Wannan sūrah tana tattaunawa kan wasu ƙa'idoji masu muhimmanci sosai. Tana da ban mamaki a cikin hotunanta da tasirin da take barwa. Bugu da ƙari, tana haɗa tasirinta na ruhi a fili da kyakkyawan rhythm na waƙa.

This sūrah discusses certain principles of grave importance. It is unique in its images and the impressions it leaves. Furthermore, it combines its marked spiritual effect with superb musical rhythm.

Sashe na farko nasa yana magana ne akan wani lamari da ya faru a farkon zamanin Musulunci.

Its first part treats a certain incident which took place in the early days of Islam.

Annabi (ﷺ) yana cikin tattaunawa da wasu manyan mutanen Quraishawa, yana bayyana musu saƙon Musulunci, sai Ibn Umm Maktūm, wani talaka makaho, ya katse shi. Ba tare da sanin cewa Annabi (ﷺ) yana cikin shagala ba, makahon ya roƙe shi akai-akai ya koya masa wasu ayoyi daga Alƙur'ani. Annabi (ﷺ) bai ji daɗin wannan katsewar ba. Ya yi kwaɗayi kuma ya juya baya ga Ibn Umm Maktūm. Wannan sūrah ta fara da sukar halayen Annabi (ﷺ) a wannan lamari. Tana kafa a fili dabi'u da ƙa'idodin da al'ummar Musulunci take kafuwa a kansu, kuma tana bayyana ainihin yanayin saƙon Musulunci. "Ya kwaɗaya kuma ya juya baya, saboda makahon ya zo masa. Ta yaya za ka sani? Watakila yana neman tsarkake kansa. Ko kuma a tunatar da shi, tunatarwar kuma ta amfane shi. Amma ga wanda ya ɗauki kansa mai isa da kansa, kai kuwa kana mai mai da hankali gare shi. Duk da haka laifin ba zai zama naka ba idan bai tsarkaka ba. Amma wanda ya zo maka da himma, yana tsoro a zuciyarsa, shi kuma kana watsi da shi. A'a, haka ba zai kasance ba! Wannan tunatarwa ce. Duk wanda ya so, ya riƙe ta a zuci. Tana cikin shafuka masu daraja, madaukaka, tsarkakku, a hannun marubuta masu karimci da tsoron Allah." (Ayoyi 1-16)

The Prophet (peace be upon him) was busy with a few Quraysh dignitaries, explaining to them the Islamic message, when Ibn Umm Maktūm, a poor blind man, interrupted him. Unaware that the Prophet was busy, the blind man asked him repeatedly to teach him some verses from the Qur’ān. The Prophet (peace be upon him) was not very pleased at this interruption. He frowned and turned away from Ibn Umm Maktūm. This sūrah opens by criticizing the Prophet’s behaviour in this incident. It lays down clearly the values and principles upon which Islamic society is founded and states the true nature of the message of Islam. “He frowned and turned away when the blind man came to him. How could you tell? He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself self-sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal, and with a feeling of fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind. It is written on honoured pages, exalted, purified, by the hands of noble and devout scribes.” (Verses 1-16)

Ya yi fuska da zafi ya juya baya lokacin da makaho ya zo wajensa. Ta yaya kuka iya sanin haka?

He frowned and turned away when the blind man came to him. How could you tell?

Yana iya kasancewa yana neman tsarkake kansa. Yana iya kasancewa an tunatar da shi, kuma tunatarwar ta amfane shi. Amma ga wanda ya dauki kansa mai isa da kansa, kai kuma kana ta mai da hankali gare shi. Duk da haka, ba za a dora laifin a kanka ba idan ba ya tsarkaka. Amma ga wanda ya zo maka da himma da kuma jin tsoro a zuciyarsa, shi kuwa kana yin watsi da shi. A'a, haka ba zai kasance ba! Wannan tunatarwa ce. Duk wanda ya so, ya kiyaye ta. Tana rubuce ne a cikin shafuka masu daraja, madaukaka, tsarkaka, hannun marubuta masu daraja da ibada. (Ayoyi 1-16)

He might have sought to purify himself. He might have been reminded and the reminder might have profited him. But to the one who considered himself self- sufficient you were all attention. Yet the fault would not be yours if he remained uncleansed. As to him who comes to you with zeal and with a feeling of fear in his heart, him you ignore. No indeed! This is an admonition. Let him who will, bear it in mind. It is written on honoured pages, exalted, purified, by the hands of noble and devout scribes. (Verses 1-16)

Hukuncin Allah da suka biyo bayan wannan lamari sun fi yadda ake gani a farko nisa da yawa. Hakika su mu'ujiza ne. Wadannan umarni, ka'idojin da suke neman kafawa, da canjin da suke nufin cimmawa a cikin al'umma ta mutane, watakila su ne mafi muhimmiyar mu'ujizar Musulunci. Amma an yi wadannan umarni a nan ne a matsayin sharhi kai tsaye kan lamari guda daya. Yana cikin hanyar Alkur'ani ta amfani da al'amura guda-guda domin kafa ka'idoji na asali kuma na dindindin. Ka'idojin da aka kafa a nan da tasirinsu na aiki, kamar yadda aka gani a al'ummar Musulunci ta farko, hakika su ne jigon Musulunci. Suna kuma tabbatar da gaskiyar da Musulunci, da dukkan addinan Allah da suka gabace shi, ke neman dasawa a cikin rayuwar mutane.

The divine instructions which followed this incident are much more far reaching than appears at first sight. They are indeed a miracle. These instructions, the principles they seek to establish and the change they aim to accomplish in human society are, perhaps, the most important miracle of Islam. But the instructions are made here as a direct comment on a single incident. It is part of the Qur’ānic method to make use of isolated incidents in order to lay down fundamental and permanent principles. The principles established here and their practical effects, as seen in the early Islamic society, are indeed the essence of Islam. They constitute the truth which Islam, and all divine religions that preceded it, seek to plant in human life.

Bari mu yi nazari a kan wannan lamari kanta. Ibn Umm Maktūm, wani makaho matalauci, ya zo wurin Annabi (ﷺ) a lokacin da yake shagaltuwa da wata jama'a daga cikin mafiya karfi da tasiri a Makkah, ciki har da 'Utbah da Shaybah, 'ya'yan Rabī`ah, Abū Jahl, `Amr ibn Hishām, Umayyah ibn Khalaf, al-Walīd ibn al-Mughīrah. Haka kuma akwai al-`Abbās ibn `Abd al-Muţţalib, kawun Annabi (ﷺ). Ganawa ce mai muhimmanci. Annabi (ﷺ) yana bayyana musu sakon Musulunci, yana kuma fatan samun amsa mai kyau. Yana ganin cewa al'amarin Musulunci zai amfana sosai idan suka amsa. Musulunci yana fama da wahala a Makkah. Wadancan mutane ne suke amfani da dukiyarsu, karfinsu da tasirinsu gaba daya wajen dakile ci gabansa, da hana mutane karbarsa. Sun yi nasarar daskarar da Musulunci a Makkah, sun kuma hana ci gabansa a wasu wurare. A wajen Makkah, sauran kabilu sun dauki matsayin jira da gani, domin suna ganin wannan shi ne mafi kyawun matsayinsu a cikin al'umma wadda ke ba da muhimmanci sosai ga matsayin kabila. Suna sane da cewa a kan Muhammadu, Annabin Musulunci, akwai danginsa na jini, wadanda a ka'ida ya kamata su zama masu goyon bayansa mafi karfi.

Let us now consider the incident itself. Ibn Umm Maktūm, a poor blind man, comes to the Prophet (peace be upon him) at a time when he is busy with a group of the most powerful and influential personalities in Makkah, including ‘Utbah and Shaybah, sons of Rabī`ah, Abū Jahl, `Amr ibn Hishām, Umayyah ibn Khalaf, al- Walīd ibn al-Mughīrah. Also present is al-`Abbās ibn `Abd al-Muţţalib, the Prophet’s uncle. It is a crucial meeting. The Prophet explains the message of Islam to them and hopes for a favourable response. He feels that the cause of Islam stands to gain much by such a response. Islam is facing a hard time in Makkah. Those very people have been using all their wealth, power and influence to check its advancement, and stop people from accepting it. They have managed to freeze Islam in Makkah and hinder its progress elsewhere. Outside Makkah, the other tribes have adopted an attitude of wait and see. For they feel this to be their best stand in a society which gives paramount importance to the tribe’s attitude. They are aware that against Muĥammad, the Prophet of Islam, stand his own kinsmen, who, theoretically speaking, should be his most ardent supporters.

Dole a jaddada cewa idan muka ce Annabi ﷺ yana shagaltuwa da waɗannan mutane, ba shi da wata ribar kansa a cikinsu. Yana aiki ne kawai saboda Musulunci.

It must be emphasized that when we say that the Prophet is busy with these people, he has no personal interest in them. He is simply working for Islam.

Karɓar Musulunci da waɗannan mutane masu tasiri da iko yana nufin cire duk wani cikas a hanyar Musulunci a Makkah. Hakanan yana tabbatar wa Musulunci 'yancin yaɗuwa a sauran sassan Larabawa.

Acceptance of Islam by these influential and powerful people means the removal of all impediments from the path of Islam in Makkah. It also ensures for Islam the freedom to progress in the rest of Arabia.

Annabi ﷺ ya yi tasiri matuka da waɗannan umarnin Ubangiji da kuma tsawatarwar Allah. A tsawon rayuwarsa, ya yi aiki ba kakkautawa don kafa wannan babbar ƙa'ida a cikin al'ummar Musulunci.

The Prophet was deeply touched by these divine instructions and by God’s reproof. Throughout his life, he worked tirelessly for the establishment of this great principle in Islamic society.

Abin farko da ya aikata shi ne ya sanar da waɗannan umarnin da kuma gargaɗin a bainar jama'a. Wannan kanta abu ne mai girma ƙwarai. Ta kowace fuska aka duba, babu wani mutum sai manzon Allah da zai sanar a bainar jama'a cewa an tsawata masa sosai saboda kuskurensa. Ya isa ga kowane babban mutum ya gane kuskurensa kuma ya guji maimaita shi a nan gaba. Amma ga Manzon Allah ﷺ, al'amura suna ɗaukar wani girma daban. Babu wani mutum sai Manzon Allah ﷺ da zai iya samun jarumtar yin wannan sanarwa a cikin irin waɗannan yanayi da Musulunci ke fuskanta, yana ƙalubalantar da ita shugabannin Quraishawa, waɗanda suke alfahari sosai da asalinsu, ƙarfinsu da dukiyarsu.

The first action he took was to announce these instructions and the reproof in public. This in itself is something very great. Taken from any point of view, no person other than a messenger from God would have announced in public that he had been censured so strongly for his slip. It would have been enough for any other great man to recognize his mistake and to avoid any repetition in the future. With God’s Messenger however, things acquire different proportions. No person other than God’s Messenger could have had the courage, in such circumstances as Islam was facing, to make this declaration, challenging with it the masters of the Quraysh, who were very proud of their lineage, power and wealth.

Waɗannan su ne kawai abubuwan da ke da muhimmanci a lokacin cikin al'ummar Makka, inda mutane suke tambaya: "Me yasa ba a saukar da wannan Alƙur'ani ga wani babban mutum daga garuruwan nan biyu ba?" (43: 31) Hakika, suna sane da asalin nasabar Muhammad ﷺ, da cewa ya fito daga gidan mafi daraja a Larabawa. Kakanninsa sun kasance shugabannin Makka. Duk da haka sun yi wannan tambayar ne saboda Muhammad ﷺ da kansa bai riƙe wani matsayin iko a Makka ba kafin annabcinsa.

These were, at the time, the only considerations of any importance in Makkan society, where people wondered: “Why was this Qur’ān not revealed to some great man from the two towns?” (43: 31) They were, of course, aware of Muĥammad’s lineage, and that he was a descendant of the noblest family in Arabia. His ancestors were masters of Makkah. They nonetheless asked the question because Muĥammad himself did not occupy a position of power in Makkah before his prophethood.

Tun daga lokacin ne dabi'un da ke tattare da wannan babban ka'ida suka zama mafiya girma. Sai dai samun wannan matsayi bai kasance da sauki ba, ba a cikin al'ummar Larabawa ba, ba kuma a zukatan Musulmi kansu ba. Ta hanyar ayyukansa da umarnisa, wadanda suka sami tasiri mai zurfi daga umarnin Allah da ke cikin wannan sura, Annabi ﷺ ya iya dasa wannan ginshikin ka'idar Musulunci cikin zukatan sahabbansa da kuma cikin rayuwar al'ummar Musulunci da ya kafa. Ya kula da wannan sabuwar shuka tare da kulawa marar gajiyawa har sai da ta kafu da tushe mai zurfi ta kuma baza rassanta sosai.

Since then the values attached to this great principle have become supreme. Their ascendancy, however, was by no means easy, neither in the Arabian society, nor in the minds of the Muslims themselves. Through his actions and directives, coloured by the profound effect the divine instructions in this sūrah left on him, the Prophet was able to implant this basic Islamic principle into his Companions’ consciences and into the life of the Islamic society he had established. He looked after his new plant with unfailing care until it had established deep roots and spread its branches wide.

Shi ya sa wannan ka'ida ta kasance jagorar al'ummar Musulmi tsawon ƙarnuka.

Hence why this principle remained for centuries the guiding principle of the Muslim community.

Bayan wannan lamarin, Annabi ﷺ koyaushe yana karɓar Ibn Umm Maktūm da girma da fara'a.

After this incident the Prophet always welcomed Ibn Umm Maktūm warmly.

Duk lokacin da ya haɗu da shi, yakan ce: "Barka da zuwa ga mutumin da saboda shi Ubangijina ya tsawata mini." Sau biyu, ya naɗa shi a matsayin mataimakinsa mai mulki a Madina lokacin da shi kansa dole ya yi nesa.

Whenever he met him, he said: “Welcome to the man for whose sake my Lord reproved me.” Twice, he appointed him as his deputy governor in Madinah when he himself had to be away.

Annabi ya auri dan uwansa Zaynab bint Jaĥsh ta kabilar Asad ga tsohon bawansa Zayd ibn Ĥārithah. Aure koyaushe abu ne mai matukar laushi, kuma hakan ya fi kasancewa a haka a yankin Larabawa a lokacin. Niyyar Annabi ﷺ ita ce ya kada wani mummunan bugu ga dukkan dabi'u da ma'auni na zamantakewa da suka dogara da la'akari da abubuwan duniya.

The Prophet married his own cousin Zaynab bint Jaĥsh of the Asad clan to his former slave Zayd ibn Ĥārithah. Marriage has always been a very delicate issue, and it was particularly so in the Arabian Peninsula at that time. The Prophet’s motive was to deal a deadly blow to all the social values and standards based on worldly considerations.

Tare da wannan umarni na Allah da shiriyar Annabi ﷺ, an samu sake haihuwar ɗan Adam ta hanya ta musamman. Don haka wata sabuwar al'umma ta bayyana, wadda ta karɓi dabi'unta da ƙa'idojinta daga sama, kuma ta rayu a duniya ba tare da takurawar duniya ba. Wannan ita ce babbar mu'ujiza ta Musulunci; mu'ujizar da ba za ta iya faruwa ba sai da nufin God, kuma ta hannun ayyukan Annabi ﷺ. Wannan mu'ujiza da kanta tana tabbatar da cewa Musulunci addini ne da God ya saukar, kuma cewa mutumin da ya isar da shi gare mu Manzon God ﷺ ne.

With this divine instruction and the Prophet’s guidance, the rebirth of humanity was accomplished in a unique manner. Thus a new society came into existence, which imported its values and standards from heaven, and lived on earth, unhampered by earthly restrictions. This is the greatest miracle of Islam; a miracle which could not have happened except by God’s will, and through the Prophet’s actions. This miracle is, in itself, proof that Islam is a religion revealed by God, and that the man who conveyed it to us was His Messenger.

Ya kasance nufin Allah cewa bayan rasuwar Annabi, a miƙa shugabancin al'ummar Musulunci a jere ga Abū Bakr da `Umar, waɗanda suka fi kowa sanin ainihin yanayin Musulunci kuma suka fi zurfin shigar da shiriyar Annabi ﷺ a zukatansu. Haƙiƙa, Abū Bakr da `Umar sun fi kowa ƙauna ga Annabi ﷺ da kuma ƙudurin bin sawunsa sosai.

It was divine will that leadership of the Islamic society, after the Prophet’s death, should be assigned successively to Abū Bakr and `Umar, the two who were most keenly aware of the true nature of Islam and most vividly impressed by the Prophet’s guidance. Indeed, Abū Bakr and `Umar surpassed everyone else in their love for the Prophet and determination to follow very closely in his footsteps.

أبو بكر كان يدرك تماماً مقصد النبي ﷺ من تولية أسامة قيادة الجيش. وكان أول عمل قام به بعد أن أصبح خليفة أن أرسل الجيش الذي جهزه النبي ﷺ وكان أسامة قائده، ليمضي في مهمته الأصلية. ومضى أبو بكر، الخليفة، مع الجيش إلى مشارف المدينة ليودعه. وكان مشهداً عجيباً: أسامة على فرسه، وأبو بكر يمشي. فقد شعر أسامة، القائد الشاب، بالحرج لأن يركب بينما يمشي الخليفة، وهو شيخ كبير. فتوسل إلى أبي بكر أن يركب، وإلا فإنه سيمشي بجانبه. لكن أبا بكر رفض قائلاً: "لن تمشي ولن أركب. ولن يضرني أن أمشي ساعة إن كان مشيي في سبيل الله." وكان أبو بكر يرى أنه يحتاج إلى عمر ليعينه في تحمل أعباء الحكم. غير أن عمر كان جندياً في جيش أسامة، فكان عليه أن يستأذن أسامة في تسريحه. وهكذا قال الخليفة، رئيس الدولة، لقائد جيشه: "إن رأيت أن بإمكانك أن تُعفيني عمر ليعينني فافعل!" يا لها من طلب! إنه غاية السماحة والكرم، لا يبلغه إلا من وفقه الله، وممن تأدّبوا على يد رسول الله ﷺ.

Abū Bakr was well aware of the Prophet’s object in assigning the army’s command to Usāmah. His first action after he became Caliph was to send the army raised by the Prophet and commanded by Usāmah on its original mission. Abū Bakr, the Caliph, went along with the army to the outskirts of Madinah to bid it farewell. It was a strange scene: ‘Usāmah on his horse while Abū Bakr walked. Usāmah, the young commander, felt embarrassed that he should ride while the Caliph, an old man, should walk. He begged Abū Bakr to ride, or else he would walk alongside him. Abū Bakr refused, saying: “You shall not walk and I shall not ride. It will do me no harm to walk for an hour if my walking is for God’s cause.” Abū Bakr felt that he needed `Umar to help him shoulder the responsibilities of government. `Umar, however, was a soldier in Usāmah’s army, so he had to ask Usāmah’s permission to discharge him. Hence, the Caliph, the Head of State, said to his army commander: “If you think you can spare `Umar to help me, then please do so!” What a request! It is the height of magnanimity, attainable only with God’s will, by individuals well taught by God’s Messenger.

Kashi na biyu na wannan sūrah yana mamakin girman kai na mutum yayin da yake juya baya ga addini na gaskiya. Yana mamakin yadda mutum ke mantawa da asalinsa mai ƙasƙanci, da yadda yake kasancewa cikin rashin sani gaba ɗaya game da kulawar da Allah ya yi masa da cikakken ikonsa a kowane mataki na rayuwarsa, a wannan duniya da kuma lahira. Saboda rashin godiyarsa, mutum ba ya cika komai daga cikin ayyukansa ga Ubangijinsa, wanda ya halicce shi, yake kuma ci gaba da riƙe shi, kuma wanda zai riƙe shi da lissafi saboda ayyukansa: "Hallaka ya tabbata ga mutum! Yaya kafirinsa yake! Daga me Allah ya halicce shi? Daga ɗigon maniyyi. Ya halicce shi, ya kuma daidaita shi."

The second part of the sūrah wonders at man’s conceit as he turns his back on the true faith. It wonders at how man forgets his humble origins, and how he remains totally oblivious of the care God has taken of him and His complete power over every stage of his existence, both in this life and in the hereafter. In his ingratitude man fulfils nothing of his duties towards his Lord, who has created and sustained him and who will hold him to account for his actions: “Perish man! How ungrateful he is! Of what did God create him? Of a drop of sperm. He created him and proportioned him.

Yana sauƙaƙa masa hanyarsa. Sa'an nan ya sa shi ya mutu, ya kuma sa shi a cikin kabarinsa. Tabbas zai mayar da shi rayayye idan Ya so. Amma a gaskiya mutum bai cika umarninSa ba.” (Ayoyi 17-23)

He makes his path smooth for him. He then causes him to die and puts him in his grave. He will surely bring him back to life when He pleases. But by no means has man fulfilled His bidding.” (Verses 17-23)

"Mutum ya halaka!" Ya cancanci mutuwa. Salon furucin da aka yi amfani da shi yana ƙara tsoron da wannan halin abin ƙyama yake tayarwa. "Ya yi rashin godiya ƙwarai!" Yana ƙin yarda da haƙƙoƙin halittarsa gaba ɗaya. Da ya kasance yana tuna waɗannan haƙƙoƙi, da ya yi godiya cikin tawali'u ga Ubangijinsa wanda ya halicce shi. Da bai nuna irin wannan girman kai ba, kuma da ya tuna ƙarshen da tabbas zai kai.

“Perish man!” He deserves to die. The mode of expression employed also adds to the sense of horror excited by this abominable attitude. “How ungrateful he is!” He strongly denies the claims of his creation. Had he been mindful of these claims he would have been humbly grateful to his Lord who created him. He would not have shown such conceit and he would have remembered the end he is certain to meet.

Lallai, ta yaya mutum zai kasance da girman kai da fariya haka? Menene asalinsa? "Daga me Allah ya halicce shi?" (Aya ta 18) Asalinsa ƙasƙantacce ne, marar daraja sosai sai dai ga alherin Allah. "Daga ɗigon maniyyi. Ya halicce shi, ya kuma ƙayyade shi." (Aya ta 19) Ɗigon maniyyi marar wani muhimmanci; wannan ne farkon mutum. Sannan Allah, Mahalicci, ya ƙayyade shi. Kalmar Larabci da aka yi amfani da ita a nan, qaddara, tana nuna ƙayyadewa daidai kuma cikin kulawa sosai. Tana kuma nuna bayar da nauyi da daraja. Ta haka ne aka halicci mutum, aka girmama shi, aka ɗaukaka shi daga asalinsa ƙasƙantacce zuwa wani babban matsayi wanda aka sanya dukkan duniya a hannunsa.

Na gaba, surah ɗin tana kira ga mutum ya yi tunani a kan abincin da yake ci da kuma na dabbobinsa, wanda yana daga cikin abubuwa masu yawa da Allah ya tanadar masa: "Bari mutum ya yi tunani a kan abincin da yake ci: yadda Muke zuba ruwan sama da ƙarfi, kuma Muke tsaga ƙasa da ramuka; yadda Muke fitar da hatsi, da inabi, da ciyayi masu sabo, da zaitun da dabino, da lambuna masu yawan itatuwa, da itatuwan 'ya'yan itace da makiyaya kore, domin ku da dabbobinku ku ji daɗi." (Ayoyi 24-32)

Next, the sūrah invites man to reflect upon his food and that of his cattle, which is one of the great many things God has provided for him: “Let man reflect on the food he eats: how We pour down the rain in torrents, and cleave the earth in fissures; how We bring forth the corn, the grapes, and the fresh vegetation, the olive and the palm, the dense-treed gardens, the fruit trees and the green pastures, for you and your cattle to delight in.” (Verses 24-32)

Wannan ita ce cikakkiyar labarin abincin mutum, da aka bayyana ta mataki-mataki. Bari mutum ya yi tunani:

This is the full story of man’s food, related here stage by stage. Let man reflect:

Shin yana taka muhimmiyar rawa a cikinta? Shin zai iya tantancewa ko canza hanyarta?

does he play any significant role in it? Can he determine or change its course?

Lalle, hannun guda da ya rayar da shi ne ya fito da abincin da ke ciyar da shi.

Indeed, the same hand which has brought him to life has brought forth the food which sustains him.

"Bari mutum ya yi tunani a kan abincin da yake ci." (Aya ta 24) Abinci, mafi muhimmancin buƙatar rayuwar ɗan Adam, yana da muhimmanci a yi tunani a kansa na ɗan lokaci. Ana samunsa kullum cikin sauƙi. Amma bayan wannan duka akwai wani labari mai sauƙi kuma mai ban mamaki. Duk da haka, irin wannan sauƙi yana sa mutum ya manta da abin al'ajabinsa. Ko da yake, yana da al'ajabi kamar yadda halittar mutum da kansa take. Kowane mataki yana ƙayyadewa ta hanyar Nufi Mai Girma wanda ke halicci mutum.

“Let man reflect on the food he eats.” (Verse 24) Food, the first necessity of human life, deserves a few thoughts. It is made readily available day after day. But behind all this is a simple and wonderful story. Yet such simplicity makes man forget its wonder. Nevertheless, it is as miraculous as man’s own creation. Every step is determined by the Supreme Will that creates man.

"Yadda Muke zuba ruwan sama da yawa." (Aya ta 25) Ruwan sama mai zuba fa gaskiya ce da kowane mutum ya sani, a duk inda yake zaune, ba tare da la'akari da matakin ilimi ko gogewarsa ba. Saboda haka, an ambace shi a cikin wannan magana da ake yi wa dukkan mutane. Yayin da ilimin mutum ya karu, yanzu yana iya fahimtar ma'anar wannan aya sosai. Ya san cewa wani abu ya faru tun kafin al'amarin ruwan sama na yau da kullum ya kafu. Watakila ra'ayin da yafi kusa da gaskiya game da samuwar tekuna, wadanda ruwansu ke yin tururi sannan ya dawo ruwan sama, ya ce an samar da su ne a wani wuri sama da doron kasa, sannan aka zuba su da yawa. Wani masanin kimiyya na zamani ya ce game da wannan batu:

Amma idan busar ƙarar tsoro ta busa, a ranar kowa zai guje ɗan'uwansa, da mahaifiyarsa da mahaifinsa, da matarsa da 'ya'yansa, domin kowannensu a ranar zai kasance da damuwarsa da ta isa shi kaɗai. Wasu fuskoki a ranar za su kasance masu haske, masu murmushi da farin ciki. Wasu fuskoki kuma a ranar za su kasance an rufe su da ƙura, an lulluɓe su da duhu. Waɗannan su ne fuskokin kafirai, masu taurin kai a cikin zunubi. (Ayoyi 33-42)

But when the stunning blast is sounded, on that day everyone will forsake his brother, his mother and his father, his wife and his children: for each one of them will on that day have enough preoccupations of his own. Some faces on that day shall be beaming, smiling and joyful. Some other faces on that day shall be covered with dust, veiled with darkness. These shall be the faces of the unbelievers, the hardened in sin. (Verses 33-42)

Wannan shi ne ƙarshen dukan jin daɗi da nishaɗi. Yana dacewa sosai da tsare-tsare da tsarawa wanda ya haɗa kowane mataki na ci gaban mutum. Ƙarshen da aka bayyana a nan yana dacewa sosai da yanayin farkon sūrah, wanda ke nuna wani yana zuwa da himma da tsoro a zuciyarsa, sannan wani yana ɗaukar kansa mai wadatar kai yana juyawa daga shiriyar Allah. A nan akwai bayani game da matsayinsu a wurin God.

This is the end of all delight and enjoyment. It fits perfectly with the planning and designing which included every stage of man’s development. The end portrayed here fits perfectly with the scene at the beginning of the sūrah which shows someone coming forward with zeal and with a feeling of fear in his heart, and another considers himself self-sufficient and turns away from divine guidance. Here we have an exposition of their standing in God’s view.

"Tsawa mai ban mamaki" ita ce kusantacciyar fassarar wata kalma ta Larabci, al-şākhkhah, wadda take ɗauke da sautin kaifi sosai; kusan tana huda kunnuwa. Wannan tasiri yana shirya mu ne kawai don yanayin da ke biye, inda muke ganin "kowa zai guje wa ɗan'uwansa, da mahaifiyarsa da mahaifinsa, da matarsa da 'ya'yansa." (Ayoyi 34-36) Irin waɗannan alaƙoƙi tsakanin mutum da danginsa mafi kusa ba za a iya katse su ba a cikin al'amuran yau da kullum. Duk da haka, tsawa mai ban mamaki tana lalata waɗannan haɗin kai kai tsaye, tana jefa su sama a cikin iska.

‘The stunning blast’ is the nearest translation of an Arabic term, al-şākhkhah, which carries a very sharp tone; it almost pierces the ears. This effect simply prepares us for the following scene in which we see “everyone will forsake his brother, his mother and his father, his wife and his children.” (Verses 34-36) Such ties between a person and his nearest relations cannot be severed in the normal course of events. Yet the stunning blast destroys these very links and throws them up into the air.