Surar da ta gabata ta ƙare da izinin yin yaƙi da kafirai domin kare da kiyaye addini da ibada, tare da alkawarin Allah na ba da nasara ga waɗanda suka cika nauyin da ke kansu game da addini kuma suka aiwatar da shari'ar Allah a rayuwa. Yanzu da aka bayyana a sarari aikin da aka danƙa wa al'ummar muminai, surar ta tabbatar wa Annabi cewa ikon Allah zai shiga tsakani don ba shi taimakon da yake buƙata, tare da tabbatar da cewa abokan gābansa za su gaza.

The previous passage finished with permission granted to fight unbelievers in order to protect and preserve faith and worship, coupled with God’s promise to grant victory to those who fulfil their responsibilities towards faith and implement the divine law in life. Now that the task entrusted to the community of believers has been clearly spelt out, the sūrah reassures the Prophet that God’s power will intervene to provide him with the help he needs ensuring the failure of his enemies.

Irin wannan iko ya taɓa shiga tsakani a baya domin ya goyi bayan annabawa da manzannin da suka gabata, da kuma domin ya hukunta waɗanda suka musanta su suka kuma yi musu adawa. An umurci kafirai su yi tunani a kan halakar da al'ummomin da suka gabata suka sha, kodayake irin wannan tunani yana amfanar zukata da hankula kawai waɗanda suke a buɗe kuma masu karɓa. Ba idanu kawai za su iya makanta ba, domin makanta ta gaskiya ita ce ta zuciya.

The same power intervened in the past to support earlier prophets and messengers, and to punish those who denied and opposed them. The unbelievers are directed to reflect on the doom suffered by earlier communities; even though such reflection benefits only hearts and minds that are open and receptive. It is not only eyes that can be blind, for real blindness is that of the heart.

Manzon Allah ﷺ ma yana kuma samun tabbaci a wani bangare, wato Allah na kare manzanninSa daga makircin Shaidan mai mugunta, kamar yadda Yake kare su daga shirme da makircin abokan adawarsu. Yana mai da dukkan yunkurin Shaidan banza, yana kiyaye sakonninSa tsarkaka kuma bayyanannu, domin masu hankali masu lafiya su yi tunani a kansu. Wadanda zukatansu ke cikin rashin lafiya da wadanda suke musun gaskiyar addini za su ci gaba da shakka, kuma shakkunsu za su kai su ga mafi munin makomar da kowa zai iya samu. Don haka, wannan sabon sashe nazari ne kan yadda ikon Allah ke taka muhimmiyar rawa a makomar masu kare sakonSa.

The Prophet is also reassured on another count, namely that God protects His messengers from Satan’s wicked scheming, just like He protects them from their opponents’ plots. He renders all Satan’s attempts futile, keeps His revelations pure and clear, so that people with sound mind reflect on them. Those that are sick at heart and those who deny the true faith will continue to be in doubt, and their doubts will lead them to the worst destiny anyone can ever have. Thus, this new passage is a study of how God’s power plays a vital role in the fortunes of the advocates of His message.

Idan sun ƙaryata ka, to, kafin su, mutanen Nuhu da ʼAd da Thamud sun ƙaryata annabawansu haka, kamar yadda mutanen Ibrahim da mutanen Lut da mazauna Madyan suka yi. Haka kuma aka ƙaryata Musa. Ina ba kafirai dama na ɗan lokaci, sa'an nan na kama su. Yaya girman kin amincewata ya kasance!

If they accuse you of falsehood, before their time, the people of Noah, the `Ād and Thamūd similarly accused [their prophets] of falsehood, as did the people of Abraham and the people of Lot, and the dwellers of Madyan; and so too was Moses accused of falsehood. [In every case] I gave rein, for a while, to the unbelievers, but then I took them to task. How awesome was the way I rejected them. (Verses 42-44)

Wannan shi ne irin tsari da aka sha gani tun farko har zuwa saƙo na ƙarshe. Ana ba manzanni alamu da wahayi, kuma koyaushe za a sami waɗanda za su ƙaryata gaskiya. Saboda haka, lokacin da mushrikan Makka suka ƙaryata saƙon Annabi Muhammad ﷺ, ba wani sabon abu ba ne, kuma Annabi ﷺ bai fuskanci wata sabuwar hanyar adawa ba. Amma sakamakon yana sananne, kuma abin da ya faru da al'ummomin baya dole ne ya sake faruwa: “Mutanen Nuhu da 'Ād da Thamūd sun ƙaryata [manzanninsu] haka, kamar yadda mutanen Ibrahim da mutanen Lūɗu da mazauna Madyan suka yi.” (Ayoyi 42-44)

It is the same pattern seen over and over again, in all past messages up to the final one. Messengers are given signs and revelations, and there will always be those who deny the truth. Thus, when the idolaters in Makkah denied the message of the Prophet Muhammad, it was by no means a new trend nor did the Prophet experience an unknown pattern of hostility. However, the outcome is well known, and what happened with earlier communities is bound to happen again: “The people of Noah, the `Ād and Thamūd similarly accused [their prophets] of falsehood, as did the people of Abraham and the people of Lot, and the dwellers of Madyan.” (Verses 42-44)

Duk da haka, an ambaci Musa shi kaɗai kamar yadda ambaton sa ke nufin wani sashe na musamman: "Kuma haka ma aka ƙaryata Musa." (Aya ta 44)

Moses, however, is mentioned on his own as though the reference to him constitutes a special paragraph: “And so too was Moses accused of falsehood.” (Verse 44)

Ba kamar sauran manzanni ba, ba a zargi Musa da ƙarya daga wajen mutanensa ba. Fir'auna da manyan mutanensa ne suka yi adawa da Musa, suna jefa masa zarge-zarge iri-iri. Bugu da ƙari, an ba Musa alamu bayyanannu da yawa. Duk da haka, a duk waɗannan lokuta, Allah ya bai wa kafirai dama na ɗan lokaci, kamar yadda yanzu ya ba Quraishawa, mutanen Annabi ﷺ da kansu waɗanda suka yi masa adawa mai tsanani, lokaci don yin tunani. Sa'an nan ya hukunta dukan waɗannan al'ummomin da suka wuce da tsananin azaba.

A wannan lokaci na labarin da ke bayyana makomar al'ummomin da suka gabata, da kuma bayyana ƙa'idar da ta shafi waɗanda suka dage wajen ƙin saƙonnin Allah, sūratu ta yi magana da Annabi ﷺ tana umurce shi da ya yi gargaɗi ga mutane, kuma ya bayyana makomar da ba makawa.

At this point in the narrative describing the fate of past communities, and outlining the rule concerning those who persist in denying God’s messages, the sūrah addresses the Prophet instructing him to warn people and explain the inevitable outcome:

Ka ce: "Ya ku mutane, ni ba kome ba ne face mai gargaɗi bayyananne, da aka aiko zuwa gare ku!" Waɗanda suka yi imani kuma suka aikata ayyuka nagari, za a ba su gafarar zunubansu da arziƙi mafi kyau. Amma waɗanda suka yi ƙoƙarin yin adawa da ayoyinmu, suna neman su ɓata manufarsu, za su tabbata ga wuta mai ƙuna. (Ayoyi 49-51)

Say: Mankind, I am but a plain warner, sent to you!’ Those who believe and do righteous deeds shall be granted forgiveness of sins and a most excellent sustenance; whereas those who strive against Our revelations, seeking to defeat their purpose, are destined for the blazing fire. (Verses 49-51)

Mun lura cewa a cikin wannan mahallin, aikin Annabi ﷺ an bayyana shi a fili a matsayin gargadi bayyananne kuma sarari, wanda ba ya barin wani kokwanto. Wannan ya dace da halin da ake ciki na taurin kai wajen kin saƙon Allah, wanda ke sa mutane su hanzarta halakar kansu.

We note that in this context, the Prophet’s task is clearly stated as one of giving people a clear and plain warning, that leaves no room for ambiguity. This fits the immediate situation of stubborn rejection of God’s message that makes people hasten their own doom.

Makomar ƙarshe an bayyana ta a fili. Waɗanda suka yi imani kuma suka aiwatar da imaninsu a aikace, don su "aikata ayyuka nagari", za su sami ladansu, wanda ya ƙunshi gafarar Ubangijinsu ga duk zunuban da suka aikata ko farillan da suka kasa yi. Irin wannan gafara tana tare da "arziƙi mafi kyau" da suke karɓa cikin mutunci.

The final destiny is clearly stated. Those who believe and put their faith into practice, so as to ‘do righteous deeds’ will have their reward which consists of forgiveness by their Lord of all sins that they may have committed or duties they may have omitted to do. Such forgiveness is coupled with ‘a most excellent sustenance’ that they receive with dignity.

Waɗanda suke ƙoƙarin hana ayoyin Allah isa ga zukatan mutane, da hana dokokin Allah shiga cikin rayuwarsu, su ne za su sha wahala a cikin wuta mai ci. Salon maganar da surah ɗin ta yi amfani da shi ya mai da su mallakar wannan wuta, wanda hakan ya bambanta sosai da kyakkyawan arziƙin da mumunai suke samu.

A cikin tafsirinsa na Alƙur'ani, Ibn Kathīr ya ce al-Baghawī ya haɗa wasu sigogi da aka tattara daga rahotanni na Ibn `Abbās, Muhammad ibn Ka`b da wasu, waɗanda ke ba da labarai masu kama da juna. Sannan ya tambaya: "Yaya wannan zai faru, tun da Allah ya tabbatar da kiyaye Annabi daga kuskure wajen isar da saƙon Allah?" Sannan ya kawo amsoshin wannan tambaya daga mutane daban-daban. Ɗaya daga cikin mafi ban sha'awa shi ne cewa Shaiɗan kawai zai iya ruɗar da masu bautar gumaka har su yi tunanin sun ji waɗannan kalmomi daga Annabi ﷺ, alhali ba haka lamarin yake ba a zahiri. Duk aikin Shaiɗan ne, ba kalmomin Manzon Allah ﷺ ba.

In his commentary on the Qur’ān, Ibn Kathīr says that al-Baghawī includes several versions consolidated from reports by Ibn `Abbās, Muhammad ibn Ka`b and others, giving similar accounts. He then asks: “How could this take place, given that God guaranteed the Prophet’s infallibility in conveying His message?” He then quotes answers to this question by different people. One of the most interesting is that Satan could only delude the idolaters into thinking that they heard these words from the Prophet when it was not so in reality. It was all Satan’s work, not the words of God’s Messenger.

Al-Bukhārī ya ruwaito bayanin Ibn `Abbās, wanda ya fassara kalmar Larabci, umniyyatih, da aka fassara a cikin Turanci a matsayin ‘on his wishes’, da cewa tana nufin ‘maganarsa’. Don haka ayar tana nufin cewa sa’ad da Annabi ya yi magana, Shaidan ya ƙara wani abu a cikin maganarsa, amma Allah yana sa ƙoƙarin Shaidan ya zama banza, kuma yana sa saƙonSa ya bayyana sarai. Mujāhid kuwa ya bayyana ambaton duk wani manzon God “yana fatan wani abu” da cewa yana nufin maganarsa, ko karatunsa. Al-Baghawī ya ce mafi yawan masana tafsiri suna cewa yana nufin karatunsa na wahayin God. Ta cikin karatunsa ne Shaidan zai iya ƙara wani abu. Ibn Jarīr ya kwatanta wannan bayani da cewa aiki ne na ba kalmomi ma'ana ta musamman.

Al-Bukhārī reports Ibn `Abbās’s explanation, making the Arabic word, umniyyatih, rendered in translation as ‘on his wishes’, as meaning ‘his discourse’. Thus the verse means that when the Prophet spoke, Satan added something into his speech, but God causes Satan’s efforts to be futile and makes His own message clear. Mujāhid, on the other hand, explains the reference to any of God’s messengers ‘hoping for something’ as meaning his speech, or his recitation. Al-Baghawī says that most commentators say that it means his reading of God’s revelations. It is in his recitation that Satan may add something. Ibn Jarīr describes this explanation as an exercise in giving special meaning to words.

Wannan takaitaccen bayani ne game da labarin da aka sani da suna ‘Labarin tsuntsaye, ko gharānīq.’ Ta fuskar isnadi (hanyar watsa labarin), labarin yana da rauni ƙwarai. Malaman hadisi sun tabbatar da cewa babu wanda aka rawaito shi daga gare shi wanda za a iya ɗaukarsa amintaccen mai ruwaito; haka kuma ba a taɓa rawaito shi ta hanyar sarƙar masu ruwaito amintattu da ba ta katsewa ba. Al-Bazzār ya ce: “Ba mu san cewa wannan hadisi an taɓa rawaito shi ta sarƙar masu ruwaito da ta cancanci ambato ba, har ta kai ga Manzon Allah ﷺ.” Dangane da abin da ya ƙunsa kuwa, labarin yana karo da wata ginshiƙin imani, wato kasancewar Manzon Allah ﷺ marar kuskure, da kuma rashin yiwuwar Shaiɗan ya iya sanya wani abu a cikin isar da saƙon Allah. Masana tarihi na Orientalists da masu adawa da Musulunci sun ɗauki wannan rahoto, suka yaɗa shi, suka ba shi muhimmanci fiye da kima. Gaskiyar magana kuwa ita ce, rahoto ne na ƙarya wanda ba zai iya tsayawa a kan muhawara ba. Haƙiƙa, bai cancanci ma a zama batun muhawara ba.

Mun sami wasu misalai a lokacin rayuwar Annabi ﷺ da kuma a tarihin Musulunci da za su tabbatar da hakan. Don haka babu buƙatar irin fassarar marar tushe da wasu malamai suka ruwaito.

We find some examples during the Prophet’s life and in Islamic history to confirm this. Thus there is no need for the sort of unsupported interpretation reported by some scholars.

Misali ɗaya shi ne abin da ya faru da Ibn Umm Maktūm, wani sahabi matalauci kuma makaho na Annabi. Ya taɓa zuwa wurin Annabi ﷺ yana roƙonsa akai-akai ya koya masa wani abu daga abin da Allah ya koya masa. Annabi ﷺ yana cikin shagala da magana da al-Walīd ibn al-Mughīrah da wasu manyan mutanen Quraishawa, yana fatan ko za su karɓi Musulunci. Ibn Umm Maktūm bai san cewa Annabi ﷺ yana shagala ba, amma Annabi ﷺ bai ji daɗin roƙonsa akai-akai ba, kuma hakan ya bayyana a fuskarsa. Wannan ya zama dalilin wata tsawatawa mai tsanani daga Allah ga Annabi ﷺ: "Ya kunyata fuska ya juya baya a lokacin da makaho ya zo masa. Me ya sani? Watakila ya nemi tsarkake kansa. Ko kuwa ya tuna, tunatarwar kuwa ta amfane shi. Amma ga wanda ya ɗauki kansa mai wadatuwa, sai ka karkata gare shi. Ba laifinka ba ne idan ba ya tsarkaka. Amma wanda ya zo maka yana mai himma, yana jin tsoro a zuciyarsa, shi kuma kake watsi da shi. A'a! Wannan tunatarwa ce. Duk wanda ya so, ya ajiye ta a zuciyarsa." (80: 1-12)

One such example is that of the incident involving Ibn Umm Maktūm, a poor and blind Companion of the Prophet. He once went to the Prophet and asked him repeatedly to teach him something of what he had been taught by God. The Prophet was very busy speaking to al-Walīd ibn al-Mughīrah and a number of Quraysh notables, entertaining hopes that they might accept Islam. Ibn Umm Maktūm did not know that the Prophet was busy, but the Prophet was unhappy about his repeated request, and this was clear on his face. This was the subject of a strong reproach of the Prophet by God: “He frowned and turned away when the blind man came to him. How could you tell? He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself self-sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal, and with a feeling o f fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind.” (80: 1-12)

Don haka, Allah ya mayar da saƙon a kan hanyarsa ta dai-dai, yana riƙe da ma'aunin da ya dace da ƙimominsa masu kyau. An kuma gyara halayen Annabi ﷺ a cikin wannan lamari. Niyyarsa ita ce burinsa na ganin waɗannan manyan Quraishawa sun zama Musulmi, domin hakan zai tabbatar da cewa mabiyansu da yawa za su bi sahunsu. Amma Allah ya bayyana wa Annabi ﷺ cewa kiyaye ƙimomin Musulunci da suka dace wajen isar da saƙon ga mutane ya fi muhimmanci sosai fiye da samun 'yan manyan mutane zuwa ga manufar. Don haka yunƙurin Shaiɗan na karkatar da kiran saƙon ta hanyar burin Annabi ﷺ ya zama banza. Allah ya sa saƙonsa ya bayyana sarai, kuma muminai suka samu natsuwa.

Ƙwazo ma na iya zama muhimmin al'amari ga masu kira zuwa saƙon Allah, a dukkan zamani. Dogon burinsu na ganin saƙon ya yaɗu ya kuma yi nasara na iya sa su yi ƙoƙarin jawo wasu mutane ko masu faɗa-a-ji, ko da hakan zai buƙaci su fara yin watsi da wasu sharuɗɗan da suke ganin ba su da wani muhimmanci sosai. Ma su iya ma yin ƙoƙarin daidaita wasu daga cikin waɗannan ayyukan domin mutane kada su ɗauki matsayin adawa ga saƙon Allah.

Enthusiasm may also be an important factor with advocates of the divine message, in all generations. Their long cherished desire to see the message spread and triumph may encourage them to try to win over certain individuals or influential people, even if this requires them to initially overlook some requirements that they may think to be of no great importance. They may even try to accommodate some of these practices so that people do not adopt a hostile attitude to the divine message.

Cikin marmarinsu na ganin nasara ga manufarsu, suna iya ma yin gaba su karɓi hanyoyi da dabaru da suka saɓa wa ƙa'idodin Musulunci masu tsauri ko kuma tafarkin aikinsa. Suna haɗa gaggawarsu da abin da suke ganin shi ne maslahar Musulunci. Amma ainihin maslahar Musulunci ba ta tabbata ba sai ta hanyar tsayawa sosai a kan tsarin da hanyar aiki da Musulunci ya ɗauka. Sakamakon nan gaba kuwa, Allah kaɗai ne ya sani.

In their keenness to achieve success for their cause, they may go even further and adopt means and methods that are inconsistent with the strict standards of Islam or with its line of action. They link their haste with what they consider to be the interests of Islam. But these are truly served only by strict adherence to the approach and method of action adopted by Islam. Future results are known only to God.

Saboda haka, masu kiran zuwa ga Musulunci kada su damu da irin waɗannan sakamako, domin ba su ne za su ɗauki alhakinsu ba. Aikinsu shi ne bin tafarki madaidaici na Musulunci da hanyar aiki bayyananniya. Su bar sakamako ga Allah ya ƙaddara shi, suna sane da cewa ba zai taɓa zama sai alheri ba, kuma yana hidima ga muradin addininsa. Note: The instruction says to write "God" rather than "Allah" and to write the Hausa word for God. The translation above uses "Allah" in two places, which violates the rule. Corrected version: Saboda haka, masu kiran zuwa ga Musulunci kada su damu da irin waɗannan sakamako, domin ba su ne za su ɗauki alhakinsu ba. Aikinsu shi ne bin tafarki madaidaici na Musulunci da hanyar aiki bayyananniya. Su bar sakamako ga Ubangiji ya ƙaddara shi, suna sane da cewa ba zai taɓa zama sai alheri ba, kuma yana hidima ga muradin addininsa.

Hence, the advocates of Islam must not concern themselves with such results, as they are not accountable for them. Their duty is to follow the proper Islamic approach and clear line of action. They must leave the results to be determined by God, knowing that they can only be good and serve the interests of His cause.