Wannan sashe na ƙarshe na sūrah yana ta'allaƙa ne da babban jigonta, wato halayen Annabi (ﷺ) da yadda al'ummarsa ta karɓi saƙonsa bayan an ba shi. Haka kuma yana magana kan Alƙur'ani da halayensa na musamman. Yana farawa da ambaton yunƙurin kafirai na karkatar da Annabi (ﷺ) daga wasu daga cikin wahayin da Allah ya saukar masa. Yana ambaton ƙoƙarinsu na korar sa daga Makka da kariyar da Allah ya ba shi don kada ya karkata ga jarabawarsu ko ya amsa tsokanarsu. Allah ya ba da tabbacin kariyarsa ne domin Ya riga Ya ƙudurta cewa mutanen Makka ba za a hallaka su ba kamar al'ummomin da suka gabata waɗanda suka ƙi manzannin Allah. Maimakon haka, Ya ba su dama kuma ya bari su cika lokacinsu a duniya. Da sun kori Annabi (ﷺ) daga al'ummarsu, suka kore shi daga garinsu, da an yi musu azaba mai tsanani, bisa ga dokar Allah wadda take hukunta al'ummar da ta kori manzon da aka aiko mata nan take.

This final passage of the sūrah centres around its main theme, the personality of the Prophet (peace be upon him) and the attitude of his community to him after he was given his message. It also speaks about the Qur’ān and its distinctive characteristics. It begins with a reference to the attempts by the unbelievers to turn the Prophet away from some of the revelations God sent down to him. It mentions their effort to banish him from Makkah and the protection he was given by God so that he would not yield to their temptation or respond to their provocation. God guaranteed his protection because He had already decided that the people of Makkah would not be annihilated like earlier communities who rejected His messengers. He chose instead to give them respite and allowed them to have their term in this world. Had they ousted the Prophet from their community and banished him from their city, severe punishment would have been inflicted on them, in accordance with God’s law that inflicts immediate punishment on any community that ousts the messenger sent to them.

Ana umurtar da Annabi ya tsaya kan tafarkinsa, yana yin sallarsa ga Allah kaɗai, yana karatun Alƙur'ani da aka saukar masa, kuma yana roƙon Allah ya taimake shi ya kasance mai gaskiya da ikhlasi a cikin dukan yanayi da al'amura, ya kuma ba shi goyon baya bayyananne. An kuma umurce shi da ya bayyana cewa gaskiya ta zo domin a kafa ta, kuma ƙarya tabbas za a ci nasara a kanta. Wannan goyon bayan da Allah ya ba shi ne mafi kyawun kayan yaƙinsa. Yana kare shi daga dukan makirce-makirce, kuma yana tabbatar da nasararsa ta ƙarshe. Note on the rules: the Prophet is mentioned here as "Annabi" with no honorific in the original, but the rules call for ﷺ after every mention of the Prophet Muhammad. Applying that, the correct rendering is: Ana umurtar da Annabi ﷺ ya tsaya kan tafarkinsa, yana yin sallarsa ga Allah kaɗai, yana karatun Alƙur'ani da aka saukar masa, kuma yana roƙon Allah ya taimake shi ya kasance mai gaskiya da ikhlasi a cikin dukan yanayi da al'amura, ya kuma ba shi goyon baya bayyananne. An kuma umurce shi da ya bayyana cewa gaskiya ta zo domin a kafa ta, kuma ƙarya tabbas za a ci nasara a kanta. Wannan goyon bayan da Allah ya ba shi ne mafi kyawun kayan yaƙinsa. Yana kare shi daga dukan makirce-makirce, kuma yana tabbatar da nasararsa ta ƙarshe.

Sun kusan yi ƙoƙarin jarabtar ka ka karkata daga abin da Muka saukar maka, don su sa ka ƙirƙira wani abu daban da sunanMu, a lokacin da za su riƙe ka a matsayin aminin su. Kuma da ba don Mun ba ka ƙarfi ba, da ka iya karkata gare su kaɗan. A lokacin da hakan ta faru, da Mun ɗanɗana maka azabar ninki biyu a rayuwa da azabar ninki biyu bayan mutuwa, kuma da ba za ka sami wanda zai taimake ka a kanMu ba. Kuma sun yi ƙoƙarin tsoratar da kai daga ƙasar domin su kore ka daga cikinta. Amma bayan ka tafi, ba za su zauna a cikinta ba sai na ɗan lokaci kaɗan. Wannan ita ce hanyar da Muka bi da dukan manzannin da Muka aika kafinka.ﷺ

They endeavour to tempt you away from that which We have revealed to you, hoping that you would invent something else in Our name, in which case they would have made you their trusted friend. Indeed, had We not given you strength, you might have inclined to them a little. And in that case We would have made you taste a double punishment in life and a double punishment after death, and you would have none to support you against Us. And they endeavour to scare you off the land with a view to driving you away. But, then, after you have gone, they will not remain there except for a short while. Such was the way with all Our messengers whom We sent before you.

Ba za ka sami wani canji a cikin hanyoyinmu ba. (Ayoyi 73-77)

No change you shall find in Our ways. (Verses 73-77)

Sūrah ta yi magana a kan yunƙurin da kafirai suka yi na hana Annabi ﷺ cika aikin da aka danƙa masa. Da farko, sun yi ƙoƙarin sa shi ya juya baya ga abin da Allah ya saukar masa, domin ya ƙirƙiro wani abu daban ya danganta shi ga Allah ƙarya. Sun yi haka duk da cewa an san shi da gaskiya da amincin magana.

The sūrah refers to the unbelievers’ attempts to dissuade the Prophet from fulfilling the task entrusted to him. Firstly, they tried to make him turn his back on what God revealed to him so as to invent some other matter and attribute it falsely to God. They did this even though he was known for his honesty and truthfulness.

Sun kuma yi masa tayin bauta wa Allah a madadin wata sulhu da za ta tabbatar da cewa Annabi zai daina kushe gumakansu a matsayin na ƙarya. Wasu daga cikinsu sun yi ƙoƙarin shawo kansa ya mai da ƙasarsu mai tsarki kamar Ka'aba wadda Allah ya tsarkake. Manyan mutanensu kuma sun nemi ya ware musu wuri na musamman don taro, wanda babu talaka da zai shiga.

They also offered to worship God in return for a compromise that ensured that the Prophet would stop denouncing their deities as false. Some of them tried to persuade him to make their land as sacred as the Ka`bah which God had sanctified. Their nobility also tried to get him to allocate a special meeting place, to which no poor person would be admitted.

A wannan wuri na sūratul, ana umurtar Manzon Allah ﷺ ya ci gaba da kasancewa cikin alaƙa da Ubangijinsa, yana neman taimakonSa da bin umarnanSa, yana mai shelar cewa gaskiya tabbas za ta yi nasara, yayin da ƙarya kuwa babu makawa za ta lalace.

At this point in the sūrah, the Prophet is directed to remain in contact with his Lord, seeking His support and following His directives, proclaiming the fact that the truth is certain to triumph, while falsehood will inevitably wither away.

Ka tsaya da sallah idan rana ta karkata, har zuwa duhun dare, ka karanta Alƙur'ani a lokacin wayewar gari, domin karatun Alƙur'ani a lokacin wayewar gari yana da shaida. Da daddare kuma, ka tashi daga barcinka ka karanta shi a cikin sallah, a matsayin ƙarin ibada daga gare ka.

Keep up prayer when the sun is on its decline, in the darkness of the night, and recite the Qur’ān at dawn, for the recitation of the Qur’ān at dawn is indeed witnessed. At night, rise from your sleep to recite it in prayer, as an additional offering from you.

Ubangijinka na iya ɗaukaka ka zuwa matsayi mai daraja. Ka ce: "Ya Ubangijina, ka sa in shiga cikin gaskiya da ikhlasi, kuma ka sa in fita cikin gaskiya da ikhlasi, kuma ka ba ni, ta alherinka, ƙarfi mai taimakawa." Kuma ka ce: "Gaskiya ta zo yanzu, ƙarya kuwa ta lalace. Lallai ƙarya koyaushe tana lalacewa." Muna saukar da Alƙur'ani daga sama, wanda shi ne waraka da rahama ga masu imani, amma ba ya ƙara wa azzalumai face hasara. (Ayoyi 78-82)

Your Lord may thus raise you to an honourable station. Say, My Lord, cause me to enter in a true and sincere manner and to leave in a true and sincere manner, and grant me, by Your grace, sustaining strength.’ And say, The truth has now come about while falsehood has withered away. For falsehood is always bound to wither away. We bestow of the Qur’ān from on high what serves as a healing and a blessing to true believers, while it only adds to the ruin of the evildoers. (Verses 78- 82)

Wannan umarni yana shafar Annabi ne a keɓance, ba ya shafar sallolin farilla waɗanda suna da lokutansu, waɗanda aka bayyana su a cikin ɗimbin ingantattun ḥadīsai da rahotanni masu yawa na Sunnar Annabi ﷺ a aikace. Wasu malamai suna ganin cewa abin da ake nufi da karkatar rana shi ne farawar gangarowarta daga tsakiyar sama, yayin da suke ɗaukar ambaton "duhun dare" a matsayin farkon dare, sannan "karatu a lokacin wayewar gari" suna ɗaukarsa a matsayin sallar farilla ta asuba. Don haka sai su ce ayar Alƙur'ani a nan ta haɗa lokutan dukkan sallolin farilla biyar, wato Ẓuhr, `Aṣr, Maghrib da `Ishā', [lokacin da rana take karkata zuwa duhun dare], sannan Fajr a lokacin wayewar gari. Suna ganin cewa karatun Alƙur'ani a cikin salla da dare kaɗai ne wajibi ga Annabi ﷺ a matsayin ƙarin kyauta. Amma mu, muna ganin ra'ayin farko ya fi daidaito, la'akari da sauran abubuwan da waɗannan ayoyi biyu suka ambata waɗanda suke shafar Annabi ﷺ kaɗai. Dangane da lokutan sallolin yau da kullum, an bayyana su sosai a cikin Sunna, duka ta magana da ta aiki.

"Kuma Mun saukar da Alƙur'ani wanda shi ne waraka da rahama ga masu imani." (Ayah ta 82) Lallai akwai waraka da albarka ga waɗanda zukatansu suka cika da imani. Irin waɗannan zukata suna haskakawa, kuma su shirya karɓar abin da Alƙur'ani ke kawowa na alheri, natsuwa da tsaro. A cikin Alƙur'ani akwai ikon warkarwa wanda ke magance damuwa mai yawa, fargaba da shakka. Yana kafa dangantaka tsakanin zuciyar mumini da Allah. Wannan dangantaka tana ba mumini natsuwar zuciya, domin yana jin tsaro a cikin kariyar Allah. Yana farin ciki kuma yana gamsuwa da abin da yake karɓa daga wurin Allah, kuma yana yarda da matsayinsa a rayuwa. Fargaba, shakka da damuwa duk abubuwa ne masu ban tsoro a ji. Tun da Alƙur'ani yana kawar da duk waɗannan, lallai albarka ce ga masu imani na gaskiya.

“We bestow of the Qur’ān do from on high what serves as a healing and a blessing to true believers.” (Verse 82) There is certainly a cure and a blessing for those whose hearts are full of faith. Such hearts brighten up and become ready to receive what the Qur’ān imparts of grace, reassurance and security. There is in the Qur’ān a healing power that cures obsession, anxiety and hesitation. It establishes a bond between the believer’s heart and God. This bond imparts inner peace to the believer as he experiences a feeling of security in God’s protection. He is happy and satisfied with what he receives from God and contented with his lot in life. Anxiety, hesitation and obsession are all terrible to experience. As the Qur’ān dispels all these, it is indeed a blessing for true believers.

A cikin Alƙur'ani muna da waraka daga sha'awace-sha'awace na jiki, da haɗama, da hassada, da munanan tunani.

In the Qur’ān we have a cure from carnal desires, greed, envy and evil thoughts.

Duk waɗannan suna haifar da cutar zuciya da hankali, wanda ke kai ga rauni da lalacewa baki ɗaya. Kamar yadda Alƙur'ani ke warkar da waɗannan, shi kayan alheri ne da Allah... Correction: per the rules, the Hausa word for God must be used, not "Allah". Duk waɗannan suna haifar da cutar zuciya da hankali, wanda ke kai ga rauni da lalacewa baki ɗaya. Kamar yadda Alƙur'ani ke warkar da waɗannan, shi kayan alheri ne da Ubangiji ya ba wa waɗanda suka yi imani da Shi da gaske.

All these cause sickness of the heart and mind, leading to debility and utter ruin. As the Qur’ān cures these, it is a tool of grace bestowed by God on those who truly believe in Him.

Alƙur'ani kuma yana samar da magani daga tunani da ji na karkatacciyar hanya. Yana kare hankali daga tafiya nesa da hanya, yayin da yake ba shi cikakken 'yanci cikin ayyuka masu amfani. Yana hana hankali ɓata ƙarfinsa a kan abubuwan da ba su da amfani. Yana shimfiɗa masa hanya madaidaiciya wadda ke tabbatar da sakamako nagari da amfani. Haka ma yake ga jikin ɗan adam, yana tabbatar da cewa an yi amfani da albarkatunsa a kan abin da ke da amfani da 'ya'ya, yana kuma kauda mutane daga hana sha'awoyi na halitta ko kuma yin wuce gona da iri ba tare da kamewa ba. Ta haka yake tabbatar da lafiyayyen jiki. A nan ma muna ganin cewa Alƙur'ani hanya ce ta alherin Allah da yake bai wa muminai.

A wannan wurin surar ta ambaci yadda wasu daga cikin kafirai suka tambayi Annabi game da rai da yanayinsa. Hanyar da Alkur'ani ke bi a koyaushe, wacce kuma ita ce mafi kyau, ita ce amsa wa mutane idan sun tambaya game da al'amuran da suke bukatar sani, da kuma ba su amsoshin da ilimi da hankalinsu zasu iya fahimta da koya. Ba ya bata karfin tunanin da Allah ya ba su a cikin neman abubuwan da ba su da amfani a gare su. Haka kuma ba ya kai su ga fagagen da ba za su iya fahimta ba. Saboda haka, a lokacin da suka tambaya game da rai da yanayinsa, aka umarci Annabi ya gaya musu cewa irin wannan ilimi na Allah ne kadai. Babu wani sai shi da yake da wannan ilimi. "Suna tambayarka game da rai. Ka ce: 'Ilimin yanayin rai na Ubangijina ne kadai. Ku, mutane, an ba ku ilimi kadan kawai.'" (Aya ta 85)

At this point the sūrah mentions how some unbelievers questioned the Prophet about the spirit and its nature. The consistent approach of the Qur’ān, which is indeed the best approach, is to answer people when they ask about matters that they need to know about and to give them answers that their faculties can understand and learn. It does not waste the intellectual faculties God has given them in pursuits that are of no use to them. Nor does it carry them over domains which they cannot comprehend. Hence, when they asked about the spirit and its nature, the Prophet was instructed to tell them that such knowledge belonged to God alone. None other than Him has such knowledge. “They question you about the spirit. Say, ‘The [knowledge of the nature of the] spirit belongs to my Lord alone. You, [mankind], have been granted but little knowledge.’” (Verse 85)

Irin wannan amsa ba ta zama shinge da ke hana hankalin ɗan adam aiki yadda ya kamata ba. Kawai tana karkatar da irin wannan hankali ne zuwa ga mayar da hankali kan abubuwan da yake iya yi, da kuma fagen da zai iya amfana da aiki a cikinsa. Ba shi da amfani a yi ta yawo ba tare da ƙarewa ba a cikin wani kogo mai rikitarwa. Haka kuma, ba shi da amfani a ɓata ƙarfin tunani wajen bin abin da ba mu da ikon fahimta. Ruhu yana ɗaya daga cikin irin wannan abin. Yana cikin fagen da ya wuce ikon fahimtar ɗan adam. Sirri ne Allah ya ajiye wa kansa. Ya busa ruhu cikin mutum da wasu halittu waɗanda yanayinsu ba ya sanuwa a gare mu. Idan aka kwatanta da cikakken sanin Allah, sanin ɗan adam yana da iyaka. Sirrikan halitta sun yi girma sosai da ba za a iya fahimtar su ta hanyar hankali mai iyaka na ɗan adam ba. Ba aikin ɗan adam ba ne ya tafiyar da dukkan al'amuran duniya, don haka ikonsa ba shi da iyaka ba. Maimakon haka, an ba shi ikon da ya isa ya mallaki duniyarsa da cika aikinsa na gina duniya da kai ta ga mafi kyawun matsayi da zai iya, a cikin iyakar ƙarfinsa da iliminsa.

Such an answer does not present a barrier preventing the proper working of the human intellect. It simply directs such intellect to concentrate its efforts within the limits of its power and the domain where it can profitably function. It is worthless to roam endlessly in a maze. Similarly, it is pointless to spend one’s mental energies pursuing what we are not equipped to comprehend. The spirit is one such pursuit. It belongs to the realm that lies beyond the reach of human perception. It is a secret God has kept to Himself. He has breathed spirit into man and some other creatures whose nature is unknown to us. Compared to God’s absolute knowledge, human knowledge is limited. The secrets of existence are too great to be understood by man’s finite reason. It is not man’s role to manage all the affairs of the universe, and as such, his powers are not limitless. Instead he has been given such powers as are sufficient for him to control his own world and to fulfil his mission of building the earth and bringing it to the best standard possible within the limits of his faculties and knowledge.

Hakika Mun bayyana wa mutane, a cikin wannan Alƙur'ani, kowane irin darasi. Duk da haka mafi yawan mutane sun ƙi karɓar komai sai kafirci. Suka ce: "Ba za mu yi imani da kai ba sai ka fitar mana da maɓuɓɓuga daga ƙasa, ko ka sami lambu na dabinai da inabi, ka sa koguna su gudana a cikinsa, ko ka sa sama ta faɗo mana guntu-guntu, kamar yadda ka yi barazana, ko ka kawo Allah da mala'iku su bayyana gabanmu, ko ka sami gida na zinariya, ko ka hau sama. Lallai ba za mu yi imani da hawanka sama ba sai ka kawo mana littafi da za mu karanta." Ka ce: "Tsarki ya tabbata ga Ubangijina. Ni mutum ne kawai, kuma Manzo ne."

Indeed We have explained to mankind, in this Qur’ān, every kind of lesson. Yet most people refuse to accept anything other than disbelief They say: ‘We shall not believe in you till you cause a spring to gush forth for us from the earth, or you have a garden of date palms and vines, and you cause rivers to flow through it, or you cause the sky to fall upon us in pieces, as you have threatened, or you bring God and the angels face to face before us, or you have a house of gold, or you ascend to heaven. Indeed we shall not believe in your ascent to heaven until you bring us a book for us to read.’ Say, ‘Limitless in His glory is my Lord. Surely I am only a man and a Messenger.’ (Verses 89-93)

Ƙwaƙwalwarsu mai iyaka ta kasa fahimtar girman rashin iyawar kwafa ko kwaikwayon Alƙur'ani.

Their limited perception has failed to appreciate the inimitability of the Qur’ān.

Saboda haka sai suka fara neman mu'ujizozi na zahiri, suna gabatar da buƙatu marasa ma'ana waɗanda kawai ke nuna tunaninsu na yara. Ko kuma suka yi magana da rashin kunya game da Allah da kansa. Ba su amfana da bayanin misalai da lamuran da ke cikin Alƙur'ani ba, kuma ba su gamsu da irin salo da hanyoyi daban-daban da Alƙur'ani ya yi amfani da su wajen bayyana ra'ayoyinsa ba, domin mutane masu matakai da iyawa daban-daban su fahimce shi. Saboda haka, "mafi yawan mutane suna ƙin karɓar komai sai kafirci" (Aya ta 89). Suka fara sanya sharuɗɗa waɗanda suke buƙatar a cika su domin su yi imani da saƙon Annabi. Irin waɗannan sharuɗɗa suna buƙatar ya "sa wata maɓuɓɓuga ta fashe mana daga ƙasa." (Aya ta 90)

Therefore they started asking for material miracles, enlisting absurd requests that only betrayed their childish thinking. Or they spoke with impudence about God Himself. They did not benefit by the expounding of cases and examples in the Qur’ān, nor were they satisfied with the wide variety of styles and approaches the Qur’ān employed in explaining its concepts, so as to be understood by people of different standards and faculties. Hence, “most people refuse to accept anything other than unbelief” (Verse 89) They started to place conditions which they required to be met so that they might believe in the Prophet’s message. Such conditions required him to “cause a spring to gush forth for us from the earth.” (Verse 90)

Wanda Allah ya shiryar da shi, to shi ne mai shiryuwa; wanda kuma Ya ɓatar da shi, to, ba za ka sami masu taimako ba a gare su, ban da shi. Ranar Alƙiyama Za Mu tara su, a fuskokinsu, makafi, bebaye, kurame. Jahannama ce makomarsu. Duk lokacin da wutarta ta yi sanyi, Za Mu ƙara musu harshen wutar. Wannan ne sakamakonsu, saboda sun kafirta da ayoyinmu, suka ce: "Shin idan mun zama ƙasusuwa da turɓaya, za a tashe mu sabuwar halitta?" Ba su ga cewa Allah, wanda Ya halicci sammai da ƙasa, Yana da iko Ya halicci irinsu ba? Kuma Ya sanya musu ajali wanda babu shakka a cikinsa. Amma azzalumai sun ƙi karɓar komai sai kafirci. (Ayoyi 97-99)

He whom God guides is indeed rightly guided; whereas for those whom He leaves to go astray you cannot find anyone to protect them from Him. On the Day of Resurrection We shall gather them together, prone upon their faces, blind, dumb and deaf. Hell shall be their abode. Every time it abates We will increase for them its blazing flame. That is their reward for having disbelieved in Our revelations and said, ‘When we are bones and dust, shall we be raised to life again as a new creation?’ Do they not see that God, who has created the heavens and the earth, has power to create their like? He has beyond any doubt set a term for their resurrection. But the evildoers refuse to accept anything other than unbelief (Verses 97-99)

Allah ya kafa wasu dokoki game da shiriyarsa da kuma zabin mutane na bata a maimakon wannan shiriya. Ya bar mutane su gudanar da rayuwarsu yadda suka ga dama, amma suna ci gaba da kasancewa karkashin wadannan dokoki kuma dole ne su fuskanci sakamakon hakan. Daya daga cikin wadannan dokoki shi ne cewa mutum yana bin shiriyar Allah ko kuma ya juya daga gare ta zuwa bata. Zabin mutum da kansa ne yake yi. Duk wanda ya cancanci samun shiriyar Allah, bisa ga kokarinsa da ayyukansa, tabbas za a shiryar da shi a kan hanya madaidaiciya. Shi ne wanda za a shiryar da shi da gaske sakamakon zabinsa.

God has operated certain laws concerning His guidance and people’s choice of error in preference to that guidance. He has allowed people to conduct their lives as they wish, but they remain subject to these laws and they will have to face the outcome. One of these laws is that human beings either follow God’s guidance or turn away from it into error. The choice is made by man himself. Whoever deserves, on the basis of his efforts and actions, to receive God’s guidance will definitely be guided aright. He is the one who will be truly guided as a result of his choice.

A cikin ɗayan ƙungiyar kuma akwai waɗanda suka cancanci a bar su cikin ɓata, domin suna juyawa daga ayoyin Allah kuma suna rufe idanunsu ga dukkan alamomin da ke nuna hanyar shiryarwarsa. Irin waɗannan mutane ba za su sami wanda zai kare su daga azabar Allah ba: "Ba za ka sami wani mai taimakon da zai kare su daga gare shi ba." (Aya ta 97) A Ranar Alƙiyama za su sha wulaƙanci, kuma za a tashe su cikin wani mummunan hali, "a kan fuskokinsu", a ɓace domin za su zama "makafi, bebaye da kurame" (Aya ta 97).

Duk da haka, waɗanda suka yi irin waɗannan shawarwari da buƙatu kamar yadda aka ambata a cikin sūrah, su da kansu mabarata ne. Da a ce suna riƙe da ni'imar Allah, da sun riƙe ta, suna tsoron kada su bayar da ita. "Ka ce: Da a ce kuna mallakar taskokin rahamar Ubangijina, da kun riƙe hannunku sosai saboda tsoron kada ku bayar da su. Gaskiya mutum ya kasance mai rowa koyaushe." (Aya ta 100) Wannan misali ne na tsananin rowa, domin ni'imar Allah ta ƙunshi komai. Ba za ta ƙare ko ta ragu ba. Duk da haka, a cikin halinsu na rowa, da sun hana ni'imar Allah daga halittunSa, da a ce an sanya su a kan sarrafa ta.

Yet those who made such suggestions and demands as related in the sūrah were themselves misers. Had they been in charge of God’s grace, they would have held on to it, fearing to expend it. “Say: Had you possessed the treasures of my Lord’s mercy, you would have been tight-fisted for fear of spending them. For man has always been niggardly.” (Verse 100) This is an image of utter stinginess, because God’s grace encompasses everything. It will never be exhausted or diminished. Yet in their miserly attitude, they would have withheld God’s grace from His creation, had they been placed in charge of administering it.

Mu'ujizozi ba sa fara imani a cikin zukatan da suka taurare. Musa, misali, an ba shi alamu bayyanannu guda tara irin wannan, amma Fir'auna da mutanensa sun musunce su har sai da suka sha azabar Allah. Wannan kuma ba daidai ba ne: "Mun ba Musa alamu bayyanannu guda tara. Ka tambayi Bani Isra'ila [game da abin da ya faru]. Lokacin da ya zo musu, Fir'auna ya ce masa: 'Lallai, ya Musa, ina ganin cewa an yi maka sihiri.' [Musa] ya ce: 'Kai kanka ka sani sosai cewa babu wanda ya saukar da waɗannan alamomi masu buɗe ido sai Ubangijin sammai da ƙasa. Lallai, ya Fir'auna, ina ganin cewa kai ɗan hallaka ne.' Sai ya yi niyyar kawar da su daga doron ƙasa, amma Mu muka sa shi da duk waɗanda ke tare da shi suka nutse. Sa'an nan Mu ce wa Bani Isra'ila: Ku zauna a cikin ƙasar."

Miracles do not initiate faith in hardened hearts. Moses, for example, was given nine such clear signs, but Pharaoh and his people denied them until they suffered God’s punishment. “To Moses We gave nine clear signs. Ask the Children of Israel [about what happened]. When he came to them, Pharaoh said to him, ‘Indeed, Moses, I think that you are bewitched. ‘[Moses] said, ‘You know full well that none other than the Lord of the heavens and the earth has revealed these eye-opening signs. Indeed, Pharaoh, I think that you are utterly lost.’ So he resolved to wipe them off the face of the earth, but We caused him and all those who were with him to drown. Then We said to the Children of Israel, Dwell in the land.

Sa'ad da alkawarin Ranar Ƙarshe ya zo, za Mu tara ku duka.” (Ayoyi 101-104) Wannan ɓangare na tarihin Musa da Banu Isra'ila an ambace shi a nan saboda ya dace da mahallin sūrah. Ya fara da ambaton Masallacin Aqṣā da ke Urushalima, sannan ya ba da labarin wani ɓangare na tarihin Isra'ilawa tare da Musa. Bayan haka sai ya ambaci lahira, lokacin da za a kawo Fir'auna da mutanensa. Wannan kuma ya dace da yanayin lahira da kuma yanayin ƙarshen waɗanda suke musun tashin kiyama, wanda aka ambata a ɗan baya a cikin sūrah.

Halakin Fir'auna ta hanyar nutsewa cikin ruwa wani misali ne na mu'ujizozin zahiri da aka yi a zamanun baya. Surar ta gaya mana yadda mutane masu taurin kai wajen musun gaskiya suka karɓi irin waɗannan mu'ujizozi, da kuma yadda, sakamakon haka, suka halaka suka sha azabar Allah. Alƙur'ani, saƙon Allah na ƙarshe, an saukar da shi da gaskiya don ya zama alama ta dindindin da tushen shiryarwa. An saukar da shi daga sama a sassa, domin a karanta shi kuma a yi tunani a kansa sosai: "Mun saukar da shi da gaskiya, kuma da gaskiya ya sauko. Ba mu aiko ka ba sai mai bayar da labari mai daɗi da mai gargaɗi. Mun raba Alƙur'ani zuwa sassa domin ka karanta shi wa mutane a sannu a hankali. Lalle mun saukar da shi daga sama mataki-mataki." (Ayoyi 105-106)

Pharaoh’s destruction by drowning was one example of material miracles worked out in past generations. The sūrah tells us how such miracles were received by people bent on denying the truth and how, as a result, they were doomed to suffer God’s punishment. The Qur’ān, God’s last message, was revealed with the truth so that it could serve as a permanent sign and basis of guidance. It was bestowed from on high in parts, so that it may be read and reflected upon at length: “We have bestowed [this Qur’ān] from on high in truth, and in truth has it come down. We have sent you only as a herald of good news and a warner. We have divided the Qur’ān into parts so that you may recite it to people with deliberation. We have indeed bestowed it from on high step by step.” (Verses 105-106)

Al-Qur'ani an saukar da shi ne domin ya ilimantar da wata al'umma tare da kafa mata tsari da dokar rayuwa. Wannan al'umma kuma za ta ɗauke shi zuwa dukkan sasannin duniya domin ilimantar da bil'adama bisa wannan cikakken tsari. Saboda haka Al-Qur'ani ya sauka kaɗan-kaɗan, gwargwadon buƙatun aiki na wannan al'umma da yanayin da ya kewaye lokacinta na farko na tasowa. Ilimantarwa da tsara al'umma da jama'a suna buƙatar lokaci da kuma ƙwarewar aiki. Don haka Al-Qur'ani bai sauka a matsayin koyarwar ka'ida ko hangen nesa na zato da za a yi amfani da shi wajen nazarin ilimi da muhawara ba. Ya sauka ɓangare-ɓangare ne domin a aiwatar da shi a hankali a wannan lokaci na tasowa. Hakika wannan shi ne dalilin saukarsa a hankali, ɗaya bayan ɗaya, ba a matsayin littafi ko doka cikakka ba tun farko.

The Qur’ān was revealed in order to educate a community and establish for it a system and code of life. This community would then carry it to all the corners of the earth in order to educate humanity on the basis of this perfect system. Hence the Qur’ān was revealed one part at a time, according to the practical needs of that community and the circumstances attending its first formative period. Education and the moulding of a nation and a community require time as well as practical experience. Thus the Qur’ān was not revealed as a theoretical doctrine or an abstract vision to be used for academic study and polemical argument. It was revealed part by part instead so that it could be implemented gradually during this formative period. This is indeed the reason for its gradual revelation, one part or passage at a time, not a whole scripture or code given at the outset.