Sūratu ta ba da labarunta, kuma ta yi sharhinta kai tsaye a kan su duka biyun. Yanzu tana juyawa zuwa ga Annabi da ƙaramar ƙungiyar muminai da suka bi shi tun yana har yanzu a Makkah. Wannan jawabi an yi shi ne a lokacin da aka kora Annabi daga garinsu, mutanensa na bin sa suna son kashe shi, kuma bai riga ya isa sabon sansaninsa ba, Madinah. Yana al-Juĥfah, kusa da Makkah inda haɗari ya yi matuƙar kusa. Idanunsa suna komawa akai-akai zuwa garinsu wanda yake ƙaunarsa sosai. Bai bar shi ba sai saboda manufar saƙonsa. In ba haka ba, Makkah ita ce wurin da ya shafe dukkan rayuwarsa, wurin tunaninsa, kuma inda danginsa suke zaune. ﷺ
The sūrah has told its stories and given its direct comments on them both. Now it addresses the Prophet and the small band of believers who followed him when he was still in Makkah. This address is made when the Prophet had been driven out of his home town, was being chased by his people who wanted to kill him, and had not yet reached his new base, Madinah. He was at al-Juĥfah, close to Makkah where the danger was very close. His eyes frequently turned to his home town which he so dearly loved. He only left it for the sake of his message. Otherwise, Makkah was the place where he had spent all his life, the place of his memories, and where his relatives lived.
A cikin wannan mawuyacin hali, an ce masa: "Lalle wanda ya wajabta maka Alƙur'ani, to lalle zai mayar da kai zuwa wurin komawa." (Aya ta 85)
Allah, wanda ya ba ka Alƙur'ani da aikin isar da saƙonsa, ba zai yashe ka ba, ko ya bari kafirai su kore ka daga wurinka da garinka. Ba zai bar su su tilasta maka nufinsu ba, ko su zalunci muminai da kai. Ya wajabta maka Alƙur'ani ne domin ya ba ka goyon baya ta hanyarsa a lokacin da Yake ganin dacewa. Idan an kore ka yau, aka bi ka ta kowace hanya, tabbas za ka koma da goyon baya mafi girma.
In this desperate situation he is told: “He who has made the Qur’ān binding on you will surely bring you back to the place of return.” (Verse 85) God, who has given you the Qur’ān and the task of delivering His message will not abandon you, or allow the unbelievers to chase you out of your place and home town. He will not allow them to impose their will on you or to oppress the believers with you. He has made the Qur’ān binding on you so as to give you support through it at the time He judges to be right. If you are driven out today and being chased in all directions, you will certainly return with larger support.
Allah ba, a cikin hikimarsa mara iyaka, ya yanke shawarar ba Muhammadu, bawansa, wannan alkawari na gaskiya a lokacin wahala haka, domin ya ci gaba da tafarkinsa cikin ta'aziyya, da kwarin gwiwa, da samun nutsuwa ta alkawarin Allah. Ba ya hasashen ko kaɗan cewa alkawarin Allah ba zai cika ba.
God, in His infinite wisdom, decided to give Muhammad, His servant, this true promise at such a stressful time, so that he could go along his way comforted, confident and reassured by God’s promise. He does not entertain the slightest doubt that God’s promise will come true.
Lalle, alkawarin Allah ya shafi duk waɗanda suke bin wannan hanya. Duk wanda ya sha wahala da tsanani saboda Allah, ya kuma jure hakan da haƙuri da juriya, a ƙarshe za a ba shi taimako a kan azzalumai. Allah zai ɗauki yaƙin a madadinsu idan sun bayar da duk abin da za su iya a cikin cika aikinsu.
Indeed, God’s promise applies to all those who follow the same way. Anyone who suffers hardship and adversity for God’s sake and bears this with patience and perseverance will ultimately be given support against the oppressors. God will take over the battle on their behalf when they have given all that they can in fulfilment of their duty.
“Wanda ya wajabta maka Alƙur’ani, zai mayar da kai zuwa wurin komawa tabbas.” (Ayah 85) Ya taɓa mayar da Musa zuwa ƙasar da ya gudu daga cikinta, kuma da dawowarsa ya ceci al’umma da aka zalunta, ya halakar da Fir’auna da manyan mutanensa. Masu tsoron Allah ne a ƙarshe suka yi nasara. Saboda haka, kai ma, Muhammad ﷺ, ka ci gaba da tafarkinka, ka bar al’amarin hukunci tsakaninka da mutanenka ga Allah Maɗaukaki: “Ka ce: Ubangijina ya fi sanin wanda ya zo da shiriya madaidaiciya, da wanda yake cikin ɓata bayyananne.” (Ayah 85) Ka bar al’amarin ga Allah, zai saka wa waɗanda suke bin shiriya madaidaiciya da waɗanda suka ci gaba da zama cikin ɓata.
“He who has made the Qur’ān binding on you will surely bring you back to the place of return.” (Verse 85) He had formerly returned Moses to the land from where he fled, and with his return he saved the oppressed community and destroyed Pharaoh and his noblemen. It was the God-fearing who ultimately triumphed. Hence, you also, Muhammad, should go along your way, leaving the question of judgement between you and your people to God Almighty: “Say: My Lord knows best who has come with right guidance, and who is lost in obvious error.” (Verse 85) Leave the matter to God and He will requite both those who follow right guidance and those who remain in error.
Cewa Shi ne ya ɗora maka Alƙur'ani kuma ya sa ka ɗaura alhakinsa, rahama ce da alheri daga gare Shi. Ba zai taɓa yiwuwa ba a kowane lokaci ka yi tunanin cewa kai ne mutumin da za a zaɓa don karɓar wannan amana. Lallai wannan matsayi ne mai daraja wanda ba za ka taɓa yin buri ba kafin a ba ka shi: "Ba ka taɓa fatan cewa za a saukar maka da wannan Littafi ba, amma ya zo ne saboda rahamar Ubangijinka." (Aya ta 86)
That He had assigned the Qur’ān to you and made it binding on you was an act of mercy and grace. It could not have occurred to you at any time that you would be the person chosen to receive this trust. It is, indeed, a noble position to which you could not have aspired before it was granted to you: “You could never hope that this Book would be conferred on you. But it came by your Lord’s grace.” (Verse 86)
Wannan ya tabbatar da cewa Annabi bai taba burin a ba shi amanar saƙon Allah ba. Allah ne ya zabe shi, Shi wanda yake halittawa kuma yake zaɓe kamar yadda Ya ga dama. Zama manzon Allah wani matsayi ne mai girma da ba wanda ya kamata ya yi marmarinsa, sai dai idan Allah ya zaɓi wannan mutum ya ba shi shirye-shiryen da ake bukata. Wannan wani ɓangare ne na alherin da aka baiwa Annabi ﷺ, kuma aka sanya shi ga dukkan ɗan Adam da wannan saƙo ya shafa. Alheri ne da ake bai wa wasu zababbu kaɗan, ba ga duk wanda ya yi buri ba. Da yawa daga cikin Larabawa da Yahudawan da ke zaune a kusa suna marmarin saƙon ƙarshe da aka yi alkawarinsa kafin ƙarshen zamani. Amma Allah, wanda ya fi sanin wanda ya kamata ya ba saƙonsa, ya zaɓi wanda bai taɓa neman sa ba. Ya san cewa ya shirya sosai domin karɓar alherinsa wanda ba ya ƙarewa.
This confirms that the Prophet had no aspirations to be entrusted with God’s message. He was chosen by God who creates and chooses as He pleases. To be a messenger of God is too high a position for any one to hanker after, unless God chooses that person and gives him the necessary preparations. It is an aspect of grace given to the Prophet and made available to all humanity which is addressed by this message. It is grace that is granted to the chosen few, not to any aspirant. Many of the Arabs and Jews living nearby were longing for the last promised message to be given before the end of time. But God, who knows best to whom to assign His message, chose for it someone who never aspired to it. He knew that he was well prepared to receive its unfailing goodness.
Ubangijinsa ya umarce shi sa, daga nan, kada ya goyi bayan kafirai. Ya yi masa gargaɗi kada ya bari kafirai ko wani kowa ya karkatar da shi daga ayoyin Allah. Ya kafa tsantsar imani, wanda ya ginu a kan cikakkiyar tauhidin Allah, a gaban shirka da masu shirka.
His Lord bids him then not to lend support to the unbelievers. He warns him of allowing the unbelievers or anyone else to turn him away from God’s revelations. He sets the pure faith based on God’s absolute oneness against idolatry and idolaters.
Saboda haka, kada ka taimaki kafirai. Kada su sa ka karkata daga ayoyin Allah bayan an saukar da su zuwa gare ka. Ka ci gaba da kiran mutane zuwa ga Ubangijinka. Kada ka kasance daga cikin masu hada abokan tarayya da Allah. Kada ka kira wani ubangiji tare da Allah. Babu abin bautawa da cancanta sai Shi.
Hence, lend no support to the unbelievers. Never let them turn you away from revelations after they have been bestowed upon you from on high; but continue to call people to [believe in] your Lord. And never be one of those who associate partners with God. Never call on any deity side by side with God. There is no deity other than Him.
Komai zai lalace sai Shi. Gare Shi ne hukunci yake, kuma gare Shi ne za a dawo da ku duka. (Ayoyi 86-88)
Everything is bound to perish except Himself. With Him rests all judgement, and to Him you all shall return. (Verses 86-88)
Wannan ita ce kalma ta ƙarshe a cikin sūratu, wadda ta raba hanyar Manzon Allah ﷺ da ta kafirai. Tana bayyana hanyar mabiyan Annabi ﷺ a fili, wadda ita ce hanya madaidaiciya har zuwa Ranar Kiyama. Kalma ce ta ƙarshe da aka bayar a lokacin da Annabi ﷺ yake yin hijira saboda Allah, tafiyarsa kuwa ta raba zamani biyu na tarihi da suka bambanta a fili.
This is the last word in the sūrah separating the way God’s Messenger follows from that of the unbelievers. It clearly marks out the way for the Prophet’s followers, which remains the true way until the Day of Judgement. It is the final word given at the time the Prophet was immigrating for God’s sake, his journey separating two clearly distinct periods of history.
"Saboda haka, kada ku ba kafiran wani taimako." (Ayar 86) Ba zai taba yiwuwa a sami goyon baya ko hadin kai tsakanin muminai da kafirai ba, tun da hanyoyinsu da dokokinsu sun bambanta sosai. Wata kungiya tana cikin jam'iyyar Allah, wata kuma tana cikin jam'iyyar Shaidan.
“Hence, lend no support to the unbelievers.” (Verse 86) There can never be any mutual support or cooperation between believers and unbelievers when their two ways and codes are so widely different. One group is God’s party and the other Satan’s party.
A wane abu za su iya haɗa kai a kansa?
On what could they cooperate?
"Kada su su sa ka karkatar da kai daga ayoyin Allah bayan an saukar da su zuwa gare ka." (Aya ta 87) Kafirai kullum suna neman karkatar da masu kiran zuwa ga imani daga aikinsu, ta kowace hanya da kowane irin mataki. Amma muminai kullum suna tsayawa a kan tafarkinsu, ba sa kula da wadanda suke adawa da su ko suke neman karkatar da su. Suna da ayoyin Allah da aka dora musu amana.
“Never let them turn you away from revelations after they have been bestowed upon you from on high.” (Verse 87) Unbelievers always try to turn the advocates of faith away from their task, using all means and methods. The believers, however, always stick to their way, paying no heed to those who oppose them or try to divert them. They have God’s revelations with which they have been entrusted.
“Kuma ci gaba da kira zuwa ga [yin imani da] Ubangijinku.” (Aya ta 87) Ya kamata kira ya kasance koyaushe kai tsaye kuma bayyananne, wanda ba ya barin wata shubha ko karkatarwa. Kira ne zuwa ga Allah, ba zuwa ga wata alaka da ta dogara da muradin kabilanci ko na kunkuntar son kai ba. Ba ya neman biyan wata sha'awa. Duk wanda yake son karɓar wannan saƙo tsantsa kuma ba tare da wani ƙari ba, to ya karɓa.
“But continue to call people to [believe in] your Lord.” (Verse 87) It should always be a direct, clear call that allows for no ambiguity or equivocation. It is a call to God, not to any bond based on national or narrow interests. It does not seek the fulfilment of any desire. Whoever wishes to adopt this message pure and simple should do so.
Waɗanda suke son wani abu dabam su sani cewa hanyar zuwa wannan manufa daban take.
Those who want something else should know that the way to that end is different.
“Kada ka kasance daga cikin waɗanda suke haɗa abokan tarayya da Allah. Kada ka kira wani ubangiji tare da Allah.” (Aya ta 87-88) Wannan doka an faɗe ta sau biyu a jere. Ta farko tana gargaɗi game da haɗa abokan tarayya da Allah. Ta biyu tana gargaɗi game da riko da wani ubangiji tare da Allah. Doka ce wadda ke raba bayyananniyar gaskiya da ruɗani game da imani. Bisa wannan doka ne tsarin imani gaba ɗaya ya ta'allaka: ɗabi'unsa, ƙimominsa, aikace-aikacensa da dokokinsa. Ita ce ƙashin bayan dukkan umarni da hukunce-hukunce. Shi ya sa ake faɗar ta da farko koyaushe.
“And never be one of those who associate partners with God. Never call on any deity side by side with God.” (Verse 87-88) This rule is stated twice in succession. The first warns against associating partners with God. The second warns against adopting any deity alongside God. It is this rule that separates clarity from confusion with regard to faith. It is on this rule that the whole structure of faith is based: its morality, values, duties and legislations. It is the pivot around which every directive and legislative order turns. Hence, it is always stated first.
Irin wannan jaddada an sake maimaita ta ta wata hanya daban sosai: "Babu wani abin bautawa sai Shi. Komai zai lalace sai Shi kaɗai. Gare Shi ne hukunci yake, kuma zuwa gare Shi ne za a mayar da ku duka." (Aya ta 88)
Such emphasis is then repeated in a rather different way: “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)
"Babu wani abin bautawa face Shi." Babu wanda ake mika wuya ga wani. Shi kadai ne mallakin iko, kuma Shi kadai ne mafaka. "Komai zai halaka sai Shi kansa." Hakika komai sauran zai mutu ya lalace: dukiya, matsayi, mulki, iko, rayuwa da jin dadinta, duniya baki daya, sammai da duk halittun da ke cikinsu, da kuma dukkan halittu da muka sani da wadanda ba mu sani ba. Duk zai halaka, sai Allah kadai, Madawwami, wanda zai dawwama. "Gare Shi ne hukunci baki daya." Yana hukunci yadda Ya so. Babu wanda yake da hannu a hukuncinSa, kuma babu wanda zai iya hana shi ko soke hukuncinSa.
“There is no deity other than Him.” No submission is made to anyone else. His is the only power and the only refuge. “Everything is bound to perish except Himself” Indeed everything else will die and perish: wealth, position, authority, power, life and its comforts, the whole earth, the heavens and all creatures in them, as well as the entire universe we know or do not know about. All will perish and only God, the Everlasting, will remain. “With Him rests all judgement.” He judges as He pleases. No one is party to His judgement, and none can impede or abrogate His verdict.
Abin da Ya so zai faru. "Kuma zuwa gare Shi ne za ku koma gaba ɗaya." Babu wata mafita daga gare Shi ko hukuncinsa.
Whatever He wills shall be. “And to Him you all shall return.” There can be no escape from Him or His judgement.
Ga haka, an kammala surar da ke nuna nufin Allah yana ɗaukar mataki kai tsaye, yana kare saƙon Allah da kuma lalata azzalunci. Tana ƙarewa da sake maimaita ainihin ginshiƙin imani: tauhidin Allah da ikonsa mai girma fiye da kowa. Saboda haka, masu kira zuwa saƙon Allah su ci gaba da tafiyarsu cikin ƙarfin zuciya da natsuwa.
Thus concludes the sūrah that shows God’s will taking direct action, protecting the divine message and destroying tyranny. It concludes with restating the basic concept of faith: God’s oneness and His transcendent authority. Therefore, the advocates of the divine message should go along their way confident and reassured.