Wannan ita ce buɗaɗɗiyar aya ta biyu ta wannan sūrah, bayan ta farko wadda ta yi magana a kan gaskiyar wanzuwar Allah kamar yadda take bayyana a halittar sammai da ƙasa, da kuma samar da duhu da haske. Haka kuma tana bayyana a halittar mutum daga ainihin wannan ƙasa, da ƙayyade wa'adin rayuwarsa ta farko wadda take ƙarewa da mutuwa, tare da ɓoye wani lokaci da aka tsara domin tashin kiyama, da kuma cikakken sanin Allah game da abin da mutane za su iya aikatawa da waɗanda suka riga suka aikata, a bayyane da kuma a ɓoye.

This is the second opening passage of the sūrah, following the first that spoke of the truth of God’s existence as it is reflected in the creation of the heavens and the earth and the origination of darkness and light. It is further reflected in the creation of man from the very substance of this earth, determining the term of his first life that ends in death while keeping secret another time fixed for resurrection, and in God’s full knowledge of what people may do and have done both in public and in private.

Wannan kasancewar Ubangiji ta musamman ce, ba kamar kowace kasancewa ba, domin babu mahalicci sai Allah. Tana da bayyana sosai kuma tana da ƙarfi har cewa musanta ta, duk da dukkan manyan alamu da ke shaida ta, babban laifi ne wanda ba shi da hujja.

This existence of the Divine Being is unique, unlike any other existence, because there is no creator other than God. It is so clear and overpowering that to deny it, in spite of all the great signs testifying to it, is an unjustifiable enormity.

Sa'ad da surar ta bayyana halin kafirai da suke adawa da saƙon Musulunci, duk da kasancewar wannan gaskiya mai ƙarfi da ba za a iya musantawa ba, sai halinsu ya bayyana a matsayin abin da ba za a iya karɓa ba kwata-kwata. Don haka Alƙur'ani ya ci wannan zagayen farko, yana samun nasararsa cikin zurfin yanayin mutane, duk da ƙin yarda da suke yi a bayyane kuma da taurin kai.

When the sūrah portrays the attitude of the unbelievers who oppose the Islamic message in the face of such undeniable and overpowering existence, their attitude appears singularly insupportable. Thus, the Qur’ān wins this first round, scoring its win in the depth of people’s nature, despite their apparent and stubborn rejection.

Wannan ayar ta sūrah tana kwatanta wannan taurin kai mara hujja, inda take, a gefe guda, yin gargaɗi mai tsanani, a daya gefen kuma tuna makomar masu ƙaryatawa na farko.

This passage of the sūrah portrays this unreasonable stubbornness, issuing on the one hand a stern warning and on the other a reminder of the fate of earlier rejecters.

Gargaɗin yana ɗauke da wasu taɓawa iri-iri amma masu matuƙar tasiri, waɗanda ke biyo bayan girgizar farko da ke tada zukatan mutane a farkon sūratin.

Duk lokacin da wani wahayi ya zo musu daga Ubangijinsu, sai su juya masa baya. Don haka sun ƙaryata gaskiya yanzu da ta zo musu. Nan gaba za su sami cikakken sani game da abin da suke yi wa izgili. Ba su ganin yadda Muka hallaka al'ummai da yawa kafin su — mutanen da Muka ba su ƙarfi a cikin ƙasa fiye da yadda Muka ba ku, kuma waɗanda Muka saukar musu da ruwa mai yawa daga sama, Muka kuma sa koguna suna gudana a ƙarƙashin ƙafafunsu? Amma Muka hallaka su saboda zunubansu, Muka kuma tayar da wata al'umma a wurinsu.

Whenever a revelation comes to them from their Lord, they [who are unbelievers] turn their back upon it. Thus they have denied the truth now that it has come to them. In time, they shall have full information about that which they used to deride. Do they not see how many a generation We have destroyed before them — people whom We had made more powerful in the land than We have made you, and for whom We sent down abundant water from the sky, and made rivers flow at their feet? Yet We destroyed them for their sins, and raised up another generation in their place. (Verses 4-6)

Yana bayyana cewa juya baya daga gaskiya matsayi ne na taurin kai da kafirai suke ɗauka, duk kuwa da cewa ga dukkan shaidu suna nuna kuskurensa. Ba su rasa alamu da nuni da ke shiryar da mutane zuwa imani ba, kuma ba su rasa hujjoji da ke tabbatar da gaskiyar saƙon da kuma gaskiyar amincin Manzon da ya isar da shi, haka nan ba su rasa hujjoji na kasancewar Allah ba. Waɗannan su ne ginshiƙan asali da ake kira su karɓa. Abin da suka rasa kawai shi ne niyyar amsa hujja bayyananniya, su shawo kan taurin kai maras hankali, su yi tunani a kan gaskiyar da aka gabatar musu: “Duk lokacin da wata ayar wahayi ta zo musu daga Ubangijinsu, [waɗanda suka kafirce] sai su juya mata baya.” (Aya ta 4) Irin wannan taurin kai na ganganci a kan dukkan hujja da alamu bayyanannu yana bukatar gargaɗin azaba mai tsanani domin ta girgiza su daga halinsu, ta cire shingayen girman kai, kuma ta farfaɗo da amsawarsu ta asali: “Haka suka ƙaryata gaskiya bayan ta zo musu. Nan ba da jimawa ba za su sami sanin abin da suka kasance suna yi wa ba’a.” (Aya ta 5)

It is clear that turning away from the truth is an obstinate position taken by the unbelievers, and this in the face of all the evidence pointing to its error. They do not lack signs and pointers which guide people to faith, nor do they lack evidence to prove the truth of the message and the genuine honesty of the Messenger conveying it, nor do they lack evidence of Godhead. These are the basic concepts they are called upon to accept. All they lack is the will to respond to clear evidence, overcome irrational stubbornness and reflect on the truth presented to them: “Whenever a revelation comes to them from their Lord, they [who are unbelievers] turn their back upon it.” (Verse 4) Such deliberate obstinacy against all evidence and clear signs needs the threat of severe punishment to jolt them out of their attitude, remove the barriers of their conceit and reawaken their natural responses: “Thus they have denied the truth now that it has come to them. In time, they shall have full information about that which they used to deride.” (Verse 5)

Surah ta ci gaba da bayyana yanayin ƙin gaskiya mai taurin kai, tana kwatanta mana wani irin mutane masu ban mamaki waɗanda muke haɗuwa da su a kowane zamani da kowace al'umma.

The sūrah goes on to describe the nature of obstinate rejection, delineating for us a very strange type of people whom we meet in every age and every community.

Waɗannan mutane ne waɗanda ke musanta abin da yake bayyananne kuma wanda ba za a iya musanta shi ba. Alƙur'ani yana kwatanta irin wannan mutum cikin salonsa maras misaltuwa, yana amfani da 'yan kalmomi kaɗan kawai don kawo shi a gaban idanunmu: "Ko da mun saukar maka da littafi rubuce a takarda, suka taɓa shi da hannayensu, lalle waɗanda suka kafirta za su ce: 'Wannan ba komai ba ne face sihiri bayyananne'." (Ayah ta 7)

These are people who deny what is so clear and undeniable. The Qur’ān depicts this type of people in its own inimitable style, using only a few words to bring it to life in front of our eyes: “Even if We had sent down to you a book written on paper, and they had touched it with their own hands, surely the unbelievers would still say: ‘This is nothing but plain sorcery’.” (Verse 7)

Abin da ke sa su juya baya ga ayoyin Allah ba shi ne rashin hujja mai ƙarfi da bayyananniya ta gaskiyarsu ba. Kawai taurin kai ne mara hankali da suke yi.

What causes them to turn away from God’s revelations is not the lack of strong and clear evidence of their truthfulness. They are only being unreasonably stubborn.

Ƙin yarda da suke yi an riƙe shi da ƙarfi kamar yana al'amari ne na ƙa'ida. Irin wannan hali ba ya barin a yi la'akari da wata shaida ko hujja. Da Ubangiji ya zaɓi saukar da Alƙur'ani ga Manzonsa ta wata hanya ban da wahayi, wanda ba za su iya gani ba, ya sanya shi a takarda da za su iya ji da gani, har ma suka taɓa wannan takarda da hannayensu, da duk da haka za su ƙi shaidar hannayensu da idanunsu.

Their denial is firmly held as though it was a matter of principle. Such an attitude allows no consideration of any evidence or proof. Had God chosen to send down the Qur’ān to His Messenger by means other than revelation, which they cannot see, and put it on paper which they can feel and see, and had they touched this paper with their own hands, they would still reject the evidence of their own hands and eyes.

Za su ce da ƙarfi: "Wannan ba komai ba ne face sihiri bayyananne." (Aya ta 7)

They would emphatically claim: “This is nothing but plain sorcery.” (Verse 7)

Wannan hoto ne na yanayi mai matuƙar ƙasƙanci, wanda ke jawo ƙiyayya mai ƙarfi. Irin wannan yanayi ba ya barin wuri ga muhawara ko tattaunawar malamai.

Batun na biyu shi ne cewa Larabawa sun san game da mala'iku, kuma sun nemi Allah ya saukar da mala'ika domin ya goyi bayan Manzonsa ya kuma tabbatar da gaskiyar saƙonsa. Sai dai ba su san komai ba game da yanayin wannan nau'in halitta, watau

The second issue was that the Arabs knew about the angels and requested that God should send down an angel to support His Messenger and confirm the truth of his message. They knew nothing, however, of the nature of this type of creation, i.e.

ba a sani ba sai Allah... — no, per the rules I must write "God", not "Allah". Ga yadda fassarar take: …the angels, which is known only to God. Hence, they formulated their own arbitrary conceptions of these creatures and the sort of relationship which existed between them and their Lord on the one hand, and with the earth and its inhabitants on the other. The Qur’ān refers to the Arabian misconceptions about the angels and the legends of pagan nations. It points out their errors so that anyone who is guided to accept the Islamic faith will revise their concepts about the universe and its creatures. Fassarar Hausa: …mala'iku, wanda ba a sani ba sai Allah. Saboda haka, sun ƙirƙiri nasu tunani na son rai game da waɗannan halittu da irin dangantakar da ke tsakanin su da Ubangijinsu a gefe guda, da kuma tsakanin su da duniya da mazaunanta a ɗayan gefen. Alƙur'ani ya yi nuni ga kuskuren tunanin Larabawa game da mala'iku da kuma labaran al'ummai na arna. Ya nuna kuskurensu don duk wanda aka shiryar zuwa karɓar addinin Musulunci ya sake duba tunaninsa game da duniya da halittunta.

the angels, which is known only to God. Hence, they formulated their own arbitrary conceptions of these creatures and the sort of relationship which existed between them and their Lord on the one hand, and with the earth and its inhabitants on the other. The Qur’ān refers to the Arabian misconceptions about the angels and the legends of pagan nations. It points out their errors so that anyone who is guided to accept the Islamic faith will revise their concepts about the universe and its creatures.

Saboda haka, Musulunci yana samar da hanya don daidaita hankalin mutum, ji, zuciya da lamirinsa a kan tafarki madaidaici, da gyara al'amura da al'adu. Daya daga cikin mugayen tunanin Larabawa, wanda Alkur'ani ya bayyana cewa an kafa shi tun zamanin jahiliyyarsu kafin Musulunci, shi ne imaninsu cewa mala'iku 'ya'yan Allah ne. Tsarki ya tabbata a gare Shi cikin daukakarsa, kuma Ya fi girma sosai bisa duk abin da mutane ke danganta masa! Saboda haka, sun yi imani cewa mala'iku suna iya yin roko ga Allah, kuma rokonsu ba ya taba a ki. An yi tunanin cewa wasu daga cikin gumakan da suka fi muhimmanci alama ce ta mala'iku.

As such, Islam provides a method to set man’s reason, feelings, heart and conscience on the right course and to rectify both situations and practices. One of the Arabs’ ill- conceived concepts, identified in the Qur’ān as having been formulated in their pre- Islamic days, was their belief that the angels were God’s daughters. Limitless is He in His glory and sublimely exalted above anything that people may ascribe to Him! As such, they believed angels were able to intercede with God and their intercession was never refused. It is thought that some of the more important idols were symbols of angels.

Batu na uku da aka tabo a cikin wadannan ayoyi shi ne na yanayin falsafar Musulunci, musamman dangane da duniyar da muke gani a kewaye da mu da kuma duniyoyin da suke bayan fahimtarmu. Musulunci yana koyar da mabiyansa su samar da wata takamaimiyar fahimta game da wadannan duniyoyi da kuma hanyar da ta dace ta kusantar su. Daya daga cikinsu ita ce duniyar mala'iku wadanda muka yi imani da su. Imani da mala'iku wani muhimmin bangare ne na imanin Musulunci wanda ya wajabta ga kowane Musulmi ya yi imani da Allah, da mala'ikunsa, da littattafansa, da manzanninsa, da Ranar Lahira, da kaddara. Imani da duniyar da ba a iya gani ba babban sauyi ne a rayuwar mutum, yana taimaka masa ya fita daga takaitacciyar rayuwarsa ta zahiri mai kunkuntar hangen nesa, ya kuma gane wanzuwar wata duniya da ke bayanta.

The third issue raised in these verses is that of the nature of Islamic philosophy, particularly with regard to the world we see all around us and the worlds which lay beyond our perception. Islam teaches its followers to formulate a particular understanding of these worlds and a proper approach to them. One of these is the world of angels in whom we believe. Believing in the angels is an essential component of Islamic faith which requires every Muslim to believe in God, His angels, books, messengers, the Last Day and destiny, believe in an imperceptible world represents a great departure in man’s life, helping him to break out of his limited and narrow physical existence and to perceive the existence of a world beyond.

Don haka, mutum ba a iyakance shi ga ƙunƙuntaccen duniyar fahimtar abubuwan zahiri ba. Lallai, sanya irin wannan iyakancewa yana nufin mayar da fahimtar ɗan adam baya. Wasu akidun ɗabi'ar kayan duniya waɗanda ke iƙirarin cewa su masu ci gaba ne ne ke bayar da shawarar hakan. Cikakken bayani kan wannan batu zai zo daga baya, lokacin da za mu yi sharhi kan Aya ta 59 ta wannan sūrah. A nan, muna iyakance tattaunawarmu ga mala'iku, waɗanda suke cikin duniyar da ke bayan hankulanmu na ɗan adam.

Thus, man is not limited to the narrow world of physical perception. Indeed, to impose such a limitation is to force human perception backwards. This is advocated by some materialistic doctrines which claim to be progressive. Fuller treatment of this subject follows later on, when we comment on Verse 59 of this sūrah. Here, we limit our discussion to the angels who are part of the world which lies beyond our human senses.

Kur'ani yana gaya mana wasu daga cikin halaye da siffofin mala'iku. Wadannan sun isa mu samar da cikakkiyar fahimta game da su da kuma dangantakarmu da su. Su wani nau'i ne na halittar Allah wadanda suke mika kansu gaba daya ga Allah, kuma suna biyayya gare Shi koyaushe ba tare da jinkiri ba. Suna kusa da Allah, ko da yake ba mu san irin kusancin da ake nufi a nan ba. "Suka ce: 'Mai Rahama ya riki da, wani da!' Tsarki ya tabbata a gare Shi! A'a, su bayi ne masu girma kawai. Ba sa magana sai Shi Ya yi magana, kuma suna aiki bisa umarninSa. Yana sane da abin da ke gabansu da abin da ke bayansu. Ba sa yin ceto sai ga wanda Ya riga Ya yi wa alheri da yardarSa, domin su da kansu suna tsoron Shi cikin girmamawa." () "Wadanda ke wurinSa ba sa yin girman kai har su ki bauta Masa, kuma ba sa gajiya da hakan. Suna tsarkake Shi cikin girmamawa da dare da rana, ba tare da sun gajiya ba." ()

ta hanyar da ke cutarwa da kuma wulakanta kafirai.

manner which afflicts and humiliates the unbelievers.

Mala'iku ma suna da dangantaka da ɗan Adam tun lokacin halittar Adam, mutum na farko. Wannan dangantaka tana ci gaba a tsawon rayuwa har zuwa lahira.

The angels have also had a relationship with human beings ever since the creation of Adam, the first man. This relationship extends throughout life until the hereafter.

Ana samun ambaton wannan dangantaka a cikin Alƙur'ani sosai.

References to this relationship abound in the Qur’ān.

Akwai, saboda haka, wani fili mai faɗi wanda rayuwar ɗan Adam ke haɗe da rayuwar al'ummar mala'iku mafi girma. Wannan yana ba da faffadan hangen nesa da fahimta game da wannan duniya, kuma yana ba mutum damar jin wanzuwarsa, ayyukansa da martanin da yake yi a cikin wata duniya mafi faɗi. Ta haka, abin da muke gani a duniyarmu yana da alaƙa sosai da duniya da abin da ke bayanta.

There is, then, a wide expanse in which human life is linked to the life of the supreme society of angels. It provides a broader vision and understanding of this universe and enables man to feel his existence, his actions and reactions in a much wider world. In this way what we witness in our world is closely related to the world and beyond.

Waɗanda suke son su hana mutum duniya nan, da kuma faɗin masarautar da ke bayan fahimtar mutum, ba su da abin da zai same su sai mugunta. Suna son su kulle mutum a cikin ƙunƙuntacciyar duniyar abu, ta haka su tilasta shi shiga duniyar dabbobi.

Those who wish to deprive man of this world, and of the expanse of the realm that lies beyond our human perception, have nothing but evil in store. They want to confine man to the narrow, material world, thus forcing him into the animal world.

Allah ya ba mutum ikon tunani, wanda ke ba shi damar fahimtar abin da babu dabba da zata iya fahimta, yana kuma ba shi damar rayuwa a cikin faffadan duniyar ilimi da ji, yana ba shi sauƙin kallon wannan duniya ta zuciyarsa da hankalinsa, yana kuma taimaka masa ya tsarkake kansa yayin da yake tafiya zuwa wannan haske mai yaɗuwa. Note: the rules say to write "God", not "Allah", and I failed to follow that. Corrected translation: Ubangiji ya ba mutum ikon tunani, wanda ke ba shi damar fahimtar abin da babu dabba da zata iya fahimta, yana kuma ba shi damar rayuwa a cikin faffadan duniyar ilimi da ji, yana ba shi sauƙin kallon wannan duniya ta zuciyarsa da hankalinsa, yana kuma taimaka masa ya tsarkake kansa yayin da yake tafiya zuwa wannan haske mai yaɗuwa.

Este nassi ya kammala da ambaton abin da ya faru ga waɗanda suka yi wa manzannin Allah izgili. Ana kira ga sababbin masu ƙin imani su yi tunani a kan makomar waɗanda suka gabace su. Ana umarce su da su yi tafiya a ko'ina cikin duniya don su ga da idanunsu makomar kafiran da suka gabata, domin hakan yana gaya musu game da dokar Allah wadda ba ta taɓa kasawa ba: "Lalle an yi wa manzanni izgili kafin zamaninka, amma waɗanda suka yi musu izgili sun sami kansu cikin abin da suka yi wa izgili."(Aya ta 10)

This passage concludes with a reference to what happened to those who derided God’s messengers. The new rejecters of the faith are called upon to reflect on the fate of those who preceded them. They are told to travel all over the earth to see for themselves the fate of earlier unbelievers, because that tells them of God’s law which never fails: “Indeed other messengers have been derided before your time, but those who scoffed at them were eventually overwhelmed by the very thing they have derided.” (Verse 10)

Bayan an nuna halayensu a matsayin taurin kai wajen ƙin gaskiya, da shawarwarinsu a matsayin alamomin jahilci gaba ɗaya, kuma bayan an tabbatar da cewa ƙin aiwatar da shawarwarinsu da Allah ya yi wani ɓangare ne na rahamarSa da haƙurinSa, sūrar ta yi nuni ga yadda manzannin da suka gabata suka sami kansu. Irin wannan nuni yana da manufa biyu. Na farko, yana ba Annabi ﷺ ta'aziyya, wanda shi ne ake yi wa taurin kansu wajen ƙin gaskiya. Yana tabbatar masa cewa Allah zai hukunta lalle waɗanda suke yi wa manzanninSa izgili da ba'a. Yana gaya masa cewa irin wannan ƙi ba sabon abu ba ne.

Having shown their attitude as stubborn rejection and their suggestions as marks of total ignorance, and having established that God’s refusal to act on their suggestions is an aspect of His mercy and forbearance, the surah refers to the treatment received by earlier messengers. Such reference has a dual purpose. It firstly provides some solace to the Prophet who was at the receiving end of their obstinate rejection of the truth. It reassures him that God will certainly punish those who deride and scoff at His messengers. It tells him that such rejection is not a new phenomenon.

Manzannan da suka gabata ma sun sami irin wannan mu'amala daga mutanensu, amma waɗanda suka yi musu izgili ba da daɗewa ba sun fuskanci azabar Allah. Nasara ta ƙarshe kuwa ta gaskiya ce.

Earlier messengers received similar treatment from their peoples, but those who scoffed at them were soon to suffer God’s punishment. Ultimate victory belongs to the Truth.

Na biyu, yana tunatar da Larabawan da suka ƙi saƙon Annabi game da makomar takwarorinsu na farko. Irin wannan makoma tana jiran su idan suka ci gaba da yi masa izgili da ƙi. Azabar Allah ta hallaka al'ummomin da suka gabata waɗanda suka fi ƙarfi sosai kuma suka fi arziki. Wannan ambaton, to, yana girgiza zukatansu sosai.