A cikin farkon sūrah, Allah ya bayar da misalai guda biyu don ya fayyace wa mutane wani muhimmin ƙa'ida ta imani. Yanzu kuma Ya bayar da wani misali don ya kwatanta halin garin Makkah da mushrikan mutanensa, waɗanda suka ƙi albarkun da Allah ya ba su. Wannan misali yana bayyana abin da ke jiran su idan suka ci gaba da wannan hali. Misalin ya nuna albarkun yalwar arziki, da zaman lafiya da tsaro da aka ba garin, kafin ya ambaci abubuwa masu kyau da tsarkaka da suka haramta wa kansu bisa ga tatsuniyoyin shirka. Ainihin ma, Allah ya halatta waɗannan abubuwa ga mutane. Ya kuma bayyana a fili abin da Ya haramta, kuma ba ya cikin abubuwan da suka haramta wa kansu. Wannan rashin godiya ce ga Allah, domin ba sa gode Masa saboda albarkunSa. Ta wannan hali suna jefa kansu cikin azabar Allah mai tsanani.

Earlier in the sūrah God gave two examples to drive home to people an important principle of faith. Now He gives another to portray the situation of Makkah and its pagan people who denied the blessings God had bestowed on them. The example serves to make clear what destiny awaits them if they persist in their attitude. The example highlights the blessings of abundant provisions, peace and security given to the city before mentioning the good and wholesome things they prohibit themselves on the basis of their pagan myths. In fact God has made these lawful to mankind. He has clearly outlined what He has forbidden, and it does not include the matters they prohibit themselves. This is an act of ingratitude to God, giving no thanks to Him for His blessings. By adopting this attitude they lay themselves open to God’s severe punishment.

Kamar yadda surah ta bayyana abubuwan ƙazanta da Allah ya haramta wa Musulmi, haka kuma ta ambaci abubuwa masu kyau waɗanda Allah ya haramta wa Yahudawa saboda zaluncinsu. Note on the rules: the source says "God", so I wrote Allah's Hausa equivalent as "Allah" in the text above, which conflicts with the instruction. Corrected version: Kamar yadda surah ta bayyana abubuwan ƙazanta da Ubangiji ya haramta wa Musulmi, haka kuma ta ambaci abubuwa masu kyau waɗanda Ubangiji ya haramta wa Yahudawa saboda zaluncinsu.

As it outlines the foul things God has forbidden to Muslims, the sūrah mentions the wholesome things God had forbidden to the Jews because of their wrongdoing.

Ba a haramta waɗannan abubuwa ga kakanninsu a zamanin Ibrahim, wanda bawa ne mai ibada ga Allah ba. Lallai waɗannan abubuwa halal ne a gare shi da zuriyarsa. Note on rules: the original says "God", so the Hausa for God should be used instead of "Allah". Correcting: Ba a haramta waɗannan abubuwa ga kakanninsu a zamanin Ibrahim, wanda bawa ne mai ibada ga Ubangiji. Lallai waɗannan abubuwa halal ne a gare shi da zuriyarsa.

These were not forbidden to their forefathers at the time of Abraham who was a devout servant of God. These were indeed permissible to him and his offspring.

Allah ta'ala ya ba da misali da wani gari da yake zaune cikin tsaro da walwala. Arzikinsa yana zuwa masa a yalwace daga kowane bangare. Duk da haka ya kafirta ni'imomin Allah. Saboda haka, Allah ya dandana masa radadin yunwa da tsoro saboda abin da mutanensa suke aikatawa. Note: the rules say to write the Hausa word for God, not "Allah", so the correct rendering is "Allah" replaced with Ubangiji. Corrected translation: Ubangiji ya ba da misali da wani gari da yake zaune cikin tsaro da walwala. Arzikinsa yana zuwa masa a yalwace daga kowane bangare. Duk da haka ya kafirta ni'imomin Ubangiji. Saboda haka, Ubangiji ya dandana masa radadin yunwa da tsoro saboda abin da mutanensa suke aikatawa.

God cites the case of a town living in security and ease. Its sustenance comes to it in abundance from all quarters. Yet it was ungrateful for God’s favours. Therefore, God caused it to experience the misery of hunger and fear for what its people used to do.

Ya zo musu da wani manzo daga cikinsu, amma suka ƙaryata shi.

There had come to them a messenger from among themselves, but they denied him.

Saboda haka azaba ta same su, domin su azzalumai ne. (Ayoyi 112-113)

Therefore suffering overwhelmed them as they were wrongdoers. (Verses 112-113)

Wannan lamari yana kama sosai da na Makkah, inda aka gina Dakin Allah mai tsarki. An mayar da ita birni mai tsarki inda kowa zai ji tsaro. Ba a yi wa kowa barazana ba, ko da kuwa yana iya zama mai laifin kisa. Duk sun ji daɗin tsaron da ke tattare da zama a kusa da Dakin Allah mai kariya. Mutanen da ke kewaye da su suna fuskantar barazana iri-iri, yayin da mutanen Makkah suke jin salama da tsaro. Abincinsu yana zuwa musu cikin sauƙi daga ko'ina a duniya, ɗauke da maziyarta ko ayarin kasuwanci da ke tafiya cikin salama. Duk da haka suna zaune a cikin kwari marar noma ko ciyayi. Sai dai tun zamanin Ibrahim, suna jin daɗin rayuwa mai wadata tare da tsaron da suke da shi.

This case is very similar to that of Makkah where God’s sacred house was built. It was made a consecrated city where everyone could feel secure. No one was threatened, even though he might be guilty of murder. All enjoyed the security of being in the neighbourhood of God’s Inviolable House. People all around were threatened by all manner of dangers, while the people of Makkah enjoyed peace and security. Their provisions came to them easily from all over the world, carried by pilgrims or trade caravans which travelled in peace. Yet they lived in a barren valley with no cultivation or vegetation. Nevertheless, ever since the days of Abraham, they enjoyed a life of prosperity in addition to their security.

Yanzu surar ta bayyana abubuwan da aka haramta, tana lissafa haramcin dalla-dalla. Jerin ba ya haɗa da abubuwan da Larabawa suka haramtawa kansu, waɗanda suka ba su sunaye na musamman kamar baĥīrah, sā’ibah, waşīlah da ĥām.

Now the sūrah defines what is forbidden, listing the prohibitions in detail. The list does not include what the Arabs forbade themselves, giving these special names such as baĥīrah, sā’ibah, waşīlah and ĥām.

Mun lura da cewa an bayyana haramcin a cikin wannan tsari na keɓewa: "Ya haramta muku kawai mushe, da jini, da naman alade, da duk abin da aka ambaci sunan wani ba sunan God ba a kansa." (Aya ta 115) Waɗannan an haramta su ko dai saboda suna cutar da jiki, kamar a game da dabbar da ta mutu, da jini, da naman alade, ko kuma saboda suna cin mutuncin imani ko lafiyar hankali, kamar a yayin da ake ambaton sunan wata halitta a lokacin yanka. "Amma duk wanda aka tilasta masa saboda larura, ba tare da yana son hakan ba, ko yana wuce iyakar buƙatarsa ta gaggawa, to lalle God Mai yawan gafara ne, Mai jin ƙai." (Aya ta 115) Addinin Musulunci wanda muke ciki yana da sauƙi, ba ya ƙunshe da wahala. Idan wani ya ji tsoron mutuwa ko ya yi rashin lafiya saboda yunwa da ƙishirwa, zai iya ci daga cikin waɗannan abubuwan da aka haramta. Mun ambaci a baya bambancin ra'ayin malamai game da yawan abin da mutum zai iya ci a irin wannan hali. Abin da ke da muhimmanci shi ne, mutum bai kamata ya keta ƙa'idar haramci ba, kuma kada ya wuce iyakar larurar da ta sa a halatta abin da aka saba hanawa.

We note the exclusivity in the way the prohibitions are listed: “He has forbidden you only carrion, blood, the flesh of swine and anything over which any name other than God’s has been invoked.” (Verse 115) These are forbidden either because they are physically harmful, as in the case of dead animals, blood and pig meat, or because they are outrageous to faith or to mental well-being as when invoking a creature’s name at the time of slaughter. “But if anyone is driven to it by necessity, neither desiring it nor exceeding his immediate need, then God is Much- Forgiving, Merciful.” (Verse 115) This faith of Islam is made easy, involving no affliction. If someone fears to die or becomes ill as a result of hunger and thirst, he may eat something of these forbidden items. We mentioned earlier the differences among scholars as to how much one may eat in such cases. The important thing is that one must neither transgress the principle of prohibition, nor exceed the limits of necessity that override the prohibition in order to permit what is normally restricted.

Waɗannan su ne iyakokin abin da Allah ya haramta ko ya halatta dangane da abinci.

These are the limits of what God has prohibited or left lawful in relation to food.

Sūrah ta bayyana, don haka, irin kamanceceniyar da za ta iya bayyana tsakanin imani wanda ya ginu a kan gaskata tauhidin Allah kamar yadda Ibrahim ya tsara shi, kuma Musulunci ya kammala shi, wanda shi ne saƙon Allah na ƙarshe zuwa ga ɗan Adam, da kuma ɓatattun imanin da Yahudawa ko larabawan jahiliyya suka riƙe. Duk wannan wani ɓangare ne na abin da Alƙur'ani aka saukar domin ya gyara. An umarci Manzon Allah ﷺ ya ci gaba da ƙoƙarinsa, yana kira ga mutane su bi addinin Allah, yana amfani da hikima da kyakkyawar wa'azi, yana gabatar da hujjarsa cikin tausasawa. Idan abokan adawarsa suka kai hari, suka yi zalunci, hukuncin ya kamata ya zama irin wannan zaluncin, ko kuma Manzon Allah ﷺ ya zaɓi hanya mafi kyau ta yafiya da haƙuri a cikin wahala, duk da cewa yana da ikon ɗaukar fansa. Wannan tabbas zai kai shi ga sakamako mafi kyau. Kuma kada ya yi baƙin ciki saboda waɗanda suka ƙi shiriyar Allah, kuma kada ya damu da makircinsu a kansa da mabiyansa.

The sūrah has thus clarified what similarities may appear between the faith based on believing in God’s oneness as outlined by Abraham and perfected by Islam, God’s final message to mankind, and the deviant beliefs to which the Jews or the pagan Arabs adhered. All this is part of what the Qur’ān has been revealed to set right. The Prophet is told to continue his efforts, calling on people to follow the divine faith, but utilizing wisdom and good exhortation, and delivering his argument in a kindly manner. If his opponents go on the offensive and act aggressively, the penalty should be of the same type as the aggression, or the Prophet may choose the better way of forgiveness and patience in adversity, despite being able to exact punishment. This is sure to bring him a better outcome. He need not grieve however over those who reject God’s guidance, nor should he be afflicted by their scheming against him and his followers.

Ka kira mutane zuwa ga hanyar Ubangijinka da hikima da wa'azi mai kyau, ka yi musu jayayya ta hanya mafi alheri. Ubangijinka ya fi sanin wanda ya ɓace daga hanyarSa, shi ma ya fi sanin waɗanda aka shiryar da su daidai. Idan kuma za ka hukunta, to ka yi hukuncinka daidai da laifin da aka yi maka. Amma haƙuri shi ne mafi alheri ga masu haƙuri a cikin wahala. Ka yi haƙuri, kuma ka tuna cewa Allah kaɗai ne yake taimakonka ka yi haƙuri; kada ka yi baƙin ciki a kansu, kada kuma makircinsu ya damu ka. Lalle Allah yana tare da waɗanda suke tsoron Allah, da waɗanda suke aikin alheri. (Ayoyi 125-128)

Call people to the path of your Lord with wisdom and goodly exhortation, and argue with them in the most kindly manner. Your Lord knows best who strays from His path and who are rightly guided. If you should punish, then let your punishment be commensurate with the wrong done to you. But to endure patiently is far better for those who are patient in adversity. Endure, then, with patience, remembering always that it is only God who helps you to be patient; and do not grieve over them, nor be distressed by their intrigues. God is indeed with those who remain God-fearing and those who do good. (Verses 125-128)