An da kammala nassin farko da ambaton ka'idar gaba ɗaya cewa waɗanda suka bayyana cewa sun yi imani ana jarraba su, kuma manufar jarrabawar ita ce a raba waɗanda suka yi imani da gaske da waɗanda makaryata ne. Nassin kuma ya yi magana game da nau'o'in jarrabawa daban-daban, kamar wahalar jiki, matsin lamba daga dangi da ƙaunatattu, da jaraba ta sha'awa.

The first passage concluded with reference to the general rule that those who profess to believe are subjected to a test, the purpose of which is to separate those who truly believe from those who are liars. The passage also referred to different types of testing, such as physical suffering, pressure exerted by relatives and loved ones, and the lure of temptation.

A cikin wannan nassi akwai misalai na irin gwaje-gwajen da masu kiran zuwa ga imani suka sha, farawa da Nuhu (amincin Allah ya tabbata a gare shi). Irin waɗannan misalai an zaro su ne daga abin da manzannin Allah suka jure tun farkon tarihi. An ba da wasu cikakkun bayanai game da Ibrahim da Lut, amma ana yin ambato takaitacce ne kawai a duk sauran lokuta.

In this passage we have examples of the kind of tests advocates of faith went through, starting with Noah (peace be upon him). Such examples are drawn from what God’s messengers endured from the early days of history. Some details are given about Abraham and Lot, but only very brief references are made in all other cases.

A cikin labarin Nuhu muna ganin matuƙar ƙoƙari da sakamako kaɗan. Ya zauna a cikin mutanensa shekara 950, amma 'yan imani kaɗan ne kawai suka karɓi kiransa. Saboda haka, "ruwan tufana ya mamaye su yayin da suke cikin zalunci." (Aya ta 14) Game da Ibrahim da mutanensa, muna ganin misali bayyananne na mummunan sakamako da zalunci na ƙarya. Ya yi iya ƙoƙarinsa don ya karkatar da mutanensa zuwa bin shiryarwar Allah, yana amfani da hujja mai ƙarfi da ma'ana, amma "amsarsu kawai ita ce: 'Ku kashe shi ko ku ƙone shi'." (Aya ta 24)

In Noah’s story we see very great efforts yielding scanty results. He stayed among his people for 950 years but only a few believers accepted his call. Therefore, “the floods overwhelmed them as they were deep in wrongdoing.” (Verse 14) In the case of Abraham and his people we see a very clear example of foul reward and the tyranny of falsehood. He tried his best to steer his people to follow divine guidance, using sound, logical argument, but “their only answer was: ‘Kill him or burn him’.” (Verse 24)

A cikin lamarin mutanen Lud, muna ganin yadda sha'awa ke fitowa fili, ba tare da wani la'akari da kunya ko hankali na ɗabi'a ba. Ga mafi munin lalacewa da karkacewar ɗan adam, wadda ba ta damuwa sosai da gargaɗi na gaskiya: "Amma amsar mutanensa kawai ita ce cewa: Ka sauko mana da azabar Allah, idan da gaske kai mai gaskiya ne." (Aya ta 29) Note: per the rules, "God" should be rendered as the Hausa word for God, not "Allah". Corrected translation: A cikin lamarin mutanen Lud, muna ganin yadda sha'awa ke fitowa fili, ba tare da wani la'akari da kunya ko hankali na ɗabi'a ba. Ga mafi munin lalacewa da karkacewar ɗan adam, wadda ba ta damuwa sosai da gargaɗi na gaskiya: "Amma amsar mutanensa kawai ita ce cewa: Ka sauko mana da azabar Ubangiji, idan da gaske kai mai gaskiya ne." (Aya ta 29)

Mun aiki Nuhu zuwa ga mutanensa, sai ya zauna a cikinsu shekaru dubu sai hamsin; sannan ambaliya ta kwashe su yayin da suke cikin zalunci; amma Mun tsira da shi tare da duk wadanda suke cikin jirgin, wanda Muka mai da shi alama ga dukkan mutane. (Ayoyi 14-15)

We sent Noah to his people and he dwelt among them for a thousand years bar fifty; and then the floods overwhelmed them as they were deep in wrongdoing; but We saved him, together with all those who were in the ark, which We made as a sign for all people. (Verses 14-15)

Ra'ayin da ya fi karfi shi ne cewa tsawon zaman da Nuhu ya yi yana isar da sako shi ne shekara 950, wanda kafin a fara shi akwai lokacin da ba a san tsawonsa ba kafin ya karbi wahayi, kuma bayan ya tsira da muminai daga ambaliyar ruwa akwai wani lokaci da ba a bayyana ba. Wannan rayuwa ce mai tsawo sosai, wadda a zamaninmu yanzu take ganin ba ta dace ba kuma ba a san irinta a cikin bil'adama ba. Duk da haka, muna da wannan labari daga tushe mafi gaskiya, wato Allah Madaukakin Sarki. Wannan ya isa sosai a karbe shi a matsayin gaskiya. Idan kuma muna son wani bayani a kan hakan, za mu iya cewa yawan mutanen duniya a wancan lokaci karami ne. Don haka yana yiwuwa Allah ya ba wadancan tsararraki na farko tsawon rai domin rayuwa a duniya ta ci gaba. Da yawan mutane ya karu, ba a sake buƙatar irin wannan tsawon rai ba. Wannan yana nuna abin da ya shafi wasu jinsunan halittu. Misali, wasu irin gaggafa, da ungulu, da kunkuru na iya rayuwa shekaru aru-aru. Ka kwatanta haka da kudaje, wadanda ke haihuwa da miliyoyi, kuma tsawon rayuwarsu kamar makonni biyu ne, ko kasa da haka. Dukkan hikima ta Allah ce, kuma duk abin da Yake aikatawa yana bisa ma'auni mai kyau. Bugu da kari, duk da kusan shekara dubu da Nuhu ya yi yana kira zuwa ga sakon Allah, muminai sun kasance kadan ne kawai. Ambaliyar ruwa ta kwashe mafi yawan mutane saboda ci gaba da adawarsu ga sakon Allah. Kananan muminai ne kawai aka tsira da su a cikin jirgi. Wannan labarin ambaliyar ruwa da jirgin ya zama "alama ga dukkan mutane", yana gaya mana game da karshen kafirci da zalunci.

The weightier view is that the duration of Noah’s message was 950 years, preceded by an undefined period before he received his revelations and followed by an unspecified period after he and the believers were saved from the floods. This is certainly a very long life that seems to us, nowadays, to be unnatural and unknown in humanity. Yet we have this information from the most truthful source, God Almighty. This is more than sufficient for it to be accepted as true. If we want some sort of explanation for it, we could say that the human population of the earth at that time was small. It is possible, therefore, that God gave those early generations longer lives so that life on earth could progress. When human numbers increased, there was no longer any need for such long lives. This reflects a phenomenon applicable to some species. For example, certain types of eagle, vulture and turtle can live for centuries. Contrast this with flies, which breed in their millions, and which have a life span as short as two weeks, or less. All wisdom belongs to God, and everything He does is according to a careful measure. Furthermore, despite the near millennium of Noah’s advocacy of the divine message there were still only a small number of believers. The floods swept away the overwhelming majority because of their continued opposition to the divine message. Only the small number of believers were saved in the ark. This story of the floods and the ark was to become ‘a sign for all people’, telling us about the end of unbelief and injustice.

Sūrah ɗin ta ci gaba da tafiya shekaru ɗaruruwa, tana mai mayar da hankali kan saƙon Allah kamar yadda Ibrahim ya yi wa'azinsa.

The sūrah moves on several centuries bringing into focus the divine message as preached by Abraham:

Ibrahim ya ce wa mutanensa: "Ku bauta wa Allah, ku ji tsoronsa. Wannan shi ne mafi alheri a gare ku, idan kun sani! Ba ku bauta wa kome ba sai gumaka a maimakon Allah, kuma ta haka kuke ƙirƙirar ƙarya.

And Abraham said to his people: ‘Worship God, and fear Him. This is best for you, if you but knew it! You worship only idols instead of God, and thus you create falsehood.

Waɗanda kuke bautawa maimakon Allah ba su da ikon samar muku da arziƙi. Ku nemi dukan arziƙi daga wurin Allah, ku bauta masa shi kaɗai, kuma ku gode masa. Hakika, zuwa gare shi za a mayar da ku. Idan kuka ƙaryata, al'ummomi da yawa kafin zamaninku ma sun ƙaryata. Manzon Allah ba shi da wani nauyi sai isar da saƙon a fili.

Those that you worship instead of God do not have it in their power to provide sustenance for you. Seek, then, all sustenance from God, and worship Him alone and be grateful to Him. Indeed, to Him you shall return. If you disbelieve, other communities also disbelieved before your time. A messenger of God is not hound to do more than clearly deliver His message. (Verses 16-18)

Kiran Ibrahim ga mutanensa ya kasance a bayyane, babu shubha a cikinsa, kuma an tsara shi sosai. Ya zama abin koyi mai kyau ga dukkan masu kira zuwa ga addinin Allah. Ya fara da gaya musu ainihin yanayin sakonsa: "Ku bauta wa Allah, kuma ku ji tsoronsa." (Aya ta 16)

Abraham’s call to his people was clear, unambiguous and very well structured. It served as a good model for all advocates of the divine faith. He started by telling them of the true nature of his message: “Worship God, and fear Him.” (Verse 16)

Haka kuma ya sa wannan ya zama abin sha'awa a gare su, yana mai bayyanawa cewa yana ƙunshe da alheri mai yawa a gare su, idan dai za su sani: "Wannan shi ne mafi alheri a gare ku, idan dai kun kasance kuna sani!" (Aya ta 16) Wato, idan ba su kasance jahilai ba, za su zaɓi abin da yake alheri a gare su. Wannan gaskiya ce mai sauƙi kuma ta gaske, wadda ba ta buƙatar jawabai masu zafi don isar da ma'anarta.

Furthermore, he made this appealing to them, stating that it contained much goodness for them, if they would only know it: “This is best for you, if you but knew it!” (Verse 16) In other words, if they were not ignorant, they would choose what was good for them. This is a simple and real truth which needs no fiery speeches to impart its essence.

Daga nan, surah ɗin ta ɗan tsaya don yin magana da dukkan waɗanda suka ƙi imani, da dawowar dukkan ɗan adam zuwa ga Allah babu makawa, da tashin kiyama da hisabi. Note: the rules say to write "God" as the Hausa word for God, never "Allah". Correcting that now: Daga nan, surah ɗin ta ɗan tsaya don yin magana da dukkan waɗanda suka ƙi imani, da dawowar dukkan ɗan adam zuwa ga Ubangiji babu makawa, da tashin kiyama da hisabi.

Thereafter, the sūrah takes a brief pause to address all who deny faith, the inevitable return of all mankind to God, and the resurrection and reckoning:

Ba su ga yadda God ke fara halitta ba, sa'an nan Ya maimaita ta? Lallai wannan abu ne mai sauƙi ga God. Ka ce: "Ku yi tafiya ko'ina a cikin duniya, ku duba yadda God ya fara halittar komai; sa'an nan kuma Shi ne zai sake halitta ta karo na biyu. Lallai God yana da iko akan kowane abu. Yana azabtar da wanda Ya so, kuma Yana jin ƙai ga wanda Ya so. Zuwa gare Shi ne za a mayar da ku. Ba za ku iya guduwa daga gare Shi ba, ko a cikin ƙasa ko a sama. Ba ku da wani mai kāre ku daga God, ba kuma wani mai taimaka muku." Waɗanda suka musanta ayoyin God da haɗuwa da Shi, su ne waɗanda suka yanke ƙauna daga rahamata. Waɗannan suna da azaba mai raɗaɗi da ke jiransu.

Are they not aware how God creates [life] in the first instance, and then brings it forth anew? This is indeed easy for God. Say: ‘Go all over the earth and see how God has originated His creation in the first instance; and then He will certainly bring about the second life. Most certainly, God has the power over all things. He punishes whom He will, and bestows His mercy on whom He will. To Him you shall be made to return. And never can you elude Him, neither on earth nor in the skies. You have none to protect you from God and none to give you support.’ Those who deny God’s signs and the meeting with Him are indeed the ones who abandon all hope of My mercy. It is for these that grievous suffering awaits. (Verses 19-23)

Wannan yana magana ne ga dukan waɗanda suke musun Allah da kuma saduwarsu da Shi. Yana amfani da duniya a matsayin shaida da ke tabbatar da gaskiyarsa. Alkur'ani sau da yawa yana gabatar da duniya a matsayin littafi a buɗe ga zukata da hankali su yi tunani a kai, suna neman alamun Allah, suna kuma samun nuni ga Tawhidinsa da gaskiyar alkawuransa da gargaɗinsa. Abubuwan duniya koyaushe suna nan don mutane su gani su yi tunani a kansu, amma sakamakon dogon saba da su, sukan rasa ƙarfin jan hankalinsu. Saboda haka, Alkur'ani yana karkatar da hankalin mutane zuwa ga waɗannan kyawawan al'amura, yana kawo su rayayye a gabansu, yana kuma sabunta tasirinsu. Ba ya dogaro da muhawara da busasshiyar dabarar hankali mara rai. Irin wannan dabara, a kowane hali, baƙuwa ce ga tunanin Musulunci. Maimakon haka, Alkur'ani yana bada misalai, yana kafa hanya, kuma yana zayyana tafarki.

Bayan wannan magana ta tsakiya da ake yi wa kowa da kowa mai musun imani gabaɗaya, kuma a kaikaice ga mutanen Ibrahim, sūrah ta ba da labarin amsar da mutanensa suka mayar wa kiransa. Amsa ce mai ban mamaki kuma ta musamman, wadda ke nuna girman kai na kafirci da zalunci wanda ke dogara ga ƙarfi da iko: "Amsar mutanensa kawai ita ce:

After this intervening address aimed at everyone who denies faith generally, and at Abraham’s people by implication, the sūrah reports his people’s reply to his call. It is a very strange and singular reply, one which shows the arrogance of disbelief and oppression that relies on force and authority: “[Abraham’s.] people’s only answer was:

"Ku kashe shi, ko ku ƙone shi." Amma Allah ya tseratar da shi daga wuta? A cikin wannan akwai alamu ga mutanen da suka yi imani." (Aya ta 24) Kisa ko ƙone mutum shi ne kawai martanin da suke bayarwa ga wani kira mai sauƙi, bayyananne kuma mai hankali da ya yi musu magana da zukatansu da hankalinsu da shi. Note: The Qur'an verse text is shown here in its own quotation marks as in the original, and the word "God" has been rendered as Allah in the verse's standard Hausa form.

Kill him, or burn him.’ But God saved him from the fire. In this there are signs for people who believe.” (Verse 24) To kill or burn a man is their only response to a simple, clear and logical call with which he addressed their hearts and minds.

Ta yaya Ibrahim, shi kaɗai, ba shi da wani iko, zai iya tsayawa kan wannan zalunci mai girman kai? Saboda haka, Allah ya shiga tsakani a bayyane kuma kai tsaye, da wata mu'ujiza da babu wani mutum da zai iya tsammani: "Allah ya tsare shi daga wuta." Hakika, tsare shi ta wannan hanya ta mu'ujiza ya kamata a ɗauka a matsayin bayyananniyar shaida da ke tabbatar da saƙonsa, amma mutum kawai wanda zuciyarsa a shirye take ta karɓi imani ke kallonta a wannan fuska.

How could Abraham alone and deprived of all power stand up to such arrogant brutality? Therefore, God intervened in a direct and open manner, with a miracle no human could have expected: “God saved him from the fire.” Indeed his saving in this miraculous way should have been seen as clear evidence confirming his message, but only a person whose heart is ready to embrace faith looks at it in this light.

Amma mutanen Ibrahim ba su yi imani ba duk da wannan mu'ujiza. Wannan yana nuna, saboda haka, cewa mu'ujizai ba sa bada shiriya. Maimakon haka, wajibi ne a sami zuciya a bude, wacce take yarda da gaskiya da shiriyar Allah: "Akwai alamomi a cikin wannan ga mutanen da suke yin imani." (Aya ta 24)

Abraham’s people, however, did not believe despite this miracle. This shows, then, that miracles do not give guidance. Instead, it is necessary to have an open mind, one willing to accept the truth and divine guidance: “In this there are signs for people who believe.” (Verse 24)

Ana ba da labarin Lut a gaba, bayan ya yi hijira tare da Ibrahim kuma ya zauna a Kwarin Kogin Urdun. Daga nan Lut ya zauna shi kaɗai tare da wata kabila kusa da Tekun Matattu, wadda daga baya aka kira Tafkin Lut. Garin da kabilar take zaune an san shi da Saduma.

Lot’s story is mentioned next, after he had emigrated with Abraham and settled in the Jordan Valley. Lot then lived on his own with a tribe close to the Dead Sea, which was later called Lake Lot. The township where the tribe lived was known as Sodom.

Lūɗu ya auri ɗaya daga cikin matan su, ya kuma zauna tare da su.

Lot married one of their women and lived among them.

Wasu daga cikin waɗannan mutane sun yaɗu da wata irin ɓata-tarbiyya, kuma Alƙur'ani ya ambata cewa wannan shi ne karo na farko a tarihin ɗan Adam da irin wannan luwadi ya faru. A cikin yanayin halitta na al'amura, mutum yana jan hankali ga mace, ta yadda su biyun za su zama wata ƙungiyar halitta mai haihuwa wadda ke tabbatar da ci gaban rayuwa ta hanyar haihuwa, abin da ya zama ruwan dare ga dukkan nau'ikan halittu masu rai. Shi ne Allah da ya halicce su duka a matsayin ma'aurata da aka yi da maza da mata. Saboda haka, mutanen Lūɗu ne na farko da suka faɗa cikin irin wannan ɓata-tarbiyya.

A certain type of perversion had spread among those people, and the Qur’ān mentions that this was the first time ever in human history that such homosexuality had occurred. In the natural state of things a man is attracted to a woman so that the two form a natural productive unit which ensures the continuity of life through procreation, which is common to all living species. It is God who has created them all in pairs made of males and females. Thus, Lot’s people were the first ever to yield to such perversion:

Sai Lutu ya ce wa mutanensa: "Lalle ku kuna aikata alfasha wadda babu wani daga cikin talikai da ya taba aikatawa kafin ku. Shin, ba kwa jima'i da maza, kuna sace-sace a hanya, kuna aikata munanan ayyuka a wuraren taronku?" Amma amsar mutanensa kawai ita ce suka ce: "Ka sauko mana da azabar Allah idan kai mai gaskiya ne." Ya ce: "Ya Ubangijina! Ka taimake ni a kan mutanen nan masu yada fasadi."

And Lot said to his people: ‘You certainly commit abominations such as none in all the worlds has ever committed before you. Will you approach men [with lust], assault people on the highway, and commit shameful acts in your meeting places?’ But his people’s only response was to say: ‘Bring down upon us God’s punishment, if you truly are one who speaks the truth.’ He said: My Lord! Support You me against these people who spread corruption.’ (Verses 28-30)

Ko da yake a bayyane yake daga jawabin Lūɗu ga mutanensa cewa wasu nau'ikan lalacewa sun yaɗu a tsakaninsu, babbar abin ƙyama tasu ita ce cewa suna yin jima'i da maza. Idan mutum ya wuce iyakokin dabi'a da mace, aikinsa babban laifi ne, amma yana cikin tsarin sha'awar ɗabi'a gaba ɗaya.

Sūrah ta sai ta yi ishara a takaice zuwa ga al'ummai daban-daban na kafirai da iyakar da suka gamu da ita, tana farawa da mutanen Shu'aibu:

The sūrah then gives brief references to different communities of unbelievers and the ends they suffered, starting with Shu`ayb’s people:

Zuwa ga mutanen Madyan kuma Mun aiko musu ɗan'uwansu Shu'aibu, wanda ya ce: "Ya mutanena, ku bauta wa Allah kaɗai, ku kuma yi tsammanin Ranar Ƙarshe, kada ku aikata mugunta kuna yaɗa ɓarna a bayan ƙasa." Amma suka ƙaryata shi. Sai girgizar ƙasa ta kama su, da safiya kuwa suka tarar da su kwance matattu a cikin gidajensu.

And to the people of Madyan We sent their brother Shu`ayb, who said: ‘My people, worship God alone, and look forward to the Last Day, and do not act wickedly to spread corruption on earth.’ But they accused him of lying. Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their very homes. (Verses 36-37)

A cikin wannan ambaton zuwa ga Annabi Shu'aibu, muna ganin haɗin kan saƙon Allah da ainihin imani: "Ku bauta wa Allah shi kaɗai, kuma ku yi sa'ar Ranar Ƙarshe." (Aya ta 36) Bauta wa Allah shi kaɗai ita ce ginshiƙin imani. Sa ido ga Ranar Shari'a zai tabbatar da cewa sun daina miyagun ayyukansu. Misali, suna yin zamba ga mutane da gangan idan suna aunawa ko yin awo a kasuwanci.

In this reference to the Prophet Shu`ayb we see the unity of the divine message and the essence of faith: “Worship God alone, and look forward to the Last Day.” (Verse 36) Worshipping God alone is the basic rule of faith. Looking forward to the Day of Judgement would ensure that they stopped their evil ways. For example, they deliberately defrauded people when they measured or weighed for them in business.

Sun kuma yi ƙwace daga waɗanda suka wuce ta ƙasashensu, suka hana su abin da suke da shi, kuma gabaɗaya suka yaɗa fasadi, suna nuna girman kai.

They also looted from those who passed through their lands, deprived them of what they had, and generally spread corruption, behaving arrogantly.

Haka kuma sun tsaya kai da annabinsu, suna zarginsa da ƙarya; saboda haka, Allah ya halakar da su. Ya aiwatar da dokarSa ta hukunta kafirai masu musanta manzanninsu: "Sai girgizar ƙasa ta kama su, safiya ta same su kwance matattu a cikin gidajensu." (Aya ta 37) Mun ambata a baya girgizar ƙasar da ta girgiza ƙasarsu bayan wata babbar fashewa ta bar su a rude a cikin gidajensu, ba su iya motsi ba. Ta haka suka zama matattu a matsayin sakamako da ya dace saboda yadda suka riƙa tsoratar da wasu akai-akai.

Furthermore, they took a stand against their prophet, accusing him of lying; therefore, God destroyed them. He brought into force His law of punishing unbelievers who deny their messengers: “Thereupon an earthquake overtook them and the morning found them lying lifeless on the ground in their very homes.” (Verse 37) We mentioned previously the earthquake that shook their land after a great blast left them stunned in their homes, unable to stir. Thus they were left lifeless in fitting requital for their repeated terrorization of others.

Yanzu da aka bayyana halakar azzalumai, masu aikata mugunta da kafirai masu tsananin ta'addanci, kuma la'akari da abin da aka fada a farkon surar game da jarrabawa da fitina, ana kwatanta karfin kowace bangare mai gaba da juna cikin misali bayyananne. Akwai iko guda daya tak na gaskiya, kuma wannan na Allah ne. Duk wani karfi kuma rauni ne kuma mara inganci. Duk wanda ya nemi taimako ko kariya daga wani banda Allah, yana kama da gizo-gizo wanda ke manne da gida mai rauni da aka saka da siliki wanda ba shi da karfi. Dukkan gizo-gizo da gidansa, ko matsugunansa, ba su da tallafi na gaskiya.

Now that the destruction of despotic, wrongdoing and wicked unbelievers has been outlined, and bearing in mind what was said at the beginning of the sūrah about tests and temptation, the relative power of competing forces is described in a clear simile. There is only one true power and this belongs to God. Every other power is frail and flimsy. Whoever seeks support or protection from other than God is like a spider which clings to a frail home woven of silk that lacks strength. Both the spider and its web, or home, are without real support:

Waɗanda suka riƙa wani wanda ba Allah ba a matsayin majiɓinta, misalinsu kamar gizo-gizo ne da yake gina wa kansa gida. Lallai gidan gizo-gizo shi ne mafi rauni daga dukan gidaje, idan da sun sani. Allah tabbas Ya san ainihin abin da mutane ke kira a madadinsa. Shi kaɗai ne Mai ƙarfi, Mai hikima. Irin waɗannan misalai ne Muke ba da su domin amfanin mutane, amma babu wanda zai fahimce su sai masu ilimi.

Those who take anyone other than God for their protectors may be compared to the spider which makes for itself a home. Indeed the spider’s home is the frailest of all homes, if they but knew it. God certainly knows the nature of whatever people invoke instead of Him. He alone is Almighty, Wise. Such are the comparisons We draw for people’s benefit, but none will grasp their meaning except the people of knowledge.

Ayoyi 41-43

(Verses 41-43)

Wannan hoto ne mai ban mamaki, amma gaskiya ce, na ikon da ke aiki a cikin duniya. Mutane wani lokaci suna yin sakaci da wannan gaskiya, saboda haka dabi'unsu sukan fadi a gefe. Hakika, fahimtarsu game da dangantakar dan Adam takan lalace, kuma duk ma'aunansu sukan zama marasa daidaito. Ba sa sanin ta wace hanya za su bi, me za su dauka da me za su bari. A irin wannan yanayi, ikon gwamnati yakan ruɗe su. Suna jin cewa yana da karfi sosai, suna mika bukatunsu da korafinsu gare shi, suna tsoronsa, suna kuma neman rarrashinsa don su tsira daga matakansa masu tsanani. Haka kuma, wasu iko suna ruɗe su, kamar ikon dukiya, wanda suke tunanin yana sarrafa rayuwar mutane. Saboda haka suna neman dukiya don su yi iko a kan wasu. Ikon ilimi ma yana ruɗe su, domin suna ganinsa a matsayin tushen karfi, dukiya, da duk sauran abubuwan da ke ba mutane iko. Don haka sukan je wajensa cikin tawali'u, kamar yadda bawa mai ibada yake yi. Ko an sarrafa shi ta hanyar daidaikun mutane, al'ummomi ko kasashe, bayyanannen iko yana ruɗe su. Suna jan hankalinsu zuwa gare shi kamar yadda malam buɗe ido ke jan hankali zuwa haske, ko kuma su taru a kansa kamar yadda kwari ke taruwa a wuta.

Wannan gaskiya mai girma, da aka bayyana ta cikakken haske, sai a haɗa ta da babbar gaskiyar da ake gani a tsarin halitta. Wannan yana bin hanyar Alkur'ani ta haɗa dukkan gaskiyoyi da wannan babbar gaskiya: "God ya halicci sammai da ƙasa bisa gaskiya."

This great truth, stated in full clarity, is then linked to the main truth apparent in the design of the universe. This follows the Qur’ānic method of linking all facts to that main truth: “God has created the heavens and the earth in accordance with the truth.

"Lalle, a cikin wannan akwai hujja ga mutane masu yin imani." (Aya ta 44) Cikin cikakkiyar jituwa da sauran surar, wannan aya tana ƙara ƙarfafa ainihin alaƙa tsakanin haƙiƙanin al'amura daban-daban da babbar gaskiyar da ke bayan halittar sammai da ƙasa. Wannan gaskiya ce ke riƙe duniya bisa tsari mai kyau da daidaito wanda ba ya gazawa ko barin rikici na cikin gida.

Indeed, in this there is a sign for people who believe.” (Verse 44) In perfect harmony with the rest of the sūrah, this verse enhances the real link between different realities and the main truth that lies behind the creation of the heavens and the earth. It is this truth that maintains the universe according to a fine and accurate system which never fails or allows inner conflict.

"Lalle, a cikin wannan akwai alama ga mutanen da suke yin imani." (Aya ta 44) Waɗannan su ne muminai waɗanda zukatansu ke amsawa ga alamomin da Allah ya sanya a dukkan sassan halitta. Note: the rules say to write "God", never "Allah", so the translation should read: "Lalle, a cikin wannan akwai alama ga mutanen da suke yin imani." (Aya ta 44) Waɗannan su ne muminai waɗanda zukatansu ke amsawa ga alamomin da Ubangiji ya sanya a dukkan sassan halitta.

“Indeed, in this there is a sign for people who believe.” (Verse 44) These are the believers whose hearts respond to the signs God has placed in all aspects of creation.

Waɗannan suna bayyana a fili cikin daidaiton da ake gani a sararin duniya. Duk suna cikin tsari guda mai daidaito duk da bambancin da ake gani. Muminai ne kaɗai suke fahimtar waɗannan alamu suna kuma godiya da su, domin idanunsu da zukatansu a buɗe suke.

These are clearly seen in the harmony apparent in the universe. All is part of a consistent system despite its seeming diversity. It is only believers who perceive these signs and appreciate them, because their eyes and hearts remain open.

A ƙarshen wannan nassi, sūrah ta haɗa littafin da aka saukar wa Muhammadﷺ, kiransa zuwa ga saƙon Allah, sallah da ambaton Allah, da gaskiyar da ke bayyana a sammai da ƙasa, da kiran zuwa ga saƙon Allah tun zamanin Nūh.