"Nun. Da alƙalami. Da duk abin da suke rubutawa." (Ayah 1) Surah ta fara da rantsuwa da Allah Mai girma. Rantsuwar tana da harafin nun, da alƙalami, da rubutu. Dangantakar wannan harafi na haruffa da sauran biyun, watau alƙalami da rubutu, a bayyane take. Yayin da Allah ya rantse da waɗannan, Ya ba su muhimmancin da ya dace, yana nuna wannan da gabatar da shi ga al'umma inda koyo ta wannan hanya ba a daraja ta. A gaskiya, rubutu ya yi ƙaranci kuma yana da sauƙi a cikin wannan al'umma, alhali rawar da ya kamata ta taka ta buƙaci wannan ƙwarewa ta bunƙasa kuma ta yaɗu. Wannan ita ce kawai hanyar da ta iya yaɗa addininta da tsare-tsaren da ta shimfiɗa don rayuwar ɗan Adam. Sannan za a buƙace ta ta samar da shugabanci mai hikima ga ɗan Adam. Rubutu babu shakka yana ɗaya daga cikin muhimman abubuwa wajen cika irin waɗannan ayyuka.

“Nun. By the pen. by all they write. ” (Verse 1) The surah begins with an oath by God Almighty. The oath is by the letter nun. the pen and writing. The relationship between this letter of the alphabet and the other two, i.e. the pen and writing, is clear. As God swears by these He gives them due importance, highlighting this and presenting it to a community where learning through this approach was not valued. In fact, writing was very rare and primitive in that community while the role it was destined to play required that such ability develop and become widespread. This was the only way through which it could advocate its faith and the systems it laid down for human life. It would then be required to provide wise leadership for humanity. Writing is no doubt a basic element in fulfilling such tasks.

Wannan magana tana samun tabbaci ne daga gaskiyar cewa farkon wahayin Musulunci ya fara ne da umarni na karatu. "Karanta da sunan Ubangijinka wanda ya halitta — ya halitta mutum daga ɗigon jini. Karanta — kuma Ubangijinka ne Mafi Karimci. Wanda ya koyar da amfani da alƙalami, ya koyar da mutum abin da bai sani ba" (96: 1-5). An bai wa Annabi ﷺ wanda ba ya iya karatu ko rubutu wannan umarni, wanda Allah, cikin hikimarsa mara iyaka, ya so ya zama ba ya iya karatu da rubutu. Duk da haka, wahayin da aka sauko masa ya fara da jaddadawa mai girma kan koyo ta hanyar karatu da rubutu da alƙalami. Wannan muhimmanci kuma ana sake jaddadawa a nan ta hanyar rantsuwa da harafin nun, da alƙalami, da rubutu. Duk wannan ya kamata a fahimce shi a matsayin wani ɓangare na tsarin Allah na raya al'ummar Musulmi da shirya ta domin rawar duniya da Allah ya ba ta.

This point is endorsed by the fact that Islamic revelations started with the order to read: “Read in the name of your Lord who has created— created man out of a germ-cell. Read — for your Lord is the most Bountiful One. Who has taught the use of the pen. taught man what he did not know” (96: 1-5) This instruction was given to the unlettered Prophet, whom God in His infinite wisdom willed to be unable to read and write. Yet the revelations vouchsafed to him began with such emphasis on learning through reading and writing with the pen. This importance is reiterated here by the oath using the letter nun. the pen and the writing. All this should be seen as part of the divine system of cultivating the Muslim community and preparing it for the universal role God assigned to it.

Ga wannan shaida mai girma da daraja mai yawa: "Lallai, kai kana da halaye masu girma" (Aya ta 4). Dukkan duniya tana amsa wannan yabo na musamman ga Annabi ﷺ. Babu marubuci da zai iya bayyana darajar wannan shaida mai girma daga Mahaliccin duniya; babu tunani da zai iya ba ta cikakken kima. Shaida ce daga Allah, bisa ma'aunin kansa, da aka bai wa bawansa, da kalamansa nasa: "Lallai, kai kana da halaye masu girma." Hali mai girma yana da, bisa ma'aunin Allah, daraja ta musamman wadda babu wata halitta da za ta iya tunaninta.

This is followed by a great testimony and abundant honour: “Most certainly, yours is a sublime character? (Verse 4) The whole universe echoes this unique praise of the Prophet. No writer can describe the value of this great testimony by the Creator of the universe; no imagination can give it its worth. It is a testimony by God, according to His own measure, given to His servant, in His own words: “Most certainly, yours is a sublime character A sublime character has, according to Gods measure, its own unique value which no other creature can imagine.

Wannan shaida tana tabbatar da girman Muhammad ﷺ ta hanyoyi da dama. Da farko dai, saboda shaida ce daga Allah da kansa, wadda aka bayar cikin girmansa, kuma duk halittun duniya suka yarda da ita, sama kuma tana maimaita ta.

This testimony confirms Muhammad’s greatness in several ways. First of all, by the fact that it is God’s own testimony, given in His majesty, and appreciated by the whole universe and echoed by everyone on high.

Na biyu, girmansa yana bayyana ne ta hanyar cewa Muhammadu (ﷺ) ya iya karɓar shaidar Allah, ya rayu da ita, kuma ya san wanda ke faɗin ta. Allah Maɗaukaki ne, a cikin cikakken ikonsa da saninsa, wanda ya faɗi hakan. Annabi ya san matsayinsa dangane da irin wannan iko mai girma marar iyaka. Ya iya fahimtar wannan matsayi fiye da kowa. Gaskiyar cewa Muhammadu (ﷺ) ya riƙe matsayinsa da ƙarfi yayin da yake karɓar wannan magana, daga tushenta mai daraja, ba tare da an murkushe shi ba saboda matsin lambar da ta kawo masa, kuma ya kasance cikin natsuwa da daidaito, hujja ce mafi kyau ta girmansa.

Secondly, his greatness is seen by virtue of the fact that Muhammad (peace be upon him) was able to receive God’s testimony, live with it and know who was saying it. It was God Almighty, in His absolute power and knowledge, that stated it. The Prophet knew his own position in relation to such absolutely great power. He could appreciate this position as no one else could. The fact that Muhammad (peace be upon him) held his position firmly as he received this word, from its sublime source, without being crushed by the pressure it brought on him, and that he remained calm and stable is the best evidence of his own greatness.

Muna kuma lura a nan cewa ɓangaren ɗabi'a yana da muhimmanci sosai a ma'aunin Allah. Yana cikin ginshiƙan saƙon Musulunci, kamar yadda yake cikin halayen Annabi ﷺ da kansa. Haƙiƙa, muna ganin matsayinsa mafi girma a cikinsu duka. Ma'ana, ɓangaren shari'a da ɓangaren ilimantarwa na saƙon Musulunci duka suna dogara ne a kan dabi'u na ɗabi'a. Abin da yake kira zuwa gare shi yana mayar da hankali sosai a kan tsarki, tsafta, gaskiya, adalci, jin ƙai, tausayi, alheri, cika alkawari da wa'adi, aikata abin da ake faɗa, da kuma daidaiton ayyuka da niyya da tunani. Yana hana zalunci, rashin gaskiya, yaudara, ɗaukar dukiyar wani ba bisa ƙa'ida ba, take haƙƙoƙi da mutunci na mutane, da kuma yaɗa lalata ta kowace hanya. Dokokinsa an tsara su ne domin kare waɗannan ƙa'idodi da kiyaye ɓangaren ɗabi'a a cikin zukatan mutane da halayensu, da kuma a cikin mu'amalar mutum da iyali, al'umma, da kuma ta ƙasa da ƙasa.

We also note here that the moral element is given considerable weight in Gods measure. It is a fundamental element in the Islamic message, just as it is fundamental in the Prophets own character. Indeed, we note its prominence in both. In fact, both legislative and educational aspects of the Islamic message rely on moral values. The strongest emphasis in what it advocates is laid on purity, cleanliness, honesty, truth, justice, mercy, compassion, kindness, fulfilment of promises and commitments, actions matching words and both consistent with intentions and thoughts. It forbids injustice, dishonesty, cheating, taking other peoples property unlawfully, violating other peoples rights and honour and spreading immorality in any way or form. Its laws are geared to protecting these principles and safeguarding the moral element in peoples consciences and behaviour, as well as in personal, social and international dealings.

Manzon Allah ﷺ ya ce: "An aiko ni da saƙon da ya cika kyawawan halaye." Ta haka ne ya taƙaita manufar saƙonsa. Koyarwarsa tana da daidaito sosai wajen jaddada muhimmancin ɗabi'a da kyawawan halaye. Halayensa da kansa suna ba da hoto mai haske, da kuma misali mai amfani da daraja wanda ya cancanci a rubuta shi a littafin Allah madawwami:

The Prophet says: “I have been given the message that perfects noble morality.” He thus sums up the objective of his message. His teachings are highly consistent in emphasizing the importance of morality and good manners. His own behaviour provides a shining picture as well as a practical noble example that merits a record in Gods eternal book:

"Lalle ne, kai kana bisa halin kirki mai girma" (Ayah ta 4). Don haka Allah yana yabon Manzonsa, da kuma bangaren kyawun dabi'a na sakonsa. Da irin wannan yabo, Allah yana kafa wata dangantaka mai karfi da ke ja duniya zuwa sama. Ya sanya wannan bangare ya zama wanda zukatan muminai, wadanda suke sa ido ga ladansa, suke manne da shi sosai. Ta haka yana bayyana musu dabi'un da yake so su mallaka.

Sannan Allah ya tabbatar wa Manzonsa ﷺ game da abin da zai biyo baya nan gaba, da yadda al'amura za su kasance ga waɗannan kafirai da suka jefa shi da irin waɗannan ƙarairayi. Ya gargaɗe su cewa za a bayyana ainihin halin da suke ciki, kuma a fallasa ƙaryarsu a bainar jama'a.

God then reassures His Messenger about the immediate future and how things will develop with those unbelievers who hurled such lies at him. He warns them that their true situation will be publicized and their falsehood be made public:

Ba da daɗewa ba za ku gani, haka ma za su gani, wane ne daga cikinku yake cikin fitina.

You shall before long see, as they will see, which of you is the one afflicted.

Ubangijinka ya fi sanin wanda ya ɓace daga hanyarsa, kamar yadda yake sanin masu shiryuwa. (Ayoyi 5-7)

Your Lord knows best who has strayed from His path, as He knows the ones who are rightly guided. (Verses 5-7)

Mutumin da aka jarrabawa wanda Allah Ya tabbatar wa Annabi ﷺ cewa za a san shi ga kowa, shi ne wanda ya ɓace daga hanya, ko kuma wanda aka sanya shi cikin jarrabawa da za ta bayyana halin zuciyarsa na gaskiya. Ma'anoni biyu ɗin nan ba su nisa sosai da juna. Wannan alkawari yana ƙarfafa zuciyar Annabi ﷺ da muminai ga saƙonsa, a lokaci guda kuma yana gargadin waɗanda suke adawa da shi suke cin mutuncinsa, ba tare da la'akari da irin hauka da suke danganta masa ba. Mafi yawan yiwuwa, ba su nufin cewa yana da hauka ba, domin sun fahimci cewa hakan ba zai yiwu ba. Wataƙila suna nufin cewa yana da abokan tafiya daga cikin aljannu, waɗanda watakila suna yi masa wahayin kalmomi masu kyau da yake karantawa. Suna cewa kowane mawaƙi yana da wani daga cikin aljannu yana taimaka masa a ƙoƙarinsa. Sai dai wannan ya yi nisa da gaskiyar al'amarin Annabi ﷺ. Haka kuma bai dace da yanayin wahayinsa ba, wanda yake daidai kuma mai gaskiya.

The afflicted person whom God assures the Prophet will be identified to all is the one that has gone astray, or the one subjected to a test that reveals his true condition. The two meanings are not much apart. This promise reassures the Prophet and the believers in his message and at the same time it warns those who oppose and abuse him, regardless of whatever type of madness they attribute to him. Most probably they did not mean that he was insane, because they realized that this could not be the case. They probably meant that he had associates from among the jinn, who perhaps inspired him with the fine words he recited. They used to say that every poet had someone from the jinn assisting their efforts. This was, however, far from the case with the Prophet. Nor does it fit with the nature of his revelations that are both consistent and truthful.

Muhimmancin ɓangaren ɗabi'a an sake jaddada shi a lokacin da aka umarci Manzon Allah ﷺ kada ya bi wani kafiri guda ɗaya. Akwai cikakken jerin munanan halaye marasa kyau na wannan mutum, sannan an yi masa barazanar wulakanci.

The importance of the moral element is again stressed when the Prophet is ordered not to obey one particular unbeliever. We have a full list of the terrible and shameful qualities of this person, who is then threatened with humiliation:

Kada ka kula da duk wani mai rantsuwa mara daraja, mai zance ta baya, mai yawo da labarai na tsegumi, mai hana alheri, mai zalunci, mai zunubi, azzalumi, kuma, sama da duk waɗannan, mai aikata mugunta. Saboda kawai yana da dukiya da 'ya'ya, idan ana karanta masa ayoyinmu, sai ya ce: "Tatsuniyoyin mutanen da suka gabata ne!" Za mu alamta shi a kan hancinsa. (Ayoyi 10-16)

Furthermore, pay no heed to any contemptible swearer, slanderer, going about with defaming tales, hinderer of good, aggressor, sinful, cruel and, on top of all that, given to evil. Just because he has wealth and children, when Our revelations are recited to him, he says, ‘Fables of the ancients!' We shall brand him on the snout. (Verses 10-16)

An ce wannan mutum shi ne al-Walid ibn al-Mughirah, wanda kuma aya mai zuwa a cikin Suratul Muddassir ke nufi: "Ka bar Ni tare da wanda Na halitta shi shi kadai, Na ba shi dukiya mai yawa, da 'ya'ya tare da shi, Na sauwake masa al'amura. Sannan yana sha'awar in kara masa. A'a! Hakika yana adawa da ayoyinmu. Zan dora masa wahala mai tsanani. Ya yi tunani, ya kuma shirya makirci. To, Allah ya la'ance shi, yaya ya shirya! Sake la'ana ta tabbata a kansa, yaya ya shirya! Sannan ya duba, ya kuma yi zane fuska, ya juya baya ya yi girman kai, ya ce: 'Wannan ba komai ba ne face sihirin da aka gada daga zamanin da! Wannan ba komai ba ne face maganar mutum kawai!' Zan jefa shi cikin wuta mai zafi." (74: 11-26) Akwai rahotanni da yawa da ke bayyana yadda al-Walid ya ci gaba da kulla makirci a kan Manzon Allah ﷺ, da adawarsa ga sakon Musulunci, yana kokarin juya mutane daga gare shi. An kuma ruwaito cewa ayoyin wannan sura suna nufin al-Akhnas ibn Shariq, wani daga cikin masu adawa da Manzon Allah ﷺ da tsananin kiyayya. Wannan zagin mutumin, ko al-Walid ne ko al-Akhnas, da kuma gargadin tsanani da aka yi a wata sura, sun isa shaida a kan mummunan rawar da ya taka wajen yakar Manzon Allah ﷺ da sakon Musulunci. Haka nan suna nuna mugun nufinsa da cewa babu alheri a cikinsa.

It is said that this person was al-Walid ibn al-Mughirah, to whom the following passage in Surah 74 also refers: “Leave to me the one I created alone, to whom I have granted vast wealth, and sons by his side, making life smooth and easy for him; yet he greedily desires that I give him more. No! He has set himself stubbornly against Our revelations. I will constrain him to endure a painful uphill climb! He thought and he schemed. Damn him, how he schemed!Again, damn him, how he schemed! He looked around, then he frowned and glared, then he turned his back and gloried in his arrogance, and said, 'This is just sorcery handed down from olden times! This is nothing but the word of a mere mortal!' I will cast him into the scorching fire." (74: 11-26) There are many reports that speak of al-Walids repeated scheming against the Prophet and his opposition to the message of Islam, trying to turn people away from it. It is also reported that the verses in the present surah refer to al-Akhnas ibn Shariq, another of the Prophet’s determined opponents. The present denunciation of the man, whether he was al-Walid or al-Akhnas, and the stern warnings given in the other surah, suffice as evidence of this persons wicked role in the fight against the Prophet and the Islamic message. They also indicate his evil intentions and that he was devoid of all goodness.

Sai kuma ana tunatarwa game da sakamakon kwadayi da kin biyan haƙƙin wasu mutane. Wannan magana ce ga wasu mutane da suka mallaki wani lambu. Da alama labarin nan sananne ne ga Larabawan da Alƙur'ani ya yi wa magana. Tunatarwar ta bayyana a fili cewa abin da mutane suke da shi na dukiya da 'ya'ya kawai hanya ce ta jarrabawa a gare su, kamar yadda aka jarrabi mutanen lambun. Sakamakon irin waɗannan jarrabawoyi duka babu makawa zai bayyana.

A reminder of the outcome of the greed and denial of other peoples rights then follows. This in a reference to a group of people who owned a garden. It seems that the story was well known to the Arabs addressed by the Qur’an. The reminder makes it clear that what people have of wealth and children is only a means to test them, in the same way as the people of the garden were put to trial. The result of all such tests will inevitably be revealed:

Mun jarrabe su kamar yadda Muka jarraba masu gonar nan, lokacin da suka yi rantsuwa cewa za su girbe 'ya'yan itatuwanta da safe, ba tare da sun ce "In Sha Allahu" ba. Sai wani bala'i daga Ubangijinka ya afka wa gonar yayin da suke barci, har da safe ta zama tsirara, ta zama kamar an yanka ta. Da safiya suka kira juna suna cewa: 'Ku tafi da wuri zuwa gonarku idan kuna son girbe dukkan 'ya'yan itacen.' Sai suka tafi suna raɗa wa juna cewa: "Kada wani miskini ya shiga gonar yau." Suka tafi da sassafe, suna masu ƙudiri a kan manufarsu. Lokacin da suka gan ta, suka ce: "Lallai mun ɓata hanya! A'a, mun halaka baki ɗaya." Mafi hikimar cikinsu ya ce: "Ban fada muku ba, 'Ba za ku tsarkake Allah ba?'" Suka ce: "Tsarki ya tabbata ga Ubangijinmu! Lallai mu mun kasance azzalumai." Sai suka juya wa juna suna zargin juna. Suka ce: ...

We try them as We tried the owners of a certain garden, who vowed that they would harvest its fruits on the morrow, and made no allowance. A visitation from your Lord came upon that garden while they were asleep, so that by morning it was stripped bare and looked desolate. At daybreak they called out to one another: ‘Go early to your tilth if you wish to gather all its fruits.9 So they went off, whispering to one another, "Make sure that no needy person enters the garden today. "Early they went, strongly bent on their purpose. When they saw it, they exclaimed: Surely we have lost our way! No! We are utterly ruined.9 The wisest among them said, 'Did I not tell you, “Will you not extol God's limitless glory?”" They said, 'Limitless in His glory is our Lord! Truly, we were doing wrong." Then they turned upon each other with mutual reproach. They said:

"Kaiton mu! Mun aikata babban zalunci. Watakila Ubangijinmu zai ba mu wani abu mafi alheri a madadinsa. Zuwa ga Ubangijinmu muke juyowa da fata." Irin wannan azaba ce a rayuwar nan, amma lallai azabar lahira ta fi girma, idan dai da sun sani.

A wannan lokaci, surar tana gabatar musu da wata hujja mai sauƙi kuma bayyananniya, tana ƙalubalantar su, tana jefa musu tambaya bayan tambaya, a kan al'amuran da amsarsu ɗaya ce kawai. Tana gargaɗe su, tana nuna musu wani yanayi mai ban tsoro na rayuwa ta gaba, kuma tana barazanar cewa, a cikin wannan rayuwa ta yanzu, za su iya fuskantar yaƙi da Allah Maɗaukakin Sarki.

At this point, the surah puts a simple, uncomplicated argument to them, challenging them, putting to them one question after another, on matters that can have only one answer. It warns them, showing them a fearsome scene of the life to come, and threatens them that, in this present life, they could face a war against God Almighty:

Shin zamu yi wa masu mika kai ga Allah kamar yadda zamu yi wa masu laifi? Me ya same ku? Ta yaya kuke yanke hukunci? Ko kuna da wani littafi daga Allah da kuke karatu a cikinsa, cewa za ku sami duk abin da kuka zaɓa? Ko kuma kun karɓi rantsuwoyi masu ɗaure Mu har zuwa Ranar Alqiyama, cewa za ku sami duk abin da kuka yanke wa kanku? Ka tambaye su, wane daga cikinsu ne zai tabbatar da hakan? Ko kuma suna da abokan tarayya? To, su kawo abokan tarayyarsu, idan abin da suke faɗa gaskiya ne. A ranar da al'amura za su yi tsanani, za a kira su su yi sujada, amma ba za su iya ba. Idanunsu za su yi ƙasa, wulakanci zai lulluɓe su. An kira su zuwa sujada tun suna cikin koshin lafiya, amma sun ƙi. Saboda haka, ka bar wa Ni waɗanda suka ƙaryata wannan saƙo. Za Mu kai su ga halaka a hankali-hankali, ta hanyoyin da ba su sani ba. Zan ba su dama mai tsawo, domin shirina yana da ƙarfi ƙwarai. Ko kai, ya Annabi, kana neman lada daga gare su, har su ji nauyin bashi? Ko kuwa suna da ilimin gaibu, har su rubuta shi?

Should We treat those who submit themselves to Us as We treat the guilty? What is the matter with you? On what basis do you judge? Or have you a divine book which you study, and in which you find that you shall have all that you choose? Or have you received solemn oaths, binding on Us till the Day of Resurrection, that you will get whatever you yourselves decide? Ask them which of them will vouch for this. Or have they partners? Let them produce their partners, if what they say is true. On the day when matters become so dire, they will be asked to prostrate themselves, but they will not be able to do so. Their eyes will be downcast, with ignominy overwhelming them. They were invited to prostrate themselves when they were safe. Therefore, leave to Me those who deny this revelation. We shall bring them low, step by step, in ways beyond their knowledge. I will allow them more time: My scheme is truly firm. Do you [Prophet] demand a payment from them [and so they fear] that they would be burdened with debt? Do they have knowledge of the hidden reality so that they can write it down?

(Ayoyi 35—47)

(Verses 35—47)

Wata magana mai ban mamaki: "Ku bar Ni da waɗanda suka ƙaryata wannan saƙon wahayi?

A remarkable statement, “Leave to Me those who deny this revelation?

…yana ɗauke da barazana mai tsanani. Bayan haka sai kuma bayanin yadda yaƙi yake tsakanin Allah da maƙiyansa. Tare da waɗannan jimloli guda biyu, a bayyane yake cewa Manzon Allah ﷺ da muminai ba su da wani rabo a yaƙin tsakanin imani da kafirci, gaskiya da ƙarya. Wannan gaskiya ne, ko da yake Manzon Allah ﷺ da muminai na iya tunanin cewa suna da wata gaskiyar rawa da za su taka a wannan yaƙi. Duk wata rawa da suke takawa, idan Allah ya ba su dama, sashe ne kawai na nufin Allah a yaƙinsa da maƙiyansa. Su kayan aiki ne kawai, wanda Allah zai iya amfani da su ko kuma bai yi amfani da su ba. A kowane hali, Allah yana yin abin da yake so. A duka halayen biyu, shi ne yake jagorantar yaƙin bisa dokokinsa da yake tabbatarwa yadda ya ga dama.

carries with it a terrible threat. It is then followed by an outline of the battle between God and His enemies. Together, the two statements make it clear that the Prophet and the believers have no part in the battle between faith and unfaith, truth and falsehood. This is indeed true, even though the Prophet and the believers may think that they have a genuine role to play in this battle. Whatever role they do play, when God so facilitates it for them, is only a part of Gods will in His battle against His enemies. They arc merely a tool, which God may or may not use. In either case, He does what He wants to do. In both cases, it is He who conducts the battle according to His laws ascertained as He chooses.

Wannan magana an saukar da ita ne a lokacin da Annabi da sahabbansa suke har yanzu a Makkah, a matsayin ƙaramar tawaga da ba ta iya yin abubuwa da yawa ba. Saboda haka, ta zama ƙarfafawa ga waɗancan raunana da ke shan zalunci, kuma ta sa tsoro a zukatan waɗanda suke ganin su masu ƙarfi ne, masu dukiya mai yawa a hannunsu. A Madinah kuwa, yanayin ya canja gaba ɗaya. Allah ya so a lokacin cewa muminai su taka muhimmiyar rawa a yaƙi. Amma a lokaci guda, Ya sake maimaita abin da Ya riga ya faɗa a baya, lokacin da suke a Makkah, raunana kuma marasa taimako. Sa'ad da suka samu nasara mai girma a Badr, Ya ce musu: “Ba ku ne kuka kashe su ba, sai dai Allah ne ya kashe su. Sa'ad da ka jefa [dunƙulen yashi], ba kai ne ka jefa ba, sai dai Allah ne ya jefa, domin Ya jarraba muminai da jarrabawa mai kyau daga gare Shi. Lallai Allah Mai ji ne, Masani ne.” (8: 17)

This statement was revealed when the Prophet and his followers were still in Makkah, a small minority unable to do much. Hence, it served as reassurance to those weak elements suffering persecution, and it struck fear in the hearts of those who thought they were powerful, having much at their disposal. In MadTnah, the situation completely changed. God willed then that the believers should play a prominent role in the battle. Yet at the same time, He also reiterated what He had said earlier, when they were in Makkah, weak and helpless. When they achieved their resounding victory at Badr, He said to them: “It was not you who slew them, but it was God who slew them. When you threw [a handful of dust], it was not your act, but God's, so that He might put the believers through a fair test of His own making. Indeed, God hears all and knows all? (8: 17)

Yanzu an umurci Annabi da ya yi haƙuri a cikin wahala. Ya ci gaba da ƙoƙarinsa wajen isar da saƙonsa, ya kuma fuskanci dukkan cikas, ciki har da karkatattun tunanin mutane, cutarwar da suke yi masa, da ƙin gaskiyar da suke yi. Dole ne ya ci gaba da haƙuri a fuskantar wannan wahala har sai Allah ya yi hukunci yadda Yake so, a lokacin da Yake zaɓa. Ana tunatar da Annabi a nan game da labarin wani ɗan'uwansa annabi da ya rayu a zamanin dā. Wannan annabi ya yi saurin fushi, ya gaji da duk wannan adawa. Da ba don alherin Allah ya same shi ba, da an bar shi cikin halin wulakanci.

Now the Prophet is directed to remain patient in adversity. He should persevere in his efforts to deliver his message, and face all obstacles including peoples twisted minds, the harm they cause him and their denial of the truth. He must remain patient facing all this adversity until God judges as He pleases at the time of His choice. The Prophet is here reminded of the experience of a brother of his who lived in former times. That prophet was impatient and felt fed up with all the opposition. Had he not been granted Gods grace, he would have been left in a state of disgrace:

Saboda haka ka jira hukuncin Ubangijinka da haƙuri; kada ka zama kamar mutumin nan na cikin kifi, wanda ya yi kira cikin baƙin ciki. Da ba don alherin Ubangijinsa ya riske shi ba, da an jefar da shi a wannan busasshiyar gaɓa cikin wulakanci. Amma Ubangijinsa ya zaɓe shi, ya sanya shi ɗaya daga cikin salihai. (Ayoyi 48-50)

So, await in patience your Lord's judgement; and do not be like the man in the whale who called out in distress. Had not grace from his Lord reached him, he would have been left upon that barren shore in a state of disgrace. His Lord, however, chose him and made him one of the righteous. (Verses 48-50)

Mutumin da yake cikin kifi shi ne Annabi Yunus, kamar yadda aka ambata a Surah 37. Allah yana tunatar da Annabi Muhammad ﷺ, wanda shi ne na ƙarshe daga cikin dukan annabawa, game da abin da ya faru da Yunus domin ya amfana da shi. Dukan annabawa sun riga Muhammad ﷺ, kuma shi, wanda aka ɗora masa aikin isar da saƙon ƙarshe na Allah ga dukan mutane, ya kamata ya amfana da duk abubuwan da suka faru da su. Aikinsa ba shi ne ya yi magana da wata kabila, gari ko al'umma ta musamman ba, sai dai ya isar da saƙon Allah ga dukan al'ummomi da dukan zamani. Misalinsa ya kamata ya zama shiriya gare su duka. Saboda haka ya kamata ya kafa wata hanyar rayuwa da za ta ci gaba da dacewa da bukatun dukan mutane, a cikin dukan yanayi da dukan hali, duk da cewa kowace rana tana kawo wani sabon abu.

The man in the whale was the Prophet Jonah, as mentioned in Surah 37. God reminds the Prophet Muhammad, the last of all prophets, of Jonahs experience so that he can benefit by it. All prophets preceded Muhammad and he, the one charged with delivering Gods final message to all mankind, should benefit from all their experiences. His task is not to address a particular tribe, town or nation, but to put God’s message to all communities and all generations. His example should provide guidance for them all. Thus he should set a code of living that remains suitable for all mankind’s needs, in all situations and all conditions, despite the fact that every day brings something new.

Surah ta ƙare da wani hoto na kafirai yadda suka karɓi kiran Annabi ﷺ. Suna cike da ƙiyayya da kullin zuciya, wanda ake gani a yadda suke kallonsa kamar suna so su kawar da shi. Alƙur'ani ya ba da mafi kyawun bayanin yadda suke kallo:

The surah concludes with an image of the unbelievers as they received the Prophet’s call. They are full of hatred and grudges shown in the way they look at him as though they want to do away with him. The Qur’an gives the best description of their looks:

Kafirai kusan sun kife ka da idanunsu idan sun ji wannan Tunatarwa, suna cewa, "Lallai shi mahaukaci ne."

The unbelievers well-nigh trip you up with their eyes when they hear this reminder. They say, 'He is surely mad' (Verse 51)

Har kusa suke iya sa Annabi ya rasa daidaiton ƙafafunsa ya yi tuntuɓe. Hoto ne mai ban mamaki da ke bayyana ƙiyayyar da ke cikin waɗannan kallo masu tafasa da fushi. Baya ga waɗannan kallo cike da ƙiyayya, akwai kuma zargin ƙarya da suke yi: "Suna cewa: Lallai shi mahaukaci ne?" (Aya ta 51) Wannan hoton an ɗauke shi ne daga wani yanayi na jawabi a fili, lokacin da ake gabatar da saƙon a bayyane ga mutane kuma ana kiransu su karɓe shi. Ba zai yiwu ya kasance a wani wuri ba face wurin taro a fili, inda wasu daga cikin masu adawa mafi taurin kai suke, suna mayar da martani da irin waɗannan kallo da ke nuna ƙiyayya mai zurfi.

Their looks almost affect the Prophets feet so as to make him lose his balance and trip. It is a superb image describing the hatred embedded in these looks that boil with anger. Added to these hateful looks is their false allegation: “They say: He is surely mad? (Verse 51) The image is taken from a scene of public address when the message is openly presented to people and they are called upon to accept it. It cannot be anywhere other than a public place where some of the most determined opponents are present, reacting with such looks that reflect a deep-seated hatred.

Sharhin ƙarshe a cikin surar yana cewa: "Amma wannan ba komai ba ne face tunatarwa ga dukan mutane." (Aya ta 52) Irin wannan tunatarwa ba za a iya gabatar da ita daga wani mahaukaci ba. Allah yana faɗin gaskiya, alhali ƙarya tana fitowa daga masu ƙage, masu ƙirƙirar abubuwa.

The final comment in the surah says: “Yet it is but a reminder to all mankind? (Verse 52) Such a reminder cannot be presented by a madman. God tells the truth, while falsehood emanates from lying fabricators.

Muna kammala sharhinmu ta hanyar jaddada jumlar nan, "ga dukkan mutane", wadda aka yi amfani da ita a karshen surar. Ya kamata mu tuna cewa wannan wahayi ya zo ne a Makka, a farkon fara Musulunci, lokacin da aka mayar da sakon da musun wuya, kuma Manzon Allah ﷺ ya fuskanci kallon kiyayya irin wannan, lokacin da kafirai ke yakar sa da dukkan karfinsu. A wannan lokaci mai wahala na rayuwar sakon, Musulunci ya bayyana cewa sakonsa na duniya ne baki daya.