Wannan ɓangaren ƙarshe na sūratu yana ginawa ne akan manyan jigogin da aka riga aka tattauna, musamman labarun tarihi da aka bayar a ɓangare na biyu, waɗanda ke bayyana ainihin yanayin dangantaka tsakanin Allah da bayinsa, don karyata camfe-camfen da larabawa ke yaɗawa. A ɗaya daga cikin waɗannan camfe-camfe, larabawa sun yi iƙirarin cewa mala'iku 'yan matan Allah ne, a wani kuma sun yi zargin cewa akwai dangantakar aure tsakanin Allah da aljannu. Sūratu yanzu tana sanya musu a gaba abin da suka faɗa kafin saƙon Allah ya zo musu. Wannan shi ne lokacin da suka bayyana buri mai zurfi cewa Allah zai aiko musu da manzo, kuma suka jaddada cewa za su bi shiriyar da irin wannan manzo zai kawo. Amma da Allah ya aiko musu da Manzon da suka roƙa, sai suka koma ga kafirci. Sūratu ta ƙare da bayyana alkawarin Allah ga manzanninsa cewa za su yi nasara, tana ƙaurace wa Allah daga dukan iƙirari na kafirai, kuma tana yabon Allah, Ubangijin dukan halittu.

This last part of the sūrah builds on the main themes already discussed, particularly the historical accounts given in the second part which explain the true nature of the relation between God and His servants to refute the superstitions circulated among the Arabs. In one such superstition the Arabs claimed that the angels were God’s daughters, and in another they alleged that a marriage relation existed between God and the jinn. The sūrah now puts before them what they said before God’s message was delivered to them. This was when they expressed dear hopes that God would send them a messenger and when they emphasized that they would follow the guidance such a messenger provided. Yet when God sent them the Messenger they asked for they resorted to disbelief. The sūrah concludes by stating God’s promise to His messengers that they will end victorious, disassociating God from all the unbelievers’ claims, and praising God, the Lord of all the worlds.

Ka tambayi masu kafirci, shin Ubangijinka yana da 'ya'ya mata, su kuma suna da 'ya'ya maza? Ko kuwa Mun halicci mala'iku mata ne a gabansu? Da karairayinsu suke cewa: "Allah ya haifi 'ya'ya." Lallai su maƙaryata ne. Shin zai zaɓi 'ya'ya mata a kan 'ya'ya maza? Me ya same ku? Ta yaya kuke yanke hukunci? Ba ku yin tunani? Ko kuwa kuna da wata hujja bayyananniya? To ku kawo littafinku, idan kun kasance masu gaskiya!

Now ask the unbelievers if it be true that your Lord has daughters, while they would have sons? Or is it that We have created the angels female in their presence? Out of their falsehood they say: ‘God has begotten children.’ They are lying indeed. Would He then choose daughters in preference to sons? What is the matter with you? How do you make your judgement? Do you not reflect? Or do you, perhaps, have a clear authority? Bring your scriptures, if you are speaking the truth! (Verses 149-157)

Sūrah ta yi amfani da kowace hanya wajen karyata da'awar kafirai; tana nuna tsoro da camfin ƙarya da suke yi a matsayin abin da suke, kuma tana gina hujjarta bisa tunaninsu da yadda yake aiki a cikin muhallinsu. A da, sun fi son 'ya'ya maza a kan mata, suna ganin haihuwar 'ya mace a matsayin wani abu mai ban takaici. Duk da haka, a lokaci guda suna iƙirarin cewa mala'iku mata ne, kuma 'ya'yan Allah ne. Saboda haka, sūrah ta ɗauki wannan hujja, tana amfani da ma'aunansu don nuna yadda da'awarsu ta yi wauta: "To, ka tambaye su kafirai: shin Ubangijinka yana da 'ya'ya mata, su kuwa suna da 'ya'ya maza?" Idan mata suna da ƙaramin matsayi, ta yaya za su danganta 'ya'ya mata ga Ubangijinsu, su kuma riƙe 'ya'ya maza don kansu? Ko kuwa Shi ne ya zaɓa wa kansa 'ya'ya mata, ya ba su 'ya'ya maza? Babu ɗaya daga cikin waɗannan da ya dace da hankali. An umurci Annabi da ya tambaye su game da wannan da'awa marar amfani. Haka kuma zai tambaye su game da asalin wannan camfi da yadda ya samu. A wata ma'anar, daga ina suka samo ra'ayin cewa mala'iku mata ne? Shin sun shaida halittarsu don su san jinsinsu? "Ko kuwa Mun halicci mala'iku mata ne a gabansu?" (Aya ta 150)

The sūrah uses every means to refute the unbelievers’ claims; it shows their false superstition for what it is, draws its argument on the basis of their own logic and how it works in their own environment. They used to prefer boys to girls, considering the birth of a girl something of a tragedy. Yet they allege at the same time that the angels were female and that they were God’s daughters. Therefore, the sūrah takes up the argument, using their own standards to show how stupid their claims were: “Now ask the unbelievers if it be true that your Lord has daughters, while they would have sons?” If females are of a lesser rank, how could they assign daughters to their Lord and keep sons for themselves? Or was it that He chose for Himself daughters and gave them sons? Neither possibility stands to reason. The Prophet is instructed to question them about this worthless claim. He is also to ask them about the source of the superstition and how it came about. In other words, where did they get the idea that the angels were females? Did they witness their creation in order to know their sex? “Or is it that We have created the angels female in their presence?” (Verse 150)

Surah ta ci gaba da magana game da mushrikai waɗanda ke yada irin waɗannan camfe-camfe, tana ambaton alkawuran da suka yi sa'ad da suka yi kishin mutanen wahayin da suka gabata saboda an ba su irin waɗannan saƙonni. Sukan ce, da a ce suna da wasu al'adun imani da aka gada daga Ibrahim ko wasu annabawa na baya, da sun sami wani matsayi na imani wanda zai ɗaukaka matsayinsu a wurin Allah: "Lalle ne, sun kasance suna cewa: Da ma a ce muna da wata al'ada daga waɗanda suka gabace mu, tabbas da mun zama bayin Allah masu gaskiya." (Ayoyi 167-169) Amma sa'ad da suka karɓi mafi kyawun wahayi da aka taɓa saukarwa daga sama, sai suka juya baya suka manta da alkawuran da suka yi: "Amma sun ƙi shi. Nan ba da jimawa ba za su sani." (Aya ta 170) Ayar tana ɗauke da barazana a ɓoye, wadda ta dace da waɗanda suke dage kan kafirci, suna karya buƙatu da alkawuran da suka bayyana: "Za su sani." A wannan wuri surah ta bayyana alkawarin Allah ga manzanninsa na taimakonsa tabbatacce.

The sūrah then speaks about the idolaters who circulate such superstitions, mentioning the promises they made when they envied the people of earlier revelations for receiving such messages. They used to say that had they had some sort of traditional beliefs inherited from Abraham or later prophets, they would have had a degree of faith that would have enhanced their position with God: “They have long been saying: If only we had before us a tradition from those of old, we would certainly he true servants of God.” (Verses 167-169) Yet when they received the best revelations ever bestowed from on high, they turned away and forgot their promises: “Yet they reject it. In time, they will come to know.” (Verse 170) The verse carries an implicit threat, which is suitable for those who persist in disbelief, going back on expressed wishes and promises: “They will come to know.” At this point the sūrah states God’s promise to His messengers of His assured help.

Ta haka ne nasara za ta tabbata gare su: "Maganarmu ta riga ta tabbata ga bayinmu, manzanni. Su ne za a taimake su, kuma rundunarmu ce za ta ci nasara tabbas." (Ayoyi 171-173)

In this way victory is assured them: “Our word has already been given to Our servants the messengers: it is they who will be helped, and it is Our forces who will surely be victorious.” (Verses 171-173)

Alkawarin gaskiya ne, kuma alkawarin Allah ya cika. Tushen gaskiyar imani sun kafu a duniya, kuma ginshiƙinsa ya tashi duk da ƙin yarda da kafirai suka yi, da tsanantawar da mumunai ke fuskanta, da sauran cikas da shinge masu yawa. Imanin masu bautar gumaka da kafirai ya ɓace, ikonsu ya ragu, alhali kuwa addinin da manzannin Allah suka yi wa’azi yana jan hankali da zukatan mutane. Haƙiƙa, tasirinsa yana nan da ƙarfi duk da dukan abubuwan da ke adawa da shi. Duk ƙoƙarin murkushe imanin Allah domin goyon bayan wata falsafa ko akida ta daban ya ci tura, har ma a wuraren da waɗannan akidu suka fara. Alkawarin Allah ga manzanninsa ya tabbata. Wannan lamari ne na duniya baki ɗaya, wanda ya tabbata a dukan duniya da kuma dukan zamuna.