Wannan sabon sashe yana ɗaukar bayanin makircin Yahudawa a kan Musulunci da Musulmi mataki gaba, yana bayyana dalilan da ke bayan ƙiyayyarsu mai zurfi da cin amanarsu da haifar da fitina. Yana ba Musulmi gargaɗi mai ƙarfi, yana kuma umartarsu da su kasance a faɗake wajen mu'amala da makircin Yahudawa na ƙiyayya da mugunta. An kuma gargaɗi Musulmi musamman da kada su yi koyi da halayen Yahudawa, ko su fāɗa a tarkon yaudararsu da ruɗinsu.

This new passage takes the exposition of Jewish intrigue against Islam and the Muslims a step further, revealing the reasons that lie behind their deep-seated hatred and their treachery and troublemaking. It gives Muslims strong warnings, requiring them to be on their guard in dealing with the hostile and malicious scheming of the Jews. Muslims are pointedly told not to emulate the behaviour of the Jews, or to fall for their trickery and deceit.

Ya bayyana cewa Yahudawa sun dinga yin ƙorafi game da sauye-sauye da gyare-gyaren da suka zama dole a wasu dokoki da buƙatu na Musulunci a farkon shekarun Musulunci. Sun yi amfani da hakan wajen jefa shakka a zukatan Musulmi, suna tambayar ingancin addininsu da gaskiyarsa. Suna cewa, da dokokin nan da ra'ayoyin nan sun fito daga wurin Allah, da ba sai an canza su ko an maye gurbinsu ba.

It appears that the Jews were making an issue of the modifications and amendments that had to be made to some Islamic rules and requirements during the formative years of Islam. They utilized this to raise doubts in Muslim minds, questioning the validity and veracity of their religion. Had those rules and ideas originated from God, the Jews argued, they would not have had to be changed or replaced.

Wannan yaƙin neman ɓata suna ya ƙara ƙarfi lokacin da aka sauya alƙiblar da Musulmi ke fuskanta a cikin salla, watau alƙibla, daga Baitul Maƙdis zuwa Ka'aba da ke Makka, watanni goma sha shida bayan isowar Annabi ﷺ Madina a shekara ta 622 miladiyya.

This insidious campaign gathered strength when the direction faced by Muslims in prayer, the qiblah, was changed from Jerusalem to the Ka`bah in Makkah, sixteen months after the Prophet’s arrival in Madinah in 622 CE.

Lokacin da ya isa Madina, Annabi ﷺ ya umarci mabiyansa su juya zuwa Baitul Maƙdis, birnin mai tsarki na Yahudanci, suna yin salla. Wannan ya ba Yahudawa dalili su yi jayayya cewa addininsu ya fi, cewa shi ne kaɗai addini na gaskiya. Wannan ya sa Annabi ﷺ yana sha'awar, duk da cewa bai taɓa bayyana abin da yake ji da kalmomi ba, cewa a iya yin salla suna fuskantar Ka'aba da ke Makka. Yayin da lokaci ke wucewa, wannan sha'awa ta ƙara ƙarfi har sai an biya buƙatarsa da ba a faɗa ba, kamar yadda za mu gani daga baya a cikin wannan sura.

On his arrival in Madinah, the Prophet instructed his followers to turn towards Jerusalem, the sacred city of Judaism, in prayer, which gave the Jews reason to argue that their faith was superior, the one and only true religion. This made the Prophet wish, although he never expressed his feelings in words, that prayers could be made facing the Ka`bah in Makkah. As time went by, this feeling grew even stronger until his unspoken wish was granted, as we shall see later in the sūrah.

"Ya ku waɗanda kuka yi imani, kada ku ce [wa Manzon Allah ﷺ]: "Ka saurare mu," amma ku ce: "Ka yi haƙuri da mu," kuma ku saurara. Azaba mai raɗaɗi tana jiran kafirai. Ba waɗanda suka kafirta daga cikin mutanen littattafan da aka saukar a baya, ko mushrikai, suke so a sauko muku da wata alheri daga Ubangijinku ba. Amma Allah yana zaɓar wanda Yake so da rahamarSa; kuma alherin Allah mai girma ne. Duk wata ayah da Muka soke, ko Muka sa a manta da ita, Muna kawo wata mafi alheri daga gare ta ko irinta. Ashe, ba ka sani ba cewa Allah Yana da iko a kan kowane abu? Ashe, ba ka sani ba cewa mulkin sammai da ƙasa na Allah ne, kuma ba ku da wani majiɓinci ko mataimaki baya ga Allah? Ko kuna son ku tambayi Manzonku abin da aka taɓa tambayar Musa da shi a dā? Wanda ya musanya imani da kafirci, to, lallai ya ɓata hanya madaidaiciya. Mutane da yawa daga cikin mutanen littattafan da aka saukar a baya suna son su mayar da ku kafirai bayan kun riga kun yi imani, saboda hassada daga zukatansu, bayan gaskiya ta bayyana a gare su. Saboda haka ku yafe kuma ku yi haƙuri har Allah Ya zo da umurninSa. Lallai Allah Yana da iko a kan kowane abu. Ku tsaya ga salla, kuma ku bayar da zakka; duk alherin da kuka aikata domin kanku, za ku same shi a wurin Allah. Allah Mai gani ne ga abin da kuke aikatawa." (Ayoyi 104-110)

“Believers, do not say [to the Prophet]: “Listen to us,’ but say: “Have patience with us,’ and hearken. Grievous suffering awaits the unbelievers. Neither the unbelievers among the people of earlier revelations nor the idolaters would like to see any blessing ever bestowed upon you by your Lord. But God favours with His mercy whom He wills; His grace is infinite. Any revelation We annul or consign to oblivion We replace with a better or similar one. Do you not know that God has power over all things? Do you not know that God has sovereignty over the heavens and the earth, and that apart from God you have no one to protect you or give you help? Do you wish to ask of the Messenger who has been sent to you the same as was formerly asked of Moses? He who barters faith for unbelief has surely strayed away from the right path. Many among the people of earlier revelations would love to lead you back to unbelief now that you have embraced the faith. This they do out of deep-seated envy, after the truth has become manifest to them; so forgive and forbear until God makes known His decree. Indeed, God has power over all things. Attend regularly to your prayer and pay zakāt (financial duty); for, whatever good you do for your own sake you shall find it with God. God sees all that you do. (Verses 104-110)

Ayar farko ta wannan sashe tana magana ga muminai, tana umarce su kada su yi koyi da Yahudawa wajen wasa da wasu kalmomin Larabci sa'ad da suke magana da Annabi ﷺ. Ɗaya daga cikin irin waɗannan kalmomi ita ce rā`inā, wadda ma'anarta "ka saurare mu", amma sautinta na iya a canza shi a hankali don isar da ma'anar zagi ta "wawa mai gaggawa". Suna yin wannan zagin mara ƙarfin hali ne saboda ba za su kuskura su zagi Annabi ﷺ a fili ba. An shawarci Musulmi su yi amfani da kalmomi masu ma'ana iri ɗaya waɗanda ba za a iya karkatar da su su ba da ma'anar zagi ba, a lokacin da suke magana da Annabi ﷺ.

Sūrah ta ci gaba da magana kan wasu ikirari na gama-gari da Yahudawa da Nasara suke yi, cewa su ne kawai masu adalci waɗanda aka tabbatar wa shiga Aljanna a Lahira. A lokaci guda kuma suna ci gaba da zagi da zargin juna. Daga nan sai ta kawo hukuncin ƙarshe na Allah a kan lamarin. “Suna cewa, ‘Babu wanda zai shiga Aljanna sai wanda ya kasance Bayahude ko Banasare.’ Waɗannan buƙatun zukatansu ne kawai. Ka ce, ‘Ku kawo hujjarku idan kun kasance masu gaskiya.’ Hakika, duk wanda ya miƙa kansa ga Allah, yana kuma aikata alheri, to, yana da ladansa wajen Ubangijinsa; ba zai ji tsoro ba, kuma ba zai yi baƙin ciki ba.” “Yahudawa suna cewa Nasara ba su da tushe ga addininsu, Nasara kuma suna cewa Yahudawa ba su da tushe ga addininsu. Duk da haka dukansu suna karanta Littafi. Haka kuma waɗanda ba su da ilimi suke faɗa irin wannan magana. Amma a Ranar Alƙiyama Allah zai yi hukunci tsakaninsu a kan dukan saɓanin da suke yi.” (Ayoyi 111-113)

The sūrah then deals with some general claims made by Jews and Christians, to the effect that they are the only righteous people who are assured of being admitted to heaven in the life to come. At the same time they continue to denounce and throw charges at each other. It then goes on to give God’s final word on the matter. “They declare, ‘None shall enter Paradise unless he is a Jew or a Christian.’ Such are their wishful fancies. Say, ‘Produce your proof, if what you say is true.’ Indeed, whoever surrender themselves to God, while doing good works, shall have their reward with their Lord; they shall have nothing to fear nor shall they grieve. The Jews say the Christians have no basis for their faith and the Christians say the Jews have no basis for their faith. Yet they both recite the Scriptures. Those devoid of knowledge say likewise, and on the Day of Judgement God shall judge between them on all their disputes.” (Verses 111-113)

Duk da cewa, a lokacin da ake saukar da Alqur'ani, babu wani karfin Kiristoci a Madina idan aka kwatanta da na Yahudawa, rubutun ya ambaci duka kungiyoyin biyu da kuma masu bautar gumaka, yana watsi da da'awarsu a matsayin marar tushe, kuma yana kalubalantarsu su kawo hujja don goyon bayan maganarsu. "Suka ce: Ba zai shiga Aljannah ba sai wanda ya kasance Bayahude ko Bakirista." Wannan rahoto ne na biyu na abin da kungiyoyin biyu suka yi jayayya da shi.

Although, when the Qur’ān was being revealed, there was no strong Christian presence in Madinah, as compared to that of the Jews, the text refers to both groups as well as to the polytheists, dismissing their claims as baseless and challenging them to provide evidence to support their argument. “They declare: None shall enter Paradise unless he is a Jew or a Christian.” This is a dual report of what both groups argued.

Har ila yau, Yahudawa sun kasance suna da'awar cewa su kaɗai ne aka ƙaddara wa aljanna, Kiristoci kuma suna da'awar hakan ga kansu. Duka maganganun biyu fariya ce, babu hujja a kansu. Saboda haka, Allah ya umurci Annabi ﷺ da ya ƙalubalance su game da waɗannan da'awoyi nasu.

Sūrah ta sai ta tattauna wasu ɓatattun ra'ayoyi game da Allah waɗanda Yahudawa da Nasara ke riƙe da su. Ta nuna bambanci tsakanin waɗannan ra'ayoyi da imanin mushrikan Larabawa, tana jaddada kamanceceniya mai ban mamaki, kafin ta gyara waɗannan ra'ayoyi na kuskure ta kuma gabatar da imanin tauhidi na gaskiya na Musulunci. "Suna cewa, 'Allah ya riƙi ɗa.' Tsarki ya tabbata a gare Shi! Nasa ne abin da ke cikin sammai da ƙasa; dukkan abu yana mai yi masa biyayya. Shi ne Mai ƙagaggen sammai da ƙasa. Idan Ya so wani abu ya kasance, sai kawai Ya ce masa, 'Kasance,' sai ya kasance. Waɗanda ba su da ilimi suna cewa, 'Don me Allah ba zai yi magana da mu ba, ko kuma a nuna mana wata alama?' Irin wannan buƙata mutanen da suka gabace su ma sun yi; zukatansu duka sun yi kama da juna. Mun bayyana alamu sarai ga masu ƙudiri mai ƙarfi." (Ayoyi 116-118)

The sūrah then discusses certain distorted concepts of Godhead held by Jews and Christians. It highlights the contrast between those and the beliefs held by the pagan Arabs, emphasizing the striking similarities, before it corrects those erroneous concepts and presents the true unitarian belief of Islam. “They say, ‘God has taken to Himself a son.’ Limitless is He in His glory! His is all that is in the heavens and on earth; all things are obedient to Him. He is the Originator of the heavens and the earth. When He wills something to be, He need only say, Be, and it is. Those devoid of knowledge say, ‘Why does not God speak to us, nor is a sign shown to us?’ The same demands were made by people before them: their hearts are all alike. We have made the signs very clear for those with firm conviction.” (Verses 116-118)

Lallai, ra'ayin nan da ya ɓace gaba ɗaya na "Allah Uba" bai takaita ga Kiristoci masu ɗaukar Isa a matsayin ɗan Allah ba; domin wasu Yahudawa ma sun yi imani cewa Uzairu ɗan Allah ne, yayin da mushrikan Larabawa suka yi imani cewa mala'iku 'ya'yan Allah ne mata. Surar ta yi Allah-wadai da waɗannan ƙungiyoyi uku, dukansu suna adawa sosai da Musulunci a Larabawa a lokacin, ba tare da shiga cikin cikakkun bayanai na akidunsu ba.

Indeed, the totally misguided notion of “God the Father” was not restricted to the Christians who take Jesus to be the son of God; for some Jews also believed that Ezra was a son of God, while the Arab idolaters believed that the angels were God’s daughters. The sūrah condemns these three groups, all fiercely antagonistic towards Islam in Arabia at the time, without going into details of their beliefs.

Yana da ban sha'awa a lura da cewa waɗannan ƙungiyoyi suna kama sosai da ƙungiyoyi uku da ke adawa da Musulunci a yau, waɗanda suke wakilta da Zionism na duniya, Ikilisiyoyin Yaƙin Salibiyya, da kwaminisanci na duniya, wanda shi ne ma fi ƙiyayya ga Musulunci fiye da yadda masu bautar gumaka na Larabawa suka taɓa kasancewa.

Bayan da ya ƙaryata da'awar ƙarya ta Yahudawa, da Nasara, da masu bautar gumaka na Larabawa, kuma ya bayyana ainihin dalilan da suke sa su adawa da Musulunci, sūrar ta juya kai tsaye zuwa ga Annabi Muhammadu ﷺ don bayyana manufarsa da ƙayyade nauyin da ya rataya a wuyansa. Haka kuma ta fallasa ainihin yanayin rikicin da ke tsakaninsa da Yahudawa da Nasara, waɗanda suke so su karɓi wani babban farashi wanda Muhammadu ﷺ ba shi da shi, kuma ba zai iya biya ba. "Mun aiko ka da gaskiya; mai ba da bishara da mai gargaɗi. Ba za a tambaye ka game da waɗanda aka ƙaddara za su zama mazauna wuta mai ci ba. Yahudawa ba za su taɓa yarda da kai ba, haka ma Nasara, sai ka bi addininsu. Ka ce: 'Shiriyar Allah ita ce kaɗai shiriya ta gaskiya.' Idan kuwa ka bi son zuciyarsu bayan ilimin da ya zo maka, ba za ka sami wanda zai kare ka daga Allah ba, ko wanda zai taimake ka. Waɗanda Muka ba su Littafi, suna karanta shi yadda ya kamata a karanta shi, suna imani da shi da gaske. Waɗanda suka musunce shi, su ne masu hasara ƙwarai." (Ayoyi 119-121)

Having dismissed the false claims of the Jews, the Christians and the Arab idolaters and revealed the real motives driving them to oppose Islam, the sūrah directly addresses the Prophet Muĥammad in order to define his mission and specify his responsibilities. It also exposes the true nature of the dispute between him and the Jews and Christians, who wanted to exact a very high price that Muĥammad neither possessed nor was able to afford. “We have sent you with the truth; a bearer of glad tidings and a warner. You shall not be questioned about those who are destined for the blazing fire. Never will the Jews nor yet the Christians be pleased with you unless you follow their faith. Say, ‘Gods guidance is the only true guidance. ‘Should you follow their desires after all the knowledge that has come to you, you would have none to protect you from God, nor to give you help. Those to whom We have given the Book, and who recite it as it ought to be recited, truly believe in it; those who deny it are utter losers.” (Verses 119-121)

"Mun aiko ka da gaskiya..." Wannan farkon magana a cikin waɗannan ayoyi yana ba Annabi ﷺ tabbaci mai ƙarfi wanda zai taimaka masa ya kawar da duk wani shakka ko tsoro game da yanayin manufarsa, da kuma warware duk wani shiri ko barazana da ke neman raunana ta. An faɗa shi cikin tsari mai kaifi da gajeren magana, wanda hakan ke ba shi ƙarfi da tasiri.

“We have sent you with the truth...” This opening statement in these verses gives strong reassurance to the Prophet that would help him to dispel any doubts or fears regarding the nature of his mission, and to foil any schemes or threats to undermine it. It is expressed very sharply and succinctly, giving it force and impact.

"Mai bayar da bushara kuma mai gargadi." Aikin Muhammad ﷺ shi ne isar da saƙon Allah, yana ba da labari mai daɗi ga waɗanda suka karɓa, da kuma gargadi ga waɗanda suka ƙi. Wannan shi ne cikakken aikinsa. Ba za a tambaye shi game da waɗanda za su ƙare a wuta ba, domin za su sami makomarsu ne sakamakon ayyukansu da kansu.