Après avoir achevé un court passage consacré aux croyants, la sourate revient ensuite sur la contradiction manifeste dans la position et les conceptions des incroyants. Ils reconnaissent que c'est Dieu qui a créé les cieux et la terre, qui a assujetti le soleil et la lune, qui fait descendre la pluie et fait revivre la terre après qu'elle a été morte. Ils savent ce que tout cela implique pour leur subsistance, qu'elle soit abondante ou restreinte. Lorsqu'ils se trouvent dans une situation de peur, ils se tournent vers Dieu seul pour obtenir secours. Pourtant, malgré tout cela, ils associent des associés à Dieu, persécutent ceux qui n'adorent que Lui et cherchent à les détourner de leur foi droite. Ils sont inconscients de la grâce de Dieu. C'est Lui qui leur a donné une vie de sécurité au voisinage de Sa Mosquée sacrée, alors qu'eux-mêmes se rendent coupables d'oppression religieuse.
Having completed a short round with the believers, the sūrah then picks up again the clear contradiction in the unbelievers’ position and concepts. They acknowledge that it is God who has created the heavens and the earth, made the sun and the moon subservient, causes rain and quickens the earth after it has been dead. They know what all this involves in providing sustenance for them, either in abundance or small measure. They turn to God alone for help when they are in a situation of fear. Yet in spite of all this, they associate partners with God, persecute those who worship Him alone and try to turn them away from their straightforward faith. They are oblivious to God’s grace. It is He who has given them a life of security in the neighbourhood of His Sacred Mosque where they themselves are guilty of religious oppression.
Idan ka tambaye su: ‘Wane ne ya halicci sammai da ƙasa, kuma ya hori rana da wata [su bi dokokinsa]?’ tabbas za su amsa:
If you were to ask them: ‘Who is it that has created the heavens and the earth, and made the sun and the moon subservient [to His laws]?’ they will be sure to answer:
‘Allah.’ Ta yaya tunaninsu ya karkace haka! Hakika Allah ne yake ba da arziki a yalwace, ko ya takaita shi, ga wanda ya so daga cikin bayinsa. Allah yana da cikakken sani game da komai. Idan ka tambaye su: ‘Wane ne yake saukar da ruwa daga sama, ta haka yake rayar da kasa bayan ta riga ta mutu?’ tabbas za su amsa: ‘Allah.’ Ka ce: Godiya ta tabbata ga Allah shi kaɗai! Amma yawancinsu ba su da hankali. Rayuwar duniya wasa ce da nishadi kawai. Rayuwar lahira ita ce kaɗai rayuwa ta gaskiya, idan da sun sani. Idan sun hau jirgin ruwa, sukan kira Allah, suna masu ikhlasi a cikin imaninsu gare shi shi kaɗai; amma da zarar ya kai su tudu lafiya, sai su fara danganta abokan tarayya da shi, ta haka suna nuna butulci ga abin da Muka ba su, suna ci gaba da jin daɗin rayuwarsu ta duniya. Nan ba da jimawa ba za su sani [gaskiyar]. Shin, ba su sani ba cewa Mun sanya wuri mai tsaro, alhali ana kwashe mutane daga kewayensu? Shin, za su ci gaba da imani da abin da ba gaskiya ba ne, su kuma musunta ni'imomin Allah? Wane ne ya fi zalunci fiye da wanda ya ƙirƙiri ƙarya game da Allah, ko ya musunta gaskiya idan ta riske shi? Ashe, wuta ba ita ce makomar kafirai ba? (Ayoyi 61-68)
‘God.’ How perverted, then, are their minds! It is indeed God who grants sustenance in abundance, or gives it in small measure, to whom He wills of His servants. God has full knowledge of everything. If you were to ask them: ‘Who is it that sends water from the skies, thus giving life to the earth after it had been lifeless?’ they will be sure to answer: ‘God.’ Say: All praise is due to God alone!’ Yet most of them are without reason. The life of this world is but amusement and play. It is the life to come that is the only true life, if they but knew it. When they embark on a ship, they call to God, sincere in their faith in Him alone; but as soon as He has brought them safe ashore, they begin to associate partners with Him, and thus they show their ingratitude for what We have given them, and go on enjoying their worldly life. Before long they will come to know [the truth]. Are they, then, not aware that We have set up a secure sanctuary while people are being snatched away from all around them? Will they, then, continue to believe in what is false and to deny God’s blessings? Who could be more wicked than one who invents lies against God, or denies the truth when it reaches him? Is not hell the proper abode for the unbelievers? (Verses 61-68)
Waɗannan ayoyi suna ba mu kyakkyawar fahimta game da imanin Larabawa a lokacin da aka saukar da Alƙur'ani. Suna nuna yadda irin wannan imani asalinsa yana kan tauhidin Allah, amma daga baya ya sha murgudewa. Babu abin mamaki a cikin haka, domin Larabawa zuriyar Isma'ilu ne, ɗan Ibrahim (amincin Allah ya tabbata a gare su biyun). Hakika, Larabawa sun yi imani cewa suna bin addinin Ibrahim, kuma sun yi alfahari da shi a kan haka. Ba su damu sosai da Yahudanci ko Kiristanci ba, duk da cewa dukkansu sun san kuma ana aiki da su a Larabawa. Ta wata ma'ana, ba su san girman rikicin da ya shiga cikin imaninsu ba.
These verses give us a clear idea of the beliefs of the Arabs at the time the Qur’ān was revealed. It shows how such belief was originally based on God’s oneness, but subsequently suffered distortion. There is no wonder to this, for the Arabs were the descendants of Ishmael, Abraham’s son (peace be upon them both). In fact, the Arabs believed that they followed Abraham’s religion, taking pride in it on this basis. They did not care much for Judaism or Christianity, even though both were known and practised in Arabia. They were, in a sense, oblivious to the great confusion that had crept into their faith.
A duk lokacin da aka tambaye su game da Mahaliccin sammai da ƙasa, wanda ya sarrafa rana da wata, kuma ya saukar da ruwan sama don ya rayar da ƙasa, sai su yarda cewa duk Allah ne ya yi hakan. Duk da haka, a lokaci guda suna bautar gumakansu, ko aljanu, ko mala'iku, suna sanya waɗannan halittu abokan tarayya ga Allah a cikin ibadar da suke yi, alhali waɗannan halittu ba su da wani rabo a halitta. Allah ya nuna irin wannan sabani mai ban dariya kamar haka: "To ina suke karkata?" (Aya ta 61)
Whenever they were asked about the Creator of the heavens and the earth, who controlled the sun and the moon, and brought rain to give life to the earth, they acknowledged that it was all done by God. Yet at the same time, they worshipped their idols, or jinn, or the angels, making these God’s partners in the worship they offered, even though such beings had no share in creation. God highlights such ridiculous contradictions as follows: “How perverted, then, are their minds.” (Verse 61)
Ta yaya za su yi kunnen kashi ga gaskiya, su karɓi wannan ra'ayi mai rikitarwa maimakon haka?
How can they turn a blind eye to the truth and accept instead this muddled concept?
"Amma yawancinsu ba su da hankali." (Ayar 63) Tabbas duk wanda ya karɓi irin waɗannan sabanin ba shi da hankali.
“Yet most of them are without reason.” (Verse 63) Certainly anyone who accepts such contradictions has no reason.
A tsakanin waɗannan tambayoyi game da manyan al'amuran duniya, sūrah ɗin ta bayyana cewa Allah yana bayar da arziƙi a yalwace ko a ƙaramin adadi ga wanda Ya ga dama daga cikin bayinSa. Ta haka, ta haɗa bayar da arziƙi da halittar duniya da sauran fannonin ikon Allah marar iyaka. Duk yana faruwa ne bisa ga sanin Allah: "Allah yana da cikakken sani game da kowane abu." (Aya ta 62)
In between these questions about the great universal phenomena, the sūrah states that God gives provisions in plenty or in small measure to whomever He wills of His servants. Thus, it links the provision of sustenance with the creation of the universe and all other aspects of God’s limitless power. It is all done in accordance with God’s knowledge: “God has full knowledge of everything.” (Verse 62)
Akwai wata bayyananniyar alaƙa tsakanin arziƙi da rayuwar mutane a gefe guda, da kuma zagayowar taurari da duniyoyi a gefe guda, musamman dangane da ruwa, tsirrai da rayuwa. Bayar da arziƙi cikin yalwa ko ƙarancinsa abu ne da Allah yake iko da shi, bisa ga al'amuran da aka ambata a cikin sūrah. Hanyoyin arziƙi, ciki har da ruwan sama, koguna, tsirrai, dabbobi, ma'adanai, rayuwar cikin teku, namun daji da sauran hanyoyi, duk suna ƙarƙashin dokoki gabaɗaya da ke aiki a sararin samaniya, waɗanda suka sanya rana da wata cikin biyayya. Idan waɗannan dokoki suka sami canji, ko da ƙarami ne, tasirinsa zai bayyana a fili a dukkan fannonin rayuwa a duniya, haka kuma a cikin albarkatun ƙasa da ke ƙarƙashin ƙasa. Lallai, albarkatun ƙasa da ke ƙarƙashin ƙasa ana samar da su kuma ana ajiye su cikin adadi da inganci da suke bambanta daga wuri zuwa wuri, saboda dalilai da ke da alaƙa kai tsaye da duniya, tsarin halittarta, da yadda rana da wata ke shafar ta.
There is an obvious link between people’s provision and sustenance on the one hand and the universal cycles of stars and planets, particularly in relation to water, plants and life on the other. To give sustenance in plenty or small measure is something that God controls, in accordance with the phenomena mentioned in the sūrah. Sources of sustenance, including rain, rivers, plants, animals, minerals, marine life, game animals and other sources, are all directly subject to the general laws that operate in the universe bringing the sun and the moon into subservience. Should these laws suffer a change, even a slight one, the effect will be clearly apparent in all aspects of life on earth, as also in underground natural resources. Indeed, underground resources are formed and stored in quantities and qualities that differ from one place to another for reasons that are directly related to the earth, its composition and how it is affected by the sun and the moon. 13
Alkur'ani yana amfani da babbar duniyar sararin samaniya a matsayin hujja mai bayyanawa da gamsarwa. Sararin samaniya gaba ɗaya shi ne yanayin gaskiyar da yake gabatarwa. Mukan tsaya muna tunani a kan abubuwan al'ajabi na sararin samaniya, muna jin cewa Mahalicci Ɗaya ne ya samar da su. Ba ma buƙatar ilimin kimiyya mai zurfi ko babban sani don fahimtar irin waɗannan manyan abubuwan al'ajabi da sararin samaniya ke nunawa. Duk abin da muke buƙata shi ne hankali mai lura da zuciya mai ji. Yayin da muke ganin al'ajabban Allah, ba abin da za mu iya yi sai yabonsa da ɗaukakarsa, da jin kusanci da shi.
The Qur’ān uses the great open universe as its telling and convincing proof. The universe as a whole provides the setting for the truth it presents. We stand to reflect on the wonders of the universe, feeling that they are brought about by the One Creator. We do not need advanced science or profound knowledge to appreciate such great wonders as the universe exhibits. All we need is an alert mind and a feeling heart. As we see God’s wonders we can only praise and glorify Him, feel close to Him.
Dangane da wannan yanayi na rayuwa a duniya da abin da muke samu na rayuwa, ko dai yana da yawa ko kuma kadan, an samar da ma'auni ingantacce wanda ta hakan ake auna dukkan dabi'u. Don haka, muna ganin cewa wannan duniya, tare da duk abin da take bayarwa na abinci, jin dadi da nishadi, ba ta da daraja idan aka kwatanta da rayuwa ta gaba: "Rayuwar duniya wasa ce kawai da nishadi. Amma rayuwa ta gaba ita ce rayuwa ta gaskiya, da a ce sun sani." (Aya ta 64) Idan ba a dauke ta a matsayin hanyar tabbatar da farin ciki a rayuwa ta gaba ba, sai dai aka ji cewa ita kanta ce manufa ta karshe, aka kuma yi kwadayin jin dadinta, to wannan rayuwa ta yanzu, tare da duk abin da za ta iya bayarwa, ba ta fi wasa mara muhimmanci ba. Rayuwa ta gaba ce kadai cike take da rai da cikawa.
Against this backdrop of life on earth and our means of sustenance, whether plentiful or stinted, an accurate standard is provided against which to measure all values. Thus, we see that this world, with all that it provides of sustenance, comfort and pleasure, is trivial when compared with the life to come: “The life of this world is but amusement and play. It is the life to come that is the only true life, if they but knew it.” (Verse 64) When it is not viewed as a means to ensure happiness in the life to come, but felt to be, of itself, the ultimate objective and its pleasures coveted, this present life, with all that it can give, is no more than trifling play. It is the life to come that is the one that is full of life and fulfilment.
A cikin faɗar haka, Alƙur'ani ba ya kira zuwa ga rayuwar zuhudu da ƙin jin daɗi da kwanciyar hankali. Wannan ya saɓa wa abin da Musulunci ke ƙarfafawa. Abin da ake nufi shi ne mu duba lahira yayin da muke jin daɗin rayuwa, mu takaita kanmu ga abin da Allah ya halatta. Bugu da ƙari, ya kamata mu kalli jin daɗi da kwanciyar hankalin rayuwa a matsayin abu da za a iya yin ba tare da shi ba, don kada mu mai da su manufar da muke nema ta kowane hali.
In saying so, the Qur’ān does not advocate a life of austerity that discards comfort and pleasure. This is contrary to what Islam encourages. What it means is that we should look to the hereafter when enjoying life’s pleasures, limiting ourselves to what God permits. Moreover, we should look at life’s comforts and pleasures as something dispensable, so as not to make of them the goal we seek at any price.
Abin da muke bukata shi ne kyakkyawar fahimtar daidaito domin mu ba kowane abu darajarsa ta dace.
What we need is a good sense of proportion so as to give everything its correct value.
Dole ne mu kasance da ma'auni na gaskiya wanda ke nuna darajar rayuwar duniya idan aka kwatanta da lahira. Ta haka za mu iya jin daɗin abubuwan jin daɗin rayuwa yadda muke so, muna sane da yadda za mu duba su: wannan rayuwar duniya wasa ce da nishaɗi, yayin da lahira ita ce rayuwa ta gaskiya.
We must have a true measure showing the value of the present life vis-a-vis the hereafter. Thus we will he able to enjoy life’s pleasures as we please, knowing how to look at them: this present life is amusement and play, while the hereafter is the true life.
Surah ta ci gaba da bayanin sabanin kalaman kafirai: "Idan suka hau jirgin ruwa, sai su kira Allah, suna masu tsarkake addini gare Shi kadai; amma da zarar Ya kubutar da su zuwa kasa, sai su fara yin shirka da Shi." (Aya ta 65)
Idan suna cikin jirgin ruwa, suna tafiya a kan teku, suna ganin jirginsu ba komai ba ne face abin wasa da raƙuman ruwa ke turawa, ba sa tunawa da kowa sai Allah. Gare Shi kadai suke juyawa don neman taimako, kuma a cikin ikonSa kadai suke jin cewa za a iya tabbatar da amincinsu. Ta haka, ji da maganganunsu suna tabbatar da tauhidinSa. Suna gane wannan a matsayin abin da ke fitowa daga zurfin yanayinsu. Duk da haka, "da zarar Ya kubutar da su zuwa kasa, sai su fara yin shirka da Shi." (Aya ta 65) Sai su manta da yanayinsu, da addu'o'insu, su koma ga shirka da Allah.
The sūrah continues its outline of the unbelievers’ contradictions: “When they embark on a ship, they call to God, sincere in their faith in Him alone; but as soon as He has brought them safe ashore, they begin to associate partners with Him.” (Verse 65) When they are on board a ship, moving across the sea, feeling their boat to be little more than a toy pushed about by the waves, they remember none other than God. It is to Him alone that they turn for support, and only in His power do they feel that their safety can be guaranteed. Thus, their feelings and speech confirm His oneness. They recognize this as coming from the depths of their nature. However, “as soon as He has brought them safe ashore, they begin to associate partners with Him.” (Verse 65) They forget their nature, and their prayers, reverting to their association of partners with God.
Irin wannan karkacewa tana nufin cewa suna butulci ga ni'imomin da God ke ba su, kuma suna watsi da yanayin madaidaiciya da hujjoji bayyanannu da Ya ba su. Don haka za su ci moriyar rayuwarsu ta duniya a cikin iyakataccen lokacin zamansu a duniya, suna kaɗan ne kawai ke damun su game da sakamakon da ba makawa:
"Ta haka ne suke nuna butulcinsu ga abin da Muka ba su, kuma suna ci gaba da jin daɗin rayuwarsu ta duniya. Ba da daɗewa ba za su sani [gaskiyar]." (Aya ta 66)
Wannan gargaɗi ne a ɓoye cewa abin da za su sani tabbas ba zai faranta musu rai ba.
Such deviation means they are ungrateful for the blessings God grants them, and that they ignore the upright nature and clear proofs He has given them. They will, then, enjoy their worldly life for the limited duration of their time on earth, taking little heed of the inevitable result: “Thus they show their ingratitude for what We have given them, and go on enjoying their worldly life. Before long they will come to know [the truth].” (Verse 66) This is a subtle warning that what they will come to know will certainly not please them.
Sūratu ta sake tunatar da su game da alherin Allah. Shi ne ya sanya su kusa da wuri mai tsarki mai aminci inda suke rayuwa cikin cikakken tsaro. Duk da haka, ba sa tuna irin wannan ni'ima, kuma ba sa godiya a kanta ta hanyar bautar Allah kaɗai. Akasin haka, suna ƙoƙarin tsoratar da muminai waɗanda ke zaune kusa da shi: "Shin, ba su sani ba cewa Mun kafa wuri mai tsarki mai aminci, alhali kuma ana kwashe mutane daga kowane gefe?" "Shin, to, za su ci gaba da yin imani da abin ƙarya, su kuma ƙaryata ni'imomin Allah?" (Aya ta 67)
The sūrah then reminds them of God’s favour. It is He who has placed them close to a secure sanctuary where they live in complete security. Yet they neither remember such blessing, nor offer thanks for it by worshipping God alone. On the contrary, they try to scare the believers who live close to it: “Are they, then, not aware that We have set up a secure sanctuary while people are being snatched away from all around them? Will they, then, continue to believe in what is false and to deny God’s blessings?” (Verse 67)
Waɗanda ke zaune a kusa da Ka'aba suna jin daɗin rayuwa cikin tsaro: mutane suna girmama su saboda girmamawar Gidan Allah. A kewayensu, kabilun Larabawa suna ci gaba da yin faɗa da juna, abin da ya haifar da yanayi na tsoro. Sai dai suna jin tsaro ne kawai idan suna kusa da Gidan Mai Alfarma. Abin mamaki ne, saboda haka, yadda suka mayar da wannan Gida ɗin ainihin wurin da suke ajiye gumaka suna bautawa wasu halittu. Saboda haka ne aka yi wannan tambaya ta alama: "Shin, to, za su ci gaba da yin imani da abin da ba gaskiya ba ne, kuma su musunta ni'imomin Allah?" (Aya ta 67)
Those living in the vicinity of the Ka`bah enjoyed a life of security: they were honoured by other people for the sake of God’s House. All around them, Arabian tribes continuously feuded with each other, creating an atmosphere of fear. They only felt secure when they were in the vicinity of the Sacred House. It was amazing, therefore, that they made that very House a place where they put their idols and worshipped other beings. Hence, the rhetorical question: “Will they, then, continue to believe in what is false and to deny God’s blessings?” (Verse 67)
"Wane wanda ya fi azzalumci, fiye da wanda ya ƙirƙiro ƙarya game da Allah, ko ya ƙaryata gaskiya a lokacin da ta zo masa? Ashe, Jahannama ba ita ce wurin da ya dace da kafirai ba?" (Aya ta 68) Lalle ne sun ƙirƙiro ƙarya game da Allah, suna danganta abokan tarayya gare Shi. Sun kuma ƙaryata gaskiyar da aka ba su, suna kiranta ƙarya. Saboda haka, Jahannama ita ce wurin da ya dace da irin waɗannan kafirai.
“Who could be more wicked than one who invents lies against God, or denies the truth when it reaches him? Is not hell the proper abode for the unbelievers?” (Verse 68) They certainly invented lies against God, attributing partners to Him. They also denied the truth they were given, describing it as lies. Hence, hell is the right abode for such unbelievers.
Sūrah ta kammala da wani hoto na ɗayan ɓangaren, waɗanda suke yin jihadi sosai domin su sami yardar Allah da kuma kafa dangantaka da Shi. Suna jure duk wahalar da aka kira su su jure, ba tare da barin wani ra'ayin fid da zuciya ya shiga zukatansu ba. Suna jure kowace wahala suna kuma ci ta kowane gwaji, suna cika aikinsu suna kuma tafiya a kan dogon, wahalallen hanya zuwa ga manufarsu bayyananniya. Irin waɗannan mutane ba za a bar su su kaɗai ba. Allah ba zai taɓa barin imaninsu da gwagwarmayarsu su ɓace a banza ba. Yana duba su daga sama, kuma Yana yarda da su. Zai ba su shiriya, yana taimakon su a kan hanya, kuma ya ba su lada mai yawa saboda juriyarsu da ayyukan alheri: "Amma waɗanda suke yin jihadi a cikin hanyarmu, lalle ne za mu shiryar da su zuwa ga hanyoyinmu. Kuma lalle ne Allah yana tare da masu kyautatawa." (Aya ta 69)
The sūrah concludes with an image of the other party who strive hard so that they earn God’s pleasure and establish a relation with Him. They endure whatever hardship they are called upon to endure, allowing no feelings of despair to creep into their minds. They withstand every hardship and pass every test, fulfilling their duties and marching along the long, hard road to their well-defined goal. Such people will not be left alone. God will never suffer their belief and struggle to be wasted. He looks at them from on high, and He is pleased with them. He will then provide them with guidance, helping them along the road, and give them ample reward for their perseverance and good works: “But as for those who strive hard in Our cause, We shall most certainly guide them to paths that lead unto Us. God is indeed with those who do good.” (Verse 69)