Surah ta fara da wata magana madaidaiciya ta kai hari ga kafirai, ba tare da gabatarwa ko wani bayani na shiri ba. Wadannan kafirai, wadanda ke hana wasu bin hanyar Allah, suna fuskantar yiwuwar ayyukansu su bata, su kuma ƙare da ba komai. Wannan ya shafi dukkan kafirai, ko suna hana wasu da kansu, ko kuma su da kansu an hana su sannan su hana wasu bin hanyar Allah. Tun daga farko, surah ta ba mu ma'anar cewa ayyuka suna da rai, suna motsi a zahiri, amma motsinsu kuskure ne, ya bata nesa, kuma ba shi da wata manufa bayyananniya. Sakamakon yana kawo asara da hallaka gaba ɗaya. Wannan rayuwa da motsi ana amfani da su ne don kwatanta yaƙi wanda a cikinsa ayyukan ke rabuwa da mutanen da suka aikata su: sakamakon shi ne duka biyun sun ƙara bata daga juna, kuma komai yana ƙarewa cikin halaka.

The surah opens with a straightforward attack against the unbelievers, without any introduction or preparatory remarks. These unbelievers, who debar others from God’s path, are faced with the prospect of their deeds going astray and ending up with nothing. This applies to all unbelievers whether they are those who debar others on their own initiative, or they themselves are debarred and then debar others from God’s path. At the outset, the surah gives us a sense of deeds being animated, physically on the move, but their movements are erroneous, far astray, and without any defining goal. The result brings utter loss and destruction. Such animation is employed to provide an image of a battle in which the deeds separate themselves from the people who perform them: the result is that both go further astray from each other, and all ends in ruin.

Waɗannan ayyukan da aka ɓata na iya komawa, musamman, ga waɗanda kafirai suke fatan za su kawo musu alheri; wato, sun bayyana a gare su a matsayin ayyuka nagari. Sai dai aikin nagari wanda ba a gina shi a kan imani ba, yana rasa darajarsa; kyawunsa na zahiri ne kawai.

These deeds that are brought to nothing may refer, in particular, to the ones that the unbelievers hoped would bring them good results; in other words, they appeared to them as good deeds. However, a good deed that is not based on faith loses its value; its goodness is superficial.

Abin da yake da muhimmanci shi ne niyyar da ke haifar da aikin, ba siffar aikin ba. Ko da niyya ta yi kyau, idan ba ta dogara ga imani ba, to za ta iya zama ta wucin gadi ko kuma sakamakon wani kwatsam na zuciya. Imani kuwa, yana haɗa dukkan ayyukan mutum da abubuwan da yake ji da wani tushe mai ƙarfi. Wannan ne ke ba ayyuka ma'ana da manufa, yana ba su daidaito, kuma yana tabbatar da cewa sakamakonsu ya dace da tsarin Allah wanda ke haɗa dukkan sassan duniya tare. Ta haka, kowane aiki yana ba da gudummawa ga ci gaban duniya baki ɗaya, yana cika wani matsayi kuma yana bautar da wata manufa.

What is important is the motive that gives rise to the deed, not the form of the deed. Even if the motive is good, unless it relies on faith it may be only temporary or the result of sudden impulse. Faith, on the other hand, links all mans actions and feelings to a solid base. This gives deeds their meaning and aim, bringing them consistency and ensuring that their effects are in line with the Divine system that links all parts of the universe together. Thus, every action is seen to contribute to the overall progress of the universe, fulfilling a role and serving an end.

Ka'idar da aka faɗa a ayar farko ta surar ita ce aka mayar da ita tushen umarnin ga muminai su yaƙi kafirai. Muminai su ne waɗanda suke bin gaskiya, wadda dole ne a kafa ta a rayuwar ɗan adam a bayan ƙasa. Ya kamata a ba gaskiya iko don ta jagoranci al'amuran rayuwa. Ta haka rayuwar ɗan adam za ta zama bisa gaskiya, kuma za ta komar da kowane abu gare ta. Kafirai kuwa, su suna bin ƙarya.

The principle stated in the first verse of the surah is made the basis of the directive to the believers to fight the unbelievers. The believers are the ones who follow the truth that must be established in human life on earth. It, truth, should be given the power to conduct life’s affairs. Thus, human life becomes based on the truth and refers everything to it. The unbelievers, on the other hand, follow falsehood.

Wannan ayar ya kamata a cire ta, tare da duk tasirinta a kan rayuwar ɗan adam: "To, idan kun haɗu da kafirai a fagen yaƙi, ku sare wuyansu. Sa'an nan idan kun murkushe su sosai, to ku ɗaure su da ƙarfi. Bayan haka, ku sake su ko dai da alheri ko kuma ta hanyar fansa, har yaƙi ya ajiye nauyinsa." (Aya ta 4) Wannan aya tana magana ne musamman game da haɗuwa a fagen yaƙi, ba kowace irin haɗuwa tsakanin muminai da kafirai ba. Har zuwa saukar wannan sura, mushrikai suna zaune a Larabawa, wasu daga cikinsu suna yaƙi da muminai, wasu kuma suna ɗaure da yarjejeniyar zaman lafiya. Suratu Tauba, Sura ta 9, ba a riga an saukar da ita ba a lokacin, wadda ke sanar da cewa yarjejeniyoyin da ke ƙayyade ranar ƙarewa ba za a sabunta su ba.

This should be removed with all its effects on human life: “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) This verse refers specifically to meeting in battle, not any other meeting between believers and unbelievers. Up to the revelation of this surah, idolaters lived in the Arabian Peninsula, some of whom were at war with the believers and some bound by peace treaties. Surah 9, Repentance, had not as then been revealed giving notice that treaties specifying dates of expiry would not be renewed.

A gefe guda kuma, yarjejeniyoyin da ba su da wani takamaiman lokaci an ba su sanarwar kawo ƙarshe cikin watanni huɗu. Bayan haka, an umarci a kashe masu bautar gumaka idan aka same su a ko'ina cikin Tsibirin Larabawa. Manufar waɗannan dokoki ita ce a mai da Tsibirin ya zama tushen dindindin na Musulunci.2

On the other hand, treaties without a specific term were given a four- month notice of termination. Thereafter, idolaters were to be killed if they were found anywhere in the Arabian Peninsula. The aim of these rules was to make the Peninsula the permanent base of Islam.2

Sai ayar ta kafa hukunci game da waɗanda aka kama a yaƙi. Wannan ita ce kaɗai ayar Alƙur'ani da ta bayyana hukunci kan irin waɗannan fursunoni.

The verse then sets the ruling concerning those who are taken captive in war. This is the only Qur’anic text stating a ruling on such captives:

"Daga nan, ku sake su ko dai da alheri ko kuma a kan fansa." (Ayah ta 4) Ma'anar wannan ita ce, a 'yantar da fursunonin yaƙi kyauta, ba tare da wata diyya ba. Ba a buƙatar kayyadadden fansa ko musayar fursunoni. Ayar Alƙur'ani ba ta ambaci zaɓi na uku ba, kamar kashe fursunonin mushrikai ko ɗaure su a bautar da su.

“Thereafter, set them free either by an act of grace or against ransom.” (Verse 4) This means that captives of war are to be set free gratis, without any compensation. No specified ransom or exchange of prisoners is required. The Qur’anic verse does not mention any third option, such as putting idolater captives to death or binding them into slavery.

Duk da haka, abin da ya faru a aikace shi ne cewa Manzon Allah ﷺ da khalifofin da suka gaje shi sun mai da wasu fursunonin yaƙi bayi, kuma sun kashe mutane da sunayensu na musamman. Za mu faɗi abin da Imam Abu Bakr al-Jassas, na mazhabar Hanafiyya a fiqhu, ya ce game da wannan ayar a littafinsa al-Qur'an, tare da yin wasu sharhi inda ya dace. Daga nan za mu kammala da bayyana ra'ayinmu game da hukunce-hukuncen da suka shafi lamarin.

Nevertheless, what happened in practice was that the Prophet and the caliphs succeeding him put some war captives into slavery, and killed specifically named individuals. We will quote what Imam Abu Bakr al-Jassas, of the Hanafl school of Islamic law, says about this verse in his book al-Qur’an, making some comments as necessary. We will then conclude by stating our view of the relevant rulings:

Allah ya ce a cikin wannan ayar: "Idan kun haɗu da kafirai a yaƙi, to ku kai musu hari a wuyansu." A bayyane yake cewa kashe kafirai ita ce kaɗai zaɓi har sai an ci su gaba ɗaya. Wannan yana daidai da abin da Allah ya ce a wata ayar: "Bai kamata ga wani Annabi ya kama fursunoni sai ya yi yaƙi sosai a bayan ƙasa ba." (8: 67) An ruwaito daga Ibn 'Abbas yana cewa wannan magana ta ƙarshe ta shafi Yaƙin Badar, lokacin da Musulmai ba su da yawa. Sa'ad da adadinsu ya ƙaru kuma suka ƙara ƙarfi, sai Allah ya kafa hukuncin: "Bayan haka, ku sake su ko dai da alheri ko kuma da fansa." Don haka Allah ya ba Annabi ﷺ da muminai dukan zaɓuɓɓuka: su kashe fursunoninsu, ko su bautar da su, ko su sake su. Duk da haka, mai ruwaito wannan hadisi yana shakka ko Ibn 'Abbas ya ambaci bautar da fursunoni.

God says in this verse: “Now when you meet the unbelievers in battle, smite their necks.” On the surface, the statement makes it clear that killing the unbelievers is the only option until they have been thoroughly subdued. This is consistent with what God says in the other verse: “It does not behove a Prophet to have captives unless he has battled strenuously in the land.” (8: 67) Ibn 'Abbas is quoted as saying that this last statement applied to the Battle of Badr, when the Muslims were a small minority. When their numbers increased and they became more powerful, God established the ruling: “ Thereafter, set them free either by an act of grace or against ransom.” Thus, God allowed the Prophet and the believers all options: to kill their prisoners, enslave them or set them free. However, the transmitter of this hadith doubts whether Ibn 'Abbas mentioned enslaving prisoners.

A takaice, wannan ita ce kadai ayar Alkur'ani da ta yi hukunci kan fursunonin yaki. Sauran nassosi duka suna magana ne kan yanayi banda na kamen fursuna. Saboda haka, wannan shi ne tushen dindindin na mu'amala da wannan batu. A wadancan lokutan da aikin ya bambanta, hakan ya faru ne saboda yanayi na musamman da na wucin gadi. Kashe wasu fursunoni an yi shi ne kawai a wasu lokuta na daban, wadanda kuma za su iya kama da na gaba. Wadannan mutane an kashe su ne saboda ayyukan da suka aikata kafin a kama su fursuna. Ba a kashe su kawai saboda sun yi yaki da Musulmi ba. Misali, dan leken asiri na iya a kama shi fursuna a kuma yi masa shari'a. A wannan yanayi, ana yi masa shari'a saboda leken asiri, ba don kasancewarsa sojan abokan gaba da aka kama a fagen yaki ba. Kamensa kawai ya sa shi karkashin ikon gwamnatin Musulunci.

To sum up, this is the only Qur’anic text providing a ruling on prisoners of war. All other texts relate to situations other than that of taking prisoners. Therefore, this represents the permanent basis for dealing with this question. In those cases where the practice differed, this was the result of specific and temporary situations. Putting some prisoners to death applied only in individual cases, which could be similar to future ones. Those individuals were executed for actions they committed before being taken prisoner. They were not killed merely for fighting the Muslims. A spy, for example, may be taken prisoner and tried. In this case, he is tried for spying, not for being an enemy soldier taken prisoner in open battle. His captivity merely brought him under the authority of the Muslim state.

Ya kamata a faɗi wani abu game da sanya fursunonin yaƙi cikin bauta.

A word needs to be said about placing prisoners of war in slavery.

Mun riga mun bayyana a lokuta fiye da ɗaya cewa wannan ya kasance ne don mayar da martani ga yanayi da al'adu da suka zama ruwan dare a yaƙe-yaƙe a ko'ina. Waɗannan yanayi sun sa ba zai yiwu Musulunci ya aiwatar a kowane hali da umarnin nan gaba ɗaya "a sake su ko dai ta hanyar alheri ko kuma a karɓi fansa" ba, a lokacin da sansanonin abokan gaba ke mayar da duk wani Musulmi da aka kama fursuna bawa. Saboda haka, Annabi ﷺ ya aiwatar da wannan hukunci a wasu yanayi: ya saki wasu fursunoni ta hanyar alheri, a wasu lokuta kuwa ya musanya fursunoni, kuma a wasu lokuta ya karɓi fansa ta kuɗi. A wasu lokuta kuma an mayar da fursunoni bayi don a magance yanayin da ba za a iya magance shi ta wata hanya ba.

We have already stated on more than one occasion that this was in response to prevalent universal situations and common practices in war. These situations made it impossible for Islam to implement in all circumstances the general statement “set them free either by an act of grace or against ransom” when enemy camps used to put any Muslim taken prisoner into slavery. Therefore, this ruling was applied by the Prophet in certain situations: he set free some prisoners in acts of grace, while in other cases he exchanged prisoners and in still other cases, he accepted financial ransom. In some cases prisoners were made slaves in order to deal with situations that could not be otherwise dealt with.

Allah ba ya bukatar masu bangaskiya su yi yaƙi da jihadi saboda yana buƙatar taimakonsu a kan kafirai. Nesa ne da Shi ya buƙaci taimako. Shi, idan Ya so, yana iya halakar da waɗannan kafirai gaba ɗaya.

God does not require believers to fight and go on jihad because He needs their help against the unbelievers. Far be it from Him to need help. He is able, should He wish, to destroy those unbelievers utterly.

Duk wannan jarabawa ce ga ɗan adam wadda ke tantance matsayin kowa.

It is all a test for mankind which determines everyone’s position:

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. Kuma game da waɗanda aka kashe a hanyar Allah, ba zai taɓa barin ayyukansu su tafi a banza ba. Zai shiryar da su, ya kai su ga yanayi mai kyau, kuma zai shigar da su Aljannar da ya riga ya sanar da su, (ayoyi 4-6)

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. 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, (verses 4-6)

Waɗannan kafirai waɗanda ke hana mutane hanyar Allah, da irinsu a ko'ina cikin duniya, a kowane lokaci, da waɗancan azzalumai masu mulki ba bisa adalci ba, waɗanda ke bayyana iko da ikon umarni, suna nuna girman kai gaba ɗaya, ba komai ba ne sai ƙungiyar halittu kaɗan da ke rayuwa a duniya. Duniya kuwa ba komai ba ce face ƙaramar duniya guda da ke iyo a tsakiyar wasu duniyoyi marasa adadi, da taurari, da tsarin sammai, da galaxies waɗanda girmansu da adadinsu Allah kaɗai ya sani. A cikin faffadan sararin samaniya, duniyoyi da galaxies suna bayyana kamar wuraren da suka warwatse kawai, kamar dai suna iyo ba tare da manufa ba. Babu wani face Allah wanda ke sarrafa su duka, kuma yake tabbatar da daidaito a tsakaninsu.

Those unbelievers who debar people from God’s path, and their ilk throughout the earth, at all times, and those despots who exercise power unjustly and appear to command force and authority, behaving in all arrogance, are no more than a handful of creatures living on earth. The earth is nothing but a tiny little planet floating in the midst of countless other planets, stars, celestial systems and galaxies whose sizes and numbers are known only to God. In the universal expanse, worlds and galaxies appear merely as scattered points, and as though they float aimlessly. None other than God controls them all and ensures harmony between them.

Suratin nan sai kuma ta ƙarfafa muminai su sadaukar da kansu ga Allah da kuma aiwatar da dokokinSa a rayuwar ɗan Adam. Tana yi musu alkawarin goyon bayanSa a yaƙi, da kuma shan kaye da wahala ga abokan gābansa da nasu.

The surah then urges the believers to dedicate themselves to God and the implementation of His code in human life. It promises them His support in battle as well as defeat and hardship for His and their enemies:

Ya ku masu imani! Idan kuka taimaki [addinin] Allah, zai taimake ku, kuma ya sa sawayenku su tsaya da ƙarfi; amma game da kafirai, halaka tana jiransu, kuma zai sa ayyukansu su zama banza. Wannan saboda sun ƙi abin da Allah ya saukar, sabili da haka Ya sa ayyukansu su tafi a banza. Wait, I must follow the rules: the original says "God", not "Allah", so I should write the Hausa word for God, which is "Ubangiji", not "Allah". Here is the corrected translation: Ya ku masu imani! Idan kuka taimaki [addinin] Ubangiji, zai taimake ku, kuma ya sa sawayenku su tsaya da ƙarfi; amma game da kafirai, halaka tana jiransu, kuma zai sa ayyukansu su zama banza. Wannan saboda sun ƙi abin da Ubangiji ya saukar, sabili da haka Ya sa ayyukansu su tafi a banza.

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 7-9)

Ta yaya masu bi za su goyi bayan Allah domin cika sharadi su karɓi abin da Ya alkawarta musu na taimakonSa da kuma tabbatar da sawunsu? Abin da Allah yake bukata daga gare su shi ne su keɓe kansu gare Shi gaba ɗaya, ba su haɗa Masa abokin tarayya ko kaɗan ba, ko a ɓoye ko a fili. Dole ne su ƙaunaci Allah fiye da yadda suke ƙaunar kansu ko sha'awoyinsu. Dole ne su koma ga hukunceAnsa a kan duk abin da suke so ko suke buri, da kuma kan ayyukansu na jama'a da na sirri, da tunaninsu da ji. Wannan ita ce hanyar goyon bayan Allah a cikin kanmu.

How do believers support God so as to fulfil the condition and receive what He has promised them of His support and steadying their step? What God requires of them is that they should be fully dedicated to Him, associating no partners with Him whatsoever, whether in a subtle or open way. They must love God more than they love themselves or their desires. They must refer to His rulings on everything they desire or wish for, as well as on their public and private actions, their thoughts and feelings. Such is the way to support God within ourselves.

Bugu da ƙari, mun sani cewa Allah ya shimfiɗa cikakkiyar dokar rayuwa, bisa wasu ƙa'idoji da dabi'u; a taƙaice, cikakkiyar fahimtar rayuwa da duniya. A aikace-aikacen rayuwarmu, taimakon da muke wa Allah yana cika ne idan muka mai da wannan doka alƙali a kan duk abin da muke aikatawa, muna aiwatar da hanyar rayuwarsa a dukkan fannoni.

tunanin su da yadda suke ji, waɗanda suka samo asali daga tunanin muhallinsu, waɗanda kuma suka saɓa wa ainihin maganar sharaɗi ta Allah.

their thoughts and feelings from the concepts of their environment which are in conflict with the essence of God’s conditional statement:

"Ya ku masu imani! Idan kun taimaki [addinin] Allah, zai taimake ku kuma ya sa sawayenku su tabbata" (Aya ta 7) Note: the rules say never to write "Allah" for "God," so the correct rendering is: "Ya ku masu imani! Idan kun taimaki [addinin] Mai girma, zai taimake ku kuma ya sa sawayenku su tabbata" (Aya ta 7)

“ Believers! If you support [the cause of] God, He will support you and will make your steps firm” (Verse 7)

Wannan shi ne sharadin da Allah ya bukaci a cika shi daga wajen muminai. Abin da Shi kuma zai ba su a madadin haka shi ne taimakonsa, tabbatar da nasara, da kuma sa sawunsu ya tabbata. Wannan alkawarin Allah ne wanda ba ya kasawa. Idan aka jinkirta shi a wani lokaci, jinkirinsa yana da wata manufa daban, wadda ake cimmawa idan taimakon Allah, nasara da tabbatar da sawu suka cika.5

Such is the condition God requires to be fulfilled by believers. What He gives them in return is His support, ensuring victory and making their steps firm. This is God’s promise which never fails. If it is delayed at some point, its delay serves another purpose which is accomplished when God’s support, victory and firmness of step are fulfilled.5

Muna bukatar mu yi tunani kaɗan game da yadda aka faɗi alkawarin Allah: "Zai taimake ku kuma ya sa ƙafafunku su tabbata." Kalmar Larabci, yansurkum, da aka fassara a nan a matsayin "zai taimake ku", tana nufin kuma "yana ba ku nasara."

We need to reflect a little on the way God’s promise is stated: “He will support you and will make your steps firm.” The Arabic word, yansurkum, translated here as ‘support you , also means ‘gives you victory.

Muna saurin tunanin cewa tabbatar da sawu da ƙarfin zuciya wajen tafiya shi ne abu na farko da ake buƙata kafin a samu nasara; a zahiri, yana daga cikin muhimman abubuwan da ke kawo nasara.

We tend to think first that firmness of step is necessary before victory can be achieved; in fact, it is an important element in gaining victory.

Wannan gaskiya ce sosai. Kasancewar wannan kalma ta zo a matsayi na biyu a cikin wannan rubutu yana nuna wata ma'ana daban. Abin da ake nufi a nan shi ne mumunai su kasance masu tsayuwa a lokacin da aka samu nasara, domin su iya ɗaukar nauyin da ke tare da nasara. Nasara ba ita ce ƙarshen yaƙi tsakanin imani da kafirci ba, tsakanin gaskiya da ƙarya. Nasara tana sanya wasu ayyuka a cikin zukatan waɗanda suka ci nasara da kuma a rayuwa gabaɗaya. Waɗanda suka samu nasara kada su bari girman kai ya shiga zukatansu, kuma kada su yi sakaci. Mutane da yawa na iya tsayawa tsayin daka a lokacin wahala da matsaloli masu yawa, amma kaɗan ne waɗanda ba sa raunana bayan nasara ko a lokacin da rayuwa ta yi sauƙi da kwanciyar hankali. Tsayawa tsayin daka, riƙe gaskiya bayan nasara, ya fi girma a daraja fiye da samun nasara. Watakila wannan ita ce ma'anar da aka nufa a cikin wannan ayar, amma Allah ne ya fi sani.

Ana jawo hankalin kafirai da ƙarfi zuwa ga makomar al'ummomin jahilci da suka gabata.

The unbelievers’ attention is forcibly drawn to the fates of earlier ignorant communities:

Shin ba su yi tafiya a cikin ƙasa ba, su ga yaya ƙarshen waɗanda suka gabace su ya kasance? Allah ya hallaka su gaba ɗaya.

Have they never travelled through the land and seen what was the end of those who lived before their time? God destroyed them utterly.

Irin wannan makomar ce kuma za ta jira kafiran (Aya ta 10)

A similar fate awaits the unbelievers, (Verse 10)

Wannan magana ce mai ƙarfi da tsanani, tare da hayaniya mai tsanani da kuma hoton al'ummomin dā suna kallon halakar duk abin da ke kewaye da su. Dukiyoyinsu duka an tara su a kan juna, yayin da su kansu aka binne su a ƙarƙashin baraguzai; hoto ne na cikakkiyar halaka. An gaya musu cewa irin wannan makoma tana jiran dukan kafirai; ba za su girbe komai ba sai hallaka da lalacewa: “Irin wannan makoma tana jiran kafirai.” (Aya ta 10) Wannan tsoro mai ban tsoro ya bambanta da makomar muminai, waɗanda za su sami taimako da nasara: “Wannan saboda Allah yana kare muminai, alhali kafirai ba su da wanda zai kare su.” (Aya ta 11) Ka'ida mai dorewa ita ce, idan Allah ne mai kariyarsa, mutum ba ya bukatar damuwa da komai. Duk abin da ya same shi ya kamata a ɗauka a matsayin jarrabawa wadda ke bayyana wani abu mai kyau. Ba ta taɓa zama alamar cewa Allah ya yashe shi ba, kuma ba za a iya ɗaukarta a matsayin gazawar Allah wajen cika alkawarinsa na taimakon bayinsa ba. Amma wanda Allah ba ya kare shi haka, ba zai sami wani kariya ba, ko da dukan ɗan adam da aljannu za su zama masu tsaronsa da masu taimakonsa. A ƙarshe, zai halaka ko da dukan hanyoyin kariya da dukan tushen ƙarfi da ɗan adam ya sani suna hannunsa.

This is a strong and forceful statement accompanied by loud noises and an image of the earlier communities witnessing the destruction of everything around them. All their possessions are amassed in heaps while they themselves are buried under the debris; it is an image of total destruction. They are told that such a fate awaits all unbelievers; they will reap nothing but devastation and ruin: “A similar fate awaits the unbelievers.” (Verse 10) This fearful prospect contrasts with that of the believers who will receive support and victory: "This is because God protects the believers, while the unbelievers have no one to protect them.” (Verse 11) The constant rule being that when God is his protector, man need not worry about anything. Whatever happens to him should be seen as a test that heralds something good. It is never a sign of being abandoned by God, nor can it be seen as failure by God to fulfil His promise to support His servants. The one who is not so protected by God, however, will have no protection, even if all of mankind and the jinn are his patrons and supporters. Ultimately, he will be lost even though all means of protection and all sources of power known to mankind are at his disposal.

Ci gaba da kwatancen tsakanin ƙungiyoyin biyu. Wannan ya zo ne ta hanyar bayani da ke nuna dalilin da ya sa masu imani ake shigar da su aljannun ni'ima a rayuwa ta gaba bayan an ba su taimako da girma a wannan rayuwa ta yanzu. Haka kuma yana bayyana dalilin da ya sa kafirai, waɗanda suka rayu cikin jin daɗin dabbobi a duniya, ake sanya su a azaba a rayuwa ta gaba.

The comparison between the two groups continues. This by virtue of an explanation outlining why the believers are admitted into gardens of bliss in the life to come after they have been given support and honour in this present life. It also explains why the unbelievers who lived a life of animal enjoyment in this world, are subjected to punishment in the next life:

Shin wanda yake a kan wata hujja bayyananniya daga Ubangijinsa yana kama da wanda aka ƙawata masa munin ayyukansa har ya ga kyawunsu, ko kuwa kamar waɗanda suke bin son zuciyarsu?

Is he who takes his stand on a clear evidence from his Lord like one to whom the evil of his own deeds seems goodly, or like those who follow their own desires? (verse 14)

Akwai banbanci mai girma tsakanin yanayi, tsarin rayuwa da halayen kungiyoyin biyu. Muminai suna da hujja bayyananniya daga Ubangijinsu. Suna gane gaskiya kuma suna tabbatar da asalinta. Suna karbar umarnin su da koyarwarsu daga wurin Allah, kuma suna da tabbacin abin da suke karba. Babu yaudara ko kuskure a hanyar rayuwarsu. Kafirai kuwa, an yaudare su, suna tunanin ayyukansu nagari ne alhali a zahiri mugaye ne. Ba sa tabbatar da abin da suke karba ko ko gaskiya ne ko nagari ne. Suna bin son zuciyarsu kawai, ba tare da wani ma'auni da za su koma gare shi ba, kuma ba tare da wani haske da zai taimaka musu wajen bambance gaskiya da karya ba.

There is a fundamental difference between the conditions, codes of life and behaviour of the two groups. The believers are equipped with clear evidence from their Lord. They recognize the truth and are certain of its source. They receive their directives and instructions from God and are sure of what they receive. No deception or error exists in their way of life. The unbelievers, by contrast, are deceived, thinking their deeds to be good when they are essentially bad. They do not make certain of what they receive nor whether it is true or good. They only follow their own desires with no standard of control to refer to and with no light to help them distinguish what is true and what is false.

Ana iya ganin cewa waɗannan ƙungiyoyi biyu ba iri ɗaya ba ne. Amsar za ta kasance ba ta gaskiya ba ne, domin sun bambanta sosai a yanayinsu da al'adunsu.

Are these two groups alike? The answer can only be in the negative for they are fundamentally different in their conditions and practices.