Kamar Suratu 93 da 94, wato Gaban Safiya da Ta'aziyya, wannan surar ta shafi Annabi kawai, tana neman faranta masa rai da tabbatar masa da kyakkyawan fata a gwagwarmayarsa. A cikinta, Allah yana yi wa abokan gābansa barazanar hallaka, yayin da yake umurtar Annabi ﷺ zuwa ga hanyar godiya.

Similar to Sūrahs 93 and 94, The Morning Hours and Solace, this sūrah exclusively concerns the Prophet, seeking to cheer him up and assure him of happier prospects in his struggle. In it God threatens his enemies with destruction while directing the Prophet to the path of thanksgiving.

Wannan sūrah tana wakiltar wani hangen rayuwar Annabi da yadda manufarsa ta gudana a farkon lokaci a Makkah. Tana magana ne a kan makirce-makirce da zagin da aka yi wa Annabi da saƙon Allah da yake isarwa. Sūrah misali ce ta kāriyar da Allah ya yi wa bawansa, Annabi Muhammadu ﷺ, da kuma ƙananan mutanen da suka bi shi suka yi imani da Allah. Hakika tana nuna goyon bayan kai tsaye da Allah ya ba masu imani a gwagwarmayarsu, yana ba su ƙarfin zuciya, haƙuri da alkawari, yayin da yake yi wa abokan gābansu gargaɗin wani mummunan ƙarshe.

The sūrah represents a glimpse of the Prophet’s life and the course of his mission in the early period at Makkah. It deals with the plots and insults directed against the Prophet and the divine message he conveys. The sūrah is an example of God’s protection of His servant, the Prophet Muĥammad, and the few who followed him and believed in God. It is an instance of God’s direct support to the believers in their struggle, supplying them with fortitude, restraint and promise, while threatening a terrible fate on their antagonists.

Ta haka, surar tana misalta hakikanin shiriya, alheri da imani a gefe guda, da na ɓata, mugunta da kafirci a ɗayan gefen; rukuni na farko shi ne na yalwa, ɗimbin alheri da fadin alheri, na ƙarshen kuma na ƙarancin abu, raguwar dukiya da hallaka.

In this way, the sūrah symbolizes the reality of guidance, goodness and faith on the one hand and that of error, evil and disbelief on the other; the former category is one of abundance, profusion and expansive goodness, the latter one of scantiness, shrinking resources and annihilation.

A cikin mutanen Quraishawa, kabilar Larabawa da ke rike da Makka, akwai wasu mutane masu girman kai marasa kunya waɗanda suke nuna adawa mai tsanani ga Annabi da aikinsa. Suna amfani da dabaru da zage-zage a kansa don hana mutane sauraron gaskiyar da ya isar musu a matsayin saƙon Allah. Daga cikinsu akwai irin su Al-'As ɗan Wa'il, 'Ukbah ɗan Abu Mu'ait, Abu Lahab, Abu Jahl da wasu. Sun ce game da Annabi ﷺ cewa mutum ne wanda ba shi da zuriya, suna nufin mutuwar 'ya'yansa tun suna ƙanana. Ɗayansu ya taɓa cewa, "Kada ku damu da shi; zai mutu ba tare da zuriya ba, kuma hakan zai zama ƙarshen aikinsa." Irin wannan zage-zage marar mahimmanci amma mai dabara ya yi tasiri sosai a cikin al'ummar Larabawa na lokacin, wadda ta ɗaukaka 'ya'ya sosai. Irin wannan zage-zage ya faranta wa maƙiyan Annabi ﷺ rai, kuma babu shakka hakan ya zama tushen baƙin ciki da ɓacin rai ga zuciyarsa mai daraja ﷺ.

Among the people of the Quraysh, the Arab tribe which controlled Makkah, there were some impudent folk who viewed the Prophet and his mission with no small degree of antagonism. They would resort to machinations and taunts against him to deter the people from listening to the truth which he conveyed to them in the form of a divine message. Among them were people like Al-`Āş ibn Wā’il, `Uqbah ibn Abī Mu`ayţ, Abū Lahab, Abū Jahl and others. They said about the Prophet that he was a man with no posterity, referring to the early death of his sons. One of them once remarked, “Do not be bothered with him; he will die without descendants and that will be the end of his mission.” Such a trivial and cunning taunt had a wide impact on the Arab society of the time, which set great store by sons. Such taunting delighted the Prophet’s enemies and undoubtedly this was a source of depression and irritation to his noble heart.

Don haka aka saukar da wannan sūrah domin ta ta'azantar da Annabi ﷺ, kuma ta tabbatar masa da alherin da ke dawwama kuma mai yawa wanda Allah ya zaɓa dominsa, da kuma hasarar da talauci da asara da ke jiran masu tsananta masa.

This sūrah was therefore revealed to comfort the Prophet and assure him of the abiding and profuse goodness which God had chosen for him and of the deprivation and loss awaiting his persecutors.

"Lalle mun ba ka yalwa mai yawa." (Ayah 1) Kalmar da aka yi amfani da ita a cikin surah kuma aka fassara ta da 'yalwa' a nan ita ce al-Kawthar, wadda ta samo asali daga tushen kalmar kathrah, wadda ke nuna 'yalwa' ko 'tarin abubuwa masu yawa'. Wannan al-Kawthar ba ta da iyaka kuma ba ta da ƙarshe. Tana nuna akasin ma'anar da mutanen Quraishawa marasa kunya suka so su danganta wa Annabi ﷺ. Mun ba ka abin da yake da yawa, mai cikewa da wadata, mai bayarwa ba tare da ƙuntatawa ba, mara ƙarewa.

“We have certainly given you abundance.” (Verse 1) The word used in the sūrah and rendered here as ‘abundance’ is kawthar, derived from the stem word kathrah which signifies ‘abundance’ or ‘a multitude’. This kawthar is unrestricted and unlimited. It indicates the opposite meaning to the one the impudent Quraysh tried to attach to the Prophet. We have given you that which is plentiful, overflowing and rich, unstinting and unending.

Duk wanda ya so ya bi wannan yalwar da Allah ya ba Annabinsa, zai same ta duk inda ya duba kuma ya yi tunani. Zai same ta a cikin annabcin Muhammadﷺ kansa, wanda ya ba shi hanyar haɗi da gaskiya mai girma da Mahalicci Maɗaukaki, wanda babu kamarsa kuma babu abokin tarayya. Lalle, me za a ce ya rasa wanda ya sami Allah?

If anyone wishes to pursue and observe this abundance which God has given to His Prophet, he will find it wherever he looks and reflects. He will find it in Muĥammad’s prophethood itself, which gave him a link with the great reality and the Supreme Being, who has no parallel and no partner. What indeed can the one who has found God be said to have lost?

Zai kuma samu wannan a cikin Alƙur'ani wanda aka saukar wa Muhammadﷺ, kowane babi a cikinsa maɓuɓɓugar wadata ce da take gudana ba tsayawa.

He will also find it in this Qur’ān which was revealed to Muĥammad, every chapter of which is a fountain of richness that flows incessantly.

Haka kuma zai ga wannan Kawthar, ko yalwa, a yadda Musulmai ke bin sunnar Annabi, watau salon rayuwarsa, cikin ƙarnoni, a cikin ƙasashe masu nisa na duniya, a cikin miliyoyi da miliyoyin mutane da ke bin sawunsa tare da furta sunansa cikin girmamawa da ƙauna. Zai gan shi a cikin miliyoyin zukatan da ke ƙaunar misalinsa da tunawa da shi har zuwa Ranar Tashin Alƙiyama.

Moreover, he will find this kawthar, or abundance, manifest in Muslims’ following of the Prophet’s sunnah, i.e. way of life, throughout the centuries, in the far-flung corners of the earth, in the millions upon millions who follow in his footsteps and pronounce his name with respectful affection. He will see it in the millions upon millions of hearts that cherish his example and memory even to the Day of Resurrection.