Wannan sūrah an saukar da ita a Makka, a lokacin da Musulmi ƙaramar tsiraru ce mara iko, yayin da masu bautar gumaka ke cikakken iko da mulki, dukiya, matsayi da hukunci. A cikin wannan yanayi, sūrah ta kafa ainihin ma'auni na daraja da iko: ta bayyana a fili cewa akwai iko ɗaya tak na gaskiya a cikin halitta, wato na God, kuma akwai daraja ɗaya tak ta gaskiya, wato imani. Duk wanda ya sami goyon bayan God ba ya bukatar tsoro, ko da ya rasa ƙarfin abin duniya, kuma wanda God ya yi wa adawa ba zai ji zaman lafiya ko tsaro ba, ko da yana da dukkan nau'o'in ƙarfin abin duniya. Mutumin da ya riƙe darajar imani yana jin dukkan alheri, alhali wanda ba shi da ita ba zai amfana da komai ba.

This sūrah was revealed in Makkah, at a time when the Muslims were a small minority without power, while the idolaters were in full control of power, wealth, position and authority. In this context, the sūrah establishes the true standard of values and power: it clearly states that there is only one true power in the universe, God’s, and only one true value, faith. Whoever enjoys God’s support need have no fear, even though he may be bereft of material power, and whomever God opposes can enjoy neither peace nor security even though he may be in possession of all types of material power. A person who enshrines the value of faith enjoys every good thing, whilst the one who lacks it will not reap any benefit whatsoever.

Jigon surar ya tattauna al'amura da suka shafi Musa da Fir'auna, kuma ya kammala da bayanai game da Qārūn [ko Korah] da yadda ya yi da mutanen Musa.

The corpus of the sūrah deals with aspects pertaining to Moses and Pharaoh, and concludes with details about Qārūn [or Korah] and his treatment of Moses’ people.

Hadisin farko a cikin labaran biyu yana magana ne game da iko da mulki, yana nuna Fir'auna, azzalumi mai tsananin zalunci, yana lura da duk wata barazana. Sai kuma Musa, jariri mai shayarwa wanda babu iko ko mafaka a tare da shi. Fir'auna ya ɗaukaka kansa, yana mulki da raba mutane zuwa sassa da aji-aji, yana zalunci Banu Isra'ila, yana kashe mazajensu yana barin matansu da rai, yana sa ido sosai don kada su aikata wani abu da zai zama kwace ikonsa. Amma duk ƙarfinsa da matakan kariyarsa ba su amfana da komai ba a kan wani ƙaramin yaro wanda wani iko na gaskiya, shi kaɗai ne mai kare daga dukkan sharri, ya kula da shi. Lallai wannan iko yana ƙalubalantar Fir'auna a fili, yana jefa yaron a cikin cinyarsa, yana sanya shi a cikin fadar Fir'auna da kansa domin matarsa ta lallasheshi, yayin da shi kuwa yana tsaye, ba zai iya yin komai a kan Musa ba. Akasin haka, yana aikata da hannayensa abin da ke kawo hallaka tasa.

The first of these two stories tackles power and authority, showing Pharaoh, a ruthless tyrant, alert to any source of danger. Then, there is Moses, a suckling baby with neither power nor shelter. Pharaoh had exalted himself, ruling over and dividing people into sections and classes, persecuting the Children of Israel, slaying their men and sparing their women, watching carefully lest they should do anything that might constitute a usurpation of his control. Yet all his might and precautions were of little avail against a little child who was cared for by the only real power that protects from all evil. Indeed this power challenges Pharaoh openly, throwing the child into his own lap, placing him in Pharaoh’s own palace so as to be doted upon by his own wife, while he stands by, unable to do anything against Moses. On the contrary, he does with his own hands what brings about his downfall.

Labarin na biyu yana nuna darajar dukiya, kamar yadda yake nuna darajar ilimi. Dukiya ta jawo hankalin kowa yayin da suke kallon Qārūn yana yawo cikin kayan adonsa iri-iri. Yana da dukiya mai yawa har ta kai ana bukatar wata jama'a ta mazan karfi kawai don dauke makullan wadannan taskoki, aikin da zai gajiyar da su sosai. Haka kuma, Qārūn yana da ilimi wanda ya yi tunanin shi ne ya kawo masa wannan dukiya. Duk da haka, wadanda aka ba su ilimi na gaskiya a cikin jama'arsa ba su yi sihiri da irin wannan dukiya ba. Sun nemi ladan God, suna sane da cewa wannan ya fi kyau sosai kuma ya fi dorewa. Sai ikon God ya shiga tsakani, ya nutsar da shi da iyalansa cikin kasa, yana nuna wa masu kallo cewa dukiya da ilimi ba su amfani Qārūn ko kadan. Shiga tsakanin Allah a nan kai tsaye ne, kamar yadda yake a game da Fir'auna lokacin da shi da sojojinsa suka nutse a cikin teku.

The second story demonstrates the value of wealth, as also the value of knowledge. Wealth occupied everyone’s attention as they watched Qārūn strutting about in his various adornments. He possessed such enormous treasures that just to carry the keys of these treasures required a whole group of strong men, who would find the task very tiring. What is more, Qārūn also had knowledge which he thought to have brought him all this wealth. Yet those endowed with true knowledge among his people were not bewitched by such wealth. They looked to God’s reward, knowing that this is infinitely better and more lasting. Then God’s power intervened sinking him and his household into the earth, showing beholders that neither wealth nor knowledge were of any avail to Qārūn. The intervention here is direct just as it is with Pharaoh when he and his troops were drowned in the sea.

Duka Fir'auna da Qārūn sun ɗaukaka kansu, suna zaluntar Banu Isrā'īl:

Both Pharaoh and Qārūn exalted themselves, tyrannizing the Children of Israel:

ɗaya da ƙarfin iko da ƙarfi, ɗayan kuwa da ƙarfin dukiya. Ƙarshen ya zama ɗaya a dukan biyun: ɗaya ƙasa ta haɗiye shi, ɗayan kuwa aka nutsar da shi a teku. A dukan lokutan biyu, ba mu ga wani ƙarfi da zai iya tsayayya da ikon Allah ba, wanda ya shiga tsakani don ya kawo ƙarshen zalunci da rashin adalci. Labarun biyu a fili suke nuna cewa idan mugunta da ɓarna suka bayyana, alhali kuma masu kyau da adalai suka zama kamar ba su da ƙarfi, to God Mai Iko Duka yana shiga tsakani kai tsaye kuma a fili don ya kawo ƙarshen dukan wannan.9

one with the brute force of authority, the other with financial might. The end was the same in both instances: one was swallowed by the earth, the other was drowned in the sea. In neither case do we see any opposing force capable of resisting God’s direct power that intervened to put an end to tyranny and injustice. The two stories clearly show that when evil and corruption are manifest, while those who are good and righteous appear powerless, God Almighty intervenes directly and openly to put an end to it all.9

Tsakanin labarai biyun, surar tana kai mushrikai zagaye biyu ko fiye da haka, tana bude musu idanu game da muhimmancin wadannan labarai, tana kuma karkatar da hankalinsu zuwa wasu daga cikin alamomin Allah da ke cikin halitta, da kuma makomar al'ummomin da suka gabata, ko wasu al'amura daga Ranar Kiyama. Duk wadannan suna tabbatar da darasin da ke cikin labaran, suna kuma tabbatar da dokar Allah wadda ba ta canzawa.

In between the two stories, the sūrah takes the idolaters on a couple of rounds opening their eyes to the significance of these narrations and directs their attention to some of God’s signs that are present in the universe, as also the fate of past communities or scenes from the Day of Judgement. All these endorse the moral of the stories and confirm God’s unalterable law.

Kāfirai suna cewa wa Annabi: "Idan mun bi shiriya tare da kai, za a kwashe mu daga ƙasarmu." (Aya ta 57) Ta haka ne suka tabbatar da ƙin saƙon Annabi bisa dalilin cewa mutane za su kwashe su daga ƙasarsu idan suka canja tsoffin imaninsu. A wata ma'ana, suna so su tabbatar da cewa mutane za su ci gaba da girmama su da ba su daraja, domin su ne masu kula da Masallaci Mai Alfarma. Allah ya ba da labarin Musa da Fir'auna a nan, yana nuna waɗanne mutane ne ke jin tsaro, da waɗanda ke fuskantar tsoro mai yawa. Yana gaya musu cewa a ƙarƙashin kariyar Allah ne kawai mutane za su iya jin tsaro da gaske, ko da yake yanayinsu na iya nuna akasin haka. Tsoro kuwa ba shi da irin wannan kariya, ko da yake yana iya zama kamar tsaro yana nan gaba ɗaya. An danganta labarin Ƙārūn da wannan gaskiyar ta asali don tabbatar da ita ta wata hanya daban.

The unbelievers used to say to the Prophet: “If we were to follow the guidance along with you, we would be torn away from our land.” (Verse 57) In this way, they justified their rejection of the Prophet’s message on the basis that people would tear them away from their land if they changed their old beliefs. In other words, they wanted to ensure that people still held them in awe and reverence as they were the custodians of the Sacred Mosque. God relates here the stories of Moses and Pharaoh showing which people enjoy security and which experience overwhelming fear. It tells them that it is only under God’s protection that people can truly feel secure even though their situation may appear otherwise. Fear, however, lacks such protection even though it may seem that security is fully present. Qārūn’s story is related to confirm this basic truth in a different way.

Amsar kafirai an ba su amsa kamar haka: "Ashe ba mu ba su wuri mai aminci, wanda ake kawo 'ya'yan kowane abu zuwa gare shi, a matsayin arziki daga wurinmu ba? Amma yawancinsu ba su sani ba." (Aya ta 57) Wannan tunatarwa ce cewa Allah ne ya ba su tsaro, ya sanya Dakin Alfarma a kusa da gidajensu. Shi ne ya ba su aminci, kuma shi ne zai iya cire musu shi cikin sauki. Biyo bayan haka akwai gargadi game da girman kai da rashin godiya: "Nawa ne al'ummar da suka yi alfahari da rayuwarsu [ta jin dadi da yalwa] da muka hallaka? Gidajen da suka bari sun kusan zama ba kowa a ciki. Mu ne kadai magada." (Aya ta 58)

The unbelievers’ stance is answered as follows: “Have We not given them a secure sanctuary to which are brought the fruits of all things, as a provision from Us? But most of them have no knowledge.” (Verse 57) This is a reminder that it is God who has provided them with security, appointing the Sacred House in their own vicinity. It is He who has extended security to them and it is He who can easily deprive them of it. This is followed by a warning against arrogance and ungratefulness: “How many a community that exulted in its life [of ease and plenty] have We destroyed. The dwellings they left behind were but scarcely inhabited. It is We who are the only heirs.” (Verse 58)

Sūratu ta sa'an nan ta bayyana musu cewa an riga an gargaɗe su tun da an aiko musu da manzon Allah... Note: the rules say the original's "God" must be written as the Hausa word for God, never "Allah". Sūratu ta sa'an nan ta bayyana musu cewa an riga an gargaɗe su tun da an aiko musu da manzon Ubangiji. Dokar Ubangiji koyaushe tana nan cewa ana halakar da mutane idan suka ci gaba da tafiya a cikin ɓatansu bayan an gargaɗe su haka: "Ubangijinka bai taɓa halakar da wata al'umma ba sai ya aiko musu da manzo da zai karanta musu ayoyinmu. Ba mu taɓa halakar da wata al'umma ba sai dai idan mutanenta sun ƙudura cikin aikata zalunci." (Aya ta 59)

The sūrah then makes it clear to them that they have already been warned when a messenger of God has been sent to them. God’s law has always been that people are destroyed if they persist in their erring ways once they have been so warned: “Your Lord would never destroy a community without first sending them a messenger who would recite to them Our revelations. Never would We destroy a community unless its people are intent on wrongdoing.” (Verse 59)

Wannan yana biye da wani yanayi daga Ranar Alkiyama, lokacin da suke tsaye su kadai, bayan wadancan halittu da suka yi ikirarin cewa abokan tarayya ne ga Allah sun kore su a fili. Ta haka ana sa su fahimci irin azabar da za su fuskanta a Ranar Alkiyama, bayan an riga an azabtar da su a wannan duniya. Yana sake nuna musu inda tsaro yake da kuma abin da ke haifar da tsoro. Note: The rules require "God" rather than "Allah" in the translation, so the correct rendering is below. Wannan yana biye da wani yanayi daga Ranar Alkiyama, lokacin da suke tsaye su kadai, bayan wadancan halittu da suka yi ikirarin cewa abokan tarayya ne ga Ubangiji sun kore su a fili. Ta haka ana sa su fahimci irin azabar da za su fuskanta a Ranar Alkiyama, bayan an riga an azabtar da su a wannan duniya. Yana sake nuna musu inda tsaro yake da kuma abin da ke haifar da tsoro.

This is followed by a scene from the Day of Judgement when they stand alone, having been publicly disowned by those beings whom they alleged to be God’s partners. Thus they are made to realize what punishment they will incur on the Day of Judgement, after they have also been punished in this life. It tells them again where security lies and what brings fear.

Surah ta ƙare da alkawarin Allah ga Manzonsa yayin da mushrikai suka fitar da shi daga Makka. Wannan alkawari ya bayyana sarai cewa Allah, wanda ya ba shi wannan saƙon Alƙur'ani kuma ya ƙayyade ayyukan da ke tattare da wannan aiki, tabbas zai sa ya koma garinsa, yana ba shi goyon baya a kan shirka da masu bautar gumaka. Allah ya yi masa falala da wannan saƙo wanda bai taɓa nufin samunsa ba.

The sūrah concludes with God’s promise to His Messenger as he is driven out of Makkah by the idolaters. This promise makes it clear that God, who has assigned to him this Qur’ānic message and defined the duties involved in his assignment, will surely facilitate his return to his home town, giving him support against idolatry and idolaters. God had favoured him with the message to which he had never aspired.

Lalle zai ba shi goyon baya tabbas, ya mayar da shi birnin da aka fitar da shi daga cikinsa. Labarun da aka ba da labarinsu a cikin wannan sura suna tabbatar da wannan alkawari. Musa ya koma ƙasar nan da kansa wadda ya gudu daga cikinta saboda tsoron rayuwarsa. Lokacin da ya koma, na ɗan gajeren lokaci ne kawai. Ya sake barin ta, amma wannan karon tare da Banu Isra'ila. Ta haka aka ceci Isra'ilawa, yayin da Fir'auna ya fuskanci ƙarshensa na wulakanci.

He will certainly give him support and return him to the city from which he was driven out. The stories related in this sūrah endorse this promise. Moses returned to the very land from which he fled in fear for his life. When he returned it was but for a relatively short time. He once again left, only this time with the Children of Israel. In this way, the Israelites were saved whilst Pharaoh met his humiliating fate.

Bayanin ƙarshe a cikin sūratin ya kuma tabbatar da alkawarin Allah: "Kada ku kira wani abin bautawa tare da Allah. Babu abin bautawa sai Shi. Komai zai lalace sai Shi kaɗai. Hukunci yana hannunSa, kuma zuwa gare Shi za a mayar da ku duka." (Aya ta 88)

The final note in the sūrah also seals God’s promise: “Never call on any deity side by side with God. There is no deity other than Him. Everything is bound to perish except Himself. With Him rests all judgement, and to Him you all shall return.” (Verse 88)

Haka dai, a takaice, jigo da muhimmancin wannan surah ke nan. Ana bayaninsa a matakai huɗu:

Such is, in a nutshell, the sūrah’s theme and import. This is outlined in four phases:

Labarin Musa, sharhin da ke biye da shi, labarin Qārūn, da wannan alkawari na ƙarshe.

Moses’ story, the comments that follow it, Qārūn’s story and this final promise.