Wannan sūrah wahayi ne na Makka, duk da cewa a wasu kwafen Alƙur'ani an ce ayoyi na 12, 17 da 114 an saukar da su ne a Madina. Idan aka duba waɗannan ayoyi a cikin mahallin sūrah ɗin, ana ganin cewa suna zaune a wuraren da suka dace sosai. Yana da wuya a yi tunanin cewa sūrah ɗin ba ta da waɗannan ayoyi tun farko, ko kuma an ƙara su daga baya. Haka kuma, waɗannan ayoyi suna magana ne a kan abubuwan da wahayin Makka ke yawan magana a kansu, wato imani da yadda mutanen Quraishawa suka karɓe shi, da yadda halin nasu ya shafi Annabi ﷺ da ƙaramin rukunin mabiyansa, da yadda Alƙur'ani ya kawar da waɗannan tasirai.

This sūrah is a Makkan revelation, despite that in some copies of the Qur’ān it is said that verses 12, 17 and 114 were revealed in Madinah. A glance at these verses within the context of the sūrah shows that they occur in their perfect settings. It is difficult to imagine that the sūrah was without these verses from the outset, or that they were added later on. Besides, these verses speak about subjects that are essentially part of what Makkan revelations address, namely faith and the Quraysh’s attitude to it, how their attitude affected the Prophet and his small band of followers, and how the Qur’ān dispelled these effects.

Sūratun kamar yadda take gabaɗaya ta biyo bayan saukar Sūrah 10, Yunus, wadda ta biyo Sūrah 17, Tafiyar Dare. Wannan yana ba mu kyakkyawar fahimta game da lokacin saukarta, a tsakiyar wani mawuyacin lokaci a farkon tarihin Musulunci. Kafin saukarta, an yi rasuwar Abu Ɗālib, kawun Annabi ﷺ wanda ya kare shi daga duk wata cuta daga kafirai, da kuma Khadījah, matarsa wadda goyon bayanta na ta'aziyya ya taimaka wa Annabi ﷺ ƙwarai. Rasuwarsu ta bai wa kafirai damar zama masu ƙarfin hali da tsananin adawa, musamman bayan tafiyar dare ta Annabi ﷺ zuwa Ƙudus, inda ya hau sama kafin ya dawo Makka a cikin dare guda.

The sūrah as a whole followed the revelation of Sūrah 10, Jonah, which succeeded Sūrah 17, The Night Journey. This gives us a clear idea of the timing of its revelation, in the middle of a very difficult period in the early history of Islam. It was preceded by the deaths of Abu Ţālib, the Prophet’s uncle who protected him against all harm from the unbelievers, and Khadījah, his wife whose comforting influence was of great help to the Prophet. Their deaths enabled the unbelievers to become bolder and harsher in their opposition, particularly after the Prophet’s night journey to Jerusalem, from where he ascended to heaven before returning to Makkah in the same night.

Kafirai sun yi wa al'amarin izgili har ta kai ga wasu mutane sun ƙi Musulunci. Bugu da ƙari, Annabi ﷺ ya yi kewar Khadījah, wadda ya ƙaunace ta sosai.

The unbelievers ridiculed the event to such an extent that some people even renounced Islam. Furthermore, the Prophet missed Khadījah whom he loved dearly.

Adawar da ke gare shi da saƙonsa ta kai matsayi mafi tsanani. Hakika, ƙoƙarinsa na samun ƙarin goyon baya bai haifar da sakamako mai yawa ba; kusan babu wani daga Makka da yankunanta da ya shirya karɓar Musulunci. Wannan ya ci gaba har zuwa lokacin da rukunin farko na Ansar suka karɓi Musulunci, suka miƙa alkawarinsu ga Annabi ﷺ a Aqabah.

The hostility towards him and his message was at its fiercest. Indeed, his efforts to win more support yielded few results; almost no one from Makkah and its surrounding area being prepared to embrace Islam. This continued until the first group of the Anşār accepted Islam, delivering their pledges to the Prophet at `Aqabah.

Ibn Isĥāq ya ruwaito:

Ibn Isĥāq reports:

Khadījah bint Khuwaylid da Abū Ţālib duk sun rasu a shekara guda. Wannan ya zama jerin masifu ga Annabi ﷺ, domin Khadījah ta ba shi goyon baya na gaskiya da amana, tana kuma saurarar korafinsa, yayin da kawunsa ya zama ginshiƙin tallafi, yana ba shi kariya da tabbatar da lafiyarsa. Dukkan abubuwan biyu sun faru shekara uku kafin hijirarsa zuwa Madina.

Both Khadījah hint Khuwaylid and Abū Ţālib died in the same year. This meant a succession of tragedies for the Prophet, because Khadījah provided him with honest and true support, and listened to his complaints, while his uncle was a mainstay of support, providing protection and ensuring his safety. Both events took place three years before his migration to Madinah.

Bayan mutuwar Abū Ţālib, Quraishawa sun iya jawo wa Manzon Allah ﷺ wahala fiye da yadda suke iya yi a lokacin ɗan'uwan mahaifinsa yana raye. Abubuwa sun yi tsanani ga Annabi ﷺ har wani mugun mutum ya tsaya masa a kan titi ya zuba masa ƙura a kai. Sai Annabi ﷺ ya koma gida, sai ɗaya daga cikin 'ya'yansa mata tana kuka yayin da take wanke ƙurar daga kansa. Annabi ﷺ ya ce mata: "Kada ki yi kuka, yarinya. Allah tabbas zai kare mahaifinki." Ya sake faɗi fiye da sau ɗaya: "Quraishawa ba su iya cutar da ni sosai ba kafin mutuwar Abu Ţālib."

After Abū Ţālib’s death, the Quraysh were able to cause him more trouble than they could ever perpetrate during his uncle’s life.” Things were so bad for the Prophet that a wretched person stopped him on the street and threw dust over his head. The Prophet then went home and one of his daughters was crying as she washed the dirt off his head. The Prophet said to her: “Do not cry, child. God will certainly protect your father.” He remarked more than once: “The Quraysh could not cause me much harm before Abu Ţālib’s death.” 14

Al-Maqrīzī ya ce: "Annabi ﷺ ya sami abubuwa sun yi masa tsanani bayan mutuwarsu, ya kuma kira wannan shekarar da shekarar baƙin ciki. Yakan ce: 'Quraishawa ba su iya cutar da ni sosai ba sai bayan Abū Ṭālib ya mutu.' Lalle Abū Ṭālib shi ne kaɗai mai kare shi a cikin kabilarsa."

Al-Maqrīzī says: “The Prophet found things too hard after their deaths, and he called that year, the year of sorrow. He used to say: ‘The Quraysh could not do me much harm until Abū Ţālib had died.’ In fact, Abū Ţālib was his only protector in his own clan.

A cikin wannan lokaci ne aka saukar da surorin nan biyu, Yunus da Hud, bayan Sura ta 17, Tafiyar Dare, da Sura ta 25, Mizani. Dukkan wadannan surori suna ba da cikakkiyar fahimta game da lokacin da kuma girman adawar Kuraishawa. A cikin wannan sura ta yanzu kuma akwai tabbatarwar da aka ba Manzon Allah ﷺ da mabiyansa.

It is during this period that the two sūrahs, Jonah and Hūd, were revealed, following Sūrah 17, The Night Journey, and Sūrah 25, The Criterion. All these sūrahs give a clear impression of the time and the extent of the Quraysh’s hostility. In this present sūrah we also have the reassurances given to the Prophet and his followers.

Waɗannan suna ta'azantar da shi a cikin kaɗaicinsa a tsakiyar yanayi mai adawa.

These comfort him in his loneliness in the midst of a hostile environment.

Yanayin da kuma yanayin gaba ɗaya na zamanin an nuna shi a cikin wannan sūrah ta hanyoyi daban-daban. Ɗaya daga cikin waɗannan shi ne bitar gaba ɗaya ta ci gaban imani na Allah a tarihin ɗan Adam, tun daga Nuhu har zuwa manzo na ƙarshe, Annabi Muhammadu ﷺ. Yana bayyana a sarari cewa dukkan saƙonni sun dogara ne akan ƙa'idodi iri ɗaya na asali: miƙa wuya ga Allah shi kaɗai, bauta masa ba tare da haɗa shi da wani abokin tarayya ba, da bin shiriyar da manzannin Allah suka kawo kawai a cikin miƙa wuya da bauta. Waɗannan suna tare da imani cewa wannan rayuwa ta yanzu gwaji ce kawai, kuma lada za a ba da shi ne a rayuwa ta gaba. 'Yancin zaɓi tsakanin gaskiya da ƙarya, wanda Allah ya ba ɗan Adam, shi ne tushen wannan gwaji.

The nature and general atmosphere of the period is reflected in the sūrah in different ways. One of these is a general review of the progress of divine faith in human history, starting with Noah and leading up to the last Messenger, the Prophet Muĥammad. It makes clear that all messages were based on the same fundamental principles: submission to God alone, worshipping Him without the association of any partners, and following only the guidance provided by God’s messengers in both submission and worship. These are coupled with the belief that this present life is only a test, with the reward given only in the life to come. Freedom of choice between truth and falsehood, which God has given to man, is the basis of this test.

An Manzon Allah ﷺ an aike shi a matsayin Manzo, kuma aka ba shi "littafi, wanda ayoyinsa aka kammala kuma aka bayyana su dalla-dalla, wanda aka saukar maka daga Wanda yake Mai hikima, Masani." (Aya ta 1) Abubuwan asali da wannan littafi ya ƙunsa sune:

The Prophet was sent as a messenger and given “a book, with verses which have been perfected and distinctly spelled out, bestowed on you by One who is Wise, All-aware.” (Verse 1) The basic contents of this book are:

Kada ku bauta wa kowa sai Allah. Ina zuwa gare ku daga wurinSa a matsayin mai gargaɗi da mai ba da labari mai daɗi. Ku nemi gafarar Ubangijinku, sannan ku juya gare Shi da tuba, kuma zai ba ku jin daɗin rayuwa mai kyau har zuwa wani ƙayyadadden lokaci. Zai ba kowane mai aiki nagari cikakken ladansa. Amma idan kun juya baya, ina tsoron azabar wata babbar rana a kanku. Zuwa ga Allah ne za ku koma gaba ɗaya, kuma Shi ne mai iko akan kowane abu. (Ayoyi 2-4)

Worship none but God. I come to you from Him as a warner and a bearer of glad tidings. Seek forgiveness of your Lord, and then turn towards Him in repentance, and He will grant you a goodly enjoyment of life for an appointed term. He will grant everyone with merit a full reward for his merit. But if you turn away, I dread for you the suffering of a great day. To God you shall all return, and He has power over all things. (Verses 2-4)

Kuma surar tana nuna yanayin wannan lokaci, domin tana bayyana yadda manzannin Allah suka mayar da martani ga adawa, izgili, barazana da cutarwar jiki da suka fuskanta. Dukansu sun dage, suna da yakini cewa abin da suke isarwa gaskiya ne, kuma cewa taimakon Allah tabbas zai zo. Sakamakon da aka gani a wannan duniya, ma'ana kuma a lahira, ya tabbatar da imaninsu, inda aka tsira da muminai, aka kuma hallaka kafirai.

Again the sūrah reflects the nature of the period as it describes God’s messengers’ attitudes to the hostility, ridicule, threats and physical harm they met. They all persevered, confident that what they preached was the truth, and that God’s support would inevitably be granted. The result in this life, and indeed in the life to come, confirmed their belief when the believers were saved while the unbelievers were destroyed.

Cikin labarin Nuhu, surar ta kwatanta wannan yanayi:

In its account of Noah, the sūrah portrays this scene:

Sai manyan mutanen kaumunsa waɗanda suka kafirta suka ce: "Ba mu ganin ka face mutum kamar mu, kuma ba mu ganin wanda ya bi ka sai mafi ƙanƙanta daga cikinmu, waɗanda suke yin gaggawa ba tare da tunani ba. Ba mu ganin cewa kana da wata fifiko a kanmu; a zahiri ma muna ganin kana ƙarya." Nuhu ya ce: "Ku duba, mutanena! Idan na tsaya a kan hujja bayyananniya daga Ubangijina, ya kuma ba ni baiwa daga wurinsa wadda kuka makance a kanta, shin za mu iya tilasta muku ta alhali kuna ƙyamarta? Kuma, mutanena, ba na tambayar ku wata dukiya a madadin haka; ladana yana wurin Allah kaɗai. Ba zan kori waɗanda suka yi imani ba; lallai za su haɗu da Ubangijinsu, amma ni ina ganin ku mutane ne marasa hankali. Kuma, mutanena, wa zai kāre ni daga Allah idan na kore su? Shin ba za ku yi tunani ba? Ba na cewa muku cewa taskokin Allah suna wurina, ko kuma na san abin da ke bayan iyakar fahimtar ɗan adam. Ba kuma na cewa: ni mala'ika ne. Ba kuma na cewa game da waɗanda kuke kallon raini cewa Allah ba zai ba su wani alheri ba. Allah ya fi sani abin da ke cikin zukatansu — domin in haka na yi, lallai zan zama azzalumi." Suka ce: "Nuhu, ka yi jayayya da mu, kuma ka yi jayayya fiye da kima. To, ka kawo mana abin da kake yi mana barazana da shi, idan kana cikin masu gaskiya." Ya ce: "Allah ne kaɗai zai kawo muku shi, idan ya so. Ba za ku iya guje masa ba."

The notables of his people who disbelieved said: ‘We see you but a mortal man like ourselves. Nor can we see anyone following you except the most abject among us; those who are rash and undiscerning. We do not consider that you are in any way superior to us: indeed we think you are liars.’ Noah said: ‘Think, my people! If take my stand on a clear evidence from my Lord, and He has favoured me with grace from Himself to which you have remained blind, can we force it upon you when you are averse to it? And, my people, I ask of you no money in return; my reward rests with none but God. Nor will I drive away those who believe; they will surely meet their Lord, whereas in you I see people with no awareness [of right and wrong]. And, my people, who would protect me from God were I to drive them away? Will you not reflect? I do not say to you that God’s treasures are with me, or that I know what lies beyond the reach of human perception. Nor do I say: I am an angel. Nor do I say of those whom you eye with contempt that God will never grant them any good. God knows best what is in their hearts — for then I would indeed be a wrongdoer.’ Noah,’ they replied, you have argued with us, and argued to excess. Bring upon us that with which you have been threatening us, if you are a man of truth.’ He said: ‘Only God can bring it upon you, if He so wills. You cannot be immune.’ (Verses 27-33)

Waɗannan labaran tarihi suna nuna wa Annabi cewa adawar da ake yi wa saƙonsa tana kama da adawar da manzannin da suka gabata suka fuskanta. Amma dukansu sun sami goyon bayan Allah kuma sun ji kulawarsa. An umurce shi ya nisanta kansa daga waɗanda suka ƙi saƙonsa, kamar yadda manzannin da suka gabata suka nisanta kansu daga mutanensu, suna bin gaskiyar da aka ba su.

These historical accounts demonstrate to the Prophet that opposition to his message is echoed by the opposition earlier messengers received. But they all received God’s support and enjoyed His care. He is directed to separate himself from those who reject his message, in the same way as earlier messengers disassociated themselves from their own people, pursuing the truth that was given to them.

Haka kuma, tarihin da aka bayar kansa hujja ne ga da'awar Annabi ﷺ na karɓar saƙon Allah da wahayinsa. Note: The rules say to write "God" as the Hausa word for God, never "Allah". Following that instruction, the translation should read: Haka kuma, tarihin da aka bayar kansa hujja ne ga da'awar Annabi ﷺ na karɓar saƙon Ubangiji da wahayinsa.

Moreover, the histories given are, in themselves, proof of the Prophet’s claim to receive God’s message and revelations.

A ƙarshen labarin Nuhu, surar ta ba da wannan sharhi:

At the end of its account of Noah’s history, the sūrah provides this comment:

Waɗannan labarai na abubuwan da suka wuce Muna saukar da su zuwa gare ka. Ba kai ba, ba kuma mutanenka ba, kun san su a da. Saboda haka ka yi haƙuri; lallai ƙarshe na masu takawa ne.

These accounts of things that have passed We now reveal to you. Neither you nor your people knew them before this. Be, then, patient in adversity; for the future belongs to those who are God-fearing. (Verse 49)

Yayin da surah ke kusantar ƙarshe, sai ga dogayen sharhi sun biyo baya.

As the sūrah draws to a close, fairly lengthy comments ensue:

Waɗannan labarai ne na al'ummomin da suka gabata waɗanda Muna ba ka labarinsu. Daga cikinsu akwai waɗanda har yanzu suna nan, kuma akwai waɗanda suka halaka, kamar gonar da aka girbe. Ba Mu zalunce su ba, amma su ne suka zalunci kansu. Gumakansu da suka kasance suna kira da himma baicin Allah ba su amfane su da kome ba lokacin da hukuncin Ubangijinka ya zo; sun ƙara musu hallaka kawai. Haka azabar Ubangijinka take, idan Ya kama wata al'umma mai aikata zalunci; azabarSa tana da raɗaɗi, mai tsanani.

These are some of the accounts of past communities which We relate to you. Some still remain while others are extinct, like a field mown-down. No wrong did We do to them, but it was they who wronged themselves. Those deities of theirs which they were keen to invoke instead of God availed them nothing when your Lord’s judgement came to pass; they only added to their ruin. Such is your Lord’s punishment whenever He takes to task any community which is bent on evil-doing; His punishment is indeed grievous, severe. (Verses 100-102)

A cikin Gabatarwar suratun da ta gabata, Yunus, mun rubuta:

In the Prologue to the preceding sūrah, Jonah, we wrote:

Surorin ƙarshe na Makka da aka tattauna a cikin wannan littafi sune Sūrah 6 da 7, Al-An'am (Dabbobi) da Al-A'raf (Wurare Masu Tsayi). Duk da cewa an sanya waɗannan surori biyu tare bisa tsarinsu na Alƙur'ani, ba su bi jeri ɗaya ba a tsarin lokacin saukar wahayi. Bayan su a cikin Alƙur'ani sai Sūrah 8

The last Makkan revelations discussed in this work were Sūrahs 6 and 7, Cattle and The Heights. Although these two sūrahs are placed together in their Qur’ānic order, they did not have the same sequence in the chronological order of revelation. They are followed in the Qur’ān by Sūrahs 8

da kuma sura ta 9, Yaƙin Ganima (Al-Anfāl) da sura ta 8, da kuma Tuba (At-Tawba), waɗanda ke ɗauke da halaye na musamman da jigogi na ƙarshen Alƙur'ani da aka saukar a Madina. Yanzu kuma muna da surori biyu na Makka, Yunus da Hūd, waɗanda suke da tsari iri ɗaya a tsarin lokacin saukarsu da kuma tsarin Alƙur'ani. Muna lura da kamanceceniya mai ban mamaki tsakanin surori biyu na Makka da suka gabata da waɗannan biyu, duka a cikin jigo da kuma yadda ake gabatar da su. Sura ta 6, Dabbobi (Al-An'ām), ta mayar da hankali kan ainihin imani, tana fuskantar kāfirai da shi tare da musanta dukkan imani da al'adu na ɓata. Sura ta 7, Al-A'rāf, a gefe guda kuwa, tana magana kan aiwatar da imani a rayuwar ɗan adam da kuma yadda yake fuskantar jāhiliyyah a lokuta daban-daban na tarihi. Haka abin yake ga surori biyu da ke wannan juzu'i, Yunus da Hūd. Sai dai kuma sura ta 6 ta bambanta da sura ta 10 da ƙarfin salon waƙarta, saurin bugunta da kuma kyawun yanayin labari da motsinsa.

and 9, The Spoils of War and The Repentance, which feature the special characteristics and themes of the later part of the Qur’ān revealed in Madinah. Now, however, we have two Makkan sūrahs, Jonah and Hūd, which have the same sequence in both chronological order and Qur’ānic arrangement. We note a remarkable similarity between the two earlier Makkan sūrahs and the two present ones, both in subject matter and presentation. Sūrah 6, Cattle, concentrates on the essence of faith, confronting the unbelievers with it and refuting all erring beliefs and practices. Sūrah 7, The Heights, on the other hand, speaks about the practical implementation of faith in human life and its confrontation with jāhiliyyah during different periods of history. The same is true of the two sūrahs in this volume, Jonah and Hūd. However, Sūrah 6 is distinguished from Sūrah 10 by its very powerful rhythm, quick pulse and sophistication of scene and movement.

Sūrah 10, a wani ɓangare, yana da salo mai sauƙi da kwanciyar hankali, tare da ɗaukar labari da motsi cikin sauƙi. Sūrah 7 da Sūrah 11, wato Al-A'rāf da Hūd, suna da kamanni sosai ta fuskar jigo, salo da kuma ritimi. Duk da haka, kowace sūrah a cikin Alƙur'ani tana da halinta, siffofi na musamman da kuma halaye mabambanta.

Suratun ta ba da kwarin gwiwa mai ƙarfi, kuma ta yi gargaɗi mai tsanani. Akwai alkawarin jin daɗin mafi kyau a rayuwar duniya da kuma a rayuwa ta gaba ga waɗanda suka amsa kiran miƙa wuya ga Allah shi kaɗai, a'a, ga God shi kaɗai. Yana yin alkawarin abubuwa masu yawa na alheri da amfani ga ɗan Adam. Haka kuma yana gargaɗi game da rasa duk wani alheri a rayuwar duniya ko a lahira, kuma yana yin barazanar azaba nan take ko kuma daga baya ga waɗanda suka juya wa saƙon Allah baya. Yana bayyana cewa shugabanni azzalumai na waɗanda suka ƙi saƙon suna sakawa mabiyansu ta hanyar kai su wuta. (Duba ayoyi 15-24, 52, 57, 96-99, da sauransu.)

The sūrah provides strong incentives and gives stern warnings. There is the incentive of enjoying the best in this life and in the life to come for those who respond positively to the call to submit to God alone. It promises much of what is good and beneficial for humanity. It also warns against forfeiting all that is good in this life or in the hereafter, and threatens immediate or deferred punishment for those who turn their backs on the divine message. It explains that the tyrannical leaders of those who reject the message reward their followers by leading them to hell. (See verses 15-24, 52, 57, 96-99, etc.)

Dogayen labarai na tarihi sun tabbatar da cewa dukkan alkawuran lada da gargaɗi suna cika a cikin tafiyar imani na Allah. Labarin ya nuna halakar kafirai da tsira ga muminai. Labarin ambaliyar ruwa da ta halakar da mutanen Nuhu yana da tasiri sosai, kuma a nan ne karin waƙar surar ya kai kololuwarsa. (Duba ayoyi 36-44)

The long historical accounts confirm that both the incentives and warnings are fulfilled throughout the course of divine faith. It highlights the destruction of the unbelievers and the salvation of the believers. The flood scene that destroyed Noah’s people is particularly effective, and it is here that the sūrah’s powerful rhythm reaches its zenith. (See verses 36-44)

Wannan sūrar kuma tana bayyana yadda ran ɗan'adam ke amsa abubuwan da ke kawo albarka ko wahala. Waɗanda suka ƙi imani, kuma suke hanzarta azabar kansu cikin raini da tawaye, ana nuna musu hukuncinsu wanda babu makawa, da baƙin cikinsu idan an hana su jin daɗinsu da kwanciyar hankalinsu, da girman kansu idan wahalar ta ɗaga, albarka kuma ta sake zuwa musu.

The sūrah also portrays how the human soul responds to events that bring blessings or hardship. Those who reject the faith and who hasten their own punishment in reckless defiance are shown their inevitable judgement, their grief when they are deprived of their comforts and luxuries, and their arrogance when their hardship is lifted and blessings again come their way:

Idan Muka jinkirta musu azabarsu zuwa wani lokaci ƙayyadadde, tabbas sai su ce: "Mene ne ke hana ta zuwa?" A ranar da za ta same su, babu wani abin da zai kange su daga gare ta, kuma za su kasance cikin abin da suke yi wa ba'a ya rufe su. Haka ma, idan Muka ɗanɗana wa mutum wani ɓangare na rahamarmu, sannan Muka ƙwace shi daga gare shi, sai ya zama cikin cikakkiyar kunci, gaba ɗaya ba ya godiya. Kuma idan Muka ɗanɗana masa sauƙi da yalwa bayan wahala ta same shi, tabbas zai ce: "Ya tafi, duk wahalar ta bar ni," sai ya yi farin ciki da fariya. Amma ba haka ba ne waɗanda suke haƙuri a lokacin wahala kuma suke aikata ayyuka nagari. Su ne waɗanda za su samu gafara da lada mai girma. (Ayoyi 8-11)