Sūrah ya yi fice da wata buɗaɗɗiyar magana mai ƙarfi da take girgiza masu sakaci waɗanda suka shagala da ƙananan al'amuran duniya, yayin da lissafi ke ƙara kusantowa gare su. Ana ba su alamu da nuni, amma suna ci gaba da juya wa shiriyar Allah baya. Lamarin yana da tsanani, duk da haka ba su san muhimmancinsa ba ko kaɗan. Duk lokacin da suka sami wani gargaɗi daga Alƙur'ani, sai su mayar da shi abin wasa, suna ci gaba da sakacin wasa. Zukatansu ba su kula da komai sai jin daɗinsu. Ya kamata a nuna a nan cewa a amfanin Alƙur'ani, kalmar 'zuciya' tana nufin hankali, domin tana nuni ga ƙarfin tunani, duba da fahimta. "Lissafinsu yana ƙara kusantowa mutane, amma suna ci gaba da juyawa cikin sakaci. Duk lokacin da wata sabuwar tunatarwa daga Ubangijinsu ta zo musu, sai su saurara amma su mayar da ita abin raha; zukatansu sun sadaukar da kansu ga jin daɗi. Su azzalumai kuma, suna ɓoye tunanin cikin zukatansu, suna cewa wa juna: Wannan mutum ba komai ba ne face mutum kamar ku? Shin, za ku bi sihirinsa da idanunku a buɗe?" (Ayoyi 1-3)

The sūrah is distinguished by a very powerful opening that shakes the careless who are preoccupied with the petty concerns of this world while the reckoning draws ever closer to them. Signs and indicators are given to them while they continue to turn their backs on divine guidance. The situation is grave, yet they remain totally unaware of its seriousness. Whenever they receive a new Qur’ānic warning, they respond with ridicule, persisting in their playful negligence. Their hearts can only attend to their own pleasure. It should be pointed out here that in Qur’ānic usage, the term, ‘heart’, is synonymous with mind as it refers to the faculty of contemplation, reflection and thought. “Closer to people draws their reckoning, yet they continue to blithely turn away. 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. Yet, concealing their inner thoughts, the wrongdoers say to one another: Is this man anything but a human being like yourselves? Will you, then, follow his sorcery with your eyes open?’” (Verses 1-3)

Wannan misali ne na zukatan da ba su san tsanani ba, suna wasa a lokacin da al'amari ya fi tsanani, suna wasa da abin da yake mai tsarki. Tunatarwar da ake yi musu a nan daga ‘Ubangijinsu’ take, amma suna wasa yayin da suke saurarenta, ba su nuna girmamawa ko kaɗan ba. Ran da ba ya sanin tsanani, girmamawa ko tsarki, yana ƙarewa cikin halin rashin amfani na wofi da wasa, wanda hakan ya sa bai dace da cika wani aiki mai daraja ba. Rayuwarsa tana kama da wadda babu girmamawa a cikinta, mai arha. Ruhin da bai damu ba ko kaɗan da abin da ake ɗauka a matsayin mai tsarki, yana cikin rashin lafiya. Sakaci yana adawa da haƙuri.

This is a picture of hearts that know no seriousness, jesting when the situation is most serious, and trifling with what is sacred. The reminder given to them here originates with ‘their Lord’, yet they are playful as they listen to it, showing no respect whatsoever. A soul that knows no seriousness, respect or sacredness ends up in a condition of barren triviality which makes it unsuitable for the fulfilment of any task of merit. Its life seems devoid of respect, cheap. A spirit which cares little or nothing for what is held as sacred is sick. Carelessness is the opposite of endurance.

Kafin lokacinka, ba Mu aika kowa ba (a matsayin manzanni) sai maza da Muka yi wa wahayi.

“Before your time, We never sent [as Our messengers] any but men whom We inspired.

Saboda haka, ku tambayi mabiya littattafan da suka gabata idan ba ku sani ba. Ba mu ba su jikin da ba sa cin abinci ba, kuma ba su kasance madawwama ba." (Ayoyi 7-8) Cikin hikimarSa mara iyaka, Allah ya zaɓi manzanninSa daga cikin mutane. Suna karɓar wahayinSa, kuma suna kiran mutane su yi imani da Shi bisa irin waɗannan wahayi.

Hence, ask the followers of earlier revelations if you do not know this. Neither did We give them bodies that did not eat food, nor were they immortal.” (Verses 7-8) In His infinite wisdom, God chose His messengers from among human beings. They received His revelations and called on people to believe in Him on the basis of such revelations.

Waɗannan manzannin Allah masu daraja mutane ne masu jikin ɗan adam. Allah bai halicce su a wani nau'i na musamman ba, har ba sa cin abinci. Abinci wani abu ne mai muhimmanci ga rayuwar ɗan adam, kuma manzannin Allah, waɗanda mutane ne, ba su kasance marasa mutuwa ba. Irin dokar da Allah ya kafa ke nan, kuma idan waɗancan Larabawa ba su san ta ba, to ya kamata su tambayi mutanen da aka saukar wa wahayi a baya, domin su sun san annabawan da suka gabata.

Those noble messengers of God were men with human bodies. God did not make them of a special type, so as not to eat food. Food is a basic necessity for human survival, and God’s messengers, who were human, were not immortal. Such is the law God has set, and if those Arabs were unaware of it, then they should ask the people who received earlier revelations, because they knew earlier prophets.

Bugu da ƙari, Allah ya zaɓi manzanninSa daga cikin mutane saboda yana so ya sa su dandana rayuwar ɗan Adam. Ta haka, rayuwarsu ta yau da kullum za ta nuna yadda dokar Allah take a aikace, kuma ayyukansu na kullum za su zama misali na abin da suke kira zuwa gare shi. Idan kalmomi suna tabbata da aiki, sun fi tasiri ƙwarai, domin mutane suna ganin tasirinsu yayin da ake aiwatar da su. Da a ce manzannin Allah halittu ne na wani jinsi daban, ba sa buƙatar abinci, ba sa zagayawa a kasuwanni don neman abin da suke bukata, kuma ba su da zumunci da mata, kuma ba su taɓa dandana motsin zuciyar ɗan Adam ba, to da ba za su sami tausayawa ga sauran mutane ba, kuma ba za su fahimci ji da dalilan zukatansu ba. A irin wannan yanayi, mutane ba za su sami misalai masu dacewa a gare su da za su bi ba.

Moreover, God chose His messengers from among human beings because He wanted them to experience human life. Thus, their own practical lives would demonstrate the practicality of divine law, and their daily actions set the example of what they called for. When words are confirmed by practice, they are far more effective, because people see their effect as they are implemented. Had God’s messengers been of a different species, needing no food to eat, no going about in the markets to obtain their needs, and no intimacy with women, and had they had no experience of human emotion, they would have had no empathy with other people, and no understanding of their feelings and motives. In which case, people would not find in them relevant examples to follow.

Allah ya tunatar da mushrikan Larabawa waɗanda suka zalunci Annabi Muhammad ﷺ, suka ƙi saƙonsa, suka tsananta masa da mabiyansa, cewa suna ƙarƙashin dokarSa saboda laifin da suka aikata. Ya kuma bayyana a gare su cewa wani alheri ne daga alherin da Ya yi musu, da bai aiko musu wata mu'ujiza ta zahiri ba, domin da hakan zai zama halakarsu idan suka ci gaba da ƙin gaskiya kamar yadda al'ummomin baya suka yi. Maimakon haka, Ya aiko musu da littafi wanda ke ba su daraja, domin yana cikin harshensu. Wannan littafi yana daidaita rayuwarsu a kan tafarki madaidaici, kuma yana mai da su al'umma da ta cancanci jagorantar mutane da kuma a girmama ta a wurinsu.

God reminds the pagan Arabs who oppressed the Prophet Muhammad (peace be upon him), denying his message and persecuting him and his followers, that they are subject to His law for their transgression. He also makes it clear to them that it is an aspect of the grace He bestows on them that He has not sent them any physical miracle, because that would have spelt their doom if they continued to reject the truth as older communities did. Instead, He sent them a book which imparts honour to them, since it is in their own language. This book sets their life on the right footing and makes of them a community entitled to lead mankind and be respected by them.

Bugu na Ƙari, wannan littafi yana kira ga mutane masu tunani su yi tunani a kansa, su kuma ɗaukaka kansu ta hanyar aiki da shi: "Lalle Mun saukar da littafi a gare ku, wanda a cikinsa akwai ambatonku. Shin, ba za ku yi hankali ba?" (Aya ta 10)

Moreover, this book invites thinking people to reflect on it and elevate themselves by implementing it: “We have now revealed for you a book bringing you respect. Will you not, then, use your reason?” (Verse 10)

Mu'jizar Alƙur'ani tana buɗe wa dukkan zamunna. Saboda haka, ba ta kama da mu'jizojin zahiri da aka ba wa a wani lokaci da wuri na musamman ba. Ga Larabawa, Alƙur'ani ya kawo musu girma, daraja da ɗaukaka yayin da suke isar da saƙonsa ga dukkan mutane. Kafin Alƙur'ani, Larabawa kusan ba a ambace su a cikin tarihin ɗan Adam ba. Ba su da abin da za su bai wa ɗan Adam domin a tuna da su. Amma muddin suka riƙe littafinsu, sauran ɗan Adam suna girmama su. Lalle, sun jagoranci ɗan Adam tsawon ƙarnoni da dama, suna kawo farin ciki ga kansu da sauran ɗan Adam. Sai dai a lokacin da suka watsar da shi, mutane suka bar su a gefe, suka rasa matsayinsu na girma. Sun koma a ƙarshen jerin ɗan Adam, suna fama da zalunci daga wurare daban-daban, sabanin darajar da suka taɓa samu a baya, lokacin da suke cikin tsaro, alhali wasu suna cikin tsoro da damuwa.

The miracle of the Qur’ān is open to all generations. Thus, it is unlike the physical miracles given at a particular time and place. For the Arabs, the Qur’ān brought respect, honour and glory as they delivered its message to all people. Prior to the Qur’ān, the Arabs barely received mention in humanity’s records. They had nothing to give humanity so as to ensure they were remembered. But as long as they upheld their book, they were honoured by the rest of mankind. Indeed, they assumed the leadership of humanity over many centuries, bringing happiness to themselves and to the rest of mankind. Then when they abandoned it, humanity left them aside, and they lost their position of respect. They were then at the tail end of humanity, suffering aggression from different quarters, in stark contrast with their glorious past when they enjoyed security while others suffered fear and anxiety.

Lallai, kalmomin da Alƙur'ani ke amfani da su a nan, ta hanyar sautinsu kaɗai, suna ɗauke da ma'anoni masu ƙarfi na wata bugawa mai ƙarfi da ke barin komai a matacce. Mu kan dube mu ga yadda waɗancan al'ummomi suka yi ta gudu cikin fargaba yayin da ikon Allah ke bugi ƙasarsu. Note: the rules require "God" rather than "Allah", so the correct rendering should be: Lallai, kalmomin da Alƙur'ani ke amfani da su a nan, ta hanyar sautinsu kaɗai, suna ɗauke da ma'anoni masu ƙarfi na wata bugawa mai ƙarfi da ke barin komai a matacce. Mu kan dube mu ga yadda waɗancan al'ummomi suka yi ta gudu cikin fargaba yayin da ikon Ubangiji ke bugi ƙasarsu.

Indeed, the words the Qur’ān uses here add, by their very sound, strong connotations of an overwhelming strike that leaves everything lifeless. We look and see how those communities ran around frantically as God’s power struck their land.

Suna bayyana kamar beraye da aka kama, suna tsalle nan da can kafin su fadi babu motsi.

They appear like trapped mice jumping here and there before they fall motionless:

"Da zaran sun fara jin ƙarfin Mu, sai suka ruga suka gudu." (Aya ta 12) Suna gudu domin su bar garin da suka ji cewa an riga an hallaka shi. Suna gudu kamar dai gudun nasu zai cece su daga ikon Allah. Ba wai suna zaton sun fi bugun Allah sauri ba ne; motsi ne ba tare da tunani ba, irin na beran da aka kama a tarko.

“As soon as they began to feel Our might they took to their heels and fled.” (Verse 12) They run so that they might leave a town which they felt was doomed. They run as though their very running will save them from God’s power. It is not that they imagine that they are faster than God’s strike; it is a thoughtless movement, like that of trapped mice.

An sa su ba da ma'ana da wasa cewa: "Kada ku gudu. Ku koma ga dukkan jin daɗinku da gidajenku, don a iya tambayar ku." (Ayah ta 13) Ba sai kun gudu daga gidajenku ba. Ku koma ga alatu da jin daɗinku. Wataƙila a tambaye ku game da duk wannan alatu da yadda kuka yi amfani da ita. Amma lokacin tambaya ya riga ya wuce, kuma Alƙur'ani ya isar da wannan bala'i na ƙarshe a matsayin izgili mai zafi.

They are then sarcastically told: “Do not run away. Return to all your comforts and to your dwellings, so that you might be called to account.” (Verse 13) You do not need to run away from your homes. Go back to your luxuries and comforts. You may perchance be asked about all this luxury and how you have used it. But the time for questioning is already over, and the Qur’ān delivers this final cataclysm as bitter sarcasm.

Wannan yana sanya halin da suke ciki a gaban idanunsu a sarari, domin babu wata hanyar tsira.

Duk wannan muhawara ce ta ka'ida da aka gabatar domin kafa gaskiyar asali cewa duk abin da ya shafi Allah, kamar Shi, yana nan har abada kuma madawwami ne. Saboda haka, idan Allah yana son ya ji daɗin wani lokacin wasa, irin wannan wasan ba zai shafi wani abu da aka halitta ba, kamar sammai, ƙasa, ko duk abin da ke tsakanin su. Dukan waɗannan sababbi ne, ma'ana an halicce su a wani lokaci da aka ƙayyade. Abin da ya shafi Allah yana zama tare da Shi har abada, don ya dace da girmansa.

It is all a theoretical argument given here in order to establish the basic truth that whatever relates to God is, like Him, ever-present and eternal. Hence, if God wants to enjoy some pastime, such pastime would not relate to anything that is created such as the heavens, the earth or anything in between. All these are new, in the sense that they are created at a certain point in time. What relates to God remains with Him, eternally, so as to fit in with His Majesty.

Amma dokar da take aiki har abada ita ce babu wani abu da ake kira wasa dangane da Allah. Akwai kawai gaskiya da nagartaccen tunani.

But the law that operates for all time is that there is no such thing as a pastime in respect of God. There are only seriousness and truth.

Don haka, gaskiyar da ke cikinta za ta yi nasara a kan ƙarya ta waje: "A'a, amma Mu kan jefa gaskiya a kan ƙarya, sai ta murƙushe ta, sai ga shi ta lalace. Kuma kaiwo ya tabbata a gare ku saboda abin da kuke siffantawa na ƙarya." (Aya ta 18)

Thus, intrinsic truth will triumph over incidental falsehood: “Nay, but We hurl the truth against falsehood, and it crushes the latter, and behold, it withers away. But woe to you for all your false claims.” (Verse 18)

Harafin Larabci bal, wanda aka fassara a nan da ‘a’a’, yana nuna juyawa daga abin da ke gaba. A nan yana nuna barin wannan batu na samun abin wasa zuwa wani batu mai muhimmanci game da duniyar gaske da dokokin da ke aiki a cikinta, waɗanda ke tabbatar da cewa ƙarya tana ci a kanta kuma gaskiya tana samun nasara. Ayar Alƙur'ani tana zana wannan a cikin hoto mai rai, tana nuna gaskiya kamar makami mai linzami da God ke jefawa kan ƙarya, yana fasa kanta, don haka ya halakar da ita gaba ɗaya.

The Arabic particle bal, rendered here as ‘nay’, signifies turning away from whatever is at hand. Here it indicates putting aside this point about having a pastime to turn to a more serious point about the real world and the laws operating in it which ensure that falsehood is vanquished and the truth triumphant. The Qur’ānic verse paints this in a vivid picture, showing the truth as a missile hurled by God at falsehood, breaking its head and so utterly destroying it.

Saboda haka, surah ɗin tana zana hoton halittu suna ɗaukaka God da yabon Sa a kowane lokaci. A lokaci guda kuma, an soki da'awar kafirai game da gumakansu da yawa sosai. Surah ɗin tana bayar da hujja marar musanta ta tauhidin God, ta hanyar abin da muke gani na tsarin da ba ya canzawa wanda ke yaɗuwa a cikin sararin halitta, tana shaida cewa duk ana tafiyar da shi ne da nufin God, Wanda ke tafiyar da dukkan al'amura kuma Yake jagorantar su. Haka kuma tana bayar da hujja daga littattafan da aka saukar a baya ga wasu al'ummomi.

Thus, the sūrah paints a picture of creatures glorifying God and extolling His praises at all times. At the same time, the unbelievers’ claims about their multiple deities are strongly criticized. The sūrah provides irrefutable evidence of God’s oneness by virtue of what we see in the constant system that permeates the universe, testifying that it is all run by the will of God, the One who manages and conducts all affairs. It also provides evidence from earlier scriptures given to other communities.

Ko kuwa sun riƙi wasu gumaka na duniya don bauta, waɗanda za su iya mayar da matattu zuwa rai?

Or have they taken for worship some earthly deities who can restore the dead to life?

Idan da akwai waɗansu ubangiji banda Allah a cikin sama da ƙasa, da lalle sun lalace! To tsarkakakke ne Ubangijin Al'arshi daga abin da suke siffantawa. Ba a tambayar sa game da abin da yake aikatawa, amma su ne za a tambaye su. Ko sun riƙi waɗansu ubangiji banda shi ne? Ka ce: "Ku kawo hujjarku. Wannan shi ne ambaton waɗanda suke tare da ni, da ambaton waɗanda suke gabana." Amma mafi yawansu ba sa sanin gaskiya, shi ya sa suke bijirewa. Kafin ka zo, ba mu aika wani manzo ba face mun yi masa wahayi cewa babu abin bautawa da gaskiya sai Ni, don haka ku bauta mini.

Had there been in heaven or on earth any deities other than God, both would surely have fallen into ruin! But limitless in His glory is God, Lord of the Throne, and exalted is He above all that they attribute to Him! He cannot be questioned about whatever He does, whereas they shall be questioned. Or have they taken for worship some deities besides Him? Say: ‘Produce your convincing proof. This is the message of those who are with me and the message of those before me. ‘ But nay, most of them do not know the truth, and so they stubbornly turn away. Before your time We never sent a messenger without having revealed to him that there is no deity other than Me.

To haka, ku bauta mini ni kaɗai. (Ayoyi 21-25)

Therefore, you shall worship Me alone. (Verses 21-25)

Sūrah ta yi tambaya game da bautar da kāfirai ke yi wa abubuwa daban-daban da suke ɗauka a matsayin allolinsu, kuma a zahiri tambayar tana zama tsawatarwa ga abin da suke aikatawa. Duk da haka, bayanin cewa irin waɗannan abubuwa suna iya mayar da matattu zuwa rai yana ɗauke da wani babban ɓangaren izgili. Hakika, ɗaya daga cikin sifofi na farko na Ubangiji na gaskiya shi ne cewa Shi ne Mai iya mayar da matattu zuwa rai. Saboda haka, yana da muhimmanci a tambayi ko allolin da suke bautawa ma suna iya yin hakan. Amsar a bayyane take, ba ta buƙatar a faɗa ba. Hakika, su kansu ba sa iƙirarin cewa allolinsu suna fara rai ko mayar da shi. Don haka, ba su da wannan sifa ta farko da ke cikin Halittar Ubangiji.

Sūrah ɗin sai ta bayyana yanayin abin da aka saukar wa dukkan manzannin da aka aika zuwa al'ummomi daban-daban kafin zamanin Annabi Muhammadu ﷺ: "Ba mu taɓa aika wani manzo kafin ka ba face mun yi masa wahayi cewa babu abin bautawa da gaskiya sai Ni."

The sūrah then states the nature of what was revealed to all messengers sent to different communities before the Prophet Muhammad’s time: “Before your time We never sent a messenger without having revealed to him that there is no deity other than Me.

Saboda haka, ku bauta Mini ni kaɗai." (Aya ta 25) Tabbas, kaɗaita Allah (SWT) ita ce ginshiƙi na farko a cikin imani na addini, tun daga lokacin da Allah ya aiko manzonsa na farko ga ɗan Adam.

Therefore, you shall worship Me alone.” (Verse 25) God’s oneness is indeed the basic essential element in divine faith, ever since God sent His first messenger to mankind.

Babu wani abu da ya canza a cikin wannan. Allah, Mahalicci wanda ya cancanci a bauta masa, Shi kaɗai ne, babu abokin tarayya a gare Shi. Gaskiyar uba­ngijin Allah da mulkinsa a kan duniya wani al'amari ne guda ɗaya da ba za a iya raba shi ba. Allah ba shi da abokin tarayya, ko a cikin sashen ubangijintaka ko a cikin na ibada. Wannan gaskiya tana tare da dokoki na asali da suka wajaba na duniya, kuma an ware ta tare da su. Kamar su, gaskiyarta ba ta da tabbas kuma ba za a iya kalubalantarta ba.

Nothing has changed in that. God, the Creator who must be worshipped is One, without partners. The truth of Godhead and Lordship over the universe is a single issue that cannot be separated. God has no partners, whether in the sphere of Godhead or in that of worship. This fact ranks alongside the basic essential laws of the universe and is classified with them. Like them, its truth is unassailable.

Sūrah ɗin sai ya ɗauki maganganun kafirai waɗanda ke da'awar cewa Allah yana da ɗa.

The sūrah then picks up the claims of the unbelievers alleging that God has a son.

Wannan yana daya daga cikin abubuwan wauta na jahilci:

This is one of the absurdities of ignorance:

Sun ce: "Mai rahama (Ar-Rahman) ya riƙi wani ɗa!" Tsarki ya tabbata a gare Shi! A'a, su bayi ne masu girma kawai. Ba sa magana har sai Shi Ya yi magana, kuma suna aiki bisa umarninSa. Yana sane da duk abin da ke gabansu da duk abin da ke bayansu.

They say: ‘The Most Merciful has taken to Himself a son!’ Limitless is He in His glory! No; they are but His honoured servants. They do not speak until He has spoken, and they act at His behest. He knows all that lies before them and all behind them.

Sūratul ya ƙunshi shaidu da dama da aka ɗauko daga cikin halitta, dukkansu suna shaida tauhidin Allah, kuma ya gabatar da hujjoji da dama da ke musanta yiwuwar akwai wani Ubangiji fiye da ɗaya. Haka kuma ya bayar da shaidun da ke kai tsaye zuwa zukatan mutane. Yanzu sūratu tana riƙe zuciyar ɗan adam da hannu don yin tunani a kan wasu manyan al'amura da ke cikin halitta, waɗanda Allah ke tafiyar da su da hikima. Duk da haka, kafirai suna ci gaba da kasancewa cikin rashin kula da alamomin bayyanannu da aka bayyana a kewaye da su. Amma ga waɗanda suke neman gaskiya, halitta tana bayyana al'amuran da ke sa hankalinmu ya cika da mamaki matuƙa, idan muka yi tunani a kansu da zuciya buɗaɗɗiya da hankali faɗakare.

The sūrah has so far given us several types of evidence drawn from the universe, all testifying to God’s oneness, and stated a number of arguments denying any possibility of there being more than one God. It has also provided evidence that addresses people’s hearts directly. Now the sūrah takes the human heart by the hand to contemplate some of the great phenomena in the universe, as it is wisely managed by God. Yet the unbelievers remain heedless of the clear signs revealed all about them. For those who look however, the universe reveals aspects of itself that leave our minds in total amazement when we contemplate them with an open heart and alert senses.

Shin kafirai ba su sani ba cewa sammai da ƙasa sun kasance haɗe guda ɗaya, sai Muka raba su? Kuma Muka sanya kowane abu mai rai daga ruwa. Shin, to, ba za su yi imani ba?

Are the unbelievers unaware that the heaven and the earth were once one single entity, which We then parted asunder? We have made out of water every living thing. Will they not, then, believe? (Verse 30)

Abin da ke cikin Alƙur'ani cewa sammai da ƙasa suna da asali guda ɗaya kafin a raba su yana da muhimmanci a yi tunani sosai a kansa. Ka'idojin ilmin falaki na zamani waɗanda ke ƙoƙarin bayyana abubuwan da ke faruwa a sararin samaniya koyaushe suna goyon bayan wannan gaskiyar da Alƙur'ani ya bayyana sama da shekaru 1,400 da suka wuce. Ra'ayin da ya fi samun karɓuwa a yau shi ne wanda ya ce taurari da ƙungiyoyin taurari, kamar tsarin hasken rana wanda ya haɗa da rana, duniyoyinta da watanninta, ciki har da duniyarmu da watanta, asalinsu nebula ne. Sannan nebula ɗin ya tsage, kuma sassansa suka ɗauki siffar zagaye. Duniya ma wani yanki ne na rana da ya rabu da ita, sannan ya huce.

The statement that the heavens and the earth were split apart after having been a single entity is worth careful consideration. The more advanced theories of astronomy seeking to explain universal phenomena always tend to support this truth stated in the Qur’ān over 1,400 years ago. The theory that wins most acceptance today is that which claims that star constellations, such as our solar system which includes the sun, its planets and moons including our planet earth and its moon, were originally nebula. The nebula was then rent asunder and its parts took their circular shapes. The earth was also a piece of the sun that separated from it and cooled down.

Wannan ɓangaren farko na sūrar ya ƙare da wani tsari da ke haɗa dokokin da suka shafi halitta, sifantawa da arziƙi da dokokin da suka shafi yanayi da makomar rayuwar ɗan Adam.

This first passage of the sūrah concludes with an outline that links the laws relevant to creation, formation and sustenance with those relevant to the nature and destiny of human life:

Ba mu taɓa ba wani mutum rai madawwami kafin ka ba. Idan kai ma ka mutu, shin za su ɗauka cewa za su rayu har abada? Kowace rai zai ɗanɗana mutuwa. Muna jarraba ku duka da alheri da sharri domin gwaji. Zuwa gare Mu ne za ku koma. (Ayoyi 34-35)

Never have We granted life everlasting to any man before you. Should you yourself die, do they, perchance, hope to live forever? Every soul shall taste death. We test you all with evil and good by way of trial. To Us you all must return. (Verses 34-35)

Babu wani ɗan Adam da aka taɓa ba wa rai madawwami. Kowace halitta dole ce ta mutu, kuma duk abin da yake da farko tabbas zai sami ƙarshe. To idan Manzon Allah ﷺ ma an ƙaddara zai mutu, don me suke tunanin za a ba su rai na har abada? Tun da ba za su iya fatan rayuwa har abada ba, don me ba sa yin hali kamar waɗanda babu makawa za su ɗanɗana mutuwa? Don me ba sa tunani da yin nazari?

No human being has ever been granted immortality. Every creature is bound to die, and whatever has a beginning will certainly have an end. So if God’s Messenger [peace be upon him] is also destined to die, why do they think they would be granted life everlasting? Since they cannot hope to live for ever, why do they not behave like ones who will inevitably taste death? Why do they not reflect and contemplate?

"Kowane rai zai ɗanɗani mutuwa." (Aya ta 35) Wannan doka ce da ke tafiyar da rayuwa. Babu banbanci ko keɓewa a cikinta. Saboda haka, masu rai su yi la'akari da haka kuma su shirya kansu dominta. Wannan ɗan gajeren tafiya a duniya tabbas zai ƙare, kuma ƙarshensa shi ne mutuwar kowane abu mai rai. Dukkansu za su koma wurin Allah. Amma duk abin da ya same mu a cikin wannan tafiya ta rayuwa, ko mai kyau ko mara kyau, an yi shi ne domin jarrabawa: "Muna jarraba ku da mugunta da alheri domin jarrabawa." (Aya ta 35)

“Every soul shall taste death.” (Verse 35) This is the law that governs life. It has no exceptions or exemptions. The living, then, must take this into account and prepare themselves for it. This short journey on earth is bound to come to an end, and its end is the death of every living thing. All shall return to God. But whatever happens to us during this trip through life, whether good or bad, is meant as a test: “We test you all with evil and good by way of trial.” (Verse 35)