Ta haka labaran da ke ba mu bayani game da manzannin Allah da saƙonnin da aka umarce su da isarwa, ƙin gaskiyar da al'ummomi daban-daban suka yi, ƙalubalen da suka gabatar da kuma azabar da aka yi musu, sun zo ƙarshe. Sun fara ne bayan ɗan gabatarwa a farkon sūrah wanda ke magana kai tsaye ga Annabi Muhammad ﷺ da mutanensa, Quraishawa: "Shin, watakila, za ka jefa kanka cikin halaka saboda baƙin ciki domin ba sa yin imani? Idan Mu muka so, Za Mu iya saukar musu daga sama wata alama wadda wuyoyinsu za su kasance a inƙare cikin biyayya. Amma duk lokacin da wata sabuwar tunatarwa daga Mai Rahama Mafi Girma ta zo musu, sai su juya masa baya koyaushe. Lallai sun ƙaryata (gaskiyar wahayin); kuma nan ba da daɗewa ba za su fahimci abin da suke yi wa izgili." (Ayoyi 3-6) Sannan sūrah ta fara ba da labarin waɗannan labarai, kowane ɗayansu yana ba da misali na wata al'umma da ta fahimci gaskiyar abin da suke yi wa izgili da ba'a.

Thus the stories telling us about God’s messengers and the messages they were required to deliver, the denial of the truth by different communities, the challenges they made and the punishments meted out to them come to an end. They had begun after a short introduction at the beginning of the sūrah directly addressing the Prophet Muhammad (peace be upon him) and his people, the Quraysh: “Would you, perhaps, torment yourself to death [with grief] because they would not believe? If We will, We can send down to them from the skies a sign before which their necks will remain bent in submission. Yet whenever any fresh reminder comes to them from the Most Merciful, they always turn their backs on it. They have indeed denied [the truth of revelation]; and they will in time come to understand what it was they were wont to deride.” (Verses 3-6) Then the sūrah embarked on telling those stories, each of which gives an example of a community coming to understand the reality of what they used to deride and ridicule.

Lokacin da sūrah ta kammala labarun, sai ta koma ga babban jigonta da aka bayyana a gabatarwarta. Saboda haka, maganganunta na ƙarshe suna magana ne game da Alƙur'ani, suna tabbatar da saukarsa daga wurin Allah, Ubangijin dukkan halittu. Duk da cewa lokaci ya shafe tarihin al'ummomin dā, Alƙur'ani, wanda Allah ya saukar, yana dawo da duk wannan, yana ba da labarinsa cikin cikakken daidaito. Haka kuma yana ambaton cewa malamai daga cikin Banu Isra'ila sun san Alƙur'ani da Manzon da aka saukar masa sosai, domin ana ambatonsa a cikin wahayin da aka saukar a baya. Amma mushirikan Larabawa sun ƙi shi da taurin kai, duk da bayyanannen dalilin gaskiyarsa, suna zarginsa da cewa sihiri ne ko waƙa kawai. Ko da wanda ba ya jin Larabci ya kasance mai karɓar sa, kuma ya karanta masu shi a cikin harshensu, har yanzu ba za su yi imani da shi ba. Ba rashin bayyanannun dalilai ne ya sa suka musanta shi ba; a maimakon haka, taurin kai ne na ƙin ganin shi kamar yadda yake. Lallai, ba wani abu ba ne aka ba Annabi Muhammad ﷺ daga aljannu, kamar yadda ake ba masu duba bayanai. Haka nan ba wani abu ba ne kamar waƙa. A maimakon haka, Alƙur'ani yana bin hanya bayyananniya wadda yake bi ba tare da karkata ba, alhali mawaƙa suna motsawa a kowace hanya bisa ga ji, son zuciya da martani nasu.

Lalle wannan [Alkur'ani] an saukar da shi daga sama ne daga Ubangijin talikai. Ruhu amintacce ne ya sauke shi a zuciyarka — domin ka zama mai gargadi, da harshen Larabci bayyananne.

Most certainly, this [Qur’ān] has been bestowed from on high by the Lord of all the worlds. The trustworthy Spirit has brought it down into your heart — so that you may give warning, in the clear Arabic tongue. (Verses 192-195)

Ruhu mai amana shi ne Mala Jibrilu, ko Jibrīl, wanda ya kawo Alkur'ani daga wurin Allah, kuma ya zana shi a zuciyar Annabi. Lalle ne shi mai amana ne, yana kiyaye abin da aka damƙa masa ba tare da an canza shi ba. Saboda haka ya isar da shi kai tsaye ga Annabi Muhammadﷺ, wanda ya fahimce shi sosai. Saboda haka Annabinﷺ ya zama mai gargadi, yana yi wa mutane wa'azi cikin harshen Larabci bayyananne, wanda shi ne harshen da mutanensa suke magana da shi. Yayin da suke sane sosai da iyakar abin da mutane za su iya faɗa, sai suka gane, a lokacin da Annabinﷺ yake karanta musu Alkur'ani, cewa ba irin abin da mutane suke faɗa ba ne, duk da cewa yana cikin harshensu. Ta yanayin tsarinsa, ma'anoninsa, hanyarsa da daidaiton maganarsa, ya bayyana sarai cewa tabbas ba daga wata tushen mutum ya fito ba.

The trustworthy Spirit was the angel Gabriel, or Jibrīl, who brought the Qur’ān from God and imprinted it in the Prophet’s heart. He was certainly trustworthy, keeping intact what was given into his trust. Thus, he gave it directly to the Prophet Muhammad, who understood it fully. Thus, the Prophet became a warner giving people admonition in the clear Arabic tongue, which was the language his people spoke. As they were well aware of the utmost that human beings could say, they recognized as the Prophet recited the Qur’ān to them that it was unlike what humans say despite its being in their own tongue. By its very construction, meanings, method and consistency, it clearly demonstrated that it definitely came from no human source.

Wannan hujja ta fito ne daga cikin Alƙur'ani kansa. Sai dai surar tana kuma kawo wata hujja ta waje: "Lallai an yi bayani a cikin littattafan da aka saukar wa al'ummu na da. Shin ba ya isar musu hujja cewa malaman Banu Isra'ila sun gane shi [a matsayin gaskiya]?" (Ayoyi 196-197) Bayanin Manzon da zai karɓi Alƙur'ani daga sama, da ginshiƙan addinin da zai yi wa'azi a kai, an bayyana su a fili a cikin littattafan al'ummu na da. Saboda haka, malaman Banu Isra'ila suna jiran wannan saƙo na ƙarshe da wannan Manzo. Sun ji cewa lokacin bayyanarsa yana kusatowa, sun kuma yi magana a kai a tsakaninsu, kamar yadda Salmān da 'Abdullahi ɗan Sallām suka ruwaito.2 Rahotannin da suka shafi wannan tabbatattu ne gaba ɗaya.

This evidence came from within the Qur’ān itself. The sūrah, however, also provides further evidence, but this time it is external: “It was surely foretold in the revealed books of former peoples. Is it not sufficient proof for them that the learned ones among the Children of Israel have recognized it [as true]?” (Verses 196-197) The description of the Messenger who would receive the Qur’ān from on high, and the fundamentals of the faith he would preach were clearly indicated in the scriptures of ancient peoples. Hence, the learned ones among the Children of Israel were expecting this last message and Messenger. They felt that the time for his appearance was fast approaching and they talked about it among themselves, as reported by Salmān and `Abdullāh ibn Sallām.2 Reports concerning this are absolutely authentic.

A wannan lokacin, surah ɗin tana magana da Annabi ﷺ, tana gargaɗinsa kada ya haɗa abokan tarayya da Allah, duk da cewa ya kasance koyaushe nesa da yin hakan. Amma ana ba shi wannan gargaɗi ne don ya ƙara yin taka tsantsan. An umarci Annabi ﷺ ya gargaɗi danginsa mafi kusa, kuma an umarce shi ya dogara ga Allah, wanda ke kula da shi a kowane hali.

At this juncture, the sūrah addresses the Prophet, warning him against associating partners with God, even though he was always far from so doing. Yet the warning is given to him so that he could be more careful. The Prophet is assigned the task of warning his closest kinsmen, and ordered to place his trust in God who takes care of him in all situations:

Saboda haka, kada ka bauta wa wani ubangiji tare da Allah, don kada ka kasance daga cikin waɗanda za a azabtar. Ka gargaɗi dangin ka na kusa, ka kuma shimfiɗa fikafikan tausayinka ga dukan muminai waɗanda suke bin ka. Amma idan suka ƙi yi maka biyayya, ka ce: "Ni ba ni da alhakin abin da kuke aikatawa." Ka dogara ga Maɗaukaki, Mai jinƙai, wanda yake ganin ka sa'ad da kake tsaye, da kuma motsin ka a cikin waɗanda suke sujjada. Shi kaɗai ne yake ji duka, yana sane da komai.

Hence, do not invoke any other deity side by side with God, lest you find yourself among those suffering punishment. And warn your nearest kindred, and spread the wing of your tenderness over all of the believers who follow you. But if they disobey you, say: ‘I’ am not accountable for what you do.’ Place your trust in the Almighty, the Compassionate who sees you when you stand, and [sees] your movement among those who prostrate themselves [before Him]. It is He alone who hears all and knows all. (Verses 213-220)

Ba zai taba yiwuwa Manzon Allah ya kira wani banda Allah ba, amma an ɗauki wannan yanayi a nan don a bayyana maganar. Saboda haka, idan har aka yi barazanar azaba ga Annabi ﷺ idan ya yi hakan, to me zai sa wani ya samu sakewa? Ta yaya za a kuɓutar da kowa daga irin wannan azaba mai tsanani alhali babu wata kulawa ta musamman da aka bai wa kowa?

It is impossible that God’s Messenger should ever invoke anyone other than God, but this situation is assumed here to clarify the point. Therefore, when the Prophet is threatened with punishment should he do so, what chance has anyone else? How could anyone be spared such grievous punishment when there is no special treatment granted to anyone?

Bayan an ba shi wannan gargaɗi na kansa, an umarci Annabi ya gargaɗi danginsa na kusa domin su zama abin koyi ga wasu. Hakika, an gargaɗi dangin Annabi cewa za su fuskanci azaba mai tsanani idan suka ci gaba da haɗa abokan tarayya da Allah: "Ka gargaɗi danginka na kusa." Duka al-Bukhārī da Muslim sun ruwaito cewa lokacin da aka saukar da wannan aya, Annabi ﷺ ya hau kan tudun al-Ṣafā [wanda yake kusa da Masallaci Mai Alfarma] ya kira mutanensa su taru domin yana so ya faɗa musu wani muhimmin abu. "Mutane sun amsa kiransa, wasu sun zo da kansu wasu kuma suka aika wani ya bincika abin da ke faruwa. Annabi ﷺ ya ce musu: 'Ya ku ƙabilun 'Abd al-Muɗɗalib, Fihr da Lu'ayy! Idan na faɗa muku cewa wata runduna ta mahayan dawakai masu makamai tana kusa da dutsen tana niyyar kai muku hari, za ku gaskata ni?' Suka amsa da cewa eh. Ya ce: 'An aiko ni zuwa gare ku a matsayin mai gargaɗi game da azaba mai tsanani da ke tafe.' Abū Lahab ya ce masa: 'Allah ya halaka ka duk yini! Shin don wannan ne kawai ka kira mu?' Sai Allah ya saukar da sūrar da ke cewa: 'Halaka ta tabbata ga hannayen Abū Lahab; halaka ta tabbata gare shi.'" ()

Sūrah ya umurci Annabi ya yi wa mutanen da suka yi imani, waɗanda suka amsa saƙon Allah sakamakon ƙoƙarinsa, da ƙa'ida: "Ka miƙa fikafikan tausayinka ga dukan muminai waɗanda suke bin ka." (Aya ta 215) Don haka ana umurtar Annabi ﷺ ya yi wa muminai magana cikin taushi, ya nuna tawali'unsa da kyautatawarsa. Ana bayar da wannan umurni ne a cikin wani hoto na zahiri, mai ganuwa, kamar tsuntsu da yake saukar da fikafikansa a cikin jirgin sama amma yana neman sauka. Annabi ﷺ ya riƙe wannan hali ga muminai a dukan rayuwarsa.

The sūrah then tells the Prophet how to treat the believers who respond to God’s message as a result of his efforts: “And spread the wing of your tenderness over all of the believers who follow you.” (Verse 215) Thus the Prophet is instructed to treat the believers gently, and to show his humility and kindness. This instruction is given in a physical, tangible image like a bird lowering its wings in flight but seeking to descend. The Prophet adopted this attitude with believers throughout his life.

Lalle, kyawawan halayensa sun kasance fassarar Alƙur'ani ta aiki.

Indeed, his manners were a practical translation of the Qur’ān.

Surah kuma tana gaya masa yadda ya kamata ya yi da wadanda suke yin rashin biyayya, yana kau da kai daga gare su gaba daya: "Idan suka saba maka, ka ce: Ni ba ni da alhakin abin da kuke aikatawa." (Aya ta 216) Wannan umarni an bayar da shi ne a Makkah, kafin a ba Manzon Allah ﷺ izinin yaki da kafirai.

The sūrah also tells him how he should treat those who are disobedient, dissociating himself completely from them: “But if they disobey you, say: I am not accountable for what you do.” (Verse 216) This order was given in Makkah, before the Prophet was given permission to fight unbelievers.

Sannan surah ta umurci Annabi ya koma ga Ubangijinsa wanda yake da dangantaka mai dorewa ta kulawa: "Ka dogara ga Mabuwayi, Mai jin kai, wanda yake ganin ka idan ka tsaya, da motsinka a cikin wadanda suke yin sujada [a gare Shi]. Shi kadai ne mai ji duka, mai sani duka." (Ayoyi 217-220) Ka bar su a cikin rashin biyayyarsu ga umarnin Allah, ka nisanta kanka daga ayyukansu, ka koma ga Ubangijinka da cikakken dogaro, kana neman taimakonSa a cikin dukkan al'amuranka. Surah ta ambaci sifofin Allah guda biyu da aka ambata sau da yawa a baya: iko da jin kai. Ana sa Annabi ya ji kusancinsa da Allah, domin Ubangijinsa yana ganinsa idan ya tsaya yin salla shi kadai, kuma yana ganinsa idan ya yi salla tare da jama'a yayin da suke yin sujada ga Allah. Yana ganinsa a cikin kadaicinsa da kuma lokacin da yake kula da jama'a, yana tsara su yana jagorantar su wajen salla. Yana ganin dukkan motsinsa kuma yana sane da tunaninsa gaba daya, yana sauraron rokonsa: "Shi kadai ne mai ji duka, mai sani duka." (Ayar 220) Irin wannan magana ta kwantar wa Annabi hankali, ta tabbatar masa cewa Allah yana lura da shi kuma yana kula da shi.

Mutumin da yake da saƙo bayyananne kuma yake son ganin an aiwatar da shi a rayuwar mutane yana da wata fahimta daban gaba ɗaya. Yana da manufa, hanyar aiki, da layin da zai bi. Yana tafiya bisa layinsa, yana bin hanyarsa don cimma burinsa, yana kiyaye zuciyarsa da hankalinsa a buɗe kuma a farke. Ba zai karɓi tatsuniya ba, ko ya gamsu da wahayi da mafarki kawai. Ba zai gamsu ba sai saƙonsa ya zama gaskiya da ake aiwatarwa a rayuwar ɗan Adam.

A person with a well-defined message who wants to see it implemented in people’s lives has a totally different perspective. He has an objective, method of action and a line to follow. He goes along his line, pursuing his method to achieve his end, keeping his heart and mind open and alert. He will not accept myth, or be satisfied with visions and dreams. He is only satisfied when his message becomes a practised reality in human life.

Don haka hanyoyin Manzon Allah da na mawaka sun bambanta sosai. Ba za a taɓa rikita su biyu ba: "Dangane da mawaka, waɗanda suke ɓatattu ne kawai ke bin su. Shin ba ka sani ba cewa suna yawo cikin ruɗani ta dukkan kwaruruka, kuma suna faɗin abin da ba sa aikatawa?" (Ayoyi 224-226) Mawaka suna bin sha'awarsu, son zuciyarsu da burinsu, wanda ke nufin cewa ana bin su ne kawai ta waɗanda su ma suke yawo cikin ruɗani da son rai da sha'awoyi, ba su da wata manufa bayyananniya ko tafarki a fili. Bugu da ƙari, mawaka suna bin kowane ji, ra'ayi ko magana bisa ga abin da ya mamaye su a wani lokaci na musamman.

Thus the methods of God’s Messenger and poets are poles apart. The two can never be confused: “As for the poets, only those who are lost in error follow them. Are you not aware that they roam confusedly through all valleys, and that they say what they do not do?” (Verses 224-226) Poets follow their own moods, whims and desires, which means that they are followed only by those who similarly roam about confusedly with whims and passions, having no defined objective or clear line. Moreover, poets pursue every feeling, idea or statement according to that which takes hold of them at any particular moment.

Har ila yau, mawaƙa suna faɗin abin da ba sa aikatawa, domin suna rayuwa a cikin duniyar da aka gina ta da tunaninsu da motsin zuciyarsu. Suna fifita irin wannan duniyar ta tunani a kan rayuwa ta gaske, wadda ba ta burge su sosai ba. Saboda haka, suna wuce gona da iri, kuma suna da'awar abubuwan da su kansu ba sa cikawa. Don haka, abin da suke faɗa ba shi da hakika a cikin rayuwar ɗan adam ta zahiri.

Furthermore, poets say what they do not do, because they live in a world made of their own imagination and sentiment. They prefer such an imaginary world to real life which does not particularly impress them. Hence, they exaggerate and claim things that they themselves do not fulfil. Thus, what they say has no reality in practical human life.

Al-Qur'ani yana karkata hankali da zukatan mutane zuwa ga manyan abubuwan al'ajabi da ke cikin sararin duniya da kuma cikin ran dan Adam, wadanda dukkansu su ne ginshikin waka da fasaha. Lallai, Alkur'ani ya kunshi ayoyi kan abubuwan al'ajabi na halitta wadanda babu wata waka da za ta iya kai su a fannin shigar zurfi, daukar hankali da kuma gabatarwa.

The Qur’ān directs people’s minds and hearts to the great wonders in the universe and within the human soul, both of which are the material of poetry and art. Indeed, the Qur’ān includes passages on the wonders of creation that can never be matched by any poetry in respect of penetration, fascination and presentation.

Saboda haka, Alƙur'ani ya keɓe daga cikin bayanin gabaɗaya game da mawaƙa: "Sai dai waɗanda suka yi imani, suka aikata ayyuka nagari, suka ambaci Allah sosai, suka kuma taimaki kansu bayan an zalunce su." (Aya ta 227) Waɗannan ba a haɗa su cikin wannan bayanin gabaɗaya ba, domin sun yi imani, zukatansu kuma sun cika da imani, sakamakon haka rayuwarsu ta bi tsari bayyananne. Suna aikata ayyuka nagari, kuzarinsu kuma yana karkata zuwa ga abin da yake alheri, mai amfani da kyau. Ba sa gamsuwa da mafarkai da wahayi. Suna aiki tuƙuru, suna zuba dukkan kuzarinsu a cikin gwagwarmayarsu, domin su goyi bayan gaskiyar da suka yi imani da ita, kuma su cimma nasarar da suke burin samu.

Therefore, the Qur’ān makes an exception of the above general description of poets: “Excepted are those who believe, and do righteous deeds, and remember God often, and strive to be triumphant after they have been wronged.” (Verse 227) These are not included in the general description, because they have believed and their hearts are, as a result, full of a faith while their lives follow a clear system. They do righteous deeds and their energy is directed towards what is good, beneficial and beautiful. They are not satisfied with dreams and visions. They work hard, putting all their energies into their striving, so that they can support the truth in which they believe, and achieve the victory to which they aspire.

Daga cikin mawaƙan da suka yi yaƙi da waƙoƙinsu suna kare addinin Musulunci da Manzonsa, a lokacin da ake ci gaba da yaƙi mai tsanani da shirka da mushrikai a lokacin rayuwar Annabi ﷺ, akwai Ḥassān ibn Thābit, Ka`b ibn Mālik da `Abdullāh ibn Rawāḥah, dukansu daga cikin Anṣār. Haka kuma akwai `Abdullāh ibn al-Ziba`rā da Abū Sufyān ibn al-Ḥārith ibn `Abd al-Muṭṭalib, waɗanda dukansu suna zagin Annabi ﷺ a cikin waƙoƙinsu tun a zamanin jāhiliyya. Amma sa'ad da suka karɓi Musulunci, sun yi kyau, suka kuma yi waƙoƙi masu kyau a yabon Annabi ﷺ da kuma goyon bayan Musulunci.

Among the poets who fought with their poetry defending the Islamic faith and its Messenger, at the height of the battle against idolatry and idolaters during the Prophet’s lifetime were Ĥassān ibn Thābit, Ka`b ibn Mālik and `Abdullāh ibn Rawāĥah, all of whom were from among the Anşār. Also among them were `Abdullāh ibn al-Ziba`rā and Abū Sufyān ibn al-Ĥārith ibn `Abd al-Muţţalib, both of whom used to abuse the Prophet in their poetry in their pre-Islamic days. When they adopted Islam, they did well and composed fine poetry in praise of the Prophet and in support of Islam.