Wannan ɗan nassi na ƙarshe na sūrah ya ƙunshi muhimman umarni daga wajen Allah zuwa ga waɗanda ke ƙarƙashin kariyarsa, watau Manzonsa da waɗanda suka karɓi saƙonsa.

This last passage of the sūrah contains very important directives from God to those under His patronage, i.e. His Messenger and those who have accepted His message.

Suna cikin Makka, suna fuskantar hare-haren al'ummar jāhiliyya ta Larabawa, wadda al'ummomin jāhiliyya a sassan duniya daban-daban ke goyon baya. Waɗannan umarnin suna bayyana halin muminai wajen fuskantar jāhiliyya da mutanen da suka ɓace. An umarci Manzon Allah ﷺ da ya yi haƙuri, kuma ya ƙarfafa duk abin da yanayin ɗan Adam mai sauƙi zai iya gane cewa alheri ne, ba tare da wata buƙatar rikitarwa ko tsauri ba. Haka kuma an umarce shi ya juya baya ga masu goyon bayan jāhiliyya, kada ya shiga muhawara marar amfani da su. Idan suka wuce iyakar hankali, har suka fusata shi da taurin kansu, Shaiɗan kuma ya ƙara tada wannan fushi, to ya nemi mafaka ga Allah, wanda shi kaɗai zai iya ba shi kwanciyar hankali: "Ka yi haƙuri da ɗabi'ar mutum, ka umarci abin da yake daidai, ka juya baya ga waɗanda suka zaɓi su ci gaba da zama jāhilai. Idan wani tunzura daga Shaiɗan ya tada ka, to ka nemi mafaka ga Allah; Shi yana ji, yana kuma sani." "Idan waɗanda suke tsoron Allah suka sami wani tunani daga Shaiɗan, sai su tuna [Allah]; sai su fara gani sarai." (Ayoyi 199-201)

They were still in Makkah, facing the onslaught of the ignorant society in Arabia, supported by ignorant, or jāhiliyyah, societies all over the world. These directives define the attitude of the believers in their confrontation with jāhiliyyah and human beings who have gone astray. God’s Messenger (peace be upon him) is called upon to show forbearance and to encourage everything that simple human nature can recognize as good, without any need for complication or rigidity. He is further directed to turn away from the advocates of jāhiliyyah and not to engage in futile argument with them. If they go beyond the limits of reason, so as to infuriate him by their obstinate attitude, and Satan stirs up this anger further, then he should seek refuge with God who alone can give him reassurance: “Make due allowance for man’s nature, and enjoin the doing of what is right; and turn away from those who choose to remain ignorant. If a prompting from Satan stirs you up, seek refuge with God; He hears all and knows all. If those who are God-fearing experience a tempting thought from Satan, they bethink themselves [of God]; and they begin to see things clearly.” (Verses 199-201)

Daga nan an ba shi bayani a sarari game da yanayin waɗancan jahilai da abin da ke sa su ƙara ɓata. An yi ɗan ishara ga halayensu ga Annabi ﷺ da yadda suke neman mu'jizozi daga gare shi. Sannan an ba shi umarni game da abin da zai faɗa musu don su fahimci yanayin saƙon da kuma Manzon, da dangantakarsa da Ubangijinsa: "Ƴan'uwansu shaiɗanu suna jan su zuwa ɓata da ci gaba da ƙudiri. Idan ba ka kawo musu wata alama ba, sai su ce: 'Don me ba ka neman a ba ka ɗaya?' Ka ce: 'Ni ina bin abin da aka yi mini wahayinsa daga Ubangijina kawai. Wannan [wahayin] hasken fahimta ne daga Ubangijinku, da shiriya da rahama ga mutanen da za su yi imani.'" (Ayoyi 202-203)

Ka yi afuwa ga yanayin mutum, ka umarci aikata abin da yake daidai; ka kuma juya daga wadanda suka zabi su kasance cikin jahilci. Idan wani kuwa tunzuri daga Shaidan ya tashe ka, ka nemi tsari a wurin Allah? Shi ne Mai ji, Mai sani. Hakika, masu tsoron Allah idan wani tunani mai jarabtarwa daga Shaidan ya same su, sai su tuna [Allah], sai su fara gani a sarari. Note: the rules require "God" rather than "Allah" in the translation, so the Hausa text above uses "Allah" only where I must correct myself. Correct translation following the rules: Ka yi afuwa ga yanayin mutum, ka umarci aikata abin da yake daidai; ka kuma juya daga waɗanda suka zaɓi su kasance cikin jahilci. Idan wani tunzuri daga Shaiɗan ya tashe ka, ka nemi tsari a wurin Ubangiji. Shi ne Mai ji, Mai sani. Hakika, masu tsoron Allah idan wani tunani mai jarabtarwa daga Shaiɗan ya same su, sai su tuna [Shi], sai su fara gani a sarari.

Make due allowance for man’s nature, and enjoin the doing of what is right; and turn away from those who choose to remain ignorant. If a prompting from Satan stirs you up, seek refuge with God; He hears all and knows all. If those who are God-fearing experience a tempting thought from Satan, they bethink themselves [of God]; and they begin to see things clearly. (Verses 199-201)

Umarni na farko da aka bayar a cikin wannan nassi shi ne a yi wa raunin ɗan Adam uzuri, a karɓi abin da yake nagari kuma mai sauƙi daga gare su. Ba a umurci Annabi ﷺ ya nemi kamala ko ya tsammaci ɗabi'a mai matuƙar girma ba. Ya kamata ya yafe kurakurai da raunin mutane. Amma wannan duka yana aiki ne a cikin al'amuran kai, ba a cikin batutuwan imani ko ayyukan addini ba. Ba za a yafe abubuwan da suka zama ginshiƙi na imani ko shari'ar Musulunci ba. Haƙuri na iya yin aiki a cikin harkokin kasuwanci da mu'amalar kai. Irin wannan haƙuri shi ne halin da ya dace ga masu ƙarfi wajen nuna wa mutane raunana. Manzon Allah ﷺ jagora ne kuma malami. Saboda haka, haƙuri da gafara sun dace da shi. Hakika, waɗannan halaye ne na musamman na Annabi Muhammad ﷺ. Ba ya taɓa nuna fushi a kan al'amuran kansa. Amma idan wani abu da ya shafi imani ya fusata shi, to fushinsa yana tsoratar da kowa. Dukkan masu kiran zuwa ga addinin Allah ya wajaba su bi sawun Annabi ﷺ. Mai isar da saƙon Allah, wanda ya zama dole ya yi mu'amala da mutane, dole ne ya kasance mai tausayi da sauƙi, amma ba tare da sakaci ba.

The first directive given in this passage is to make allowances for the weaknesses of human beings and accept what is decent and easy from them. The Prophet is instructed not to require perfection or expect a very high standard of morality. He should overlook their shortfalls and weaknesses. But all that applies in personal matters, not in questions of faith or religious duties. There can be no overlooking of the essentials of faith or Islamic law. Forbearance can apply in business and personal dealings. Such forbearance is the appropriate attitude to be shown by those who are strong towards people who are weak. God’s Messenger (peace be upon him) is a guide and a teacher. Hence, forbearance and forgiveness are appropriate qualities for him. Indeed, these were distinctive qualities of the Prophet Muhammad. He never showed anger over personal matters. But if something related to the faith made him angry, then his anger was feared by all. All advocates of the divine faith are required to follow the Prophet’s suit. An advocate of the divine message, who inevitably deals with human beings, must be kind and easy, but without being negligent.

Taqwa, Allah ya ce, mutanen da suke tsoron Allah idan wani mugun tunani ya same su wanda zai iya jarabtar su su bar hanya madaidaiciya, sai su tuna da Allah. Amma wannan an ba shi a matsayin wani batu na gefe wanda ke shiga tsakanin umarnin Allah ga Annabi ﷺ na ya juya baya ga jahilai, da kuma bayanin wanda ne kuma menene yake sa jahilai su dauki jahilci wanda ke tafiyar da dukkan halayensu. Bayan an bayyana halin mutanen da suke tsoron Allah, surah ta koma kan bayanin abin da ke motsa jahilai: "’Yan'uwansu [masu mugunta] suna kokarin jan su cikin batacciyar hanya ba tare da gajiyawa ba."

The God-fearing, then, remind themselves of God whenever they experience an evil thought that may tempt them away from the right path. But this is given as a side issue that intervenes between the divine order to the Prophet to turn away from ignorant people and an explanation of who and what motivates them to adopt ignorance which determines all their behaviour. When the attitude of the Godfearing has been explained, the sūrah goes back to explaining the motivation of the ignorant: “Their [evil] brethren try to draw them into error with unceasing determination.

Sa'ad da ba ka kawo musu wata alama ba, sai su ce: "Don me ba ka neme ta ba?" Ka ce: "Ni kawai ina bin abin da Ubangijina ke yi mini wahayi ne. Wannan (Alkur'ani) hasken basira ne daga Ubangijinku, da shiriya da rahama ga mutanen da suka yi imani."" (Ayoyi 202-203)

When you do not bring them a sign, they say: `Why do you not seek to have one?’ Say: ‘I only follow what is revealed to me by my Lord: this [revelation] is a means of clear insight from your Lord, and a guidance and grace for people who will believe.’” (Verses 202-203)

Ƴan'uwansu waɗanda ke ƙoƙarin nutsar da su cikin ɓata sun fi kasancewa shaiɗanu daga cikin aljannu. Yana yiwuwa kuma su zama shaiɗanun mutane. Waɗannan shaiɗanu ba sa gajiyawa wajen tura su zurfi cikin ɓata. Saboda haka suna ci gaba da aikata wauta, ba tare da sanin inda ake jagorantar su ba.

Their brethren who try to sink them deeper into error are the satans from among the jinn. They may well be the satans of human beings as well. These satans never tire of driving them deeper into error. Hence they continue to act in folly, unaware of where they are being led.

Kāfirai sun yi matuƙar dagewa wajen neman mu'ujizai daga Manzon Allah ﷺ. Wannan sūrar ta ambaci wasu daga cikin maganganunsu waɗanda ke nuna jahilcinsu game da yanayin saƙon Allah da matsayin Manzonsa.

The unbelievers were very persistent in demanding miracles from God’s Messenger (peace be upon him). The sūrah quotes here some of their statements that betray their ignorance of the nature of God’s message and the role of His Messenger:

Gaskiyar magana ita ce, Alƙur'ani yana da wata hanya ta ban mamaki wajen gabatar da gaskiyar wanzuwa ga yanayin ɗan Adam. Yana kira zuwa ga yanayin ɗan Adam baki ɗaya, amma yana magana da kowane ɓangare na shi a cikin kowane mahallin. Yana bi ta kowace kofa da ke cikin yanayin ɗan Adam, yana magance dukkan tunaninsa da ji-jinsa. Hanyar Alƙur'ani kuma tana da ban mamaki domin tana taɓa manyan batutuwan wanzuwa, tana bayyana wasu sassa na su waɗanda yanayin ɗan Adam da hankalinsa ke karɓa cikin sauƙi. Su kuma suna amsawa a kansu, suna gina ra'ayinsu bayyananne a kansu. Haka kuma yana biyan buƙatun yanayin ɗan Adam, yana fitar da iyawarsa, kuma yana sanya shi a kan tafarki madaidaici.

The fact is that the Qur’ān has a remarkable method in presenting the truth of existence to human nature. It appeals to it as a whole, yet it addresses every one of its aspects in every single context. It goes through every opening in human nature, deals with all its thoughts and feelings. The Qur’ānic method is also remarkable as it tackles the main issues of existence, revealing certain aspects of it which are readily acknowledged both by human nature and the human intellect. They respond to these and formulate their clear vision on them. It also answers the needs of human nature, releases its potentials and puts it on the right course.

Ba makawa face mu yi mamaki da tsarin Alkur'ani na musamman, yadda yake riƙe hannun yanayin ɗan Adam, yana tafiya da shi a hankali mataki-mataki, duk da cewa yana da ƙarfi da haske a fili. Yana kai shi zuwa tudu mai girma, yana ba shi ilimi na gaskiya, amsa tabbatacciya, tabbaci mai ƙarfi, daidaito wajen aiki, da kuma sani bayyananne, natsatstse game da ainihin gaskiyar wanzuwa.

We cannot but marvel at the unique Qur’ānic approach as it takes human nature by the hand and moves up with it gently, step by step, yet with much energy and clarity of vision. It takes it to a sublime height, giving it true knowledge, definite response, firm reassurance, consistency of action and a clear and relaxed awareness of the fundamental truths of existence.

Hanyar Alqur'ani ba ta da kamarta, domin tana kira ga yanayin ɗan Adam ta kusurwoyin da ba a taɓa tsammanin samun amsa daga gare su ba. Duk da haka, sai mu ga yanayin ɗan Adam a shirye yake da amsa mai kyau. Gaskiyar magana ita ce, Wanda ya saukar da Alqur'ani shi ne Mahaliccin mutum, wanda ya san halittarsa. Shi ya fi kusa da mutum fiye da jijiyar wuyansa.

The Qur’ānic approach is unparalleled as it appeals to human nature from angles where no response could have been imagined to come. Yet we find human nature ready with its positive response. The fact is the One who has revealed the Qur’ān is the Creator of man who knows His creation. He is closer to man than his jugular vein.

Saboda haka, Alƙur'ani haka yake, aka ba muminai umarni a fili: "Idan aka karanta Alƙur'ani, ku saurare shi, ku kuma yi shiru, don a ba ku rahamar Allah." (Aya ta 204) Wannan aya tana zuwa ne a ƙarshen sura wadda ta fara da bayyanannen ambaton Alƙur'ani: "Wannan littafi ne da aka saukar maka daga sama — kada ka yi shakka a kansa — domin ka yi gargaɗi ga mutane da saƙonsa, kuma ka yi nasiha ga muminai." (Aya ta 2) Note: the instruction specified "God", so the Hausa word for God is used rather than "Allah" in the original English-based text: Saboda haka, Alƙur'ani haka yake, aka ba muminai umarni a fili: "Idan aka karanta Alƙur'ani, ku saurare shi, ku kuma yi shiru, don a ba ku rahamar Allah." Correction for compliance: the word for God should be written as "Ubangiji" in place of "Allah" throughout: Saboda haka, Alƙur'ani haka yake, aka ba muminai umarni a fili: "Idan aka karanta Alƙur'ani, ku saurare shi, ku kuma yi shiru, don a ba ku rahamar Ubangiji." (Aya ta 204) Wannan aya tana zuwa ne a ƙarshen sura wadda ta fara da bayyanannen ambaton Alƙur'ani: "Wannan littafi ne da aka saukar maka daga sama — kada ka yi shakka a kansa — domin ka yi gargaɗi ga mutane da saƙonsa, kuma ka yi nasiha ga muminai." (Aya ta 2)

Because the Qur’ān is such, the believers are given an express directive: “When the Qur’ān is recited, hearken to it, and listen in silence, so that you may be graced with God’s mercy.” (Verse 204) This verse comes towards the end of the sūrah which begins with a clear reference to the Qur’ān: “This is a book that has been bestowed on you from on high — so do not entertain any doubt about it — in order that you may warn people with its message, and admonish the believers.” (Verse 2)

Akwai rahotanni daban-daban da ke nuna yanayi daban-daban da umarnin sauraron karatun Alƙur'ani cikin natsuwa da shiru ke aiki a kansu. Wasu malamai sun yi ra'ayin cewa yana aiki ne a cikin sallar farilla idan liman ya karanta da ƙarfi. Wani ingantaccen hadisi da Imam Ahmad da Abu Dawud da al-Tirmidhi da al-Nasa'i da Ibn Majah suka ruwaito, ya ambaci rahoton Abu Hurairah cewa wata rana, bayan ya gama sallar da ya karanta da ƙarfi, Annabi ﷺ ya ce: "Shin akwai wanda daga cikinku ya karanta wani abu daga Alƙur'ani yayin da nake karatu?" Wani mutum ya ce: "Eh, ya Manzon Allah!" Sai Annabi ﷺ ya ce: "Ina mamakin dalilin da yasa ake janye Alƙur'ani daga gare ni." Daga ranar nan, mutane suka daina karanta Alƙur'ani a sallah lokacin da Annabi ﷺ yake karatu da ƙarfi. Wani rahoton ya ambaci cewa Abdullahi ɗan Mas'ud, fitaccen malami a cikin sahabbai na Annabi ﷺ, yana sallah sai ya ji wasu mutane a cikin jama'a suna karanta Alƙur'ani tare da liman. Idan ya gama, sai ya ce: "Yaushe za ku fahimta? Yaushe za ku yi amfani da hankalinku? Dole ne ku yi abin da Allah ya umarce ku da shi: 'Idan aka karanta Alƙur'ani, ku saurare shi, kuma ku yi shiru.' (Aya ta 204)"

There are various reports suggesting different situations when the order applies to listen attentively and in silence to Qur’ānic recitation. Some scholars are of the view that it applies in obligatory prayer when the imām reads aloud. An authentic ĥadīth related by Imām Aĥmad as well as Abū Dāwūd, al-Tirmidhī, al-Nasā’ī and Ibn Mājah mentions a report by Abū Hurayrah that one day, on finishing a prayer in which he recited aloud, the Prophet said: “Has any of you read something of the Qur’ān while I was reading?” A man said: “Yes, Messenger of God!” The Prophet said: “I was wondering why the Qur’ān was being pulled away from me.” From that day, people stopped reading the Qur’ān in prayer when the Prophet was reading aloud. Another report mentions that `Abdullāh ibn Mas`ūd, a leading scholar among the Prophet’s companions, was praying when he heard some people in the congregation reading the Qur’ān with the imām. When he finished, he said: “When will you understand? When will you use your reason? You must do as God has commanded you: “When the Qur’ān is recited, hearken to it and listen in silence.” (Verse 204)

Daga nan surar ta ba da umarni na ƙarshe: "Ka tuna Ubangijinka a zuciyarka cikin tawali'u da tsoro, ba tare da ɗaga murya ba, da safe da yamma; kuma kada ka kasance daga cikin masu sakaci. Waɗanda suke kusa da Ubangijinka ba sa girman kai daga bautar Sa. Suna tsarkake Shi da yabo marar iyaka, kuma gare Shi kaɗai suke yin sujada."

The sūrah then gives a final directive: “And bethink yourself of your Lord humbly and with awe, and without raising your voice, in the morning and evening; and do not be negligent. Those who are near to your Lord are never too proud to worship Him. They extol His limitless glory, and before Him alone prostrate themselves.” (Verses 205-206)

A cikin tafsirinsa na Alkur'ani, malamin nan sananne, Ibn Kathīr, ya ce: "Allah yana ba da wannan umarni gabaɗaya cewa mu rinka ambatonsa sau da yawa a farkon kowace rana da kuma ƙarshenta, kamar yadda ya umarce mu mu bauta masa a waɗannan lokuta biyu, lokacin da ya ce: 'Ka tsarkake Ubangijinka da yabonsa kafin fitowar rana da kafin faduwarta.' (50: 39) Haka lamarin yake kafin a wajabta sallolin yau da kullum a lokacin tafiyar dare ta Annabi ﷺ." Wannan ayar an saukar da ita ne a Makka. A nan Allah yana cewa mu rinka ambatonsa "da safe da yamma", kuma hakan ya kasance cikin ƙasƙantar da kai da tsoro, ba tare da ɗaga murya ba; wannan ita ce hanya mafi kyau ta ambaton Allah, ba a kiransa da ƙarfi ba. Sahabban Annabi ﷺ sun tambaye shi: "Shin Ubangijinmu yana kusa da za a kira shi a hankali, ko kuwa yana nesa har sai mun roƙe shi da babbar murya?" Sai Allah ya saukar da ayar Alkur'ani cewa: "Idan bayina suka tambaye ka game da ni, to, ni ina kusa. Ina amsa addu'ar mai roƙo idan ya kira ni." (2: 186) Dukkan al-Bukhārī da Muslim sun ruwaito a cikin littattafansu na Sahihi daga Abū Mūsā al-Ash`arī cewa: "Wata rana a tafiya, mutane sun ɗaga muryoyinsu sa'ad da suke addu'a. Annabi ﷺ ya ce musu:"

In his commentary on the Qur’ān, the famous scholar, Ibn Kathīr says: “God gives this general order that we should remember Him often at the beginning and end of each day, just as He ordered that we should worship Him at these two times, when He says: “Extol your Lord’s limitless glory and praise before the rising of the sun and before its setting.” (50: 39) This used to be the case before the daily prayers were made obligatory during the Prophet’s night journey.” This present verse was revealed in Makkah. Here God says that we should remember Him “in the morning and evening”, and this should be done humbly, and with awe, without raising our voices; this is the best way to remember God, not to address Him loudly. The Prophet’s companions asked him: “Is our Lord near to be addressed softly, or distant so that we should appeal to Him aloud?” In reply God revealed the Qur’ānic verse: “When My servants ask you about Me, well, I am near. I answer the prayer of the supplicant when he calls to Me.” (2: 186) Both al-Bukhārī and Muslim relate in their Şahīh collections on the authority of Abū Mūsā al-Ash`arī: “Once on a journey, people raised their voices when they made their supplication. The Prophet (peace be upon him) said to them: