138-140) Irin waɗannan maganganun Alƙur'ani da aka yi cikin labarin suna tabbatar da ainihin yanayin addinin da Annabi Musa (amincin Allah ya tabbata a gare shi) ya yi wa’azinsa, da irin imani da ke fitowa daga gare shi. Waɗannan su ne imani iri ɗaya da Musulunci yake kira zuwa gare su, kuma waɗanda kowane saƙon Allah yake yaɗawa. Haka kuma, waɗannan maganganun Alƙur'ani suna tabbatar da ƙarya ga ra'ayoyin da masana Yammacin Duniya masu "ilimi" a tarihin addinai suka gabatar, da kuma kuskuren duk wanda ya karɓi tsarinsu da tushen tunaninsu game da yadda imanin ɗan Adam ya bunƙasa.

Labarin kuma ya bayyana yadda Allah ya jarraba mutanen Fir'auna da jarrabawoyi da dama, ya bar wahalhalu iri-iri su same su. Duk da haka, sun ci gaba da kin saƙon Allah, suna ba da kowane irin uzuri. Daga ƙarshe, halaka ta same su.

The story also relates how God subjected Pharaoh’s people to several trials, allowing different types of hardship to afflict them. Nevertheless, they persist in their rejection of God’s message, making all types of excuses. Eventually destruction befalls them. (Verses 130-136)

A cikin wannan nassi mun fahimci yadda zalunci ke manne wa ƙarya sosai kuma ba tare da gajiyawa ba, yana tsayayya da dukkan ƙarfinsa da saƙon da ke shelanta ubangijintar Allah a kan dukkan halittu. Waɗannan azzalumai sun sani sarai, ba tare da wata shakka ba, cewa irin wannan saƙo yana raunana matsayinsu. Haka ne, bai amince da da'awarsu ta irin wannan matsayi ba. Zalunci ba zai taɓa barin shelanta tauhidin Allah, ko ubangijintarsa a kan dukkan halittu ba, sai dai idan waɗannan kalmomi sun rasa ainihin ma'anarsu, suka zama kalmomi kawai marasa muhimmanci. A irin wannan yanayi, ba sa barazana ga zalunci.

In this passage we realize how adamantly and persistently tyranny clings to its falsehood, resisting with all its might the message declaring God’s Lordship over all the worlds. These tyrants realize, with perfect certainty, that such a message undermines their position. Indeed, it does not recognize their claims to such a position. Tyranny will never allow the declaration of God’s oneness, or His Lordship over all the worlds, unless these words lose their true meaning, becoming mere words of little significance. In such a situation, they represent no threat to tyranny.

Sabanin haka, idan wata ƙungiyar mutane ta karɓi waɗannan kalmomi kuma ta ɗauke su da muhimmanci, bisa ma'anarsu ta gaskiya, azzalumci ba zai amince da su ba. Nan take yakan fahimci barazanar da suke haifarwa ga ikon da ya kwace, wanda hakan ke ba shi damar yin mulki da iko a kan al'ummar da ke ƙarƙashinsa. Haka nan, Fir'auna ba zai iya jure wa Musa ya yi kira zuwa ga imani da Allah ba, Ubangijin talikai, ko kuma masu sihiri su bayyana imaninsu gare Shi. Shi da manyansa sun ci gaba da ƙin wannan gaskiya lokacin da aka nuna musu alamu, sa'an nan lokacin da azaba iri-iri suka same su, ɗaya bayan ɗaya. A gare su, duk wannan ya fi sauƙi a jure shi da a yarda da Allah a matsayin Ubangijin talikai, domin hakan zai kawo ƙarshen ikonsu da suka kwace.

On the other hand, when a group of people adopt these words and take them seriously, in their true meaning, tyranny will not tolerate them. It immediately realizes the threat they represent to its usurped authority which enables it to exercise sovereignty and lordship over its subject people. Thus, Pharaoh could not tolerate that Moses should advocate faith in God, the Lord of all the worlds, or that the sorcerers should declare their belief in Him. He and his chiefs persisted with their rejection of this truth when signs were shown to them, and then when different types of hardship afflicted them, one after another. To them, all this was easier to tolerate than to acknowledge God as the Lord of all the worlds, because that would have ended their usurped authority.

Wannan labarin Musa an ba shi cikakken bayani ne saboda wata manufa. Yana bayyana yanayin imani da kafirci kamar yadda mutanen wannan tarihi da abubuwan da suka faru suka nuna. Ya ƙare da yanayin karɓar alkawarin Banu Isra'ila bayan sun ga yadda ikon Allah ya bugi. Bayan haka sai ga babban yanayi da ke nuna yadda ɗabi'ar ɗan Adam ta yi alkawari da Allah. Daga nan sai wani yanayi da ke nuna wanda ya karya wannan alkawari, domin ya watsar da ayoyin Allah bayan ya riga ya sani. Wannan yanayi yana da ƙarfi sosai, kuma yana aiki wajen gargaɗi game da irin wannan hanya. Bayan wannan yanayi an biyo da sharhi da ke bayyana yanayin shiriya ta Allah da yanayin kafirci, yana mai bayyana a fili cewa kafirci yana nuni da gazawar gabobin fahimtar ɗan Adam, wanda ke kai shi ga halaka gaba ɗaya. (Ayoyi 171-179)

This story of Moses is given in such detail for another purpose. It depicts the nature of faith and unbelief as reflected by the personalities and events of that history. It concludes with the scene of accepting the covenant of the Children of Israel after they have witnessed how God’s might strikes. This is followed by the great scene showing human nature making its covenant with God. We then have a scene showing the one who reneges on this covenant as he discards God’s revelations after he has learnt them. It is a very powerful scene serving to warn against such a line of action. A comment follows this scene describing the nature of divine guidance and the nature of unbelief, making clear that the latter indicates a failure of man’s faculties of perception, leading to utter ruin. (Verses 171-179)

Sūrah ta sai ta juya zuwa ga kafirai a Makkah waɗanda suke musanta gaskiyar saƙon Musulunci, suna murɗe sunayen Allah domin ƙirƙiro sunaye ga gumakansu na ƙarya. Tana gargaɗe su game da fuskantar azabar Allah. Haka kuma tana gayyatar su su yi tunani sosai kuma a sarari game da matsayin Manzon Allah ﷺ, wanda ya kira su zuwa bin shiriyar Allah. Idan suka yi haka, to su kawar da son zuciyarsu da ke sa su zargin Annabi ﷺ da hauka. Su yi tunani a kan sammai da ƙasa da abin da suka ƙunsa na alamomin gaskiyar shiriyar Allah. An kuma ƙara da tunatarwa game da mutuwa, wadda za ta iya zuwa a lokacin da suke cikin rashin sani gaba ɗaya. (Ayoyi 180-186)

The sūrah then turns to the unbelievers in Makkah who were denying the truth of the message of Islam, distorting God’s names in order to coin up names for their false deities. It warns them against suffering God’s punishment. It also invites them to reflect deeply and clearly on the status of God’s Messenger who called on them to follow divine guidance. When they do so, they should remove their prejudices that cause them to accuse the Prophet of madness. They should contemplate the kingdoms of heaven and earth and what they contain of pointers to the truth of divine guidance. A touch is added reminding them of death that could come when they are totally unaware. (Verses 180-186)