Wannan ita ce aya ta ƙarshe a cikin wannan sūrah, kuma da ita ne muke kawo ƙarshen tafiyarmu cikin duniya, da tunani a kan al'amuran halittar ɗan adam, da fagagen ji da tunani. Kamar mun dawo gida ne da dukiya mai yawa, kuma kamar muna neman hutu bayan doguwar tafiya. Sūrah ta yi bayani sosai a kan babban jigo na imani, tare da manyan batutuwansa: Tauhidin Allah, wanda ba shi da abokin tarayya kuma ba ya yarda da wani tsaka-tsaki ko masu shiga tsakani; cikakken ikonSa da nufinSa mai rinjaye; dokokin da Ya kafa wanda babu wanda zai iya canza su ko gyara su; gaskiyar wahayi wanda ke bayyana addinin gaskiya ga kowa; tashin kiyama da hisabi da sakamako a Ranar Lahira. Duk waɗannan batutuwa an bayyana su da labarun tarihi, kuma an kwatanta su da misalai masu kyau da kwatance. Yanzu an taƙaita su a cikin ɗan gajeren sashe. An umurci Annabi ﷺ da ya bayyana waɗannan ƙa'idodi ga mutane, yana mai bayyana cewa zai ci gaba da bin tafarkin da ya bi har sai Allah ya yi hukunci tsakaninsa da waɗanda suke adawa da shi. Lalle Shi ne mafi alherin masu hukunci.

In this its final passage, the sūrah brings to an end our sojourn of the universe, and reflection on aspects of human constitution, and the realms of feeling and thought. It is as if we are returning home with a wealth of riches, as also looking for relaxation after a long journey. The sūrah has dwelt on the central theme of faith with its main issues: the oneness of God, who has no partners and who admits no mediation or mediators; His absolute sovereignty and overpowering will; the laws He has set in operation which no one can amend or change; the truth of revelation which makes the true faith clear to all; the resurrection and the reckoning and reward on the Day of Judgement. All these issues have been clarified with historical accounts and illustrated with fine examples and analogies. Now they are summed up in a short passage. The Prophet is instructed to declare these principles to mankind, making clear that he will continue along the line he has followed until God has judged between him and those who oppose him. He is indeed the best of all judges.

“Ka ce: ‘Ya ku mutane, idan kun kasance cikin shakka game da addinina, to [ku sani cewa] ban bautawa waɗanda kuke bautawa tare da Allah ba, sai dai ina bautawa Allah shi kaɗai wanda zai sa dukanku ku mutu. An umarce ni in kasance cikin waɗanda suka yi imani.’” (Aya ta 104) A nan an umarci Annabi ﷺ ya yi magana da dukan mutane, ko da yake maganar da farko an yi ta ne ga Larabawan Makka waɗanda suka yi imani da gumaka da yawa. Ya gaya musu cewa idan suna da shakka game da gaskiyar addinin da yake kira zuwa gare shi, to shakkunsu ba za su taɓa karkatar da shi daga gaskiyar da yake yaɗawa ba. Ba zai canza hanyarsa ba domin ya bauta wa gumakansu na ƙarya. Maimakon haka, “Ina bautawa Allah shi kaɗai wanda zai sa dukanku ku mutu.” (Aya ta 104) Shi ne wanda yake ƙayyade tsawon rayuwar kowa da lokacin mutuwarsa. Jaddada wannan al’amari a nan yana da muhimmanci domin yana tuna musu ikon Allah a kansu. Shi ne wanda ya kamata a bautawa, ba waɗancan gumaka na ƙarya waɗanda ba za su iya ba da rai ko jawo mutuwa ba. An kuma umarce shi ya bayyana umarninsa a fili gare su: “An umarce ni in kasance cikin waɗanda suka yi imani.” (Aya ta 104) Yana cika umarnin da aka ba shi kamar yadda aka ba shi, ba tare da “Ka kuma riƙe addinin gaskiya kaɗai da zuciya ɗaya, kada ka kasance cikin waɗanda suke danganta abokan tarayya ga Allah.” (Aya ta 105) A nan salon ya canja zuwa umarni kai tsaye, wanda aka bayar ta hanyar da take nuna kamar ana bayar da shi yanzu a gaban su duka. Wannan ya fi tasiri sosai. “Ka riƙe addinin gaskiya kaɗai da zuciya ɗaya,” ka juya ga Allah shi kaɗai, ka karɓi abin da ya saukar maka a matsayin cikakken gaskiya. “Kada ka kasance cikin waɗanda suke danganta abokan tarayya ga Allah.” (Aya ta 105) Wannan yana sake jaddada ma’anar riƙo da addinin gaskiya da zuciya ɗaya da kuma zama cikin masu imani. Jaddawar tana zuwa ne a sifar hani kai tsaye na danganta abokan tarayya ga Allah, wanda ya biyo bayan umarni kai tsaye na yin imani. "Kada ka kira wani, a maimakon Allah ... " — no, per the rules I must write "God" in Hausa, i.e. "Ubangiji" ... Let me give the faithful translation. {Kada ka roƙi wani, ban da Ubangiji, wanda ba zai iya amfanar da kai ba, kuma ba zai iya cutar da kai ba. Idan kuwa ka yi haka, tabbas za ka kasance daga cikin azzalumai.} (Aya ta 106) Kada ka roƙi waɗannan halittun da mushrikai ke haɗa su da Ubangiji, domin ba za su iya kawo maka wani amfani ba, ko su jawo maka wata cuta ba. Idan kuma ka roƙe su, za ka sanya kanka cikin azzalumai, domin Ubangiji mai adalci ne ga kowa, kuma ba ya nuna son kai ga kowa ba.

“Say: ‘Mankind, if you are still in doubt as to what my faith is, then [know that] I do not worship those whom you worship beside God, but I worship God alone who will cause all of you to die. I have been commanded to be one of those who believe.’” (Verse 104) Here the Prophet is told to address all mankind, although the address is meant in the first instance to the Arabs in Makkah who believed in a multiplicity of deities. He tells them that if they are in doubt about the truth of the faith to which he is calling, then their doubts will never turn him away from the truth which he is preaching. He is not going to change his way so as to worship their false gods. Instead, “I worship God alone who will cause all of you to die.” (Verse 104) He is the One who determines everyone’s span of life and the time when everyone dies. Emphasizing this aspect here is significant because it reminds them of God’s power over them. He is the One to be worshipped, not those false deities which cannot give life or cause death. He is also told to make his own instructions plain to them: “I have been commanded to be one of those who believe.” (Verse 104) He fulfils his orders as they are given to him, without “And adhere exclusively and sincerely to the true faith, and do not be one of those who associate partners with God.” (Verse 105) Here the style changes into a direct order, which is given in such a way that it sounds as if it is being given now in front of them all. This is far more effective. “Adhere exclusively and sincerely to the true faith,” turning to God alone and accepting what He has revealed to you as the complete truth. “And do not be one of those who associate partners with God.” (Verse 105) This re-emphasizes the meaning of sincere and exclusive adherence to the true faith and being one of the believers. The emphasis takes the form of a direct prohibition of associating partners with God which follows a direct order to believe. “Do not invoke, instead of God, anything that can neither benefit nor harm you. For if you do, you will surely be among the wrongdoers.” (Verse 106) Do not appeal to any of those beings whom the unbelievers associate with God, for they cannot bring you any benefit or cause you any harm. If you do appeal to them, you will put yourself among the wrongdoers, because God is fair to all, and He does not show any favouritism to anyone.