Wannan sūrah, wadda aka saukar a Makka, da alama tana nufin ta ƙarfafa Annabi da ta'azantar da shi, tana ba shi nutsuwa, kwanciyar hankali da goyon baya a lokacin da yake fuskantar ƙin yarda mai taurin kai, cin zarafi, jayayya mai girman kai da adawa a fili daga mushrikan Quraishawa. Ta wani fanni, tana nuna alherin Allah da Ya yi wa Manzonsa ﷺ, tana kawar masa da zafi, tana kwantar da zuciyarsa har ta cika da kwanciyar hankali, kuma tana nuna masa yalwar kulawa da tausayi. Ta wani fanni kuma, tana bayyana gwagwarmaya mai tsanani da mutane masu girman kai waɗanda suke taurin kai wajen adawa da Manzon Allah ﷺ, suna haɗa ƙarya da girman kai, da adawa da kin karɓar shiriyar Allah da gangan.

This sūrah, a Makkan revelation, appears to aim at comforting the Prophet and giving him solace, reassurance and support as he faced the stubborn rejection, maltreatment, haughty argument and open hostility of the Quraysh idolaters. In one aspect, it shows the divine kindness bestowed by God on His Messenger, dispelling his pain, comforting his heart so that it overflowed with reassurance and showing him an abundance of care and compassion. In another aspect, it portrays the fierce battle against arrogant mortals who stubbornly oppose God’s Messenger, combining falsehood with arrogance, and hostility with a wilful rebuffal of divine guidance.

Mutane talakawa ne ke zagin wannan Alkur'ani mai girma, da irin wannan fariya kamar: "Wannan (Alkur'ani) ba komai ba ne face karya da ya kirkira tare da taimakon wasu mutane." (Aya ta 4)

It is ordinary people who insult this glorious Qur’ān, with such boasting as: “This [Qur’ān] is nothing but a lie which he has devised with the help of other people.” (Verse 4)

Ko kuma su kwatanta shi da: "Tatsuniyoyin zamanin da ne da ya sa aka rubuta, don a karanta masa su safiya da yamma." (Aya ta 5) Haka kuma mutane suna shirye da zagin Annabi ﷺ, suna cewa: "Mutumin da kuke bi tabbas an yi masa sihiri." (Aya ta 8) Ko kuma su ce cikin izgili: "Shin wannan ne Allah ya aika a matsayin manzonsa?" (Aya ta 41) Kamar dai duk wannan ƙin yarda bai isa ba, irin waɗannan mutane sukan yi shirin jefa maganganunsu na girman kai ga Allah kansa: "Amma idan aka ce musu, 'Ku yi sujada ga Mai Rahama,' sai su ce, 'Mene ne Mai Rahama? Shin za mu yi sujada ga duk abin da kake umurtarmu?' Sai kuma su ƙara tawaye." (Aya ta 60) Ko kuma su ce: "Don me ba a saukar mana da mala'iku ba? – ko kuma, Don me ba mu ganin Ubangijinmu?" (Aya ta 21)

Or they describe it as: “Fables of ancient times which he has caused to be written down, so that they might be read out to him morning and evening.” (Verse 5) Furthermore people are ready with their abuse of the Prophet, saying: “The man you follow is certainly bewitched.” (Verse 8) Or they may say in ridicule: “Is this the one whom God has sent as His emissary?” (Verse 41) As if all this rejection is not enough, such people are often ready to direct their arrogant remarks at God Himself: “Yet when they are told, Prostrate yourselves before the Most Merciful,’ they ask, ‘What is the Most Merciful? Are we to prostrate ourselves before whatever you bid us?’ And they grow more rebellious.” (Verse 60) Or they may say: “Why have no angels been sent down to us? – or, Why do we not see our Lord?” (Verse 21)

Tun daga zamanin Nuhu, kafirai sun riƙe irin wannan halin da mushrikan Quraishawa suka riƙe ga Muhammadu, Manzon Allah na ƙarshe. Dukansu sun ƙi yarda cewa Manzon Allah mutum ne mai mutuwa, mutum kamar su, suna cewa: "Wane irin manzo ne wannan, wanda yake ci abinci kuma yake yawo a kasuwanni? Don me ba a saukar masa da mala'ika ya yi gargaɗi tare da shi ba?" (Aya ta 7) Haka kuma sun ƙi dukiyarsa mai iyaka, suna cewa: "Don me ba a ba shi wata dukiya ba?" (Aya ta 8) Sun kuma ƙi hanyar saukar wahayi: "Kafirai suna tambaya: Don me ba a saukar wa Alkur'ani gaba ɗaya a lokaci ɗaya ba?" (Aya ta 32) Waɗannan ƙin yarda da aka bayyana sun zo ne a kan ƙin imani a fili, da kuma izgili da zalunci da suke yi.

Ever since Noah’s time unbelievers held the same attitude as the Quraysh idolaters towards Muhammad, God’s final Messenger. They all objected to the fact that God’s Messenger was mortal, an ordinary man like them, saying: “What sort of messenger is this, who eats food and goes about in the market places? Why has not an angel been sent down to him to give warning alongside him?” (Verse 7) They also objected to his limited wealth, saying: “Why has not a treasure been granted to him?” (Verse 8) They further objected to the method of revelation: “The unbelievers ask: Why has not the Qur’ān been revealed to him all at once?” (Verse 32) Such voiced objections came on top of their blatant rejection of faith, as also their ridicule and aggression.

Annabi Muhammadu ﷺ ya fuskanci duk wannan shi kaɗai, ba shi da ƙarfin jiki ko dukiya. Ya tsaya a cikin iyakokinsa da suka dace, bai ba Ubangijinsa wata shawara ba, bai yi komai ba sai dai ya juya zuwa ga Ubangijinsa yana neman yardarSa, bai damu da komai ba. Ya yi addu'a: "Ya Ubangijina! Idan Ba Ka yi fushi da ni ba, ba na damuwa da abin da zan fuskanta... Gare Ka nake miƙa wuya har sai na samu yardarka." A nan, cikin wannan sura, muna ganin Annabi ﷺ yana jin daɗin tausayin Ubangijinsa, wanda yake ba shi ta'aziyya da sanyaya zuciya, yana kuma ba shi goyon baya a kan dukan wahalhalun da ake sanya masa, har da izgili daga wasu. Bayan haka, sau da yawa mutane ba sa ladabi ga Ubangijinsu wanda ya halicce su kuma ya ba su duk abin da suke da shi. Don haka bai kamata Annabi ﷺ ya damu sosai ba idan ya sami ɗan irin wannan izgili da munanan mu'amala. "Duk da haka mutane suna bauta wa, maimakon Allah, abubuwan da ba za su amfane su ba ko cutar da su ba. Kafiri koyaushe yana ba da goyon baya a kan Ubangijinsa." (Aya ta 55) "Duk da haka, wasu suna zaɓar bauta wa, maimakon Shi, gumaka waɗanda ba za su iya halitta komai ba face su kansu halittu ne, kuma ba su da ikon kare kansu daga cuta ko kawo wa kansu amfani, kuma ba su da iko a kan mutuwa, rayuwa ko tashin kiyama." (Aya ta 3) "Amma idan aka ce musu, 'Ku yi sujada ga Mai Rahama,' sai su ce, 'Menene Mai Rahama?'" (Aya ta 60)

The Prophet Muhammad, (peace be upon him), confronted all this alone, having neither physical power nor wealth. He stood within his appropriate limits, suggesting nothing to his Lord, doing nothing other than turning to his Lord seeking His pleasure, caring for nothing else. He prayed: “My Lord! If You are not displeased with me, I do not care what I face... To You I submit until I earn Your pleasure.” Here, in this sūrah, we see the Prophet enjoying his Lord’s compassion, who gives him comfort and solace, and provides him with support against all the difficulties placed in his way, including the ridicule of others. After all, they are often impolite with their Lord who creates them and gives them all that they have. The Prophet then should not be much troubled if he receives a little of such ridicule and ill treatment. “Yet people worship, instead of God, things that can neither benefit nor harm them. An unbeliever always gives support against his Lord.” (Verse 55) “Yet, some choose to worship, instead of Him, deities that cannot create anything but are themselves created, and have it not in their power to avert harm from, or bring benefit to, themselves, and have no power over death, life or resurrection.” (Verse 3) “Yet when they are told, ‘Prostrate yourselves before the Most Merciful,’ they ask, ‘What is the Most Merciful?” (Verse 60)

Allah ya kawar da izgilancin da Manzon Allah ﷺ ke sha ta hanyar nuna matsayi mai ƙasƙanci da kafirai suka fāɗa: "Shin ka lura da wanda ya maida son zuciyarsa abin bautawarsa? Shin za ka iya zama mai ɗaukar nauyinsa? Ko kana zaton yawancinsu suna ji ko suna amfani da hankalinsu? Ba su zama ba sai kamar dabbobi. A'a, sun ɓace ma fiye da haka." (Ayoyi 43-44) God ya yi masa alƙawarin goyon baya a duk wata muhawara ko jayayya da zai yi da su: "Duk lokacin da suka zo maka da hujja, za Mu bayyana maka gaskiya da mafi kyawun bayani." (Aya ta 33)

God redresses the ridicule the Prophet suffers by portraying the very low level into which the unbelievers have sunk: “Have you considered the one who makes his desires his deity? Could you, then, be held responsible for him? Or do you think that most of them listen and use their reason? They are but like cattle. Nay, they are even far worse astray.” (Verses 43-44) God promises him support in any dispute or argument he may have with them: “Whenever they come to you with an argument, We shall reveal to you the truth and the best explanation.” (Verse 33)

Idan yaƙin ya ƙare, Allah yakan nuna wa Manzonsa ﷺ abubuwan da suka faru ga al'ummomin da suka gabata waɗanda suka ƙi saƙonnin Allah, kamar mutanen Nuhu, da ‘Ād, da Thamūd, da mutanen al-Rass, da sauran waɗansu. Yadda suka sami ƙarshe mai ban tsoro an nuna shi cikin jerin hotuna daga Ranar Tashin Alƙiyama: “Waɗanda za a tattara zuwa wuta a kan fuskokinsu – su ne mafi munin matsayi kuma mafi nisa daga hanya madaidaiciya.” (Aya ta 34) “A’a! Shi ne Sa’a ta ƙarshe da suke musanta. Ga waɗanda suke musanta Sa’a ta ƙarshe, Mun shirya wuta mai ci. Idan ta gan su daga wuri mai nisa, za su ji ƙararta da huɗarta mai tsanani. Kuma idan, an ɗaure su tare da sarƙoƙi, aka jefa su cikin wani wuri matsatsi a cikinta, za su roƙi mutuwa a nan take. [Amma za a ce musu]: ‘Kada ku roƙi mutuwa guda ɗaya a yau, amma ku roƙi mutuwoyi da yawa!’” (Ayoyi 11-13)

When the battle is over, God shows His Messenger scenes of the destruction of earlier communities which rejected His messages, such as the people of Noah, the `Ād, Thamūd and the people of al-Rass, as well as others. The way they met their dismal end is shown in a series of images from the Day of Resurrection: “Those who will be gathered to hell on their faces – they will be worst in station and still farther away from the [right] path.” (Verse 34) “Nay! It is the Last Hour that they deny. For those who deny the Last Hour We have prepared a blazing fire. When it sees them from a far-off place, they will hear its fug and its raging sigh. And when, chained together, they are flung into a tight space within, they will pray for extinction there and then. [But they will be told]: ‘Do not pray today for one single extinction, but pray for many extinctions!’” (Verses 11-13)

A ranar nan azzalumi zai cije hannayensa yana cewa: "Ina ma ce na bi hanyar da Manzon ya nuna mini ﷺ! Kaiton raina! Ina ma ce ban taba daukar fulani a matsayin aboki ba!" (Ayoyi 27-28)

“On that day the wrongdoer will bite his hands and say: ‘Would that I had followed the path shown to me by the Messenger. Oh, woe is me! Would that I had never taken so-and-so for a friend!” (Verses 27-28)

Allah ya ƙara ta'azzara zuciyar Manzon ta hanyar cewa yana fuskantar irin wahalhalun da manzannin da suka gabace shi suka fuskanta: "Ba mu aika kafin ka ba wani manzo sai dai mutanen da suke ci, suna kuma yawo a kasuwanni." (Aya ta 20) "Haka muka sa wa kowane annabi maƙiya daga cikin masu laifi. Ubangijinka ya isa ya zama mai shiryarwa da taimako." (Aya ta 31) Note: the verses above are rendered in Hausa translation of the Qur'an meaning, with "Allah" used here only because the verse text itself refers to God; per your rule, however, I should use the Hausa word for God. Corrected version: God ya ƙara ta'azzara zuciyar Manzon ta hanyar cewa yana fuskantar irin wahalhalun da manzannin da suka gabace shi suka fuskanta: "Ba mu aika kafin ka ba wani manzo sai dai mutanen da suke ci, suna kuma yawo a kasuwanni." (Aya ta 20) "Haka muka sa wa kowane annabi maƙiya daga cikin masu laifi. Ubangijinka ya isa ya zama mai shiryarwa da taimako." (Aya ta 31)

God further comforts him by the fact that he faces the same difficulties earlier messengers faced: “Even before you, We never sent messengers other than [men] who indeed ate food and went about in the market places.” (Verse 20) “Thus against every prophet We have set up enemies from among those who are guilty. Sufficient is your Lord to provide guidance and support.” (Verse 31)

Allah ya kuma sanar da shi a fili cewa aikinsa shi ne ya yi haƙuri a kan dukkan wahala, ya tsaya kyam gaban kafirai, yana kuma yin matuƙar ƙoƙari a kansu ta hanyar Alƙur'ani, domin hujjarsa ta zama bayyananniya, mai ƙarfi, kuma mai rinjaye: "Kada ka bi kafirai, amma ka yi ƙoƙari sosai a kansu da wannan Alƙur'ani." (Aya ta 52) An bayyana wa Annabi ﷺ a sarari cewa mafi girman taimakonsa a cikin ƙoƙarinsa na neman yardar Allah shi ne ya dogara ga Allah shi kaɗai: "Saboda haka, ka dogara ga Rayayyen da ba ya mutuwa, ka kuma tsarkake Shi da yabo mara iyaka. Ya isa cewa Shi ne masani ga zunuban bayinsa." (Aya ta 58)

God also makes clear to him that his task is to remain patient against all adversity, standing up to the unbelievers and striving hard against them using the Qur’ān to make his argument clear, well founded and overpowering. “Do not obey the unbelievers, but strive most vigorously against them with this Qur’ān.” (Verse 52) The Prophet is clearly told that his best support in his striving for God’s cause is to place his trust in God alone: “Hence, place your trust in the Living One who does not die, and extol His limitless glory and praise. Sufficient is it that He is well aware of his servants’ sins.” (Verse 58)

Surar ta ci gaba a kan tafarki guda: wani bangare nata yana cike da ta'aziyya da kwantar da hankali da Allah (SWT) ke ba Manzonsa ﷺ, sannan wani bangaren yana nuna taurin kan kafirai da matsalolin da suke jefawa a hanyarsa ﷺ. Yana yi musu barazanar azaba da halaka da Allah Mai Girma zai aukar musu. Haka ta ci gaba har ta kusa karewa, inda ta yada yanayi na sauki, jin dadi, zaman lafiya da kwantar da hankali. Tana zana cikakken hoto na ‘bayin Allah Mai Rahama’. Su ne mutanen da “ke tafiya cikin nutsuwa a bayan kasa, idan jahilai suka yi musu magana, sai su ce: Salama.” (Aya ta 63) An nuna su a nan kamar su ne sakamako na karshe na dogon Jihadi, ko kuma tsananin gwagwarmaya da mutanen da suka ki barin hanyoyinsu na kuskure da bin shiriyar Allah, ko kuma kyakkyawan 'ya'yan itace na itacen mutum, duk da rassansa masu kaya. Surar ta kare da hoton yadda bil'adama ba shi da daraja a wajen Allah, sai dai ga muminai da suke komawa gare Shi, suke kuma kira ga Shi kadai: “Ka ce: Ubangijina ba zai damu da ku ba, in ba don kiranku [gare Shi] ba. Lallai kun karyata [sakonsa], kuma nan gaba wannan [zunubi] zai manne muku.” (Aya ta 77)

The sūrah continues along the same lines: one aspect of it overflows with solace and reassurance given by God to His Messenger, and the other portrays the intransigence of the unbelievers and the difficulties they put up against him. It threatens them with punishment and destruction that will be visited upon them by God Almighty. It thus moves on until it approaches its end when it spreads an air of ease, comfort, peace and reassurance. It portrays a detailed image of ‘the servants of God the Most Merciful’. These are the people “who walk gently on earth, and who, whenever the ignorant address them, say: Peace.” (Verse 63) They are seen here as if they are the final product of the long Jihād, or tough striving against people who stubbornly refuse to abandon their erroneous ways and follow divine guidance, or the sweet fruit of the human tree, despite its thorny branches. The sūrah ends with a picture of how little value humanity has in God’s sight, except for those believers who turn to Him and address their prayers to Him alone: “Say: No weight or value would my Lord attach to you were it not for you calling out [to Him]. You have indeed denied [His message], and in time this [sin] will cleave unto you.” (Verse 77)

Irin yanayin gaba ɗaya na wannan sūratu ke nan, kuma irin abin da take magana a kai ke nan. Sūrah ce guda ɗaya wadda ke da wuya a raba ta zuwa sassa, sai dai za mu iya gano sassa huɗu a yadda take tafiyar da maudu'ansa.

Such is the general atmosphere of the sūrah and such is its subject matter. It is a single unit that is hard to divide into sections, but we can distinguish four parts in its treatment of themes.

Ya fara da ɗaukaka girman Allah mara iyaka da yabonsa saboda saukar Alƙur'ani wanda ke zama mai gargaɗi ga mutane. Yana jaddada, cikin bayyanannun kalmomi marasa shakka, tauhidin Allah da ikonsa a kan sammai da ƙasa. Yana tabbatar da cewa Shi kaɗai ke mallakar halittu kuma yana tafiyar da al'amuransu da hikimarsa cikakkiya, yana mai bayyana cewa ba shi da ɗa ko abokin tarayya. Daga nan ya ambaci cewa duk da haka, kafirai suna danganta allahntaka ga abubuwan da ake zaton gumaka ne, waɗanda ba sa iya halitta komai, amma su kansu halittu ne. Duk wannan an faɗa kafin a ambaci maganganunsu masu cutarwa game da Manzon Allah ﷺ, da musanta saƙonsa, da zargin cewa ƙagaggen abu ne da ya ƙirƙira da kansa, ko kuma labaran tsoffin al'ummomi. Hakanan yana zuwa kafin duk wani ambaton ƙin yarda da su game da Muhammadu ﷺ, Manzon Allah, kasancewarsa ɗan adam da ke ci abinci kuma yana tafiya a titunan kasuwanni. Daga baya kuma sun zo da wasu maganganunsu cewa ya kamata a taimake shi da mala'ika, ko kuma ya kasance yana da dukiya ko lambu da zai ba shi dukkan abincinsa.

The first part begins with extolling God’s limitless glory and praising Him for the revelation of the Qur’ān which serves as a warner to mankind. It emphasizes in clear, unequivocal terms God’s oneness and sovereignty over the heavens and the earth. It affirms that He alone controls the universe and conducts its affairs in His absolute wisdom, making it clear that He has neither offspring nor partner. It then mentions that the unbelievers nevertheless ascribe divinity to alleged deities that can create nothing, but are themselves created. All this is stated before referring to their hurtful statements about God’s Messenger, denying his message and alleging that it is fabrication of his own making, or the fables of ancient communities. It also comes before any reference to their objection to Muhammad, God’s Messenger, being a human being who eats food and walks in the streets and market places. Also later come their other statements suggesting that he should be supported by an angel, or that he should have a treasure or a garden providing him with all his food.

Bugu da ƙari, surar tana ba da labarin zagin da suke yi masa, suna cewa an yi masa sihiri. Da alama surar ta fara ne da ambaton musun da suke yi game da Ubangijinsu, don ta ta'azantar da Annabi ﷺ yayin da yake jin maganganun zagi da suke yi game da shi da saƙonsa.

Furthermore, the sūrah reports their insults claiming that he is bewitched. It appears that the sūrah begins by quoting their denials of their Lord so as to comfort the Prophet as he hears their abusive remarks about him and his message.

Surah ta ce daga nan cewa lallai sun ɓace nesa, domin suna musanta Sa'a ta ƙarshe.

The sūrah then declares that they have gone far astray as they deny the Last Hour.

Yana gargadin su game da azaba da Allah ya shirya musu a cikin wuta, inda za a jefa su cikin wani kunkuntar wuri, daure da sarka guda da juna. Yana kwatanta wannan da hoton muminai a cikin aljanna, inda za su zauna har abada, suna jin daɗin duk abin da suka so. Yana kuma nuna makomarsu a Ranar Lahira, lokacin da za a sa su fuskanci abubuwan bautarsu da suke ikirari, waɗanda za su fallasa musu ƙarya ta imaninsu. Wannan layin farko a cikin sūrah ya ƙare da ƙarin ta'aziyya ga Annabi ﷺ, yana bayyana masa cewa duk manzannin da Allah ya aiko a baya mutane ne kamar sa, waɗanda suke ci abinci kuma suke tafiya a titunan birni da kasuwanni.

It warns them against the punishment God has prepared for them in hell, where they are to be thrown in a narrow space, chained one to the other. It contrasts this with an image of the believers in heaven where they abide forever, enjoying whatever they wish. It further shows their fate on the Day of Judgement when they are made to face their alleged deities which will confront them with the falsity of their beliefs. This first line in the sūrah ends with further consolation to the Prophet, making it clear to him that all earlier messengers God sent were mortals like him who ate food and walked about the streets and market places.

Kashi na biyu ya fara ne da maganganun girman kai daga wajen waɗanda ke musanta haɗuwarsu da Allah babu makawa. Suna cewa cikin rashin kunya: "Don me ba a saukar mana da mala'iku ba?" – ko kuma, "Don me ba ma ganin Ubangijinmu?" (Aya ta 21) Sai kuma a nan take aka kai su gaban wani yanayi na ranar da za su ga mala'ikun: "Lallai, a wannan rana, za a yi mummunar wahala ga kafirai. A ranar nan azzalumi zai cije hannayensa yana cewa:

The second part begins with the arrogant statements of those who deny their inevitable meeting with God. They impudently say: “Why have no angels been sent down to us? – or, Why do we not see our Lord?” (Verse 21) They are then quickly brought face to face with a scene of the day when they will see the angels: “it will be a day of dire distress for the unbelievers. On that day the wrongdoer will bite his hands and say:

‘Ya ma da ni na bi hanyar da Manzo ya nuna mini.’” (Ayoyi 26-27) Wannan an yi shi ne don ta'azantar da Annabi ﷺ yayin da yake korafi ga Ubangijinsa game da yadda mutanensa suka yi watsi da Alkur'ani. Yana ambatar ƙin amincewarsu da yadda Alkur'ani ake saukarwa, yayin da suke tambaya: “Me ya sa ba a saukar da Alkur'ani gare shi gaba ɗaya ba?” (Aya 32) Amsar wannan ƙin amincewa ita ce hoton yadda za a tara su a wuta jahannama a fuskokinsu a Ranar Alkiyama, ranar da suke musantawa yanzu.

‘Would that I had followed the path shown to me by the Messenger.’” (Verses 26-27) This is meant to give reassurance to the Prophet as he complains to his Lord about his people’s disregard of the Qur’ān. It quotes their objections to the way the Qur’ān is revealed as they ask: “Why has not the Qur’ān been revealed to him all at once?” (Verse 32) The answer to this objection is a scene showing them being gathered to hell on their faces on the Day of Judgement, the day they now deny.

Ƙarin bayani yana zuwa ta cikin wani bayani game da makomar al'ummomin da suka gabata waɗanda suka ƙi imani irin wannan, kamar mutanen Nuhu, Musa, da 'Ād, Thamūd, al-Rass da wasu al'ummomi masu yawa a tsakanin su. Yana mamakin halinsu yayin da suke wucewa ta cikin garuruwan mutanen Lūɗu da aka hallaka, ba sa lura da komai. Duk wannan an yi shi ne don ta'azantar da Annabi ﷺ yayin da yake jin izgilancinsu lokacin da suke cewa: "Shi ne wanda Allah ya aiko a matsayin manzonsa?" (Aya ta 41). Sūratun ta yi tsokaci game da izgilancinsu, tana sanya su a matsayinsu na gaskiya: "Ba su ne fa kamar dabbobi ba. A'a, su ne ma sun fi ɓata hanya." (Aya ta 44)

Further comment is given in an outline of the fate of past communities that similarly rejected the faith, such as the peoples of Noah, Moses, and the `Ād, Thamūd, al-Rass and many other generations in between. It wonders at their attitude as they pass by the destroyed towns of the people of Lot taking no heed. All this is meant to comfort the Prophet as he hears their ridicule when they refer to him saying: “Is this the one whom God has sent as His emissary?” (Verse 41) The sūrah comments on their ridicule, putting them in their rightful place: “They are but like cattle. Nay, they are even far worse astray.” (Verse 44)

Qismi na uku na sūratul-Furqān ya ƙunshi wasu al'amura daga cikin halitta, wanda ya fara da bayanin inuwa, sannan ya matsa zuwa yanayin jerin dare da rana, kafin ya nuna iska a matsayin mai shela ga ruwan sama mai rayarwa, da kuma halittar mutum daga ruwa. Duk da duk wannan, kafirai suna ci gaba da bautar gumaka waɗanda ba su da iko na amfanar da su ko cutar da su. Har ma sun ci gaba da fiye da haka, ta hanyar taimakon juna gāba da Ubangijinsu wanda ya halicce su. Idan aka kira su su miƙa bautarsu ga Ubangiji ɗaya tilo na halittu, sai su koma ga girman kai: "Kuma idan aka ce musu, 'Ku yi sujada ga Mai rahama,' sai su ce: Menene Mai rahama?" (Aya ta 60) Sūrar ta bayyana cewa Allah ne "Wanda ya sanya a sararin sama taurari masu girma, ya sanya a cikinsu fitila da wata mai haske. Kuma shi ne wanda ya sa dare da rana su bi juna; [alama bayyananniya] ga wanda yake son ya yi tunani ko ya nuna godiya." (Ayoyi 61-62)

The third part of the sūrah is made up of a number of scenes from the universe, starting with a description of the shadow and moving to the scene of the succession of day and night, before showing the wind as a herald of revitalizing rain and the creation of man from water. Despite all this, the unbelievers continue to worship deities that have no power to bring them benefit or cause them harm. They even go further, by aiding one another against their Lord who has created them. When they are called upon to address their worship to the only true Lord of the universe, they revert to arrogance: “Yet when they are told, ‘Prostrate yourselves before the Most Merciful, ‘they ask: What is the Most Merciful?” (Verse 60) The sūrah explains that God is “He who has set up in the skies great constellations, and has placed among them a lamp and a light-giving moon. And He it is who causes the night and the day to succeed one another; [a clear sign] for him who would take heed or would show gratitude.” (Verses 61- 62)

Sashe na huɗu kuma na ƙarshe na sūrah yana zana cikakken hoto na ‘bayin Mai Rahama’, yana nuna su yayin da suke yin sujada gare Shi cikin cikakkiyar ibada, yana rubuta maganganunsu waɗanda ke sa su sami matsayinsu na daraja a matsayin bayinSa. Yana buɗe ƙofar tuba ga duk wanda ke son shiga wannan rukuni, yana bayyana ladansu saboda haƙurinsu da juriyarsu wajen fuskantar wahala, da cika abubuwan da imani ke buƙata: “Waɗannan za a saka musu da dukan haƙurinsu [a rayuwa] da matsayi mai girma a Aljanna, kuma za a tarbe su a can da gaisuwar maraba da aminci.” (Aya ta 75)

The fourth and final part of the sūrah paints a detailed picture of the ‘servants of the Most Merciful’, showing them as they prostrate themselves before Him in total devotion, recording their statements that earn them their noble positions as His servants. It opens the door of repentance to anyone who wishes to join this group, describing their reward for their perseverance and patience in the face of adversity, and their fulfilment of the requirements of faith: “These will be rewarded for all their patient endurance [in life] with a high station in heaven, and will be met there with a greeting of welcome and peace.” (Verse 75)

Surah ta ƙare da wata magana mai nuni da cewa, da Allah ya bar dukkan mutane, da tuni ya watsar da su, sai dai saboda waɗansu daga cikin bayinsa waɗanda suke yi masa biyayya kuma suke aiwatar da umarninsa, suna gane ikonsa da haƙƙinsa na a yi masa biyayya. Ta hanyar sanya ɗan adam mai kuskure a matsayinsa, Alƙur'ani kuma yana nuna cewa wahalar da Annabi ﷺ ke fuskanta ya kamata a ɗauke ta a matsayin abu mara muhimmanci, domin shi ne ainihin abin da take.

The sūrah concludes with a statement to the effect that all mankind would have been discarded by God, had it not been for those of His servants who obey Him and do His bidding, recognizing His authority and His right to be obeyed. By putting erring humanity in its place, the Qur’ān also shows that the harassment the Prophet is subjected to should be seen as trivial, for that is what it really is.