Wannan sūratu tana daga cikin sūratu na farko da aka saukar bayan hijirar Annabi Muhammadu ﷺ da sahabbansa daga Makkah zuwa Madina a shekara ta 622 CE. Ita ce sūra mafi tsawo a cikin Alƙur'ani.

This sūrah is one of the earliest to be revealed soon after the migration of the Prophet Muĥammad and his companions from Makkah to Madinah in 622 CE. It is the longest sūrah in the Qur’ān.

Daga cikin faffadan mahallin ayoyinsa, za a iya ɗauka cewa ba a saukar da su duka bisa tsari ba. Wani abu da aka saba gani a cikin dogayen sūrori na Madina shi ne cewa ayoyinsu ba a saukar da su a jere ba. Wani lokaci, ayoyi daga cikin wata sūrah sukan sauka kafin a kammala wata sūrah da ta gabace ta. Saboda haka, al'adar da ake bi wajen tantance tsarin saukar sūrori an dogara ne da ranar saukar ayoyin farko, ba ta sūrah gaba ɗaya ba. A wannan misali, mun ga cewa ayoyi 275-280, waɗanda ke hana riba, na cikin saukar Alƙur'ani na ƙarshe, alhali kuwa sassan farko na sūrah sun sauka ne a farkon zamanin Madina.

From the varied and wide-ranging context of its verses, it is safe to assume that they were not all revealed in sequence. A common feature of the long Madinan sūrahs is that their verses were not revealed in consecutive order. Sometimes, passages of one sūrah were revealed before the completion of an earlier one. Hence, the convention in deciding the chronological order of the sūrahs has been based on the dates of the revelation of the opening passages, and not of the complete sūrah. In this instance, we find that Verses 275-280, prohibiting usury, were among the last Qur’ānic revelations, while the opening parts of the sūrah were revealed early in the Madinah period.

Tsarin ayoyi da shirya su a cikin kowace sūrah ta Alƙur'ani an ƙaddara su ne daga God, kuma an bayyana wa Annabi Muhammad ﷺ hakan kai tsaye. Al-Tirmidhī ya ruwaito cewa `Abdullāh ibn `Abbās, sahabi na kusa kuma masani, ya ce ya tambayi `Uthmān ibn `Affān, halifa na uku wanda ake yarda da shi a duk duniya cewa shi ne ya ba da izinin tattara rubutun Alƙur'ani kamar yadda yake a yau, dalilin da ya sa Sūrah 8, al-Anfāl, mai ayoyi ƙasa da 100, aka sanya ta gaban Sūrah 9, al-Tawbah, wadda ta ƙunshi ayoyi fiye da 100, kuma wadda, ba kamar sauran sūrah ba, ba ta ƙunshi jumlar buɗewa ta al'ada ta "Da sunan God, Mai rahama, Mai jin ƙai" ba? Ya ƙara tambayarsa dalilin da ya sa aka haɗa Sūrah 8 da dogayen sūrah guda bakwai [waɗanda suke a farkon Alƙur'ani].

The composition and arrangement of the verses within each sūrah of the Qur’ān is fixed by God and was directly intimated to Prophet Muĥammad. Al-Tirmidhī reports that `Abdullāh ibn `Abbās, a close and learned Companion of the Prophet, said that he had asked `Uthmān ibn `Affān, the third Caliph who is universally recognized as having authorized the compilation of the Qur’ānic text as we have it today, why Sūrah 8, al-Anfāl, consisting of less than 100 verses, was placed before Sūrah 9, al-Tawbah, which comprises over 100 verses, and which, unlike other sūrahs, does not contain the usual opening phrase of “In the name of God, the Compassionate, the Merciful”? He further enquired from him why Sūrah 8 was grouped with the seven long sūrahs [that appear at the beginning of the Qur’ān].

"Uthmān ya amsa, "Manzon Allah (ﷺ) yana karɓar ayoyi ko sassan surori da yawa a lokaci guda. Sai ya kira marubuta ya umarce su da su sanya wasu ayoyi a takamaiman wurare a cikin surorinsu. Al-Anfāl na daga cikin surori na farko da aka saukar a Madina, al-Tawbah kuma na daga cikin na ƙarshe, amma abubuwan da suka ƙunsa sun yi kama sosai har na yi zaton su sura ɗaya ce. Manzon Allah (ﷺ) ya rasu ba tare da ya bayyana wannan batu ba. Saboda haka, na sanya su ɗaya bayan ɗaya ba tare da raba su ba." Wannan labari ya nuna a fili cewa tsarin ayoyi a cikin kowace sura an yi shi ne bisa umarnin Manzon Allah (ﷺ).

`Uthmān answered, “The Prophet (peace be upon him) used to receive verses or passages from several sūrahs at the same time. He would call the scribes and instruct them to put specific verses at specified places in their respective sūrahs. Al-Anfāl was one of the earliest sūrahs revealed in Madinah while al-Tawbah was one of the latest, but their subject matter was very similar that I suspected they might be one sūrah. The Prophet passed away without clarifying this particular point. Therefore, I placed them one after the other without separation.” This account makes it clear that the arrangement of the verses within every sūrah was decided on the Prophet’s instructions.

Bugu da ƙari, ingantattun hadisai waɗanda al-Bukhārī da Muslim suka ruwaito sun ambata cewa Annabi ﷺ yana karanta Alƙur'ani ga Mala'ika Jibrilu kowane dare a cikin watan Ramadan, kuma cewa shi Annabi ﷺ da Jibrilu duk sun karanta dukan Alƙur'ani ga juna. Ba sai an faɗa ba, ya karanta Alƙur'anin ne bisa tsarin ayoyinsa da surorinsa daidai.

Furthermore, authentic aĥādīth related by al-Bukhārī and Muslim mention that the Prophet used to recite the Qur’ān for the Archangel Gabriel every night during the month of Ramađān, and that both the Prophet and Gabriel recited the whole Qur’ān for each other. Needless to say, he recited the Qur’ān in the right arrangement of its verses and sūrahs.

Duk wanda ya yi nazari sosai a kan Alƙur'ani, kuma ya ɗanɗana ƙwarewa mai ɗanɗano da wadata ta zama cikin yanayinsa, zai gane nan take halayen musamman na kowace sūrah daga cikinta. Kowace sūrah tana da yanayi da hali nata, tare da siffofi na musamman kuma bayyanannu, da wani jin da yake keɓe ta daga sauran duka. Haka kuma, kowace sūrah tana kewaya babban jigo, ko jigogi da dama masu alaƙa da juna ta wani zare ko ra'ayi ɗaya. Kowace sūrah tana haskaka yanayinta na ma'ana da jigon ciki, wanda a cikinsa ake tattauna jigonta, ko jigogin, da salo da hanya ɗaya mai haɗin kai da daidaito. Haka kuma tana da bugun gangar waƙa da yanayin kiɗa nata na musamman, wanda ya dace da ma'ana da mahallin batutuwanta da abubuwan da ta ƙunsa.

Anyone who studies the Qur’ān closely, and tastes the unique and rich experience of living within its ambience, will immediately identify the distinct character of every one of its sūrahs. Every sūrah has an aura and a personality of its own, with unique and well-defined features, and a feel that makes it stand apart from all the rest. Moreover, every sūrah revolves around a central theme, or a number of major themes related to one another by a common thread or idea. Every sūrah radiates its own atmosphere of meaning and essence, within which its theme, or themes, are discussed using the same well integrated and well coordinated style and approach. It also has its own special rhythm and musical pulse which accord with the meaning and context of its topics and content.

Waɗannan halaye na gaba ɗaya masu fice sun zama ruwan dare ga dukkan sūrori, ciki har da manyan sūrori irin wannan da ke gaban mu.

These general outstanding features are common to all sūrahs, including the longer ones, such as the present one.

Wannan sūrah tana magana kan batutuwa da dama waɗanda duk suna haɗuwa cikin jituwa a kan layuka biyu masu alaƙa da juna sosai. A gefe ɗaya, sūrah ɗin tana tattaunawa kan halin Banu Isra'ila game da Musulunci da al'ummar Musulmi mai tasowa a Madina. Tana bayyana wasu sassan irin karɓar ƙiyayya da suka yi wa sabon addinin da kuma martanin da suka mayar ga Annabi Muhammadu ﷺ da kuma ƙungiyar mabiyansa da ke ƙaruwa. Tana kuma bincika ƙawancen kusanci da mugun nufi da ya samu tsakanin Yahudawa da munafukan Madina, waɗanda ke ikirarin imani da Musulunci, a gefe ɗaya, da kuma tsakanin Yahudawa da masu bautar gumaka Larabawa na sauran sassan Larabawa, a gefe guda.

This sūrah deals with several issues which revolve in total harmony around closely interrelated twin central lines. On the one hand, the sūrah discusses the attitude of the Israelites towards Islam and the burgeoning Muslim community in Madinah. It describes aspects of the hostile reception they gave the new religion and their reaction to the Prophet Muĥammad and the growing community of his followers. It explores the close and unholy alliance that had developed between the Jews and the hypocrites of Madinah, professing belief in Islam, on the one hand, and between the Jews and the Arab idolaters of the rest of Arabia, on the other.

A gefe guda kuma, surar, bayan da ta tabbatar da gazawar Isra'ilawa wajen kiyaye amanar Allah da cika alkawarinsu da Shi, sai ta yi magana a kan tashe-tashen hankula da al'ummar Musulmi ta fuskanta a lokacin kafuwarta, da irin yanayi da muhalli da ta samu kanta a ciki, da yadda ta shirya kanta, ta kuma tattara kanta don babban aikin gadon amanar kafa mulkin Allah a bayan duniya. Surar ta kuma yanke Isra'ilawa daga alakarsu da Ibrahim, shugaban imani da Tauhidi mai girma, da kuma tushen dukkan girma da fifiko da ke tare da wannan alaka, cikin hukunci mai karfi da gaggawa.

On the other hand, the sūrah, having established the Israelites’ failure to uphold God’s trust and honour their covenant with Him, discusses the vicissitudes faced by the Muslim community during its formative years, and the manner and environment in which it developed, and prepared and mobilized itself for the great task of inheriting the trust of the establishment of God’s sovereignty on earth. The sūrah decisively and swiftly strips the Israelites of their association with Abraham, the great proponent of monotheistic belief, and the source of all the honours and privileges that go with it.

Wannan jigo biyu ne ke zama ginshiƙin ma'anar sūrah gaba ɗaya, kuma yana nuna girma da ci gaban Musulunci da al'ummar Musulmi a Madina a lokacin daga shekara ta 622 zuwa 632 Miladiyya.

This two-fold central theme forms the backbone of the sūrah’s subject matter as a whole and shadows the growth and progress of Islam and the Muslim community in Madinah during the period from 622 to 632 CE.

Domin sanya abubuwan da ke cikin wannan sūrah a daidai yanayinsu, ya dace a yi bayani kan yanayin tarihi, da kuma yanayin addini da zamantakewa da aka saukar da ayoyin a cikinsa. Duk da haka, kafin mu yi haka, yana da muhimmanci a nuna cewa, a fili, abin da Musulmi suka fuskanta a waɗannan farkon kwanaki ƙaramin misali ne, kuma abin koyi ne ga abin da ya faru a tsawon tarihin Musulunci daga baya, ko da yake an sami wasu bambance-bambance a fadi da cikakkun bayanai. Koma-baya da nasarori, abokan kawance da abokan gaba, duk sun kasance iri ɗaya a kowane lokaci.

To set the contents of this sūrah in their appropriate context, it would be pertinent to throw more light on the historic environment and the religious and social setting in which the verses were revealed. Before we do that, however, it is important to point out that, in general terms, what the Muslims had to face in those early days was a miniature of, and a rehearsal for, what has occurred throughout the later history of Islam, albeit with some variations of scope and detail. The setbacks and the achievements, the allies and the opponents have invariably been the same.

Wannan gaskiyar tana nuna matsayi da muhimmancin Alkur'ani a matsayin tushe wanda ba a iya kalubalantarsa ba, wanda ba ya canzawa kuma wanda ba a iya musantawa ba, ga ka'idoji da tsarin addini, na ɗabi'a da na shari'a na Musulunci. Haka kuma tana tabbatar da cewa rubutun Alkur'ani yana da siffar musamman ta kasancewa sabo koyaushe kuma mai amsa sauye-sauyen da ke biyo bayan ci gaba da cigaban rayuwar ɗan Adam.

This fact highlights the role and status of the Qur’ān as the unchallenged, immutable and incontrovertible authoritative reference for the religious, ethical and legislative principles and systems of Islam. It further affirms the unique property of the Qur’ānic text as being ever fresh and responsive to the inevitable changes that come with the perpetuation and progress of human life.

Tare da waɗannan halaye, Alqur'ani ya kasance haske mai shiryarwa madawwami ga Musulmai, duk da wahalhalu da tsanani da za su sha ko ƙiyayya da adawa da za su fuskanta. Wannan kanta, wani bangare ne na rashin iyawar kwaikwayo da cikakkiyar gaskiya da kyawun kowace aya a cikin Alqur'ani.

With these qualities, the Qur’ān remains the eternal guiding light for Muslims, despite the difficulties and hardships they have to suffer or the animosity and hostility they have to face. This, in itself, is an aspect of the inimitability and unsurpassed veracity and beauty of every verse in the Qur’ān.

Sai dai Larabawa sun zabi su kalli daga nesa abin da suka ɗauka a matsayin rikicin cikin gida kawai game da iko a tsakanin Quraishawa. Ba zai dace ba su shiga cikin goyon bayan addinin wani mutum wanda kabilarsa da kanta ta ƙi shi, musamman tun da wannan kabila ce ke riƙe da kula da Ka'aba mai tsarki, kuma take da iko na addini a dukan Larabawa.

Arabs, however, elected to watch from a distance what they viewed as a purely internal dispute over power within the Quraysh. It would not do for them to become embroiled in supporting the religion of a man whose own tribe had denounced him, especially since that tribe held the custodianship of the sacred Ka`bah and assumed supreme religious authority for the whole of Arabia.

Annabi ﷺ ya zama dole ya nemi wani wuri madadin gidan sabon addininsa, wani tushe da zai samu kariya, domin ya fita daga mawuyacin halin da ya tsinci kansa a Makka, a bar shi ya ci gaba da aikin da aka ɗora masa ba tare da tsangwama ba. Wannan, a ra'ayina, shi ne dalili na farko kuma mafi muhimmanci na barin Makka.

The Prophet had to seek an alternative home for his new faith, and a base where he could be protected, so that he could break the deadlock he had reached in Makkah, and be allowed to pursue his commission unimpeded. This, in my view, was the first and most important reason for leaving Makkah.

Kafin Madinah, an gabatar da wasu wurare a matsayin madadin Makkah, kuma an gwada su. A shekara ta 615, bayan 'yan shekaru kaɗan da kiran Muhammadﷺ zuwa annabci a shekara ta 610 CE, wasu Musulmi da dama sun yi hijira zuwa Habasha. Ba daidai ba ne a ce sun tafi can saboda tsaron rayuwarsu kawai. Idan haka ne, da mahajjatan sun kasance mafi rauni da kuma mafi ƙarancin goyon baya daga cikin Musulmi. Waɗannan su ne wadanda ake azabtarwa ba kakkautawa a cikin yaƙin neman kawar da su. Amma akasin haka ya faru. Mahajjatan sun haɗa da wasu daga cikin mafi ƙarfi a cikin mabiyan Annabiﷺ da kuma 'yan kabilarsa. Yawancinsu daga kabilar Quraishawa ne, ciki har da Ja'afar ɗan Abu Dalib, da wasu matasa da suka saba kare Annabiﷺ, kamar Zubair ɗan Awwam, Abdur Rahman ɗan Auf, Abu Salama al-Makhzumi, Usman ɗan Affan, da sauransu. Akwai kuma mata da suka fito daga wasu daga cikin fitattun iyalan Quraishawa, kamar Umm Habiba, 'yar Abu Sufyan, shugaban Quraishawa wanda ba shi da abokin hamayya a cikin wadanda ba Musulmi ba. Irin waɗannan mata ba za a taɓa tsananta musu a Makkah ba.

Before Madinah, other destinations had been proposed and tried as alternatives to Makkah. In 615, only a few years after Muĥammad’s call to prophethood in 610 CE, a number of early Muslims had emigrated to Abyssinia. It would not be correct to say that they had gone there for reasons of personal safety alone. Had this been the case, the emigrants would have included the weakest and least supported elements among the Muslims. These were the ones at the receiving end of a sustained persecution campaign. But the reverse was the case. The emigrants included some of the most powerful of the Prophet’s followers and tribesmen. The majority of them were from the tribe of Quraysh, including Ja`far ibn Abī Ţālib, and a number of young men who were accustomed to providing protection to the Prophet, such as al-Zubayr ibn al- `Awwām, `Abdur Raĥmān ibn `Awf, Abū Salamah al Makhzūmī, `Uthmān ibn `Affān, to mention but a few. There were women belonging to some of the most prominent families of the Quraysh, such as Umm Ĥabībah, daughter of Abū Sufyān, the Quraysh’s unrivalled non-Muslim leader. Such women would never be persecuted in Makkah.

Ba da daɗewa ba, al'amuran Annabi da na Musulunci suka canja zuwa alheri kwatsam. A wani wuri da ake kira `Aqabah kusa da Makkah, Annabi ﷺ ya yi tarurruka guda biyu masu muhimmanci a tarihi a shekarar 621 da 622 Miladiyya tare da wani rukuni na Larabawa daga Madina, inda suka rantse da bai wa Annabi ﷺ biyayya da goyon baya. Wannan ya yi tasiri mai zurfi da nisa a kan dukkan makomar Musulunci da al'ummar Musulmi.

Not long after that, the Prophet’s, and Islam’s, fortunes suddenly changed for the better. At a place called `Aqabah near Makkah, the Prophet had two crucial historic meetings in 621 and 622 CE with a group of Arabs from Madinah, during which they pledged their allegiance and support. This was to have a profound and far-reaching effect on the whole future of Islam and the Muslim community.

A ƙarshen zamanin Makka, Annabi Muhammadu ﷺ ya fara wani ƙoƙari mai ƙarfi na tuntuɓar kabilu da al'ummomin Larabawa masu tasiri daban-daban, don gabatar musu da Musulunci da neman bin su da goyon bayansu.

Towards the end of the Makkan period, the Prophet Muĥammad embarked on a concerted effort of making contact with various influential Arab communities and tribes to introduce Islam to them and seek their following and support.

Ƙabilun Khazraj da Aws, ƙabilun Larabawa biyu na Madina, waɗanda suka zauna tare da Yahudawa, sau da yawa suna jin su suna alfahari game da "Annabin da zai zo nan ba da daɗewa ba" da "wanda ranarsa ta kusa", wanda zai jagoranci Yahudawa zuwa nasara a kan Larabawa. Wata ƙungiya ta maiɗaukaki na Khazraj da ke cikin aikin hajji sun haɗu da Annabi ﷺ, wanda ya bayyana musu saƙonsa. Nan take suka fahimci cewa shi ne ainihin Annabin da Yahudawa ke magana a kansa. Suka yi ƙudurin isa gare shi kafin Yahudawa. Bayan sun haɗu da shi, suka saurari abin da yake faɗa, suka karɓe shi, suka zama Musulmi. Suka ce masa: "Mun bar mutanenmu cikin halin ƙiyayya da juna wadda ba a taɓa ganin irinta ba. Allah Ya sa ka zama sanadin haɗin kansu." A lokacin da suka koma gida, suka bayar da labarin abin da suka yi ga mutanensu, waɗanda suka amince da aikinsu.

The Khazraj and the Aws, the two Arab tribes of Madinah, having lived side by side with the Jews, had often heard them boast about “the Prophet who will come soon” and “whose day is at hand”, who would lead the Jews to victory over the Arabs. A group of the Khazraj pilgrims met the Prophet who explained to them his message. They immediately realized that he was the very Prophet the Jews were talking about. They were determined to get to him before the Jews did. Having met him and listened to what he had to say, they accepted him and became Muslims. They said to him: “We have left our people in an unprecedented state of mutual hostility. May God make you the cause of their unity.” On their return home, they reported what they did to their people who approved their action.

Al'ummar da ke tasowa a Madinah ta kasance ta musamman kuma mai daraja, wadda Alƙur'ani ya yaba mata sau da yawa. Wannan sūrah ta fara da bayanin gajere, wanda ya shafi kowa, na ainihin mumini. Duk da haka, tana nufin musamman waɗancan majagaba na farko na Musulunci: "Wannan Littafi ne; babu shakka a cikinsa, shiriya ne ga masu takawa. Waɗanda suke yin imani da abin da yake a bayan ganewar ɗan adam, suke tsayar da salla, kuma suke ciyar daga abin da Muka azurta su da shi. Waɗanda suke yin imani da abin da aka saukar maka da abin da aka saukar kafinka, kuma suna da yaƙini game da Lahira. Waɗannan suna kan shiriya daga Ubangijinsu, kuma waɗannan ne masu rabauta." (Ayoyi 1-5)

The community taking shape in Madinah was a unique and distinguished one, praised repeatedly throughout the Qur’ān. This sūrah opens with a concise, generally applicable, definition of true believers. Nevertheless, it refers specifically to those early pioneers of Islam: “This is the Book; there is no doubt about it, a guidance for the God-fearing. Those who believe in what lies beyond the reach of human perception, observe Prayer and give of what We bestow upon them. Those who believe in what has been revealed to you and what was revealed before you, and are certain of the Hereafter. Those follow their Lord’s guidance, and they shall surely prosper.” (Verses 1-5)

Sabanin haka, nan da nan aka ba mu bayanin kafirai, wanda shi ma gabaɗaya ne kuma na duniya baki ɗaya, amma yana shafar musamman waɗanda suka ƙi Musulunci suka yi adawa da shi, a cikin da kewayen Makka da Madina: "Ga kafirai, ba shi da bambanci ko ka gargaɗe su ko ba ka gargaɗe su ba, ba za su karɓi imani ba. Allah ya rufe zukatansu da kunnuwansu; an rufe idanunsu; kuma azaba mai raɗaɗi tana jiran su." (Ayoyi 6-7)

In contrast, we are immediately given a description of the unbelievers, which is again general and universal but applies specifically to those who rejected Islam and opposed it, in and around both Makkah and Madinah: “For the unbelievers, it is alike whether you forewarn them or not, they will not accept the faith. God has sealed their hearts and ears; their eyes are covered; and a grievous punishment awaits them.” (Verses 6-7)

A na uku kuma ta bayyana a Madina, wato munafukai, ko al-Munāfiqūn. Wannan ɓangare ba a lura da shi sosai a Makka ba; tasowarsa ta samo asali ne daga zuwan Annabi ﷺ da zamansa a Madina, kamar yadda aka bayyana a baya. Hakan ya faru ne saboda a Makka, Musulunci bai da wata hukuma ko ƙarfin siyasa mai iko, kuma Musulmi sun kasance cikin sauƙin fuskantar zalunci da matsin lamba daga sauran Larabawa. Waɗanda suka karɓi Musulunci a lokacin dole ne su zama jarumai masu gaskiya, shirye su jure dukkan nau'ikan wahala da tsoro.

In Madinah, a third group emerged, the hypocrites, or al-Munāfiqūn. This faction had not been noticeable in Makkah; its rise was prompted by the Prophet’s arrival and settlement in Madinah, as outlined earlier. That was because in Makkah, Islam had no sovereign political entity or force, and the Muslims remained soft targets for persecution and repression by the rest of the Arabs. Those who accepted Islam had to be brave and sincere, prepared to endure all kinds of hardship and terror.

Babban ɓangare na wannan sūrah an keɓe shi ne don kafa da kuma shirya al'ummar Musulmi cikin tsari mai kyau, wadda za ta isar da saƙon Allah zuwa ga duniya, tun da Bani Isra'ila sun gaza sosai wajen gudanar da wannan aiki mai girma. Lallai, yanzu sun kasance suna adawa da sigar ƙarshe na saƙon, wato Musulunci.

A significant part of the sūrah is devoted to the foundation and essential preparation of the Muslim community which was to carry God’s message to the world, the Israelites having notably failed to undertake that noble task. Indeed, they were now in opposition to its final version, Islam.

Bayan an gabatar da manyan nau'ikan mutane guda uku: masu imani, kafirai da munafukai, kuma bayan an yi ishara a bayyane amma a boye ga "mugayen aljanu", surar ta juya ga dukkan ɗan Adam, tana roƙonsu su bauta wa Allah Ɗaya kuma su amince gaba ɗaya da wahayin da Ya saukar wa Manzonsa. Ta tabbatar da alherin Allah da hikimarSa wajen halittar ƙasa da sammai, da duk abin da ke cikinsu, don amfani da moriyar mutum. (Ayoyi 21-29)

Having introduced the three main types of humanity: believers, unbelievers and hypocrites, and having made a clear though implicit reference to the ‘evil ones’, the sūrah addresses mankind as a whole, asking them to worship the One God and fully acknowledge the revelations He has bestowed on His Messenger. It affirms God’s favour and wisdom in creating the earth and the heavens, and all that is in them, for the use and benefit of man. (Verses 21-29)

Wannan ya biyo bayan bayani game da lokacin da Allah ya nada mutum a matsayin halifarsa da wakilinsa a bayan kasa, yana bayyana sharuddan da yanayin wannan nadi mai albarka. (Ayoyi 30-39)

This is followed by an account of the occasion when God appointed man as His vicegerent and representative on earth, outlining the terms and conditions of that auspicious appointment. (Verses 30-39)

Wannan sashe na sūrah an keɓe shi gaba ɗaya don dogon muhawara mai faɗi tare da Banu Isra'ila, yana tabo abubuwa daban-daban na tarihinsu da addininsu cikin suka. (Ayoyi 40-141)

The following section of the sūrah is devoted entirely to an extensive and wide- ranging debate with the Israelites, dealing critically with various aspects of their religious and historic record. (Verses 40-141)

Tattaunawar ta mayar da hankali kan yadda Isra'ilawa suka karɓi Musulunci a Madina. Su ne na farko da suka fara ƙin karɓarsa a fili. Sun ɓata gaskiya da ɓoye abubuwa da gangan. Sun ɗauki halin munafunci game da imani, kuma sun yi ƙoƙarin murɗe maganganun Allah. Sun yi magudi, sun yi ƙarya, sun karya alkawari da Musulmi da fatan za su juya su daga addininsu. Sun yi iƙirarin cewa su kaɗai ne ke da amanar Allah, kuma su kaɗai ne masu gaskiya. Sun yi kishi da Musulmi, kuma ba su bar wani ƙoƙari ba wajen raunana kasancewarsu da cutar da su. A ƙarshe, amma ba mafi ƙanƙanta ba, sun haɗa kai da abokan gābar Musulunci, munafukai da larabawan arna, kuma sun shirya yin shiri tare da su don cutar da al'ummar Musulmi.