Wannan surah, Muhammad, an saukar da ita a Madina. Tana kuma da wani suna, al-Qitāl, ma'ana ‘Yaƙi’. Wannan suna na biyu ya dace sosai, domin yaƙi shi ne jigon surar, wanda ke samar da mafi yawan misalanta kuma yana ba ta salon bugunta na musamman. Ta fara da bayanin ainihin yanayin kafirai da mumunai, wanda ke ɗaukar siffar harin ɗabi'a a kan na farko da kuma yabo mai tsawo ga na ƙarshe. Abin da ke bayyana a fili shi ne cewa Allah maƙiyin kafirai ne kuma mai kāre waɗanda suke da imani. Haka kuma, wannan gaskiya ce a wurin Allah. Don haka, farkon surar ya zama sanarwar yaƙi da Allah ya yi wa maƙiyansa waɗanda ke adawa da addininsa: “Waɗanda suka kafirta suka kuma hana wasu hanyar Allah, Allah zai ɓata ayyukansu. Amma waɗanda suka yi imani, suka aikata ayyuka nagari, suka kuma yi imani da abin da aka saukar wa Muhammad, domin shi ne gaskiya daga Ubangijinsu, zai kankare musu mugayen ayyukansu, ya kuma gyara yanayinsu. Wannan saboda kafirai suna bin ƙarya, shi kuma waɗanda suka yi imani suna bin gaskiya daga Ubangijinsu. Ta haka Allah yake bayyana wa mutane misalan halayensu.” (Aya 1-3)

This surah, Muhammad, was revealed in Madinah. It also goes by another name, al-Qitdl, meaning ‘Fighting. This secondary title is very apt because fighting is the surah's subject matter providing most of its images and giving it its distinctive beat. It begins with an explanation of the true nature of both the unbelievers and the believers which takes the form of a moral attack on the former and a monologue of praise of the latter. The clear implication is that God is the enemy of the unbelievers and the protector of those who have faith. Furthermore, this is a true fact in Gods sight. Thus, the opening of the surah serves as a declaration of war by God against His enemies who are hostile to His faith: “ Those who disbelieve and debar others from God's path will have their deeds brought to nothing by Him, whereas those who have faith and do righteous deeds, and believe in what has been revealed to Muhammad, for it is indeed the truth from their Lord - He will forgive them their bad deeds and bring them to a happy state. This is because the unbelievers follow falsehood, whereas those who believe follow the truth from their Lord. Thus does God lay down for mankind their rules of conduct.” (Verses 1-3)

Da zarar an yi wannan shelar yaƙi a kan kafirai, sai a ba masu imani umarni bayyananne kuma mai ƙarfi su shiga wannan yaƙi a kansu. Wannan umarni yana biye da bayanin dokokin da suka shafi fursunonin yaƙi bayan an gama wannan yaƙi mai zubar da jini: "Sa'ad da kuka haɗu da kafirai a yaƙi, ku sare wuyansu. Sa'an nan idan kun murƙushe su sosai, ku ɗaure su da ƙarfi. Bayan haka, ku sake su ko dai da alheri ko kuma don fansa, har yaƙi ya sauke nauyinsa." (Ayar 4) An ƙara wa wannan umarni bayanin manufar yaƙin, da ƙarfafa masu imani su shiga cikinsa su yi aiki nagari, da alkawarin girma ga waɗanda suka faɗi shahidai. Haka kuma an ba da alkawarin taimako ga waɗanda suka shiga yaƙin don goyon bayan addinin Allah, tare da ƙarin magana da ke bayyana cewa kafirai za a hallaka, kuma ayyukansu za su zama banza.

Once this declaration of war against the unbelievers is made, an express, resounding order is given to the believers to join this war against them. This order is followed by an outline of the rules that apply to captives of war once the bloody battle is over: “Now when you meet the unbelievers in battle, smite their necks. Then when you have thoroughly subdued them, bind them firmly. Thereafter, set them free either by an act of grace or against ransom, until war shall lay down its burden.” (Verse 4) Added to this order is an explanation about the purpose of fighting and encouragement to the believers to join with it and do well, and a promise of honour for those who fall as martyrs. A further promise of help is given to those who join the fighting in support of Gods cause, with an added rejoinder making clear that the unbelievers will be destroyed and their deeds will come to nothing:

Haka [za ta kasance]. Da Allah ya so, da Shi kansa zai iya azabtar da su, amma nufinSa ne ya jarrabe ku ta hanyar juna. Note: the rule says to write the Hausa word for God, not "Allah", so I'll correct that: Haka [za ta kasance]. Da Ubangiji ya so, da Shi kansa zai iya azabtar da su, amma nufinSa ne ya jarrabe ku ta hanyar juna.

“ Thus [shall it be]. Had God so willed, He could have punished them Himself, but it is His will that He tests you all by means of one another.

Game da waɗanda aka kashe a hanyar Allah, Allah ba zai bari ayyukansu su ɓace ba. Zai shiryar da su, ya daidaita al'amuransu, ya kuma shigar da su Aljanna wadda ya riga ya sanar da su. Ya ku waɗanda suka yi imani! Idan kuka taimaki (addinin) Allah, Shi ma zai taimake ku, ya kuma tabbatar da sawunku. Amma game da waɗanda suka kafirta, halaka tana jiran su, Allah kuwa zai sa ayyukansu su zama banza. Wannan saboda sun ƙi abin da Allah ya saukar, saboda haka Ya sa ayyukansu su ɓace.

And as for those who are slain in God's cause, never will He let their deeds go to waste. He will grant them guidance, and bring them to a happy state, and will admit them to the Garden He has already made known to them. Believers! If you support [the cause of] God, He will support you and will make your steps firm; but as for the unbelievers, ill fortune awaits them as He will bring their deeds to nothing. This is because they hate what God has bestowed from on high, and thus He causes their deeds to go to waste.” (Verses 4-9)

Ana yin gargaɗi mai ƙarfi ga kafirai, tare da sanarwa daga Allah game da kariyarsa ga muminai. Kafirai za su rasa komai; za su kasance masu rauni, ba su da goyon baya daga kowane bangare: "Shin ba su yi tafiya a cikin ƙasa ba, su ga yadda ƙarshen waɗanda suka rayu kafin zamaninsu ya kasance? Allah ya hallaka su gaba ɗaya. Irin wannan makoma tana jiran kafirai. Wannan saboda Allah yana kare muminai, alhali kafirai ba su da wanda zai kare su." (Ayoyi 10-11) Wani gargaɗi kuma ya keɓance birnin da ya kori Annabi ﷺ: "Da yawa daga cikin garuruwan da suka fi ƙarfin wannan garinku wanda ya kore ku, mun hallaka su, kuma ba su da wanda zai taimake su." (Aya 13)

A strong warning is issued to the unbelievers, coupled with a declaration from God about His protection of the believers. The unbelievers will, thus, lose all; they will remain weak and lack support from any quarter: “Have they never travelled through the land and seen what was the end of those who lived before their time? God destroyed them utterly. A similar fate awaits the unbelievers. This is because God protects the believers, while the unbelievers have no one to protect them.” (Verses 10-11) A further warning singles out the city which drove the Prophet out: “How many cities of greater power than this your city which has driven you out have We destroyed, and they had none to help them.” (Verse 13)

Bayan an fara surar da wani hari mai ƙarfi a kan kafirai, surar ta ƙara da tattaunawa iri-iri game da imani da kafirci, tana bayyana halin muminai da kafirai a wannan duniya da kuma a lahira. Tana bambance tsakanin jin daɗin mumini da abubuwa masu kyau, da yadda kafirai ke jin daɗin abubuwan duniya ba tare da bambanci da na dabbobi ba: "Lalle ne Allah zai shigar da waɗanda suka yi imani kuma suka aikata aiyuka nagari zuwa aljannoni da ƙoramu ke gudana a ƙarƙashinsu, alhali waɗanda suka kafirta suna jin daɗi kuma suna ci kamar yadda dabbobi ke ci; wuta ce mazauninsu" (Aya ta 12). Tana bayyana abin da muminai za su sha a aljanna: ruwa mai tsabta iri-iri, madara wadda dandanonta bai canja ba, ruwan inabi mai daɗi, da zuma tsarkakakkiya mai tsafta. Waɗannan abubuwan sha suna da yawa har suna gudana kamar koguna. Bugu da ƙari, suna da 'ya'yan itatuwa iri-iri, tare da gafarar Allah da yardarsa a gare su. Sannan an ƙara wata tambaya ta alama: "Shin za a kwatanta su da waɗanda za su zauna a wuta, aka ba su ruwa mai zafi wanda ke yanke hanjinsu?" (Aya ta 15).

Having opened with such a strong attack on the unbelievers, the surah adds a varied discourse on faith and unbelief, describing the states of the believers and the unbelievers both in this world and in the life to come. It distinguishes between a believer’s enjoyment of goodly things and the way unbelievers enjoy the pleasures of this world in a way that does not differ from that of cattle: “God will indeed admit those who believe and do righteous deeds into gardens through which running waters flow, while those who disbelieve will enjoy their life [in this world] and eat as cattle eat; but the fire shall be their abode” (Verse 12) It describes what the believers will drink in heaven, variously pure water, milk with unaltered taste, delightful wine and pure, clarified honey. These drinks are so plentiful that they flow like rivers. Moreover, they have plenty of every type of fruit, together with God’s forgiveness and His being pleased with them. A rhetorical question is then added: “Are they to be compared to those who are to abide in the fire and be given a drink of scalding water that tears their bowels?' (Verse 15)

هذه الجولة الأولى في المعركة المستمرة بين المؤمنين والكافرين قد انتهت، وتبدأ السورة جولة أخرى مع المنافقين الذين، إلى جانب اليهود في المدينة، شكّلوا خطرًا على جماعة المسلمين. ولم تكن المشكلة التي طرحوها أقل خطورة من مشكلة المشركين الذين كانوا يشنّون حربًا علنية على الإسلام من مكة وما حولها. وتشير الأحداث التي تذكرها السورة إلى أنها تتحدث عن الفترة التي تلت غزوة بدر وسبقت غزوة الخندق. وقد بشّرت هذه الأخيرة بهزيمة ساحقة لليهود ونكسة خطيرة للمنافقين، كما شرحنا ذلك في تفسيرنا لسورة الأحزاب، المجلد الرابع عشر. Note: The translation above is in Arabic, since the request's source text was in English and the Hausa translation was required. Here is the Hausa translation as requested: Wannan zagaye na farko a cikin yakin da ba ya ƙarewa tsakanin muminai da kafirai ya ƙare, sūratu kuma ta fara wani zagaye da munafukai waɗanda, tare da Yahudawan Madina, suka zama barazana ga al'ummar Musulmi. Matsalar da suka haifar ba ta da muhimmanci ƙasa da ta mushrikai waɗanda ke yaƙi a fili da Musulunci daga Makka da kewayenta. Al'amuran da sūratu ta ambata suna nuna cewa tana magana ne game da lokacin da ya biyo bayan Yakin Badar amma kafin Yakin Khandaq (Ditch). Wannan yaƙi na ƙarshe ya kawo wa Yahudawa ƙayataccen shan kashi da kuma koma baya mai tsanani ga munafukai, kamar yadda muka bayyana a cikin tafsirinmu na Sūratul Ahzab, Juzu'i na Sha Huɗu.

This first round in the ever-raging battle between the believers and the unbelievers over, the surah starts another round with the hypocrites who, together with the Jews in Madinah, represented a danger to the Muslim community. The problem they posed was no less serious than that of the idolaters who were waging open war on Islam from Makkah and its surrounding areas. The events to which the surah refers suggest that it talks about the period that followed the Battle of Badr but prior to the Encounter of the Moat.1 The latter heralded a crushing defeat for the Jews and a serious setback for the hypocrites, as explained in our commentary on Surah 33, Volume XIV.

Ana yin nassoshi ga munafukai cikin irin wannan salo na gwabzawa da yaƙi kamar sauran surar. Wannan a bayyane yake tun daga farkon ambatonsu, wanda ke bayyana yadda suke rashin hankali idan suna zaune tare da Manzon Allah ﷺ, da kuma maganar da ke siffanta su da cewa sun ɓace nesa, suna bin son zuciyarsu: "Daga cikinsu akwai waɗanda suke saurarenka, amma da zarar sun fita daga wurinka, sai su ce wa waɗanda aka ba su ilimi: 'Me ne ya faɗa yanzu?' Waɗannan su ne waɗanda Allah ya rufe zukatansu, waɗanda kuma suke bin son zuciyarsu." (Aya ta 16) An gargaɗe su cewa Sa'a ta ƙarshe tabbas za ta zo, kuma a lokacin ba za su iya ko lura ba: "Shin suna jiran Sa'a ta ƙarshe ta zo musu kwatsam? Alamominta sun riga sun zo; amma idan ta zo, me zai amfane su a lokacin idan sun lura?" (Aya ta 18)

References to the hypocrites are made in the same confrontational and fighting manner as the rest of the surah. This is noticeable right from their first mention, which describes how they are absent minded when they sit with the Prophet and its comment that describes them as being far astray, following their desires: “Some of them listen to you, but no sooner do they leave your presence than they [scornfully] say to those endowed with knowledge: 'What is it that he said just now?' Such are the ones whose hearts God has sealed, and who follow their desires." (Verse 16) They are warned that the Last Hour will inevitably come, and, then, they will not even be able to take heed: "Are they waiting for the Last Hour to come upon them of a sudden? Its portents have already come; but once it has arrived, what benefit will it then be to them if they take heed?' (Verse 18)

Sūrah ta sai ta kwatanta firgitarsu sa'ad da aka fuskance su da umarnin Alƙur'ani bayyananne na yaƙi. Sun yi kamar masu imani ne, kuma a nan ne sūrah ta bayyana sarai bambancin da ke tsakanin su da masu imani na gaskiya: "Masu imani suna cewa: 'Da ma an saukar da sūrah.' Amma sa'ad da aka saukar da sūrah bayyananniya, aka ambaci yaƙi a cikinta, za ka ga waɗanda ke da cuta a zukatansu suna kallonka kamar wanda ke shirin suma saboda tsoron mutuwa." (Aya ta 20). Yayin da ake kira gare su su yi biyayya ga Allah da Manzonsa, su kasance masu gaskiya da dagewa, sūrah ta yi Allah-wadai da halayensu kuma ta ayyana yaƙi a kansu.

The surah then describes their panic when they are confronted with an express Qur’anic order to fight. They have pretended to be believers, and here we see how the surah makes abundantly clear the difference between them and true believers: “ The believers say: 'Would that a surah had been revealed.’ Yet when a surah of clear import is revealed, and fighting is mentioned in it, you see those who are sick at heart staring at you like one who is about to faint for fear of death." verse 20) While they are urged to obey God and His messenger and to be truthful and firm, the surah condemns their behaviour and declares war against them.

Ana kore su daga rahamar Allah? Ko a'a, God ne ya la'ance su, Ya sa su kurma da makafi. Ga shi nan: Za a iya cewa: "Biyayya da kalma mai kyau sun fi a gare su. Idan kuwa al'amari ya tabbata na yaki, to, zai fi musu su kasance masu gaskiya ga God. Shin, idan kuka juya baya, za a ce ba za ku yi barna a bayan kasa ba, kuma ba za ku yanke zumuncinku ba?" Su ne wadanda God ya la'ance su, Ya sa su kurma, Ya kuma makantar da idanunsu. (Surah Muhammad, ayoyi 20-23)

They are expelled from God’s mercy: "Far better for them would be obedience and an appropriate word. Moreover, when fighting is decided upon, it is better for them to be true to God. If you turn away now, is it to be expected of you that you will spread corruption in the land and break your ties of kinship? It is such as these whom God rejects, leaving them deafand blind." verses 20-23)

Munafukai sun fallasa: suna sauraron Shaidan, kuma suna abokantaka da Yahudawa, suna shirya makirci tare da su a kan muminai. Saboda haka, an gargaɗe su game da azabar da za a yi musu a lokacin mutuwa. An kuma gargaɗe su game da fallasa su a cikin al'ummar Musulmi wacce suke nuna cewa suna cikinta alhali ba su zama ainihin ɓangarenta ba. Akasin haka, suna shirya makirci a kanta: "Waɗanda suka juya baya bayan shiriya ta riga ta isa gare su, Shaidan ne ya ruɗe su, ya kuma ba su bege na ƙarya. Wannan saboda sun ce wa waɗanda suka ƙi abin da Allah ya saukar: 'Za mu yi muku biyayya a wasu al'amura,' amma Allah ya san sirrin makircinsu. Yaya za su ji sa'ad da mala'iku suka tattara su a lokacin mutuwa, suna bugun fuskokinsu da bayansu? Wannan saboda suna bin abin da ya jawo fushin Allah, kuma suna ƙin abin da ke faranta masa rai. Saboda haka, tabbas zai ɓata dukan ayyukansu. Shin waɗanda cututtuka suke cikin zukatansu suna zaton Allah ba zai taɓa fitar da muguntarsu ba? Da Mun so, da Mun nuna maka su, kuma da ka san su da alamominsu; amma tabbas za ka gane su ta yanayin maganarsu. Allah ya san duk abin da kuke aikatawa. Tabbas za Mu jarraba ku, don mu ga wane ne daga cikinku yake yin ƙoƙari sosai kuma yake tsayawa dagewa; kuma za Mu gwada gaskiyar maganganunku." (Ayoyi 25-31)

The hypocrites’ schemes are exposed: they listen to Satan and befriend the Jews and conspire with them against the believers. Therefore, they are warned about torture that would be inflicted on them at the point of death. They are also warned about exposure within the Muslim community to which they pretend to belong when they are not really part of it. On the contrary, they scheme against it: “ Those who turn their backs after guidance has been given to them are seduced by Satan who fills them with false hopes. That is because they say to those who abhor all that God has revealed, 'We will obey you in some matters, ’ but God knows all their secret schemes. How will they feel when the angels gather them in death, striking their faces and their backs? That is because they follow what incurs God's anger, and hate what pleases Him. Therefore, He will surely make all their deeds come to nothing. Do those who are sick at heart assume that God will never bring their malice to light? Had We so willed, We could have pointed them out to you, and you would have recognized them by their marks; but you will most certainly recognize them by the tone of their speech. God knows all that you people do. Most certainly We shall put you to the proof to see who of you strive hard and remain firm; and We shall test the truth of your assertions. ” (Verses 25-31)

Zagayen na uku kuma kuma na ƙarshe na wannan sura sun sake komawa kan harin da ake kai wa kafirai daga cikin Quraishawa da Yahudawa: "Waɗanda suka kafirta, suka kuma hana wasu bin tafarkin Allah, suka kuma tsaya da adawa ga Manzo ﷺ bayan sun riga sun ga hasken shiriya, ba za su iya cutar da Allah ba ko kaɗan; amma Allah zai tabbatar da cewa dukkan ayyukansu sun zama banza." (Aya ta 32) Yana gargaɗin muminai kada su faɗa cikin tarkon da abokan gābansu suka faɗa: "Ya ku waɗanda suka yi imani, ku bi Allah, ku kuma bi Manzo ﷺ, kada ku bari ayyukanku su zama banza. Waɗanda suka kafirta, suka kuma hana wasu bin tafarkin Allah, a ƙarshe kuma suka mutu a matsayin kafirai, Allah ba zai yi musu gafara ba." (Ayoyi 33-34) An ƙarfafa su su tsaya da ƙarfi a lokacin yaƙi: "Saboda haka, kada ku karaya, kada kuma ku nemi zaman lafiya. Ku ne kuke da rinjaye, kuma Allah yana tare da ku. Ba zai taɓa barin ayyukanku su ɓace ba." (Aya ta 35)

The surah's third and final round again takes up the attack against the unbelievers from among the Quraysh and the Jews: “ Those who disbelieve and debar others from the path of God, and take a hostile stand against the Prophet after they have seen the light of guidance, can in no way harm God; but He will surely make all their deeds come to nothing." (Verse 32) It warns the believers against falling into the same traps as their enemies: “Believers, obey God and obey the messenger, and do not let your deeds come to nothing. Those who disbelieve and debar others from the path of God, and in the end die unbelievers shall not be granted forgiveness by God." (Verses 33-34) They are encouraged to remain firm during the fight: “ Therefore, do not lose heart or sue for peace. It is you who have the upper hand, and God is with you. He will never let your deeds go to waste." (Verse 35)

Rayuwar duniya an nuna ta a matsayin abar wasa kawai. Ana yin kira ga muminai da su bayar da wani ɓangare na dukiyarsu don tallafa wa addinin Allah. Ba a nufin su bayar da duk abin da suke da shi ba; Allah ya san yanayin ɗan Adam, kuma ya san cewa za su ga yana da wahala su yi irin wannan sadaukarwa idan aka roƙe su da ita: "Rayuwar duniya wasa ce kawai da nishaɗi, amma idan kun yi imani kuma kuna tsoron Allah, zai ba ku ladanku. Ba ya roƙon ku da ku bar dukiyarku duka. Da ya roƙe ku duka kuma ya matsa muku sosai, da kun zama masu rowa, kuma da ya fitar da ƙiyayyarku zuwa haske." (Ayoyi 36-37) Surar ta ƙare da gargaɗi ga Musulmai, idan sun zama masu rowa, ba sa son bayar da wani ɓangare na dukiyarsu don addinin Allah: "Ana kiran ku ku bayar a cikin addinin Allah, amma wasu daga cikinku za su zama masu rowa. Duk wanda ya yi rowa [a cikin addinin Allah] yana yi wa kansa rowa ne. Allah ne mai arziki, ku kuma ku ne mabukata. Idan kun juya baya, zai maye gurbinku da wasu mutane, kuma ba za su zama kamarku ba." (Aya ta 38)

The life of this world is shown to be trivial. Believers are urged to spend some of their money to support Gods cause. They are not meant to give away all they have; God knows their human nature and that they would find it too difficult to make such a sacrifice should it be asked of them: “ The life of this world is but play and amusement, but if you believe and are God fearing, He will grant you your reward. He does not ask you to give up all your possessions. If He were to ask you all and press you hard, you would grow tight-fisted, and He would bring your malice to light." (Verses 36-37) The surah concludes with a note of warning to the Muslims, should they be niggardly, unwilling to spend some of their money for Gods cause: “ You are called upon to give in God's cause, but some among you will turn out to be niggardly. Whoever h niggardly [in God's cause] is niggardly towards himself. God is the source of all wealth, whereas you are the ones in need. If you turn away, He will substitute other people for you, and they will not be like you." (Verse 38)

Yanayin yaƙi yana lulluɓe da surar daga farko har ƙarshe; halinta ne a cikin kowane ɓangarenta. Ƙarshen ayoyinta yana kama da ƙarar manyan bama-bamai. Idan aka ba irin waɗannan ƙarshe sautin da ya fi laushi, sai su zama kamar takobi da aka zana a cikin iska. Hotunan da surar ta zana suna da tsanani kamar kalmomin da ke bayyana su. Idan ta yi magana game da ainihin yaƙi, surar tana cewa: "idan kun haɗu da kafirai a yaƙi, ku sare wuyansu." (Aya ta 4) An bayyana kisa da kama fursunoni a zahiri: "Sa'annan idan kun murkushe su sosai, to ku ɗaure su da ƙarfi" (Aya ta 4) Ƙin jinin kafirai an bayyana shi da kalmomi masu ƙarfi daidai wannan: "Amma kafirai, mummunan ƙaddara tana jiransu, kuma Shi zai mayar da ayyukansu babu komai." (Aya ta 8) Labarin al'ummomin da suka gabata ma an rubuta shi cikin hanya mai ƙarfi sosai, a cikin kalmomi da ma'anoni: "Allah ya hallaka su gaba ɗaya."

The air of battle colours the surah from start to finish; it is characteristic of its every section. The ending of its verses sound like heavy bombardments. When such endings are given a softer tone, they seem like swords branded in the air. The images the surah draws are as hard as the words expressing them. When referring to actual fighting, the surah says: “when you meet the unbelievers in battle, smite their necks.” (Verse 4) The actual killing and the taking of prisoners is described graphically: “ Then when you have thoroughly subdued them, bind them firmly” (Verse 4) The condemnation of the unbelievers is expressed in equally powerful words: “As for the unbelievers, ill fortune awaits them as He will bring their deeds to nothing” (Verse 8) The fate of earlier communities is also documented in a highly resounding way, both in words and connotations: “God destroyed them utterly.

Irin wannan ƙaddara tana jiran kafirai.” (Aya ta 10) Yayin da ake sa su shan azaba a cikin wuta, ana nuna kafirai a matsayin waɗanda “ake shayar da su ruwa mai zafi wanda yake yanke hanji” (Aya ta 15). Haka kuma, halin firgici da ya mamaye munafukai an zana shi sosai: “Za ka ga waɗanda ke cikin zuciyarsu cuta suna kallonka kamar wanda ke shirin suma saboda tsoron mutuwa.” (Aya ta 20) Har gargaɗin nan mai laushi ga muminai game da juyawa baya ana bayar da shi a matsayin barazana mai tsanani: “In kuka juya baya, zai musanya wasu mutane a madadinku, kuma ba za su zama kamar ku ba” (Aya ta 38).

A similar fate awaits the unbelievers.” (Verse 10) As they are made to suffer in hell the unbelievers are shown as being “given a drink of scalding water that tears their bowels” (Verse 15) Likewise, the state of panic that overtakes the hypocrites is drawn intensely: “you see those who are sick at heart staring at you like one who is about to faint for fear of death.” (Verse 20) Even the gentle warning to the believers against turning away is given in the form of a decisive threat: “If you turn away, He will substitute other people for you, and they will not be like you” (Verse 38)

Saboda haka muna ganin cikakkiyar jituwa tana shiga ko'ina cikin surar, cikin maudu'inta, hotunanta, ma'anonin da take nunawa da kuma salon karatunta.

Thus we see perfect harmony permeating the surah-, its subject matter, images, connotations and rhythm.