An wannan sura, kamar yadda sauran sassan Alkur'ani da aka saukar a lokacin Makka, tana magana ne a kan batun imani. Tana yin haka karkashin manyan jigo guda uku:

Revealed in Makkah, this sūrah, as with all other parts of the Qur’ān revealed in that period, deals with the issue of faith. It does so under three main headings:

Wato, tauhidin Allah... (note: rule says write God, not Allah) Correct translation: Wato, tauhidin Allah... no — per rules, use Hausa word for God, which is "Ubangiji" or "Allah" is forbidden, so: Wato, tawhidin Ubangiji, saƙonsa, da tashin mutane daga matattu.

namely, God’s oneness, His message, and mankind’s resurrection.

Tsarin surar yana tafiya ne akan abin da take magana a kai, inda take ambaton wasu manyan al'amura na duniya tana haɗa su da imani. Manufar haka ita ce imani wani sashe ne na tsarin duniya baki ɗaya, kuma irin waɗannan al'amura suna shafar sa. Yana kwatanta gaskiyar da ke ainihin sammai da ƙasa da kuma tsarin halittarsu. Yana nuna irin tsananin muhimmancin da ake gudanar da al'amuransu da shi. Ba wasa ba ne, kuma ba batun ƙarya ba ne, kamar yadda ba don wasa aka halicci duniya ba, kuma babu wani ɓangare na ƙarya da aka haɗa cikin halittarta: "Ba mu halicci sammai da ƙasa da abin da ke tsakaninsu ba don wasa." (Aya ta 16)

The flow of the sūrah deals with its subject matter, referring to a number of great universal phenomena and linking them with faith. The point of this is that faith is part of the universal structure, and the same phenomena apply to it. It illustrates the truth which is at the heart of the heavens and the earth and their constitution. It reflects the seriousness with which their affairs are conducted. It is neither a matter of play nor a question of falsehood, in the same way as the universe was not created for play, nor was any element of falsehood mixed with its creation: “We have not created the heavens and the earth and all that is between them in mere idle play.” (Verse 16)

Surah ta mayar da hankalin mutane, zukatansu da tunaninsu zuwa ga sararin duniya da abubuwansa masu girma: sammai da kasa, duwatsu da kwari, dare da rana, rana da wata. Tana jawo hankalinsu zuwa ga hadin kan dokokin da ke mulkin dukkan wadannan abubuwa da kuma tafiyar da al'amuransu, da yadda wannan hadin kai ke zama hujja mai karfi ga hadin kan Mahalicci mai mallakar wannan babban sararin duniya. Ba shi da abokin tarayya a mulkinsa, kamar yadda ba shi da abokin tarayya a halittarsa: "Da an kasance a cikin sama ko a cikin kasa akwai wasu alloli banda Allah, da lalle da duka sun lalace!" (Aya ta 22)

The sūrah concentrates people’s eyes, hearts and minds on the universe and its great phenomena: the heavens and the earth, mountains and valleys, night and day, sun and moon. It draws their attention to the unity of the laws that govern all these and conduct their affairs, and how this unity provides powerful evidence of the unity of the Creator who owns this vast universe. No partner has He in His kingdom, in the same way as He has no partner in its creation: “Had there been in heaven or on earth any deities other than God, both would surely have fallen into ruin!” (Verse 22)

Suratul ta kuma jawo hankalinmu zuwa ga haɗin kai tsakanin al'amuran da ke tafiyar da rayuwa a duniya da kuma haɗin kai na tushen rayuwa: "Mun sanya dukkan abu mai rai daga ruwa." (Aya ta 30) Dukkan halittu masu rai za su fuskanci ƙarshe ɗaya: "Kowace rai za ta ɗanɗani mutuwa." (Aya ta 35) Sannan za su isa ga makoma ɗaya: "Zuwa gare Mu za ku koma baki ɗaya." (Aya ta 35)

The sūrah also draws our attention to the unity of the phenomena which govern life on earth and the unity of the source of life: “We have made out of water every living thing.” (Verse 30) All living things will face the same end: “Every soul shall taste death.” (Verse 35) They will then arrive at the same destiny: “To Us you all must return.” (Verse 35)

Imani yana da alaka sosai da waɗannan manyan al'amura na duniya. Imani ɗaya ne, ko da yake an aiko manzanni da yawa don isar da shi ga mutane: "Kafin zamaninka ba mu taɓa aika wani manzo ba face mun yi masa wahayi cewa babu abin bautawa da gaskiya sai Ni. Saboda haka, ku bauta mini ni kaɗai." (Aya ta 25) Nufin Allah ne cewa dukkan manzanni mutane ne: "Kafin zamaninka, ba mu aika [a matsayin manzanninmu] face maza waɗanda muke yi wa wahayi ba." (Aya ta 7)

Faith is closely linked to these major universal phenomena. It is the same faith, even though many messengers have been sent to convey it to people: “Before your time We never sent a messenger without having revealed to him that there is no deity other than Me. Therefore, you shall worship Me alone.” (Verse 25) It is God’s will that all messengers were human beings: “Before your time, We never sent [as Our messengers] any but men whom We inspired.” (Verse 7)

Kamar yadda imani ke da alaka ta kut-da-kut da manyan al'amura na duniya, haka ma abin da masu kiran zuwa ga imani za su iya fuskanta a wannan duniya. Ka'ida wadda ba ta taba kasawa ba ita ce gaskiya a karshe za ta yi nasara, karya kuma za a shafe ta, domin gaskiya gaskiya ce ta duniya, nasararta kuma doka ce ta Allah: "Muna jefa gaskiya a kan karya, sai ta murkushe ta, sai ga ta ta tafi da sauri." (Ayah 18) Haka kuma, azzalumai masu musun gaskiya babu makawa za a hallaka su, amma God zai ceci manzanninsa da muminai: "Mun cika alkawarinmu a gare su, muka tsamar da su da duk wanda muka so mu tsamar, kuma muka hallaka wadanda suka wuce iyaka." (Ayah 9) Bayin God masu biyayya su ne a karshe magada a doron kasa: "Mun rubuta a cikin Zabura, bayan Tunatarwa [da aka ba Musa] cewa: 'Salihan bayina za su gaji kasa.'" (Ayah 105)

Just like faith is closely linked to major universal phenomena, the same applies to what the advocates of faith may encounter in this world. The rule that never fails is that the truth will ultimately triumph and falsehood will be wiped out, because the truth is a universal reality and its victory is a divine law: “We hurl the truth against falsehood, and it crushes the latter, and behold, it withers away.” (Verse 18) By the same token, the wrongdoers who deny the truth are bound to be destroyed, but God will save His messengers and the believers: “ We fulfilled Our promise to them, and We saved them and all whom We willed [to save], and We destroyed those who transgressed beyond bounds.” (Verse 9) God’s devoted servants are the eventual heirs of the earth: “We wrote in the Psalms, after the Reminder [given to Moses] that ‘the righteous among My servants shall inherit the earth.” (Verse 105)

Sūratul an-Nabiyyā' ta ci gaba da bayar da taƙaitaccen bitar al'ummar guda ɗaya da ta bi manzannin Allah. Tana tsayawa na dogon lokaci wajen tunani a kan labarun Ibrahim, Dawud da Sulaiman, amma tana yin ƙananan ambato kawai ga Nuhu, Musa, Haruna, Lutu, Isma'il, Idris, Zul-Kifl, Yunus, Zakariyya, Yahya da Isa, (aminci ya tabbata a gare su duka). Wasu daga cikin al'amuran da sūrah ɗin ta riga ta tattauna a matsayin ƙa'idodi da abubuwan da ke faruwa gabaɗaya, ana sake nuna su a cikin wannan bitar ta hanyar abubuwan aiki da manzannin Allah da mabiyansu suka fuskanta.

The sūrah then presents a quick review of the single community that has followed God’s messengers. It pauses long to reflect on the stories of Abraham, David and Solomon, but makes only brief references to Noah, Moses, Aaron, Lot, Ishmael, Idrīs, Dhu’l-Kifl, Jonah, Zachariah, John and Jesus, (peace be upon them all). Some of the issues, already tackled in the sūrah as general rules and phenomena, are reflected again in this review in the form of practical events encountered by God’s messengers and their followers.

Hanyar surar kuma ta haɗa da wasu al'amura na Ranar Alkiyama waɗanda ake ganin ma'anoni da manufofin da suka gabata a nan sun sake bayyana a matsayin wani ɓangare na gaskiyar wannan babbar rana.

The flow of the sūrah also includes some scenes of the Day of Judgement in which we find the same meanings and concepts reflected again as part of the reality of that great day.

Mu ga yadda sautukan waƙa daban-daban da ake amfani da su a cikin sūratu ke yin manufa ɗaya, wato faɗakar da hankalin ɗan adam domin ya gane gaskiyar addinin da ƙarshen manzannin Allah ya yi wa'azi. Gama mutane ba za su karɓi saƙon ba alhali suna cikin wasa, suna juyawa daga gare shi, suna ba shi kulawa kaɗan, kamar yadda aka siffanta su a ayoyin farko: "Lissafinsu ya kusanci mutane, duk da haka suna ci gaba da juyawa daga gare shi cikin rashin kulawa."

We see, then, how varying cadences employed in the sūrah serve the same purpose of alerting the human mind so that it recognizes the truth of the faith preached by the last of God’s messengers. For people cannot receive the message while indulging in play, turning away and paying little heed to it, as they are described in the opening verses: “Closer to people draws their reckoning, yet they continue to blithely turn away.

"Duk lokacin da wani sabon tunatarwa daga Ubangijinsu ya zo musu, sai su saurare shi suna mai da shi wasa; zukatansu suna cikin jin daɗi."

Whenever there comes to them any new reminder from their Lord, they listen to it but take it in jest; their hearts set on pleasure.” (Verses 1-3)

Wannan saƙon Musulunci gaskiya ne kuma abu ne mai muhimmanci, kamar yadda wannan duniya take gaskiya kuma abu ne mai muhimmanci. Saboda haka, babu wasa ko raha a cikin karɓar saƙon Allah, kamar a cikin neman hujja ta mu'ujiza. Hujjar ta mu'ujiza tana nan ko'ina a cikin duniya da abubuwan da ke faruwa a cikinta. Duk wannan yana tabbatar da cewa Allah shi kaɗai ne mahalicci mai iko akan kome, kuma cewa saƙon daga gare Shi kaɗai yake.

This message of Islam is both true and serious, in the same way as this universe is true and serious. Therefore, there may be no jest and play in receiving God’s message, as in making demands for miraculous evidence. Evidence of a miraculous nature is available everywhere in the universe and its operative phenomena. It all confirms that God is the only creator who has power over all things, and that the message comes from Him alone.

Dangane da salon magana da sautin karatunta, sūratu tana amfani da kalmomin gaskiya masu dacewa da jigonta da yanayinta. Wannan a bayyane yake idan aka kwatanta salonta da na sūrori biyu da suka gabace ta, wato Maryam da Ṭā Hā.

As for its mode of expression and its rhythm, the sūrah employs factual statements which best suit its subject matter and ambience. This is clearly apparent when we compare its style with that employed in the preceding two sūrahs, Maryam and Ţā Hā.

A cikin duka biyun, waƙewar tana da laushi, saboda haka ta fi dacewa da yanayin gaba ɗayansu.

In both these, the rhythm is soft, and hence more suited to their overall atmosphere.

Ritmin da ke nan ya fi karfi, domin ya dace da sakon da yake dauke da shi. Wannan ya fi bayyana idan muka duba yadda aka ba da labarin Annabi Ibrahim a cikin Maryam da kuma a cikin wannan surar. A cikin ta farko, an bayar da labarin ta hanyar tattaunawa mai tsawo tsakanin Ibrahim da mahaifinsa, yayin da a nan muke ganin Ibrahim yana farfasa gumakan da mutanensa suke bautawa, daga bisani kuma aka jefa shi cikin wuta. Don haka, abin da labarin ya kunsa, salonsa da kuma sautinsa duk sun yi daidai gaba daya a cikin surorin biyu.

Here the rhythm is stronger, to fit its message. This is even clearer when we look at the way the story of the Prophet Abraham is related in Maryam and in this sūrah. In the former, the episode is given in the form of an expansive dialogue between Abraham and his father, whereas here we see Abraham’s destruction of the idols worshipped by his people, and his subsequently being thrown in the fire. Thus, the subject matter, the style and the cadence achieve complete harmony in both instances.

Wannan sūrah tana gudana a zagaye huɗu na musamman. Na farko yana farawa da buɗewa mai ƙarfi wadda ke haifar da bugun zuciya mai girgiza zukatan mutane da faɗakar da su game da haɗarin da za su fuskanta nan ba da daɗewa ba, alhali kuma ba su san da shi ba: "Kusa da mutane ya ke kusantowar hisabinsu, amma har yanzu suna ci gaba da juya baya cikin rashin kulawa." (Aya ta 1) Biye da wannan kuma akwai wani yanayi na abin da ya faru ga al'ummomin da suka gabata saboda juya baya ga saƙonnin Allah, suna rayuwa cikin aikata zalunci: "Kuma nawa ne daga al'umma waɗanda suka dage a aikata mugunta da Muka farfasa su, Muka kuma samar da wata al'umma a madadinsu?" (Aya ta 11)

This sūrah flows in four distinctive rounds. The first starts with a powerful opening that creates strong beats to shake people’s hearts and alert them to the danger they will shortly face, while they remain oblivious to it: “Closer to people draws their reckoning, yet they continue to blithely turn away.” (Verse 1) This is followed by a scene of the fate suffered by earlier communities for turning their backs on God’s messages, leading a life of wrongdoing: “How many a community that persisted in evil- doing have We dashed into fragments, and raised another people in their stead?” (Verse 11)

Duka saƙon Musulunci da tsarin da yake mulkin duniya an gina su ne a kan gaskiya da tsanani, waɗanda a nan aka haɗa su da imani da ke tushe a kan kaɗaitakar Allah, da kuma al'amuran da ke gudana a cikin duniya. Surar kuma ta haɗa duk wannan da haɗin kan Mahaliccin da yake iko da dukkan abubuwa, da haɗin kan saƙon Allah da imani, da haɗin kan tushen rai, ƙarshensa da makomarsa.

Both the message of Islam and the system that governs the universe are based on truth and seriousness, which are here linked to the faith based on God’s oneness and to the phenomena operating in the universe. The sūrah also links all this with the unity of the Creator who is in control of all things, the unity of the divine message and faith, and the unity of the source of life, its end and destiny.

Zagaye na biyu yana duba waɗanda basu yi imani ba waɗanda suka yi wa Manzon Allah ﷺ izgili, alhali abin da ya yi magana da su a kansa abu ne mai matuƙar muhimmanci. Duk abin da ke kewaye da su yana kira ga kulawa sosai da faɗaka. Suna neman a hanzarta musu azaba, alhali tana kusa. A nan surar tana zana hoton Ranar Alkiyama, tana jan hankalinsu zuwa ga abin da ya faru da waɗanda suka gabace su, waɗanda suka yi wa manzannin Allah da saƙonninsu izgili. Tana faɗa musu a fili cewa babu wata kariya a gare su daga azabar Allah. Tana kira gare su su yi tunani a kan ikon Allah yayin da Yake ƙankantar da ƙasa daga gefuwanta, yana rage faɗinta. Idan suka yi wannan tunani, za su iya farkawa ga abin da ke jiran su, bayan sun daɗe suna gafala daga gare shi.

The second round examines the unbelievers who hurled ridicule at God’s Messenger while the matter he spoke to them about was very serious. Everything around them calls for close attention and alertness. They call for their punishment to be hastened, when it is close at hand. At this point the sūrah portrays a scene of the Day of Judgement, drawing their attention to what befell those before them who ridiculed God’s messengers and their messages. It tells them very clearly that they enjoy no protection against God’s punishment. It calls on them to reflect on God’s power as He shrinks the earth from its edges, reducing its area. Should they so reflect, they may wake up to what awaits them after having long been oblivious to it.

Wannan zagayen ya ƙare da umarni ga Annabi ﷺ na ya bayyana aikinsa: "Ka ce: Ni dai ina gargaɗe ku ne kawai bisa wahayin Allah!" (Aya ta 45) Haka kuma yana faɗakar da su game da haɗarin da suke jefa kansu a ciki saboda rashin kula da suke yi: "Amma kurame ba sa iya jin wannan kira, duk yawan gargaɗin da aka yi musu." (Aya ta 45) Sakamakon haka shi ne za su ci gaba da rashin kula da abin da ake gabatar musu har sai an kira su domin yin lissafi a Ranar Alƙiyama.

This round concludes with a directive to the Prophet to outline his task: “Say: I do but warn you on the strength of divine revelation!” (Verse 45) He also alerts them to the danger to which they expose themselves by being so oblivious: “But the deaf cannot hear this call, however often they are warned.” (Verse 45) The result is that they will continue to pay no attention to what is presented to them until they are called to account on the Day of Judgement.

Zagaye na uku yana ba da bita ga al'umma guda ta muminai waɗanda suka bi annabawan Allah. Wannan bita tana nuna haɗin kan saƙo da imani.

The third round provides a review of the single community of believers who followed God’s prophets. This review reflects the unity of the message and the faith.

Yana kuma nuna alherin da Allah ke yi wa bayinsa masu adalci da kuma azabarSa ga wadanda suka musunta gaskiya.

It also portrays the grace God bestows on His righteous servants and His punishment of those who deny the truth.

A zagaye na huɗu kuma na ƙarshe, makomar kowa ta ƙarshe an bayyana ta a cikin wani yanayi mai ban tsoro na Ranar Alƙiyama. Surah ta ƙare da wata magana mai ƙarfi, wata gargaɗi bayyananniya kafin a bar kāfirai ga halakar da babu makawa.

In the fourth and final round, everyone’s eventual destiny is described in an eventful scene of the Day of Judgement. The sūrah closes with a strong beat, a clear warning before leaving the unbelievers to their inevitable doom.