Kabilar Quraishawa, babbar kabilar Larabawa da ke zaune a Makkah a lokacin saukar Alkur'ani, suna cewa su zuriyar Ibrahim ce, kuma hakan gaskiya ne. Sun kuma yi ikirarin cewa suna bin addinin Ibrahim, amma wannan ba gaskiya ba ne. Ibrahim ya rungumi tauhidi, bayyananne kuma marar gurbatawa. Saboda imaninsa ga Allah Guda ne ya bar mahaifinsa da mutanensa, bayan an yi yunkurin kashe shi ta hanyar kone shi. Addininsa ya ginu ne bisa wannan imani na asali. Ya umurci 'ya'yansa da zuriyarsa su tsaya a kansa. Don haka, ba a taba samun wata alamar shirka a cikin addininsa ba.

The Quraysh, the major Arabian tribe living in Makkah at the time of the revelation of the Qur’an, used to say that they were Abrahams descendants, which was true. They also claimed that they followed Abraham’s faith, which was untrue. Abraham espoused monotheism, clear and undistorted. It was for his belief in the One God that he abandoned his father and his people, after he was subjected to execution by burning. His religion is based on this basic belief. He urged his children and descendants to remain true to it. Thus, no trace of polytheism is ever found in his faith.

A cikin wannan sashe na surar, ana sanya Larabawa su ga wannan gaskiyar tarihi domin su duba da'awarsu a kanta. Surar kuma ta ambaci ƙin da suka yi wa saƙon Annabi Muhammadﷺ: "Sun kuma ce: 'Don me ba a saukar da wannan Alƙur'ani ga wani babban mutum daga garuruwan nan biyu ba?'" (aya ta 31). Wannan yana nuna babban kuskuren wannan hujja: ba wai kawai tana watsi da ainihin dabi'un da Allah yake so rayuwar ɗan adam ta ginu a kansu ba, har ma tana karɓar ƙimomin ƙarya waɗanda ke juyar da su daga shiriya ta gaskiya. Da zarar an bayyana gaskiya, surar tana faɗa musu makomar waɗanda suka fi son su ci gaba da zama makafi ga tunatarwar Allah. Har ila yau, tana bayyana dalilin da ya sa aka yi irin wannan zaɓi, wanda a ƙarshe ba komai ba ne face bin abin da Shaiɗan yake raɗawa. A ƙarshen wannan sashe, surar tana ta'azantar da manzon Allahﷺ, wanda zaɓin nasu ya baƙanta masa rai.

In this section of the surah the Arabs are made to see this historical fact so that they might check their claims against it. The surah also reports their objections to the Prophet Muhammad’s message: “ They also say, 'Why was not this Quran revealed to some great man of the two cities?”' (verse 31) It shows the basic flaw in this argument: not only does it disregard the true values on which God wants human life to be based but it also espouses false values which turn them away from true guidance. Once the truth is outlined, the surah tells them of the fate of those who prefer to remain blind to God’s remembrance. It also explains why such a choice was made which boils down to nothing less than following what Satan whispers. At the end of this section, the surah consoles God’s messenger, who is grieved by their choice.

Ibrahim ya ce wa mahaifinsa da mutanensa: *Ina ƙaurace wa abin da kuke bautawa, ban bauta wa kowa ba sai Wanda ya halicce ni. Shi ne zai shiryar da ni. 'Ya sanya wannan ya zama abin koyi mai dorewa ga zuriyarsa, domin su koma gare Shi koyaushe.

Abraham said to his father and his people: *1 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me. 'He made this an abiding precept among his descendants so that they might always return [to God].

(Ayoyi 26-28)

(Verses 26-28)

Koyarwar tauhidi da Quraishawa suka ƙi karɓa ba komai ba ne face imanin da Ibrahim ya yi kira zuwa gare shi, wanda su kuma suka samo asali daga gare shi.

The precept of monotheism rejected by the Quraysh was nothing but the belief advocated by Abraham, from whom they descended.

Wannan ita ce babbar ƙa'ida da Ibrahim ya bayyana wa mahaifinsa da mutanensa, ta haka ya ƙi bautarsu ta ƙarya, ya kuma ƙaurace wa ibadarsu ta gargajiya. Bai karɓi ƙarya ba kawai saboda mahaifinsa da mutanensa suna aikata ta. A gaskiya, bai nuna musu wata ladabi ba lokacin da ya bayyana ƙin yarda da ita cikin magana bayyananniya kuma mai ƙarfi, kamar yadda aka ambata a cikin Alƙur'ani: {Ni ina ƙaurace wa abin da kuke bautawa, ban bauta wa kowa ba face Wanda ya halicce ni. Shi ne zai shiryar da ni.} (Ayoyi 26-27)

It was this great principle that Abraham declared to his own father and people, thus rejecting their false creed, disowning their traditional worship. He did not adopt falsehood simply because his father and people practised it. In fact, he did not pay them any courtesy when he declared his rejection of it in a clear and emphatic statement quoted in the Qur’an: ‘7 renounce what you worship, I worship none other than Him who brought me into being. It is He who will guide me.n (Verses 26-27)

Ya bayyana daga maganar Ibrahim cewa, duk da cewa mutanensa ba su musanta wanzuwar Allah ba, sun yi wa Allah abokan tarayya kuma sun bauta wa wasu baya gare Shi. Saboda haka, Ibrahim ya kau da kansa daga duk waɗanda suke bautawa ban da Allah. Ya siffanta Allah da sifarSa wadda ta sa Shi ne wanda ya cancanci a bauta masa, wato cewa Shi ne mai farawa kuma mai ƙirƙirawa. Shi ne wanda ya cancanci a bauta masa domin Shi ne mai halitta. Ya kuma bayyana cikakken imaninsa cewa Allah zai shiryar da shi. Shi ne ya halicce shi, kuma Shi ne ya san yadda zai ba shi shiriya.

It appears from Abraham’s statement that although his people did not deny God’s existence, they nonetheless assigned partners to Him and worshipped others beside Him. Therefore, Abraham disowned all those they worshipped other than God. He described God by His attribute that makes Him the One to be worshipped, which is the fact that He initiates and originates. It is He who deserves to be worshipped because He is the One who creates. He also stated his firm belief that God would give him guidance. He created him and He knew how to grant him guidance.

Kur'ani ya bayyana kimar da suka rikice da kuma ma'aunansu yayin da suka ki amincewa da zaɓen Muhammadu (ﷺ) a matsayin wanda zai kawo musu haske da saƙon gaskiya: "Kuma suka ce: Don me ba a saukar da wannan Alƙur'ani ga wani babban mutum daga garuruwa biyu ba?" (Aya ta 31) Garuruwa biyu da suka ambata su ne Makka da Ta'if. Annabi ﷺ ya fito ne daga mafi shahara a cikin iyalin Hashim na kabilar Quraishawa, waɗanda suke a sahun gaba a cikin Larabawa. An kuma san shi da kasancewa mutum mai manyan ƙa'idoji da kyawawan halaye, tun kafin a zaɓe shi a matsayin manzon Allah. Duk da haka, ba shi ne shugaban kabila ba, alhali kuwa muhallin nasu yana ba da muhimmanci ƙwarai ga irin waɗannan al'amura. Saboda haka ne suka yi wannan ƙi: "Don me ba a saukar da wannan Alƙur'ani ga wani babban mutum daga garuruwa biyu ba?" (Aya ta 31)

The Qur’an describes their confused values and standards as they objected to the choice of Muhammad (peace be upon him) as the one to bring them light and the message of the truth: “ They also say: Why was not this Qur'an revealed to some great man of the two cities? (Verse 31) The two cities they referred to were Makkah and Ta’if. The Prophet belonged to the most distinguished family in the clan of Hashim of the Quraysh tribe, which were the elite among Arabs. He was also known to be a man of high principles and fine manners, even before he was chosen as God’s messenger. However, he was not a tribal chief, while his environment placed much store on such considerations. Hence their objection: “Why was not this Quran revealed to some great man of the two cities? (Verse 31)

Allah ya sani sosai wanda zai ba da saƙonsa. Ya zaɓi mutumin da ya san shi ne ya fi dacewa da wannan aiki. Tsarki ya tabbata ga Allah cikin ɗaukakarsa! Ya zaɓi mutumin da manyan siffofinsa su ne ɗabi'a da sadaukarwa, wadanda duka suna cikin tsarin da ainihin saƙon Musulunci yake. Hausa translation note: the rule says to write the Hausa word for God, not "Allah", so the correct rendering is: Ubangiji ya sani sosai wanda zai ba da saƙonsa. Ya zaɓi mutumin da ya san shi ne ya fi dacewa da wannan aiki. Tsarki ya tabbata ga Ubangiji cikin ɗaukakarsa! Ya zaɓi mutumin da manyan siffofinsa su ne ɗabi'a da sadaukarwa, waɗanda duka suna cikin tsarin da ainihin saƙon Musulunci yake. Domin isar da saƙonsa, bai zaɓi shugaban kabila ba, ko mutum mai dukiya ko tasiri a cikin al'umma ba.

God certainly knows best whom to entrust with His message. He chose the man whom He knew to be best suited to the task. Limitless is God in His glory! He chose a man whose paramount qualities were his morality and dedication, both of which are part of the nature and essence of the Islamic message. For the delivery of His message, He chose neither a tribal chief nor a man of wealth or social influence.

Wannan saboda Ya ƙi barin wata daraja ta duniya ta yi inuwa a kan saƙon da aka saukar daga sama. Ba za a yi masa ado da wani kayan adon duniya ba, kuma ba za a bar shi ya sami wani tasiri na baƙon abu ba. Ta haka babu wanda zai karɓe shi don cimma buri, kuma babu wanda zai nemi shi don samun riba ta rashin adalci.

Haka kuma rayuwar mutane a wannan duniya take. Amma bayan ta, akwai wani abu mai girma da yawa: "Alherin Ubangijinka ya fi abin da suke tarawa." (Aya ta 32) Allah yana ba da alherinSa ga waɗanda Ya zaɓa, sanin cewa sun cancanta. Sai dai babu wata alaƙa kwata-kwata tsakanin alherin Allah da abin da mutane suke da shi a wannan rayuwa. Haka kuma babu wata alaƙa tsakaninsa da darajojin wannan duniya. Irin waɗannan rabo ba su da daraja a ma'aunin Allah.

So much for peoples livelihood in this present life. Beyond it, however, is something far greater: “ Your Lord's grace is better than all that they can amass? (Verse 32) God bestows His grace on those whom He selects, knowing that they deserve it. There is, however, no connection whatsoever between God s grace and what people have in this present life. Nor is there any connection between it and the values of this world. Such lots are worthless according to Gods measure.

Saboda haka, ana ba da su ga mutane nagari da marasa kyau, yayin da alherin Allah yake tanadar wa waɗanda Ya zaɓa.

Hence, they are given to good and bad people, while Gods grace is preserved for those whom He chooses.

Dukiyoyin duniya ba su da daraja kuma ba su da muhimmanci har ta kai ga idan Allah Ya so, da Ya ba masu kafirta Masa su a yalwace. Note on the rules: the source says "God," so the Hausa word for God should be used instead of "Allah." Correcting that: Dukiyoyin duniya ba su da daraja kuma ba su da muhimmanci har ta kai ga idan Ubangiji (God) Ya so, da Ya ba masu kafirta Masa su a yalwace. Preferred translation, using the Hausa word for God throughout: Dukiyoyin duniya ba su da daraja kuma ba su da muhimmanci, har ta kai ga idan Ubangiji ya so, da Ya ba wa masu kafirta Masa su a yalwace.

Earthly values are so petty and insignificant that had God so willed, He would have given them in plenty to those who disbelieve in Him.

Dalilin hana hakan kawai shi ne cewa yalwa irin wannan zai zama tushen ruɗu, wanda zai hana mutane da yawa karɓar addinin Allah.

The only reason behind not doing so is that such plenty would then become a source of delusion, preventing many people from accepting the Divine faith:

Da ba don kada dukan mutane su zama al'umma guda ɗaya ta kafirai ba, da Mun sanya wa waɗanda suka kafirta da Ubangijin Mai rahama rufin azurfa don gidajensu, da matakalai da za su hau kansu, da ƙofofi, da gadaje da za su kwanta a kansu, da kayan ado na zinariya.

Were it not that all people would become one community [of unbelievers], We would have provided those who now disbelieve in the Lord of Grace with roof of silver for houses, stairways on which to ascend, gates, couches on which to recline, and gold ornaments.

Surar ta ci gaba da bayyana makomar waɗanda aka ba su yalwar jin daɗin wannan duniya, amma suka kasance ba sa tunawa da wajibcin biyayya ga Allah da kuma girmama Shi, don su cancanci babbar lada da Yake bayarwa a Ranar Alƙiyama ga waɗanda suke tsoron Sa.

The surah moves on to explain the fate of those who are given plenty of the luxuries of this world but who remain unmindful of their duty of obedience to God and glorifying Him so as to deserve the great prize He grants on the Day of Judgement to those who fear Him:

Za Mu sanya wa wanda ya zaɓi ya kasance makaho ga ambaton Ubangijin Rahama aljani ya zama abokinsa. Waɗannan aljannu suna karkatar da su daga hanya madaidaiciya, suna sa su yi tunanin cewa suna kan shiriya. Idan irin wannan mutum ya zo wurinMu, zai ce [wa abokinsa]: 'Da ma tsakanina da kai ya kasance nisa kamar tsakanin Gabas da Yamma!' Kai ne mugun aboki! Saboda zalunci da kuka yi, babu wani amfani a gare ku yau da kuke tarayya a cikin azaba.

We shall assign to whoever chooses to remain blind to the remembrance of the Lord of Grace an evil one as a comrade. These [evil ones] turn them away from the right path, making them think that they are rightly guided. When such a person comes to Us, he will say [to his comrade]: 'Would that I was as far away from you as the East is from the West. ’ Evil indeed are you for a comrade! Because of your wrongdoing, it will not be of any benefit to you that you are now to share your suffering. (Verses 36-39)

Lafazin Larabci ya yi amfani da kalmar "asha" a matsayin zaɓin kafirai.

The Arabic text uses the term asha as the choice of unbelievers.

Wannan kalma tana nuna gajiyawar idanu da ke hana su ganin abubuwa. Galibi tana faruwa idan mutum ya fuskanci haske mai tsananin walƙiya wanda ido ba zai iya kallonsa ba, ko kuma da yamma yayin da duhu ke fara lulluɓewa, lokacin da rauni ido ba zai iya ganin abubuwa a sarari ba. Hakanan yana iya zama sakamakon rashin lafiya. A nan, amfani da ita yana nufin makanta da kuma juyawa da gangan daga Allah, Ubangiji mai ni'ima.

This term signifies a tiredness of the eyes that prevents them from seeing things. It mostly occurs when facing a glaring light which the human eye cannot look into, or in the evening as darkness begins to descend when a weak eye cannot see things clearly. It may also be the result of illness. Its usage here, signifies blindness and a wilful turning away from God, the Lord of Grace.

“Duk wanda ya zaɓi ya yi makanta ga tunawa da Ubangijin Rahama, za Mu sanya masa aboki daga shaiɗan.” (Aya ta 36) Ya kasance da nufin Allah cewa idan mutum ya zaɓi ya yi sakaci da tunawa da Shi, shaiɗan yana samun hanyar zuwa gare shi ya zama abokinsa, yana rada masa kuma yana sa abubuwan mugunta su yi kama da kyau da jan hankali. A cikin rubutun Larabci, an faɗi wannan aya a sigar sharaɗi don bayyana wata ƙa’ida da ba ta canzawa, wadda ke sa sakamako ya zama babu makawa idan dalili ya faru. Saboda haka aboki mugu tabbas zai karkatar da abokinsa daga hanya madaidaiciya, ko da yake irin wannan mutum na iya ci gaba da tunanin cewa yana kan hanya daidai: “Waɗannan [mugaye] suna karkatar da su daga hanya madaidaiciya, suna sa su zaton cewa su ne ake shiryarwa.” (Aya ta 37) Wannan shi ne mafi munin abin da aboki zai iya yi wa abokinsa: karkatar da shi daga hanya madaidaiciya, ba tare da barin shi ya farka ko ya yi tunani a kan abin da yake aikatawa ba. Maimakon haka, yana ci gaba da ruɗar da shi, yana tunanin yana yin abin da ya dace, har sai ya fuskanci ƙarshensa babu makawa. Haka kuma, lura cewa ayar tana amfani da lokacin yanzu, wanda ke nuna cewa wannan yana faruwa yanzu a gaban idanun masu kallo, ko da yake waɗanda suka makance ba sa gani.

Surar yanzu tana yi wa Annabi ﷺ jaje da kalma ta ta'aziyya, don kada ya yi baƙin ciki saboda waɗanda suka juya masa baya, suna musun saƙonsa. Tana ƙarfafa shi ya riƙe gaskiyar da aka saukar masa daga sama, domin ita ce kalmar gaskiya iri ɗaya da aka bai wa kowane manzon Allah.

The surah now addresses the Prophet with a word of consolation so that he does not grieve about those who turned away from him, disbelieving in his message. It encourages him to hold on to the truth revealed to him from on high, as it is the same word of truth given to every messenger of God:

Shin za ka iya sa kurma ta ji, ko ka shiryar da makaho, ko wanda ke cikin bata bayyananniya? Idan Mun kwashe ka, lalle Mu za Mu ɗauki fansa a kansu; kuma idan Mun nuna maka abin da Muka yi musu alkawari… lalle Mu Masu iko ne a kansu. Saboda haka ka riƙe abin da aka yi maka wahayi a kai: lalle kai kana kan tafarki madaidaici. Lalle shi abin girmamawa ne a gare ka da mutanenka. Nan gaba za a tambaye ku duka. Ka tambayi duk wani manzo da Muka aika kafinka: "Shin Mun taɓa sanya waɗansu gumaka a bautawa banda Ubangijin Rahama?" {Ayoyi 40-45}

Can you [Prophet] make the deaf hear! Or guide the blind or those who are in manifest error! If We take you away, We shall inflict retribution on them; and if We show you the fulfilment of what We have promised them... We have full power over them. Therefore, hold fast to what has been revealed to you: you certainly are on a straight path; and it is an honour for you and your people. In time, you will all be called to account. Ask any of the messengers We sent before you: "Did We ever appoint deities to be worshipped other than the Lord of Grace?" (Verses 40-45)

Ana maimaita wannan batu sau da yawa a cikin Alkur'ani don ta'azantar da Annabi ﷺ da kuma bayyana yanayin shiriya da ɓata, tare da danganta su duka ga nufin Allah. Su ne wani ɓangare na aikin da aka ɗora wa manzannin Allah, (aminci ya tabbata a gare su duka). A nan surar ta bayyana iyakantaccen ikon mutum, ko da a matsayinsa mafi ƙarfi da aka bai wa annabawa, da kuma ikon Allah mai 'yanci mara iyaka. Ta jaddada tauhidin Allah ta cikin ɗaya daga cikin misalai mafi ƙarfafa zuciya a cikin Alkur'ani.

This point is repeated several times in the Qur’an to comfort the Prophet and to explain the nature of guidance and error, attributing them both to God’s will. They are part of the task assigned to God’s messengers, (peace be upon them all). Here the surah puts clear lines between man’s limited power, even at its strongest level given to prophets, and God’s free and unrestricted power. It emphasizes God’s oneness in one of the most inspiring images in the Qur’an.

"Shin za ka iya sa kurma su ji, ko ka shiryar da makafi ko waɗanda suke cikin ɓata bayyananniya?" (Aya ta 40) Su ba kurma ba ne, ba kuma makafi ba ne, sai dai suna kama da su ta fuskar cewa sun zaɓi juyawa daga shiryarwar Allah tare da bin ɓata. Aikin da aka ɗora wa Manzon Allah ﷺ shi ne ya gabatar da gaskiya ga masu ji, da shiryar da masu gani.

Surar ta ci gaba da ta'azantar da Manzon Allah ﷺ game da ƙorafe-ƙorafen da shugabannin mutanensa suka ɗaga game da zaɓin Allah na shi a matsayin manzo, mutanen da suka riƙe ƙimomin ƙarya na duniya ta yanzu. A cikin wannan mahallin, surar ta ba da labarin wani abu daga tarihin Musa, tana nuna yadda Fir'auna da mutanensa suma suka riƙe irin waɗannan ƙimomi.

The surah continues to console the Prophet in the face of the objections raised about Gods choice of him as the messenger by the chiefs of his people, people who upheld the false values of the present world. In this context, the surah relates an episode from Moses’ history depicting how Pharaoh and his people also upheld the same values.

Shugabannin Quraishawa sun ce: "Don me ba a saukar da wannan Alkur'ani ga wani babban mutum daga cikin manyan garuruwan nan biyu ba?" (Aya ta 31) A zamanin baya, Fir'auna ya yi alfahari da ikonsa da mulkinsa, yana mai girman kai yana cewa: "Ba mulkin Masar na ba ne, tare da wadannan koguna masu gudana a karkashin kafafuna? Ba ku gani ba?" (Aya ta 51) Cike da girman kai da alfahari, ya nuna Musa, annabin Allah kuma manzonsa, wanda ba shi da wata babbar dukiya ko matsayi na duniya, sai ya ce:

The Quraysh elders said: “Why was not this Qur'an revealed to some great man of the two cities?* (Verse 31) In former times, Pharaoh took pride in his power and kingdom, arrogantly asking: “Is the kingdom of Egypt not mine, with all these rivers flowing at my feet? Do you not see?* (Verse 51) Proud and arrogant, he pointed to Moses, Gods prophet and messenger, who had no great worldly wealth or position, and said:

“Ba ni ne mafi alheri fiye da wannan wulakantacce wanda ba zai iya bayyana maganarsa sosai ba?* (Aya ta 52) Fir'auna ma ya yi irin wannan shawara kamar kafiran Quraishawa: “Don me ba a ba shi kulli na zinariya ba? Don me mala'iku ba su zo tare da shi ba?”* (Aya ta 53) Yana kama da rikodin waka, da ake kunnawa sau da sau.

“Am I not better than this contemptible wretch who can hardly make his meaning clear?* (Verse 52) Pharaoh also made a suggestion similar to the unbelieving Quraysh: “ Why have no bracelets of gold been given to him? Why have no angels come to accompany him?* (Verse 53) It sounds like a musical recording, played over and over again.

Surah ta nuna yadda taron jama'a masu ruɗi suka mayar da martani, duk da mu'ujizozin da Musa ya nuna da kuma gwaje-gwajen da aka sa su a ciki.

The surah shows how the deluded masses responded, despite the miracles shown by Moses and the tests to which they were subjected.

Duk lokacin da wata wahala ta same su, sukan roki Musa ya yi addu'a ga Ubangijinsa ya kawar musu da wahalarsu. Surar kuma ta yi bayanin irin makomar da suka fuskanta bayan sun ki kula da gargadin: "Lokacin da suka tsokani fushinmu, Muka dauki fansa a kansu, Muka nutsar da su gaba daya; saboda haka Muka mayar da su abin da ya wuce, kuma abin koyi ga al'ummomi masu zuwa."