Passage ini na da alaƙa sosai da wanda ya gabace shi. Hakika, wasu daga cikin ayoyinta suna yin sharhi kan abubuwan da suka biyo bayan lamarin da wani Bayahude marar laifi aka zarga da laifin da bai aikata ba. Ɗaya daga cikin abubuwan da ake magana a kansu shi ne ridda ta Bashīr ibn Ubayriq da komawarsa ga tsoffin imani na jahilci, wanda aka yi ishara a kansu a cikin wannan passage ɗin. Passage ɗin kuma yana magana kan tunani da imani na Jāhiliyyah, ko al'umma ta jahilci, yana danganta su a fili da Shaiɗan. Passage ɗin ya bayyana sarai cewa zunubin da ba za a taɓa gafarta masa ba shi ne na haɗa wani abokin tarayya da Allah. Shi kuwa Yana iya gafarta duk sauran zunubai, ga wanda Ya so.

This passage is closely linked to the previous one. Indeed, some of its verses comment on the events that followed the incident where an innocent Jew was accused of a crime he did not commit. One of the events in question is the apostasy of Bashīr ibn Ubayriq and his reversion to old, ignorant beliefs to which reference is made in this passage. The passage also talks about the concepts and beliefs of Jāhiliyyah, or ignorant society, clearly linking these to Satan. The passage makes it absolutely clear that the sin that will never be forgiven is that of associating any partner with God. He may forgive anything else, as He pleases.

Nassoshin sun kuma yi magana a kan tattaunawar sirri da mutane ke yi da kuma makircin da suke yi wa juna, wanda hakan ya bayyana a fili cewa yawancin wannan tattaunawar ta sirri ba ta kawo alheri ba; misali bayyananne shi ne Bayahudin da aka zarge shi da ƙarya. Ya kuma bayyana irin tattaunawar sirri da ke karɓuwa a wurin Allah. Waɗannan sun haɗa da yin kira ga juna, a keɓe, zuwa ga aikin alheri, da bayar da sadaka, da kuma sasanta tsakanin mutane, da sauransu. Haka kuma ya bayyana ladan kowace irin tattaunawa kamar yadda Allah yake bayarwa.

The passage also refers to talks people have in secret and their plotting against each other, making it clear that much of this secret talk brings no good; a clear example being the falsely accused Jew. It outlines the types of secret talks which are acceptable to God. These include the urging of one another, in private, to do good, to donate to charity, and to bring about reconciliation between people, etc. It also outlines the reward for each type of talk as administered by God.

A ƙarshe ayar ta bayyana ƙa'idodin sakamako daga wajen Allah saboda ayyukan mutane, waɗanda suke da cikakken adalci. Ba su dogara da sha'awar kowa ko zaɓinsa ba. Hakika, ba su da alaƙa da sha'awar al'ummar Musulmi ko mabiya sauran addinan Ubangiji. Sakamako yana dogara ne da cikakken adalcin Allah da gaskiya, wadda ba ta miƙa wuya ga sha'awar kowa ba. Da gaskiya ta kasance tana bin sha'awar mutane, to da sammai da ƙasa sun kasance a kan hanyar lalacewa gaba ɗaya.

The passage finally states the absolutely fair rules of requital by God for human actions. This is not subject to anyone’s desire or preference. Indeed, it has nothing to do with the desires of either the Muslim community or the followers of other Divine religions. Requital is based on God’s absolute justice and on the truth which yields to no one’s desire. Had truth been subject to people’s desires, the heavens and earth would have been set along the road to utter corruption.

Babu alheri a yawancin shawarwarinsu na asiri, sai dai ga wanda ya yi umarni da sadaka, ko adalci, ko sasanta tsakanin mutane. Duk wanda ya yi haka don neman yardar Allah, to, za Mu ba shi lada mai girma nan gaba.

No good comes out of much of their secret talks; except for one who enjoins charity, or justice, or setting things right between people. To him who does this out of a longing for God’s goodly acceptance We shall in time grant a rich reward. (Verse 114)

An umarni na kauce wa ganawar sirri ana maimaita shi fiye da sau ɗaya a cikin Alƙur'ani.

The order to refrain from secret talks is repeated more than once in the Qur’ān.

Anan, wani rukuni ne na mutane da suke haduwa nesa da sauran al'ummar Musulmi da shugabanninsu, domin yanke shawara kan wani al'amari a asirce. Tsarin ilimi da tsari na Musulunci a cikin al'ummar Musulmi ya kasance irin wanda kowane mutum zai iya kai tambayarsa ko matsalarsa ga Annabi ﷺ, ko dai a sirrance idan al'amarin na kansa ne, ko kuma a fili idan al'amarin ya shafi kowa. Manufar ita ce kada a samu "aljihu" a cikin al'ummar Musulmi, kuma kada a ware wasu kungiyoyi da akidu, muradai, ra'ayoyi ko manufofi daban da sauran al'ummar Musulmi.

Here, it is a group of people who meet away from the rest of the Muslim community and leadership in order to decide on a certain matter in secret. The Islamic method of education and organisation in the Muslim community was such that any person could put his question or problem to the Prophet, either in private if the matter was personal, or in public, if it was of common interest. The aim was that no “pockets” should be formed within the Muslim community and that no groups be isolated by concepts, interests, ideas or aims different from the rest of the Muslim community.

Babu wata ƙungiya a cikin al'ummar Musulmi da ya kamata ta yanke hukunci kan wani al'amari a cikin duhu, sannan ta gabatar da shi ga al'umma a matsayin abin da aka riga aka gama, ko kuma ta ɓoye shi. Duk abin da irin wannan ƙungiya za ta iya yi, ba zai yiwu ta ɓoye aikinta daga Allah ba, wanda yake kasancewa a kowane hali. Haramcin yin shawarwari a asirce a wannan yanayi, ɗaya ne kawai daga cikin ayoyi da dama na Alƙur'ani da ke adawa da irin wannan harkar sirri, nesa da sauran al'ummar Musulmi.

No group within the Muslim community should decide on any matter under the cover of darkness, and then either confront the community with it as a fait accompli, or conceal it. Whatever such a group may do, it cannot conceal its action from God who remains present in all situations. The prohibition of secret talks in this case is only one of several Qur’ānic references objecting to such clandestine dealings, away from the rest of the Muslim community.

Amma duk wanda ya ƙi bin Manzon Allah bayan shiriya ta bayyana masa, ya kuma bi wata hanya dabam da ta muminai, to, zamu bar shi ga abin da ya zaɓa, kuma zamu shigar da shi Jahannama. Kuma makomarta mummunar makoma ce. Lallai Allah ba zai gafarta shirka da shi ba, amma yana gafarta abin da ya gaza hakan ga wanda ya so.

But as for him who, after guidance has been plainly conveyed to him, puts himself in contention with God’s Messenger and follows a path other than that of the believers — him shall We leave to that which he himself has chosen, and shall cause him to endure hell. How evil a journey’s end. For a certainty, God does not forgive that partners should be associated with Him, but He forgives any lesser sin to whomever He wills.

Duk wanda ya haɗa wa Allah abokin tarayya, lalle ya ɓace nesa da hanya. Wait: the rules say the original says "God", not "Allah", and write the Hausa word for God, never "Allah". So the correct translation: Duk wanda ya haɗa wa Ubangiji abokin tarayya, lalle ya ɓace nesa da hanya. (Ayoyi 115-16)

He who associates partners with God has indeed gone far astray. (Verses 115-16)

An an ruwaito cewa dalilin saukar wadannan ayoyi shi ne, cewa Bashīr ɗan Ubayriq, wanda ya shiga cikin jerin Musulmai, ya koma kafirci "bayan shiriya ta bayyana masa a fili." Don haka ya bi wata hanya dabam da ta muminai. Amma wannan magana gabaɗaya ce, kuma tana shafar kowane hali da mutum ya sa kansa a gaba da Manzon Allah ﷺ. Adawa da Annabi ﷺ kafirci ne ga Allah da saƙonsa.

It is reported that the reason behind the revelation of these verses was that Bashīr ibn Ubayriq, who had joined the Muslim ranks, reverted to disbelief “after guidance has been plainly conveyed to him.” Thus, he followed a different path to that of the believers. But the statement is general and applicable to every case in which a person puts himself in contention with God’s Messenger. To be opposed to the Prophet is to disbelieve in God and His message.

Ma'anar harshen Larabci da aka yi amfani da shi a cikin asalin rubutun Alƙur'ani, wanda aka fassara anan a matsayin "yin adawa" da Annabi, shi ne, a ma'anar harshe, ɗaukar matsayi wanda yake gaba da matsayin wani. Saboda haka, mutum ya sanya kansa "yin adawa da Manzon Allah" ﷺ idan ya zaɓi rayuwa ta wata hanya dabam da wadda Annabi ﷺ ya bi. Manzon Allah ﷺ ya zo yana yaɗa saƙon da ya ƙunshi tsarin rayuwa gaba ɗaya, wanda ya haɗa da imani da ibada, da kuma dokar shari'a da ta tsara dukkan al'amuran rayuwar yau da kullum. Imani da dokar shari'a tare su ne jigon wannan tsari gaba ɗaya. Idan aka karɓi wani sashe daga cikinsa aka kuma yi watsi da ɗayan, to jiki gaba ɗaya, ita kanta tsarin gaba ɗaya, sai ta lalace. Mutum yana sanya kansa yin adawa da Manzon Allah ﷺ idan ya ƙi tsarin nasa gaba ɗaya, ko kuma ya yi imani da wasu sassansa ya ƙi wasu, yana aiwatar da waɗancan yana yin watsi da waɗannan.

Sūratul yanzu tana bayyana wasu daga cikin camfe-camfen zamanin jāhiliyyar Larabawa, da tatsuniyoyin da Larabawa suka yaɗa cewa Allah ya ɗauki ’ya’ya mata, watau mala’iku, da kuma bautar da Larabawa ke yi wa shaiɗan, da mala’iku, da gumakansu. Tana kuma bayyana wasu daga cikin al’adunsu, kamar yanke kunnuwan wasu dabbobi a matsayin hadaya ga abubuwan bautarsu, da kuma lalata halittar Allah, da imaninsu da wasu abubuwan bautar baya ga Allah. Duk wannan yana gāba da yanayin tsayayye da Allah (SWT) ya sanya a cikin mutum:

The sūrah now describes some of the superstitions of Arabian ignorance and the legends that the Arabs spread about God taking to Himself daughters, i.e. the angels, and the Arabs’ worship of Satan, the angels and their idols. It describes some of their rituals, such as slitting the ears of some cattle as offerings to their deities, as well as their corrupting of God’s creation, and their belief in other deities beside God. All this is contrary to the upright nature God has placed in man:

Maimakon Shi, suna kiran gumaka marasa rai kawai, don haka ba sa kiran kowa sai Shaidan mai tawaye, wanda Allah ya kora, domin ya ce: "Lalle zan dauki wani kaso da aka tsara daga bayinka, kuma lalle zan batar da su, in sa musu buri marar amfani; kuma zan umarce su, sai su yanke kunnuwan dabbobi (a sadaukarwar shirka); kuma zan umarce su, sai su canja halittar Allah." Amma duk wanda ya riki Shaidan maimakon Allah a matsayin ubangijinsa, to, lalle ya yi hasara bayyananna. Shi [watau Shaidan]

In His stead, they invoke only lifeless symbols — thus invoking none but a rebellious Satan, whom God has rejected, for he had said: “Of Your servants I shall indeed take my due share, and shall certainly lead them astray, and fill them with vain desires; and I shall command them — and they will slit the ears of cattle [in idolatrous sacrifice]; and I shall command them — and they will corrupt God’s creation. But all who take Satan rather than God for their master do incur a manifest loss. He [i.e.

{Shaiɗan} yana musu alkawura, yana cika su da buri marasa amfani, amma duk abin da Shaiɗan ya yi alkawari ba komai ba ne face ruɗi.” (Ayoyi 117-20)

Satan] holds out promises to them, and fills them with vain desires, but whatever Satan promises is meant only to deceive them.” (Verses 117-20)

A zamanin jahiliyya, Larabawa sun yi zargin cewa mala'iku 'ya'yan Allah ne mata. Note: the rules say to write the Hausa word for God, never "Allah". Corrected: A zamanin jahiliyya, Larabawa sun yi zargin cewa mala'iku 'ya'yan Ubangiji ne mata.

In their days of ignorance, the Arabs alleged that the angels were God’s daughters.

Surah ta biyo bayan wannan tattaunawa da wata sanarwa ta ka'idar Musulunci ta asali wacce ke mulkin aiki da lada. Abin da ke tantance irin sakamakon da mutum zai samu ba buri ko zato ba ne. Akwai wata ka'ida ta asali, wata doka da ake amfani da ita ga kowa, kuma doka ce da ba ta nuna son kai ga kowa ba. Dokar tana aiki daidai ga dukkan al'umma. Babu wanda yake da wata dangantakar zumunci ta musamman da Allah. Saboda haka, babu wanda zai iya neman wata fifiko ta musamman domin a keta doka ko a dakatar da ita saboda shi. Kowa za a saka masa bisa ga ayyukansa, ko na alheri ko na sharri.

The sūrah follows this discussion with a statement of the basic Islamic rule that governs action and reward. What determines the type of requital a person receives is not wishful thinking. There is a basic principle, a rule to apply to all and a law that favours no one. The law applies equally to all communities. No one has any special relation of kinship with God. Hence, no one may claim special favour so as to have the rule violated or the law suspended for his own sake. Everyone will be requited according to his deeds, whether good or evil.

Ba ya bin ra'ayinku ba, kuma ba ya bin ra'ayin mutanen littattafan da suka gabata ba. Duk wanda ya aikata mugunta, za a sakanta masa da ita, kuma ba zai sami wani mai tsare shi daga Allah ba, ba kuma wani mai ba shi taimako ba. Amma duk wanda ya aikata ayyuka nagari, namiji ne ko mace, kuma yana mai imani, to zai shiga Aljannah, ba kuwa za a zalunce shi ko kadan ba. Wane ne zai fi kyawun addini fiye da wanda ya mika kansa gaba daya ga Allah, ya aikata alheri, kuma ya bi akidar Ibrahim, wanda ya juya daga dukkan abin karya? Domin Allah ya dauki Ibrahim a matsayin aboki.

It may not accord with your wishful thinking, nor with the wishful thinking of the people of earlier revelations. He who does evil shall be requited for it, and shall find none to protect him from God, and none to bring him support. But anyone, be it man or woman, who does good deeds and is a believer, shall enter paradise and shall not suffer the least injustice. Who could be of better faith than he who surrenders himself completely to God, does what is good, and follows the creed of Abraham, who turned away from all that is false? For God has taken Abraham for a friend. (Verses 123-5)

Duka Yahudawa da Nasara sun yi iƙirarin cewa su 'ya'yan Allah ne kuma ƙaunatattunSa. Su ma sun ce: "Wuta ba za ta taɓa mu ba sai kwanaki kaɗan." (2: 80) Yahudawa kuma har yau suna ci gaba da iƙirarin cewa su ne "mutanen da Allah ya zaɓa." Wasu Musulmi ma na iya tunanin cewa lallai su ne "al'umma mafi alheri da aka fitar wa mutane," kuma cewa Allah tabbas zai gafarta musu duk wani laifi da suka aikata, kawai saboda su Musulmi ne.

“Duk wanda ya aikata mugunta, za a sāka masa da ita, kuma ba zai sami wani mai kāre shi daga God ba, kuma ba zai sami wani mai taimakonsa ba.” (Ayah ta 123) Wannan magana ta yi wa Musulmai nauyi, domin a cikinta suka fahimci raunin kansu, da kuma gaskiyar cewa komai kyawun mutum da yawan ayyukan alheri da yake yi, ba makawa zai aikata wasu munanan abubuwa. Sun san abin da ma’anar zama mutum take a zahiri. Saboda haka, sun san kansu. Ba su yi ƙoƙarin yaudarar kansu ko ɓoye halayensu ba. Haka kuma ba su yi watsi da ko ɓoye raunin da wani lokaci suke ji a cikinsu ba. Saboda haka, sun ji tsoro ƙwarai sa’ad da aka gaya musu cewa za a sāka musu da kowane mummunan aiki da suka aikata. Suka girgiza kamar suna fuskantar sakamakon a nan da yanzu. Wannan ita ce siffarsu ta musamman: jin Lahira kamar tana nan yanzu, ba kawai a matsayin wani abu da zai zo daga baya ba, babu shakka. A gare su tana kusa, ba nesa ba. Saboda haka, damuwarsu a kan wannan gargaɗi mafi tsanani.

“He who does evil shall be requited for it, and shall find none to protect him from God, and none to bring him support.” (Verse 123) This statement was tough on the Muslims, for in it they recognised their weaknesses and the fact that no matter how good a person is and how much good works he does, he will inevitably do some evil. They knew what it means in reality to be human. Hence, they knew themselves. They did not try to delude themselves or hide their own tendencies. Nor did they ignore or conceal the weakness they sometimes felt within themselves. Hence, they were very apprehensive when they were told that they would be requited for every bad deed they committed. They shuddered as though they were facing the results here and now. This was their distinctive characteristic: to feel the hereafter as though it were here now, and not merely as something that will eventually, without doubt, come. To them, it was close, not distant. Hence, their anguish at this most serious of warnings.

Imam Ahmad ya ruwaito: "An gaya mini cewa Abu Bakr ya ce wa Manzon Allah ﷺ: Ta yaya kowa zai samu nasara yanzu da aka saukar da wannan ayar: 'Ba zai dace da burinku ba, haka kuma ba zai dace da burin mutanen littattafan da suka gabata ba. Duk wanda ya aikata mugunta zai sami sakamakonta.' Za a biya mu saboda kowace mugun aiki da muke aikatawa?"

Imām Aĥmad relates: “I am told that Abū Bakr said to God’s Messenger: How is anyone to prosper now that this verse has been revealed: ‘It may not accord with your wishful thinking, nor with the wishful thinking of the people of earlier revelations. He who does evil shall be requited for it.’ We will be requited for every bad deed we commit.

Annabi ya ce: "Allah ya gafarta maka, ya Abū Bakr! Ashe ba ka yin rashin lafiya? Ashe ba ka gajiya? Ashe ba ka jin damuwa? Ashe ba ka fuskantar wahala?" Abū Bakr ya amsa da cewa eh, sai Annabi ya ce: "Duk wannan yana cikin ladan ka."ﷺ (Wannan hadisi kuma Al-Ḥākim ya ruwaito shi.)

Wannan magana ta ƙarshe tana ƙunshe da sharhi kan dukkan batun aiki da lada, da kuma tun farko batun imani da kafirci. Wannan sharhi yana bayyana sarai cewa dukkan sammai da ƙasa mallakin Allah ne, wanda ya kewaye abin da ke cikin rayuwa da abin da ke bayanta: "Na Allah ne abin da ke cikin sammai da abin da ke cikin ƙasa; kuma lallai Allah yana kewaye da kowane abu." (Aya ta 126)

The passage concludes with a comment on the whole question of action and reward, as well as the earlier question of faith and disbelief. This comment makes it clear that all the heavens and earth belong to God, who encompasses all that is in life and beyond it: “To God belongs all that is in the heavens and the earth; and indeed God encompasses everything.” (Verse 126)

Sa'ad da aka ambaci tauhidin Ubangiji a cikin Alkur'ani, sau da yawa ana haɗa shi da bayanin cewa dukkan mulki, iko da iko ma Ubangiji shi kaɗai ne yake da su.

When the oneness of the Godhead is mentioned in the Qur’ān, it is often coupled with a mention that all dominion, power and authority also belong to God alone.

Tauhidin Musulunci ba ya tsaya ne kawai ga batun cewa Allah Shi kadai ne. Tauhidi ne mai kyau wanda ya shafi aiki mai tasiri a dukkan duniya, da kuma iko na gaske kuma mai aiki a cikin duniya.

Islamic monotheism does not only relate to God’s being only. It is a positive monotheism which applies to action that influences the whole universe and to real and active authority in the universe as well.

Lokacin da mutum ya fahimci cewa Allah yana da mallakar duk abin da ke cikin sammai da ƙasa, kuma cewa yana kewaye da komai, ta yadda babu abin da zai tsere daga saninsa ko ya fita daga ikonsa, to, yana da kwarin gwiwa mai ƙarfi na amincewa da shi a matsayin Ubangiji ɗaya tilo a cikin halitta. Wannan yana nufin cewa dukan ibada ana miƙa ta ga shi kaɗai, kuma ana neman yardarsa ta hanyar aiwatar da dokokinsa da biyayya ga umarninsa. Wannan ita ce ƙarshe mai ma'ana, domin komai nasa ne, yana ƙarƙashin ikonsa, kuma yana ƙarƙashin kulawarsa.

When a person realises that to God belongs all that is in the heavens and earth, and that He encompasses everything, so that nothing escapes His knowledge or lies beyond His power, he has a strong motivation to acknowledge Him as the only God in the universe. This means that all worship is addressed to Him alone and His pleasure is sought through the implementation of His constitution and by obeying His orders. This is the logical conclusion, for everything belongs to Him, subject to His power and under His watchful eye.

Wasu falsafoli sun yarda cewa Allah ɗaya ne ba shi da abokin tarayya, amma wasu daga cikinsu suna musanta nufinsa, ko saninsa, ko ikonsa, ko mulkinsa, da sauransu. Irin waɗannan ra'ayoyi marasa tushe, waɗanda suke kiran kansu "falsafa", sun yi yawa. Duk da haka, irin wannan akida mara kyau ce, ba ta da wani tasiri a rayuwar mutane, ko ɗabi'unsu da ayyukansu, ko ji da fahimtarsu. Duk fanko ne, ba ya wuce kalmomin da suke amfani da su wajen bayyana kansu.