"Alif. Lām. Mīm." Waɗannan harufa uku ne daban-daban na harshen Larabci waɗanda ke zuwa a farkon wasu sūrori na Alƙur'ani. A ra'ayinmu, an yi su ne don faɗakar da masu sauraro cewa waɗannan haruffa ne ainihin abin da littafin Allah da aka saukar wa Annabi ﷺ, watau Alƙur'ani, aka yi shi da su. Larabawa sun saba da su, suna amfani da su wajen haɗa duk abin da suke so su bayyana. Duk da haka, ba za su iya haɗa wani abu kamar wannan littafi mai tsarki ba, domin ba haɗin kowane mutum ba ne; mawallafinsa Allah ne.

“Alif. Lām. Mīm.” These are three of the separate Arabic letters that occur at the beginning of some Qur’ānic sūrahs. In our view, they are meant to alert the audience to the fact that such letters are the material from which the divine book given to the Prophet, i.e. the Qur’ān, is made. They are familiar to the Arabs who use them to compose whatever ideas they wish to express. Yet they cannot compose anything like this divine book, because it is of no man’s composition; its author is God.

Suratun da ke farawa da irin waɗannan harafi daban-daban koyaushe tana magana game da Alƙur'ani, ko dai nan take bayan waɗannan harafi, ko kuma daga baya, kamar yadda lamarin yake a cikin wannan sura.

Sūrahs that start with such separate letters always speak about the Qur’ān, either immediately following these letters or later on, as is the case in the present sūrah.

Saboda haka, muna karanta a cikin ayoyinsa: “Ka karanta abin da aka yi maka wahayi na littafin.” (Aya ta 45) “Haka ne muka saukar maka da wannan littafi.” (Aya ta 47) “Ba ka taɓa karanta wani littafi ba kafin wannan, kuma ba ka taɓa rubuta wani da hannunka na dama ba.” (Aya ta 48) “Shin bai wadatar musu ba cewa mun saukar maka da wannan littafi ana karanta musu shi?” (Aya ta 51) Gaskiyar cewa ana yin ambaton Alkur'ani da salonsa wanda ba a iya kwaikwayonsa a waɗannan surori akai-akai, yana tabbatar da ra'ayinmu game da waɗannan haruffa daban.

Hence, we read in its verses: “Recite what has been revealed to you of the book.” (Verse 45) “Thus it is that We have revealed this book to you.” (Verse 47) “Never have you been able to read a book before this, nor have you ever been able to transcribe one with your right hand.” (Verse 48) “Is it not enough for them that We have revealed to you this book which is being read out to them?” (Verse 51) The fact that references to the Qur’ān and its inimitable style are invariably made in these sūrahs confirms our view concerning these separate letters.

Nan da nan bayan farkon surar, sūrar ta fara magana game da imani da kuma jarrabawa mai tsanani da mumini yake fuskanta domin imaninsa ya zama gaskiya. Ta ambaci cewa ta wannan jarrabawa ne ake banbance mumini na gaskiya da maƙaryaci: “Shin mutane suna zaton cewa idan sun ce: ‘Mun yi imani’, za a bar su ba tare da an jarrabe su ba? Lallai mun jarrabi waɗanda suka rigaye su, don haka tabbas Allah zai sani waɗanda suke masu gaskiya, kuma tabbas zai sani maƙaryata.” (Ayoyi 2-3)

Bayani na uku da surar ta jaddada shi ne na kwantar da hankalin waɗanda ke fatan haɗuwa da Allah da kuma ƙarfafa dangantakarsu da Shi: "Duk wanda ke fatan haɗuwa da Allah [to ya shirya dominsa]; domin lokacin da Allah ya tsara zai zo tabbas. Shi ne Mai ji, Masani." (Aya ta 5) Waɗanda suke matuƙar fatan haɗuwa da Allah su huce zuciya.

The third note the sūrah strikes is that of reassuring those who hope to meet with God and strengthening their bond with Him: “Whoever looks forward with hope to meeting God [let him be ready for it]; for the end set by God is bound to come. He alone hears all and knows all.” (Verse 5) Those who dearly hope to meet God should rest assured.

Ya kamata su jira da yakini alkawarin Allah? — no, the rule says write the Hausa word for God, not "Allah". Ya kamata su jira da tabbaci cikin cikar alkawarinSa. Suna iya fatan hakan matuƙar sun yi hakan da yakini. Wannan hoto ne mai ban sha'awa: mutum mai imani yana riƙe da bege kuma yana jiran cikar alkawarin Ubangiji. Burinsa yana samun amsa da tabbatar da gaskiyarsa. Bayan haka sai kuma tabbacin cewa Ubangiji yana sane da dukan burinsu: "Shi kaɗai ne yake ji komai, yana kuma sane da komai." (Ayar 5)

They should wait confidently for the fulfilment of His promise. They can look forward to it provided they do so with certitude. This is an inspiring image: a person of faith cherishing hopes and looking forward to the fulfilment of God’s promise. His aspiration is answered with confirmation of its truth. This is followed by the reassurance that God is fully aware of all their hopes: “He alone hears all and knows all.” (Verse 5)

Sai surar ta bayyana ga muminai masu kokari wajen cika ayyukan imani, suna jure kowace irin wahala, cewa suna kokari ne kawai domin kansu da alherinsu. Ta haka sun daidaita al'amuransu a kan tafarki madaidaici. Amma game da Allah, Shi ba Ya bukatar kowa: {Duk wanda ya yi kokari [domin addinin Allah] to kokarin nasa yana yi ne domin amfanin kansa. Lallai Allah ba Ya bukatar kowa a cikin dukkan halittu.} (Aya ta 6)

Then the sūrah states to those believers who strive to fulfil the duties of faith, enduring all manner of hardship, that they only strive for themselves and for their own good. By doing so they have set their affairs on the right course. As for God, He needs no one: “Whoever strives hard [for God’s cause] does so for his own good. For certain, God is in no need of anything in all the worlds.” (Verse 6)

Gaskiya ne cewa Allah ya jarrabi muminai, kuma ya umurce su da yin ƙoƙari sosai domin su iya jure wahala da haƙuri, amma duk wannan don amfaninsu ne. Ya tabbatar da cewa yana amfaninsu a duniya da kuma a rayuwa ta gaba. Ƙoƙari, wato jihadi, yana ƙarfafa kyawawan halayen mutum, yana faɗaɗa hangen nesansa, yana shirya shi ya sadaukar da rayuwarsa da dukiyarsa, kuma yana ƙara daraja kyawawan halayensa da iyawarsa. Duk wannan yana faruwa ga mutumin da yake yin ƙoƙarin, kafin ya kawo ƙarin amfani ga al'ummar muminai, ta hanyar inganta halinta, kafa gaskiya a cikinta, da kuma sa alheri ya rinjayi mugunta a cikin sahunta.

Sūrah ta sannan ta yi nuni zuwa ga wani irin jarrabawa da mun riga mun ambata: wacce ta shafi zumunta da alaƙoyi da kuma danƙon zumunci da ƙaunatattu. Ta ba da shiriya bayyananniya kuma mai yanke hukunci a cikin irin wannan hali mai wahala.

The sūrah then refers to a type of test which we have already mentioned: that of ties and bonds with family and loved ones. It gives clear and decisive guidance in such a difficult situation:

Mun umurci mutum da ya kyautata wa iyayensa. Amma idan sun yi ƙoƙari su sa ka shirka da Ni da abin da ba ka da masaniya a kansa, kada ka bi su. Zuwa gare Ni ne za ku koma dukanku, sa'an nan zan sanar da ku abin da kuke aikatawa. Amma waɗanda suka yi imani kuma suka aikata ayyuka nagari, lallai za Mu shigar da su cikin salihai. (Ayoyi 8-9)

We have enjoined upon man goodness towards his parents: yet should they endeavour to make you associate as partner with Me something of which you have no knowledge, do not obey them. It is to Me that you shall all return, when I shall inform you about all that you were doing [in life]. As for those who believe and do righteous deeds, We shall most certainly admit them among the righteous. (Verses 8-9)

Iyaye su ne mafi kusancin dukan dangi. Suna ba 'ya'yansu abubuwa masu yawa. Saboda haka, kyautatawa iyaye aiki ne da ya wajaba ga kowa. Hakika ya zama wajibi a yi wa iyaye ƙauna, girmamawa da kulawa. Amma idan ya zo ga wajibcin mutum ga Allah, ba za a iya yi musu biyayya a kan saɓa wa Allah ba: "Mun umurci mutum da kyautatawa ga iyayensa: amma idan sun yi ƙoƙarin sa ka yi wa Ni abokin tarayya da abin da ba ka da ilimi game da shi, kada ka yi musu biyayya." (Aya ta 8) Dangantaka mafi girma ita ce ta da Allah. Saboda haka, idan iyayen mutum kafirai ne, to, a kula da su kuma a yi musu kyautatawa, amma kada a yi musu biyayya ko bin su. Da zarar wannan rayuwa ta yanzu ta ƙare, duk za su koma zuwa ga Allah: "Zuwa gare Ni ne dukanku za ku koma, sa'an nan Ni zan sanar da ku game da abin da kuke yi [a rayuwa]." (Aya ta 8)

Parents are the closest of all relatives. They give much to their children. Hence, to be kind to one’s parents is a duty required of everyone. Indeed parents must be treated with love, respect, and care. Yet when it comes to one’s duty towards God, they cannot be obeyed in opposition to Him: “We have enjoined upon man goodness towards his parents: yet should they endeavour to make you associate as partner with Me something of which you have no knowledge, do not obey them.” (Verse 8) The paramount bond is that with God. Hence, if one’s parents are unbelievers, they should be treated with care and kindness, but must not be obeyed or followed. Once this present life is over, all return to God: “It is to Me that you shall all return, when I shall inform you about all that you were doing [in life].” (Verse 8)

Sūrah ɗin nan sai ya kawo mana misalin mutanen da suke miƙa wuya cikin wulakanci idan sun fuskanci zalunci da rashin adalci. Amma idan al'amura sun yi musu sauƙi, sai su yi da'awar fariya.

The sūrah then gives us an image of people who yield abjectly when they face oppression and injustice. Yet, when the going is easy, they make boastful claims:

Daga cikin mutane akwai wadanda suke cewa: "Mun yi imani da Allah," amma idan aka sa daya daga cikinsu ya sha wahala saboda Allah, sai ya dauki zaluncin mutum kamar azabar Allah. Amma idan taimako daga Ubangijinka ya zo, lallai zai ce: "Mu dai kullum muna tare da ku!" Shin Allah ba ya sane da abin da ke cikin zukatan dukan halittu ba? Lallai Allah yana sane da wadanda suke da gaskiyar imani, kuma lallai yana sane da munafukai.

Among people, there are those who say: ‘We believe in God,’ yet when any of them is made to suffer in God’s cause, he thinks that oppression by man is as grievous as God’s punishment. However, should help from your Lord be forthcoming, he is sure to say: ‘We have always been with you!’ Is not God filly aware of what is in the hearts of all creatures? Most certainly God knows those who truly believe and most certainly He knows those who are hypocrites. (Verses 10-11)

Irin waɗannan mutane kan bayyana imaninsu idan abubuwa suna tafiya daidai kuma nan gaba tana da kyau. Suna tunanin cewa karɓar addinin Allah abu ne mai sauƙi, kuma cewa bai wuce yin ɗan takaitaccen furuci ba. Duk da haka, "idan aka sa ɗaya daga cikinsu ya sha wahala saboda addinin Allah," saboda furucin da ya yi lokacin da komai ya zama mai sauƙi, "sai ya ɗauka cewa zaluncin mutum yana da tsanani kamar azabar Allah." Don haka, sai su firgita, kuma ƙa'idodinsu da dabi'unsu su rikice. Imaninsu da kansa yana girgizawa. Suna zaton babu abin da zai fi muni a kan zaluncin da suke sha, har ma da azabar Allah a rayuwa ta gaba. Suna mamaki dalilin da zai sa su jure wannan wahala mara iyaka tun da azabar Allah ba za ta iya zama mafi muni ba. Ta haka ne suke daidaita wahalar da mutum ke jawowa da azabar Allah; duk da haka, azabar Allah abu ne da babu wanda zai iya kimanta shi.

Such people declare their belief when things look bright and the future rosy. They think that accepting God’s faith is easy and that it does not constitute more than making the briefest of declarations. Yet, “when any of them is made to suffer in God’s cause,” on account of the declaration they made when everything seemed easy “he thinks that oppression by man is as grievous as God’s punishment.” Thus, they panic and their standards and values become confused. Their very faith is shaken. They imagine that nothing could be worse than the oppression they are suffering, not even God’s punishment in the life to come. They wonder why they should endure such endless suffering when God’s punishment could not be any worse. Thus do they equate hardship caused by man with God’s punishment; yet the latter is something which no one can estimate.