Wannan ayar tana da alamar lahira a jikinta tun daga farko har ƙarshe: tana nuna tsoron azabarta da kuma fatan ladanta. Ta fara da umarni ga Annabi ﷺ da ya bayyana tauhidin Allah cikakke, ba tare da wani shakku ko rikitarwa ba. Ta kuma bayyana cewa shi, Annabi kuma Manzon Allah ﷺ, yana tsoron sakamakon duk wani karkata daga gare ta. Ya bayyana a fili azamarsa ta bin tafarkinsa, yana barin kafirai su zaɓi duk hanyar da suke so, yana kuma bayyana sakamakon da kowace daga cikin hanyoyin biyu take kaiwa.

This passage has the air of the hereafter stamped on it from start to finish: it highlights the fear of its punishment and the hope for its reward. It begins by a directive to the Prophet to declare God’s oneness fully and without a trace of ambiguity. He further declares that he, a Prophet and a Messenger of God, dreads the consequences of any deviation from it. He unequivocally states his determination to follow his course, leaving the unbelievers to choose whatever method they want to follow, outlining the results to which each of the two ways leads.

An aka umurce ni in bauta wa Allah, ina mai tsarkake addini gare Shi kaɗai; kuma an umurce ni in zama na farko da zan miƙa wuya gare Shi. Ka ce: Lalle ni, idan na sabi Ubangijina, ina tsoron azabar wani yini mai girma.

Say: I am commanded to worship God, sincere in my faith in Him alone; and I am commanded to be the first to submit myself to Him. Say: Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day. (Verses 11-13)

Wannan bayani da Annabi ya yi, yana bayyana abin da aka umarce shi da shi game da ibada, bautawa da mika kai ga Allah, yana da matukar muhimmanci wajen kiyaye imani da tauhidin Allah tsarkakakke, kamar yadda Musulunci ke so ya kasance. A wannan fanni, Annabi ﷺ bawa ne daga cikin bayin Allah. Ba ya wuce wannan matsayi. Dukkan mutane, a bautarsu ga Allah, suna tsaye a daidai mataki guda, yayin da Allah yana da matsayinsa mai daukaka bisa dukkan halitta.

This declaration by the Prophet outlining what he is commanded to do with regard to worship, devotion and submission is very important in keeping the belief in God’s oneness pure, as Islam wants it to be. In this respect, the Prophet is one of God’s servants. He does not exceed that position. In their servitude to God, all people stand in one rank, while God has His sublime position over all creation.

Don haka ra'ayoyin biyu, na Ubangijiyya da na bautawa, an kafa su sosai kuma an bambance su a fili. Ba za a sami rudani tsakanin su biyu ba. Tauhidi a bayyane yake a matsayin siffar Allah kaɗai, wanda babu wani wanda yake da rabo a cikinta. Idan Muhammadu ﷺ ya tsaya a matsayin bawan Allah yana yin wannan bayani bayyananne, yana tsoron aikata wata rashin biyayya ga Allah, to ba za a sami wata hujja ta neman ceto ta wurin gumaka ko mala'iku ba, wadda ake samu ta hanyar bautawa gare su maimakon Allah.

Thus the two concepts of Godhead and servitude are well established and clearly distinguished. There can be no confusion between the two. Oneness is clearly seen as an attribute of God alone, in which no one else has any share. When Muĥammad (peace be upon him) stands in the position of God’s servant making this clear declaration, fearing to commit any disobedience of God, there can be no room for any claim of intercession by idols or angels granted through addressing worship to them instead of God.

Ana sake yin wannan shelar sau ɗaya, tare da sanarwar Annabi ﷺ cewa zai tsaya kan tafarkinsa, yana barin masu bautar gumaka ga tafarkinsu da ƙarshen azaba mai raɗaɗi da hakan zai kai su.

The declaration is made once more, with the Prophet’s announcement that he will stick to his way, leaving the idolaters to their way and the painful end to which that leads: