Ayar da ta gabata ta ƙare da wani ayar Alƙur'ani wadda ta ƙunshi wannan magana:

The previous passage ended with a verse that included the following statement:

"Mun saukar maka da Littafin nan daga sama, domin ya bayyana komai, ya zama shiriya da rahama, kuma ya zama bushara ga waɗanda suka mika wuyansu ga Allah." — Ayar ta 89. Wannan sabuwar nassi ya fara da bayani wanda ke ba da wasu haske game da abin da Alƙur'ani ya ƙunsa na shiriya bayyananniya, da rahama, da kuma bushara da yake kawowa. Nassin kuma ya ƙunshi umarni na tsayuwa ga adalci da aikata alheri, musamman ga dangi, da nisantar alfasha, mugunta da zalunci, da kuma cika alkawura da yarjejeniyoyi. Ya haramta karya rantsuwa bayan an riga an yi ta. Duk waɗannan ayyuka ne masu muhimmanci da ya kamata mu kiyaye, kamar yadda Alƙur'ani ya jaddada mana.

“We have bestowed from on high upon you the book to make everything clear, and to provide guidance and grace, and to give good news to those who submit themselves to God.” (Verse 89) This new passage begins with a clarification giving some glimpses of what the Qur’ān contains of clear guidance, grace and the good news it brings. The passage also includes orders to maintain justice and to act with kindness, particularly to relatives, and to steer away from indecency, evil and transgression, and to remain true to one’s pledges and promises. It forbids going back on oaths once they have been made. All these are essential practices that we must maintain, as the Qur’ān impresses upon us.

Passage ɗin kuma ya bayyana cewa waɗanda suka karya alkawari ko suka rantse rantsuwa mai tsanani don yaudarar wasu, za su sha azaba mai girma. Haka kuma yana kawo labari mai daɗi ga waɗanda suke haƙuri a lokacin wahala. Waɗannan lalle za a sakawa da kyawawan ayyukansu.

The passage also states that those who violate pledges or swear solemn oaths to deceive others will endure tremendous suffering. It also brings good news for those who persevere in the face of adversity. These will certainly be rewarded in accordance with their best actions.

Yana bayyana wasu daga cikin kyawawan halaye da dole ne a kiyaye su yayin karatun Alkur'ani, kamar neman tsari daga God daga Shaiɗan, domin kada ya kusanci wurin da ake karanta Alkur'ani. Yana kuma ambaton wasu daga cikin ƙagen da mushrikai ke maimaitawa game da Alkur'ani. Wasu sun tuhumci Annabi (ﷺ) a fili cewa ya ƙirƙira shi, yayin da wasu suka yi iƙirarin cewa wani baƙo ne ya koyar da Annabi (ﷺ) shi. Ayar ta ƙarshe ta kammala da bayyana hukuncin waɗanda suka kafirta bayan sun karɓi imani, da matsayin waɗanda aka tilasta su bayyana ƙin imaninsu alhali zukatansu cike suke da tabbacin gaskiyarsa. Yana faɗin ladan waɗanda ake zalunta saboda imaninsu, waɗanda kuma suke yin ƙoƙari sosai da yaƙi, suna kasancewa masu haƙuri a lokacin wahala koyaushe. Duk wannan yana zama bayani, shiriya, rahama da bishara, kamar yadda ayar ƙarshe ta sashen da ya gabata ta ambata.

Allah ya umurce ku da adalci, da kyautatawa, da bayar da taimako ga 'yan uwa; kuma Ya hana alfasha, da duk abin ki, da zalunci. Yana yi maku wa'azi domin ku yi tunani. Note: the rules require "God" not "Allah", so the correct rendering is: Ubangiji ya umurce ku da adalci, da kyautatawa, da bayar da taimako ga 'yan uwa; kuma Ya hana alfasha, da duk abin ki, da zalunci. Yana yi maku wa'azi domin ku yi tunani.

God enjoins justice, kindness [to all], and generosity to one’s kindred; and He forbids all that is shameful, all reprehensible conduct and aggression. He admonishes you so that you may take heed. (Verse 90)

Wannan littafi, Alƙur'ani, an saukar da shi ne domin kafa al'umma, da tsara rayuwar jama'a; da kafa wata duniya daban da fara sabon tsarin zamantakewa. Saƙo ne na duniya ga dukkan ɗan Adam, wanda ba ya barin wata dangantaka ta musamman ga kabila, ko al'umma, ko kabilanci. Imani shi kaɗai ne igiyar da ke haɗa al'umma da ƙasa. Yana gabatar da ƙa'idodin da ke tabbatar da haɗin kai a cikin al'umma, da tsaro da kwanciyar hankali ga daidaiku, da ƙungiyoyi, da al'ummomi, da ƙasashe, haka kuma cikakken amana da ke tafiyar da dukkan mu'amaloli, alkawura da wa'adi.

This book, the Qur’ān, has been revealed in order to bring a nation into existence, and to regulate a community; to establish a different world and initiate a new social order. It represents a world message for the whole of mankind, which does not allow any special allegiance to tribe, nation or race. Faith is the only bond that unites a community and a nation. It puts forward the principles that ensure unity within the community, security and reassurance for individuals, groups, nations and states, as well as complete trust that governs all transactions, pledges and promises.

Yana bukatar a kafa tare da kiyaye adalci, domin adalci yana tabbatar da tushe mai ƙarfi kuma mai dorewa ga dukkan mu'amaloli da yarjejeniyoyi tsakanin daidaikun mutane da al'ummomi; tushen da ba ya ƙarƙashin nuna son kai, fifiko ko son rai; tushen da babu dangantakar iyali, dukiya ko ƙarfi da ke tasiri a kansa; tushen da ke tabbatar da daidaito wajen kula da kowa, kuma ya sanya kowa a ƙarƙashin ka'idoji da dokoki iri ɗaya.

It requires that justice should be established and maintained, because justice ensures a solid and constant basis for all transactions and deals between individuals and communities; a basis subject to no prejudice, preference or favouritism; a basis influenced by no family relationship, wealth or strength; a basis that ensures equal treatment for all and subjects all to the same standards and laws.

Tare da adalci, Alƙur'ani yana kira zuwa ga alheri, wanda ke sassauta tsananin adalci gaba ɗaya. Yana buɗe kofa ga duk wanda ya so ya ci zuciyar abokin hamayyarsa, ya bar wani ɓangare na abin da yake da hakkinsa. Wannan na nufin kowa yana da damar ya wuce iyakar adalci mai tsanani, wanda hakki ne kuma wajibi ne, don nuna alheri domin raunuka su warke ko don samun soyayya.

Ku cika alkawarin ku ga Allah idan kun yi alkawari. Kada ku karya rantsuwoyinku bayan kun tabbatar da su, kuma kun riga kun sanya Allah ya zama mai garantinku. Lallai Allah yana sane da abin da kuke aikatawa. Verse 91

Fulfil your covenant with God whenever you make a pledge. Do not break your oaths after you have confirmed them, and have made God your surety. God certainly knows all that you do. (Verse 91)

Cika alkawarin Allah ya ƙunshi alkawarin da Musulmi ke yi wa Annabi ﷺ idan sun karɓi addinin Musulunci, da kuma duk wani alkawari ko wa'adi da ya shafi abu mai halal ko abin da aka ƙarfafa. Cika alkawura da wa'adi yana tabbatar da cewa amana tana dawwama a cikin mu'amalar mutane.

Fulfilment of God’s covenant includes the pledge Muslims give to the Prophet (peace be upon him) when they accept the Islamic faith, as well as every pledge or promise that involves something permissible or encouraged. The fulfilment of promises and pledges ensures that trust is maintained in human transactions.

Ba tare da irin wannan amana ba, al'ummar ɗan adam, da bil'adama baki ɗaya, ba za su iya samun tushe mai ƙarfi ba. Ayar tana tabbatar da cewa waɗanda suka yi alkawari ko yarjejeniya suna jin kunya su karya rantsuwarsu bayan sun tabbatar da ita, suna sanya Allah ya zama mai tabbatar da cikawarta, suna kuma kiran Shi a matsayin shaida a kanta. Sai kuma wani gargaɗi a fakaice: "Lallai Allah yana sane da abin da kuke aikatawa." (Aya ta 91)

Without such trust human society, and humanity generally, cannot have a solid foundation. The verse makes sure that those who make a pledge or a covenant are ashamed to break their oaths after having confirmed them, making God the surety for their fulfilment, and appealing to Him as their witness. This is followed by an implicit warning: “God certainly knows all that you do.” (Verse 91)

Musulunci yana ɗaukar matsaya mai tsauri sosai game da batun cika alkawura, ba ya yarda da karya ko keta su a kowane hali. Wannan yana da muhimmanci domin shi ne tushen amana a cikin kowace al'umma. Idan ba a cika alkawura da tsanani ba, duk tsarin al'umma yana rushewa. Yadda sūrah ta tabo wannan batu bai tsaya kawai a kan umarni na cika dukkan alkawura da wa'adi da hana karya su ba. Ta wuce haka, tana nuna keta alkawura a matsayin abu mara kyau sosai. Haka kuma tana kore duk uzurin da mutane suke bayarwa don halatta komawa baya daga alkawura: "Kada ku zama kamar wadda ta warware zaren da ta riga ta murɗa da ƙarfi, kuna amfani da rantsuwoyinku a matsayin hanyar yaudarar juna, saboda kawai wata ƙungiya ta fi wata ƙarfi. Ta haka Allah yana jarabce ku. Ranar Kiyama kuma zai bayyana muku duk abin da kuke saɓani a kansa." (Aya ta 92)

Islam takes a very strict view on the question of fulfilling covenants, allowing no breach or violation under any circumstances. This is important because it constitutes the basis of trust in any community. Without strict fulfilment of covenants, the whole structure of the community collapses. The treatment of this point in the sūrah does not stop at merely stating an order to fulfil all covenants and pledges and a prohibition of their violation. It goes further than that, showing the violation of covenants in a very bad light. It also dismisses every excuse people make to justify their going back on covenants: “Be not like her who untwists the yarn which she has firmly spun, using your oaths as a means to deceive one another, simply because a particular group may be more powerful than another. By this, God puts you to the test. On the Day of Resurrection He will make clear to you all that on which you now differ.” (Verse 92)

Surar ta fi ba da muhimmanci sosai ga cika alkawura da kuma hana amfani da rantsuwa domin yaudarar mutane, ta hanyar sanya su cikin kwanciyar hankali na ƙarya don samun riba ta ɗan lokaci. Ta yi gargadin cewa sakamakon irin wannan yaudara shi ne raunana tushen rayuwar al'umma da lalata dankon zumunci, alkawura da imani. Ta kuma yi gargadin azabar Allah mai tsanani a Lahira.

The sūrah places even greater emphasis on the fulfilment of pledges and the prohibition of resorting to oaths in order to deceive others, lulling them into a false sense of security in order to make transitory gain. It warns that the only result of such deception is to weaken the basis of social life and undermine bonds, commitments and beliefs. It warns against God’s severe punishment in the hereafter.

A lokaci guda kuma, yana ɗauke da alƙawarin wata lada mai girma, wadda ta fi isa ta biya duk wani ɗan ƙaramin amfani da suka rasa saboda girmama alƙawuransu. Yana tunatar da su cewa abin da suke da shi a wannan duniya na ɗan lokaci ne, tabbas zai ƙare, alhali abin da Allah ke riƙe da shi ba shi da ƙarewa, madawwami ne.

At the same time, it holds the promise of a much better reward which more than compensates for any trivial gain they may have had to sacrifice in honouring their pledges. It reminds them that what they have in this life is transitory, certain to come to an end, while that which God holds is inexhaustible, everlasting.

Kada ku mayar da rantsuwarku hanyar yaudarar juna, don kada sawunku ya zamewa bayan ya tsaya kyam, kuma kada ku dandana azaba saboda kun hana wasu bin hanyar Allah, kuma za ku sha azaba mai girma. Kada ku sayar da alkawarinku da Allah da farashi kaɗan. Lallai abin da ke wurin Allah shi ne mafi alheri a gare ku, idan kuna sani. Abin da kuke da shi zai ƙare, amma abin da ke wurin Allah yana da dawwama. Lallai, waɗanda suka yi haƙuri a cikin wahala, za mu ba su ladansu bisa ga mafi kyau daga abin da suka taɓa aikatawa. (Ayoyi 94-96)

Do not use your oaths as a means to deceive one another, lest your foot should slip after it has been firm, and lest you should be made to suffer the evil [consequences] of your having debarred others from the path of God, with tremendous suffering awaiting you. Do not barter away your covenant with God for a trifling price. Surely, that which is with God is far better for you, if you but knew it. Whatever you have is certain to come to an end, but that which is with God is everlasting. We will certainly grant those who are patient in adversity their reward according to the best that they ever did. (Verses 94-96)

Lokacin da ake rantsuwa kawai don yaudarar wasu mutane, sakamakon shi ne raunana imani a cikin lamirin mutum da kuma ba wa wasu mummunan hoto game da shi. Duk wanda ya yi rantsuwa don ya yaudari wasu ba zai iya samun imani mai ƙarfi ba, kuma ba zai iya tafiya da ƙarfi a kan hanyarsa ba. A lokaci guda, yana gabatar da mummunan hoto game da addinin da yake ikirari ga waɗanda suka amince da shi, sai dai su tsinci kansu da an yaudare su. Ta haka, yana kafa mummunan misali ga muminai, kuma a zahiri yana karkatar da wasu daga imanin God.

Aya ta gaba ta kafa doka ta gaba ɗaya game da aiki da lada: "Duk wanda ya aikata aikin kirki, ko namiji ne ko mace, kuma yana mumini, lallai za Mu rayar da shi rayuwa mai kyau. Kuma lallai za Mu saka wa waɗannan da mafi kyau daga abin da suka kasance suna aikatawa." (Aya ta 97) Abu na farko a cikin wannan doka shi ne cewa jinsi biyu, namiji da mace, suna daidai game da ayyukansu da ladan da suke samu saboda su. Suna da dangantaka ɗaya da Allah, kuma matsayinsu a gare Shi ɗaya ne. Saboda haka, Yana saka musu daidai, yana amfani da ma'auni ɗaya a kansu duka. Ko da yake kalmar "duk wanda" da aya ta fara da ita ta haɗa da maza da mata, Alƙur'ani ya ƙara jaddada hakan ta hanyar bayyana shi sarai: "Duk wanda ya aikata aikin kirki, ko namiji ne ko mace." Wannan daidaito an ƙara jaddada shi sosai a cikin wannan sura ɗaya, wadda ta ba mu hoto na yadda al'ummar jahiliyyar Larabawa ta kasance take kallon mata.

The next verse lays down a general rule about action and reward: “Whoever does righteous deeds, whether man or woman, and is a believer, We shall most certainly give a good life. And We shall indeed reward these according to the best that they ever did.” (Verse 97) The first item in this rule is that the two sexes, male and female, are equal with regard to their actions and the reward they receive for them. They enjoy the same relationship with God and the same standing in His regard. Hence, He rewards them equally, applying one measure to both of them. Although the term, ‘whoever’, with which the verse opens, includes both men and women, the Qur’ānic statement emphasizes this by stating it very clearly: “Whoever does righteous deeds, whether man or woman.” This equality is stressed emphatically in the same sūrah that gives us an image of how Arab jāhiliyyah society looked upon women.

Yana bayyana yadda al'umma ta raina mata, da kuma girman damuwar da uba yake ji idan aka ba shi labarin haihuwar 'ya mace, har ya kai ga ya boye kansa daga abokansa da abokan zamansa, saboda kunyar da yake ji.

It tells us how society looked down upon women, and the extent of the depression a father felt when he was given the news of the birth of a girl, leading him to hide away from his friends and acquaintances, because of the shame he felt.

Wani al'amari na wannan ƙa'ida ta gaba ɗaya shi ne cewa aikin alheri dole ne ya kasance yana da tushe mai ƙarfi, kuma wannan tushe shi ne imani. Ba tare da shi ba, aikin alheri ba zai iya zama an kafa shi a cikin tsari mai ƙarfi ba. Zai kasance a warwatse, kuma nan da nan zai zama kamar toka da iska mai ƙarfi ke watsawa a kowane bangare. Imani shi ne ginshiƙin da dukkan haɗin kai ke juyawa a kansa. Yana ba aikin alheri dalili da manufa. Ta haka ne yake ba alheri tushe mai ƙarfi, domin kada a karkatar da shi ta hanyar sha'awoyi masu wucewa.

Another aspect of this general rule is that good action must have a strong foundation, which must be faith. Without it, good action cannot be cemented into a well built structure. It remains haphazard, and it soon becomes like ashes blown in every direction by a strong wind. Faith provides the axis around which all bonds turn. It gives good action a motive and an aim. Thus it gives goodness a strong foundation so that it is not swayed by fleeting desires.

Sūrah ɗin sai ta yi magana a kan Alƙur'ani da ƙa'idodin da ya kamata a kiyaye yayin karatunsa. Haka kuma ta ambaci wasu daga cikin maganganun ƙarya da kafirai suke yi game da shi. "Duk lokacin da kake karanta Alƙur'ani, ka nemi tsari daga Allah daga Shaiɗan, wanda aka la'anta. Lalle shi ba shi da iko a kan waɗanda suka yi imani kuma suka dogara ga Ubangijinsu. Ikonsa kawai yana a kan waɗanda suke shirye su bi shi, don haka suke sanya masa rabo a cikin allahntakar Allah." (Ayoyi 98-100) Neman tsarin Allah daga Shaiɗan yana shirya yanayi yadda zai fi dacewa da karatun littafin Allah. Yana ba da jin tsarki wanda ke ƙarfafa dangantakar mai karatu da Allah, har ya 'yanta daga duk wani abin da zai dame shi, wato daga kowane fanni na duniyar sharri da Shaiɗan ke wakilta.

The sūrah then speaks about the Qur’ān and the values to be observed when reciting it. It also mentions some of the false assertions the unbelievers used to make about it. “Whenever you read the Qur’ān, seek refuge with God from Satan, the accursed. He certainly has no power over those who believe and place their trust in their Lord. He has power only over those who are willing to follow him, and thus ascribe to him a share in God’s divinity.” (Verses 98-100) Seeking God’s refuge against Satan prepares the atmosphere such that it is more congenial for the recitation of God’s book. It gives a sense of purity that strengthens the reader’s bond with God, so that he is free from any other preoccupation, that is with any aspect of the world of evil that Satan represents.

Wannan duka an samar da shi ne ta hanyar neman mafaka ga Allah daga Shaidan da makircinsa. Duk da haka, an bayyana a fili cewa Shaidan "ba shi da iko a kan waɗanda suka yi imani kuma suka dogara ga Ubangijinsu." (Aya ta 99) Waɗanda suke roƙon Allah shi kaɗai, suke kuma tsarkake zukatansu daga duk wata biyayya ga wata alaƙa ta daban, suna samun 'yanci daga ikon Shaidan. Ko da yake yana iya raɗa musu, alaƙarsu da Allah tana kare su daga bin hanyarsa. Suna iya zamewa su aikata kuskure, amma ba sa miƙa wuya ga Shaidan. Koyaushe za su tsarkake zukatansu daga tasirin Shaidan, su koma ga Allah cikin tuba. "Ba shi da iko sai a kan waɗanda suke shirye su bi shi, kuma ta haka suke danganta masa rabo a cikin allahntakar Allah." (Aya ta 100) Irin waɗannan mutane ne suke sanya Shaidan ya zama majiɓincinsu, waɗanda suke barin sha'awarsu ta yi musu jagora a ayyukansu ƙarƙashin tasirin Shaidan, su ne ke ƙarƙashin ikonsa. Hakika, wasu daga cikinsu suna sanya Shaidan ya zama Ubangijinsu. Hakika, wasu ma sun bauta wa Shaidan, ko kuma wani abin bautawa makamancinsa na mugunta. Duk da haka, bin sawun Shaidan wata irin danganta shi a matsayin abokin tarayya ga Allah ne.

This is all generated by seeking refuge with God from Satan and his schemes. Yet it is made clear that Satan “has no power over those who believe and place their trust in their Lord.” (Verse 99) Those who appeal to God alone and purge their hearts of any loyalty to any other bond are free of Satan’s power. Much as he may whisper to them, their bond with God protects them from toeing his line. They may slip and commit errors, but they do not submit to Satan. They will always purge their hearts of Satan’s influence and turn to God in repentance. “He has power only over those who are willing to follow him, and thus ascribe to him a share in God’s divinity.” (Verse 1 00) It is such people who make Satan their patron, who allow their desires to dictate their actions under Satan’s influence that are subject to his power. Indeed some of them make Satan their Lord. Indeed some have even worshipped Satan, or a similar deity of evil. However, following Satan’s footsteps is a kind of associating him as a partner with God.

Suratul ta kuma ambaci wasu daga cikin ƙaryar da kafirai suka yi ta yadawa game da Alƙur'ani.

The sūrah also mentions some of the falsehoods the unbelievers circulated about the Qur’ān:

Sa'ad da Muka musanya wata aya da wata — kuma Allah ya fi sanin abin da Yake saukarwa — sai suka ce: "Kai mai ƙirƙirar ƙarya ne kawai." A gaskiya yawancinsu ba su da ilimi. Ka ce: "Ruhul Qudusi ne ya saukar da shi daga Ubangijinka da gaskiya, domin ya ƙarfafa waɗanda suka yi imani, kuma ya zama shiriya da bushara ga waɗanda suka miƙa wuya ga Allah." Lalle Mun sani cewa suna cewa: "Mutum ne kawai yake koya masa wannan." Amma mutumin da suke nufi da mugunta yana magana da harshen baƙo, alhali wannan Larabci ne bayyananne, tsayayye. Waɗanda ba su yi imani da ayoyin Allah ba, Allah ba zai shiryar da su ba, kuma suna da azaba mai raɗaɗi. Waɗanda ke ƙirƙirar ƙarya su ne kawai waɗanda ba su yi imani da ayoyin Allah ba, kuma su ne maƙaryata da gaske.

When We replace one verse by another — and God knows best what He reveals — they say: ‘You are but a fabricator.’ Indeed most of them have no knowledge. Say: ‘The Holy Spirit has brought it down from your Lord in truth, so as to strengthen the believers, and to provide guidance and good news to those who surrender themselves to God.’ We know full well that they say: It is but a man that teaches him [all] this.’ But the man to whom they so maliciously allude speaks a foreign tongue, while this is Arabic speech, pure and clear. Those who do not believe in God’s revelations shall not be granted guidance by God. Grievous suffering awaits them. It is only those who do not believe in God’s revelations that invent falsehood. It is they indeed who are liars.

(Ayoyi 101-105)

(Verses 101-105)

Kafirai ba sa fahimtar matsayin littafin Allah – a'a, littafin Ubangiji – da kuma gaskiyar cewa an saukar da shi ne domin kafa al'umma ta duniya baki ɗaya da kuma samar da wata al'umma da za ta jagorance ta a hanyarta. Ba sa sanin cewa shi ne saƙo na ƙarshe da ya zo daga sama zuwa ga bil'adama. Sun manta da gaskiyar muhimmiya cewa Ubangiji, wanda ya halicci mutum, shi ya fi sanin waɗanne ra'ayoyi, ƙa'idoji da dokoki ne suka fi dacewa da ɗan adam.

The unbelievers do not understand the role of God’s book and the fact that it has been revealed to establish a global human society and create a community to lead it along its way. They do not realize that it is the final message to come from on high to mankind. They are oblivious of the essential truth that God, who has created man, knows best which concepts, principles and legislation are best suited for humanity.

Sa'ad da Ya soke wata aya wadda ta cika manufarta, sai Ya sanya wata a madadinta wadda ta fi dacewa da matakin da al'ummar nan ta kai, kuma ta fi dacewa da dogon lokacin da ke gaba, wanda tsawonsa Shi kaɗai ya sani. Wannan tabbas haƙƙinSa ne. Ayoyin wannan littafi za a iya kwatanta su da magani wanda ake bai wa majinyaci a ƙananan allurai har sai ya warke. Sa'an nan sai a umarce shi da ya koma cin abinci na yau da kullum, wanda ke taimakawa wajen kare lafiyarsa.

Wannan sura ta bayyana hukunce-hukuncen wanda duk ya janye imani bayan ya riga ya karɓe ta.

The sūrah outlines here the rulings concerning anyone who disavows faith after having accepted it:

Duk wanda ya kafirce wa Allah bayan ya yi imani — sai dai wanda aka tilasta masa alhali zuciyarsa tana nan a kan imani, amma wanda ya buɗe zuciyarsa ga kafirci da radin kansa — to, fushin Allah yana kansu, kuma suna da azaba mai girma. Wannan saboda sun fi son rayuwar duniya a kan lahira. Allah ba ya shiryar da mutanen da suke ƙin gaskiya. Waɗannan su ne waɗanda Allah ya rufe zukatansu da kunnuwansu da idanuwansu; su ne ɗaiɗai masu sakaci. Babu shakka, a lahira su ne masu hasara.

As for anyone who denies God after having accepted the faith — and this certainly does not apply to one who does it under duress, while his heart remains true to his faith, but applies to him who willingly opens his heart to unbelief— upon all such falls God’s wrath, and theirs will be a tremendous suffering. This is because they love the life of this world better than the lift to come. God does not bestow His guidance on those who reject the truth. Such are those whose hearts and ears and eyes are sealed by God; such are the heedless. Without doubt, in the lift to come they will be the losers.

(Ayoyi 106-109)

(Verses 106-109)

Musulmin na farko a Makka sun sha wahala mai tsanani irin wacce kawai wadanda suka yanke shawarar sadaukar da rayukansu saboda manufa mafi girma a rayuwa ta gaba za su iya jurewa. Irin wadannan mutane suna jure dukkan azabtarwar da kafirai ke yi musu, maimakon su koma addinin jahiliyya.

The early Muslims in Makkah were subjected to such brutal oppression as could only be endured by those who had made up their minds to sacrifice their lives in pursuit of a higher destiny in the life to come. Such people endure all the atrocities the unbelievers perpetrate against them, rather than revert to pagan faith.

Surah ta zana laifin wanda ya koma kafirci bayan ya riga ya san gaskiyar addini, ya bayyana karbarsa, kuma ya dandana albarkunsa, da mummunan launuka. Irin wannan mutum yana komawa kafirci ne kawai saboda yana fifita jin dadi da nishadin duniya akan farin cikin rayuwa ta gaba. Saboda haka ana yi wa irin wadannan mutane gargadin fushin Allah da azaba mai tsanani, baya ga hana su shiriyar Allah. An siffanta su da rashin kula, da cewa Allah ya rufe zukatansu, kunnuwansu da idanunsu, kuma cewa tabbas za su yi asara a rayuwa ta gaba. Abin da ke da muhimmanci a nan shi ne, imani bai taba kasancewa batun ciniki ko daidaita riba da asara ba. Idan zuciya da hankalin mutum suka mika wuya ga imani, ba sa karbar wani tasirin duniya. Duniya tana da dabi'unta da la'akarinta, imani kuma yana da nasa. Wadannan bangarorin biyu ba za su iya haduwa ko su yi kama da juna ba. Ba a kamata a yi wasa da imani ba. Ba ciniki ba ne da mutum zai yi a rana daya sannan ya juya shi a rana ta gaba. Imani ya fi haka daraja sosai. Shi ya sa ake zana laifin da irin wadannan launuka masu muni, kuma ake ganin hukuncinsa mai tsanani ne matuka.