Muna bukatar mu tuna abin da muka faɗa a cikin Gabatarwarmu ga wannan sūrah.

We need to remind ourselves here of what we said in our Prologue to this sūrah.

Mafi muhimmanci, dole ne mu tuna yadda raƙuman ruwansa ke biye da juna ba tare da katsewa ba, da yadda fage-fagensa ke bayyana cikin wani kyau mai ban mamaki, tare da wani salo mai ƙarfafa zuciya ƙwarai.

Most of all we need to remember how its waves follow close on the heels of each other in an endless flow, and how its scenes are portrayed in a breathtaking splendour, coupled with a superbly inspiring rhythm.

Wannan sūratin tana magance abin da take magana a kai ta hanya ta musamman. A kowane mataki, cikin kowane hali ko yanayi, tana bayyana sosai dukkan girma da ɗaukaka na abin da take kwatantawa, tana riƙe mu cikin mamaki da ƙarancin numfashi. Muna bin yanayoyinta da kuma tsarinta mai canzawa da ƙarfi.

This sūrah tackles its subject matter in a unique way. At every turn, in every situation or scene, it brings out in sharp relief all the awesome splendour of what is being portrayed, keeping us spellbound, breathless. We follow its scenes and changing, powerful rhythm.

A cikin saurinsa na yanayoyi, ilhamai, waƙoƙi, hotuna da inuwa, yana kama da wani kogi mai sauri, mai faɗi, da ke gudana da fararen ruwa. Yayin da igiyar ruwa ɗaya ta isa wurin da za ta fashe, ta biyo bayanta tana kusa sosai, kusan tana kai hannu ga wadda ta riga ta wuce. Gudanawar tana ci gaba, ba ta ƙarewa.

In its quick flow of scenes, inspirations, rhythms, images and shades, it resembles a fast, wide river flowing with white water. As one wave reaches its breaking place, the next one follows very closely, almost reaching out to the one that has just gone by. The flow remains continuous, unending.

A cikin kowane ɗayan waɗannan raƙuman ruwa masu gudana da bin juna, ana ganin wannan kyan daraja mai wadata iri ɗaya. Kuma a cikin dukkan al'amuran da aka zane, muna da jituwa mai kyau.

In every one of these flowing and closely successive waves, the same rich splendour is there to see. And in all the scenes portrayed, we have superb harmony.

Saboda haka, muna cikin sihiri gaba ɗaya; da farko saboda kyawawan hotunan, sannan saboda hotunansu masu rai, waƙarsa mai ƙarfi, furucinsa wanda babu kamarsa, da kogin misalai masu motsa rai. Wannan sūratu tana magana da zuciya da hankalin mutum ta kowace fuska da kowace hanya da za a iya.

Thus, we are absolutely enchanted; first by the splendid scenes, then their lively images, the powerful music, the inimitable expression, the flood of inspiring figures of speech. The sūrah addresses man’s heart and mind from every angle and in every way possible.

Shi ne Allah ne wanda ke tsaga hatsi da kwayar 'ya'yan itace. Yana fitar da mai rai daga matacce, kuma yana fitar da matacce daga mai rai. Wannan shi ne Allah. To ina kuke karkata daga gaskiya? (Aya ta 95) Note: the rules say to write "God" as the Hausa word for God and never "Allah", so the corrected version is below. Shi ne Ubangiji wanda ke tsaga hatsi da kwayar 'ya'yan itace. Yana fitar da mai rai daga matacce, kuma yana fitar da matacce daga mai rai. Wannan shi ne Ubangiji. To ina kuke karkata daga gaskiya? (Aya ta 95)

It is God who splits the grain and the fruit-stone. He brings forth the living out of that which is dead and the dead out of that which is alive. Such is God. How, then, are you deluded away from the truth? (Verse 95)

Wannan ita ce babbar mu'ujiza wadda asirinta ya ɓoye ga dukkan halittu, kuma babu wanda zai iya kwaikwayonta. Wannan ita ce mu'ujizar rayuwa, farkonta da ci gabanta.29

This is the great miracle whose secret remains unknown to all creatures and which cannot be emulated by anyone. This is the miracle of life, its initiation and progress.29

A kowane lokaci, wata hatsi ko iri yana tsagewa don ya fitar da toho na shuka da 'ya'yan itace, kuma kwayar 'ya'yan itace tana tsagewa don fara rayuwar bishiya. Wannan rayuwa wadda take ɓoye a cikin iri, hatsi da kwayar 'ya'yan itace, kuma wadda take bayyana a cikin shuka da bishiya, asali da tushenta, sirri ne da Allah kaɗai ya sani. Bayan lura da dukkan halaye da matakan rayuwa daban-daban, ɗan Adam har yau yana cikin matsayi ɗaya da mutum na farko a duniya. Mun san sassan waje na rayuwa da manufarta, amma tushenta da ainihinta sun kasance sirri da ba a sani ba. Duk da haka rayuwa tana ci gaba, kuma abin mamakin farawar rayuwa yana faruwa a kowane daƙiƙa.

At every moment, a grain or seed splits open to produce a shoot of plant and a fruit- stone breaks open to begin the life of a tree. This life which remains latent in the seed, grain and the fruit-stone, and which is evident in plant and tree remains, is in both substance and source, a secret which is known only to God. Having observed all the various characteristics and stages of life, mankind remains today in the same position as the first man on earth. We know the outer aspects of life and its purpose, but its source and substance remain an unknown secret. Yet life goes on and the miracle of starting life occurs every second.

Al'amarin farko, Allah ya fitar da rayayye daga matattu. Duniya, ko aƙalla duniyarmu ta ƙasa, ta kasance, amma babu rai a kanta. Sai rai ya fara bayan Allah ya samar da shi daga wani abu da yake matacce. Ta yaya Ya yi haka? Tabbas ba mu sani ba. Tun daga wannan lokaci, ana ci gaba da halittar rai daga abin da yake matacce. Ƙwayoyin zarra matattu suna sauyawa kowane lokaci, ta hannun halittu masu rai, zuwa abubuwa masu rai na halitta waɗanda ke zama wani ɓangare na jikunan masu rai. Ko da yake asalinsu ƙwayoyin zarra matattu ne, sai a canza su zuwa ƙwayoyin halitta masu rai. Akasin haka kuma yana faruwa. Kowane lokaci, ƙwayoyin halitta masu rai suna zama ƙwayoyin zarra matattu, har wata rana wata halitta mai rai cikakkiya ta zama gawa. "Yana fitar da rayayye daga matacce, kuma yana fitar da matacce daga rayayye." (Aya ta 95)

Shi ne Mai tsaga asuba. Ya sanya dare ya zama [abin hutawa], rana da wata kuma don lissafi. Duk wannan an tsara shi ne bisa nufin Mabuwayi, Masani. (Aya ta 96)

He is the One who causes the day to break. He has made the night to be [a source of stillness], and the sun and the moon for reckoning. All this is laid down by the will of the Almighty, the All-Knowing. (Verse 96)

Shi ne wanda yake tsaga hatsi da kwayar 'ya'yan itace, shi ne Mai sanya asuba ta bayyana. Ya sanya dare lokaci ne da rayayyu ke samun hutawa.

He who splits the grain and the fruit-stone is the One who causes the break of dawn. He has made the night a period of time when living things have their repose.

Haka kuma, Ya ba rana da wata zagayowar da za a iya lissafinta da matuƙar daidaito. Ikonsa ne ke sarrafa kowane abu a cikin sararin duniya. Iliminsa ba ya barin komai.

Moreover, He has given the sun and the moon cycles that can be calculated with great accuracy. It is His power that controls everything in the universe. His knowledge overlooks nothing.

A cikin rubutun Larabci, kalmar da ake amfani da ita wajen nuna fitowar alfijir ita ce kalmar da ake amfani da ita wajen bayyana tsagewar hatsi da kwayar 'ya'yan itace. Rayuwa tana fara yaduwa sakamakon fitowar alfijir, kamar yadda shuka ke fitowa daga hatsin da aka tsaga.

In the Arabic text the word used to denote the break of dawn is the same that describes the splitting of grains and fruit-stones. Life begins to spread as a result of dawn breaking in the same way as a plant shoots out of a grain that has been split.

Abubuwan ƙarfi, rai da kyau sun zama ruwan dare ga dukkan al'amuran biyu. Bugu da ƙari, akwai wata alaƙa ta musamman da ke haɗa waɗannan al'amura biyu da nutsuwar dare.

Aspects of vigour, liveliness and beauty are common to both phenomena. Moreover, there is an added link between these two phenomena and the stillness of the night.

Zagayowar safiya da maraice, aiki da natsuwa a wannan duniya suna da alaƙa kai tsaye da tsirrai da rayuwa. Gaskiyar cewa duniya tana jujjuyawa a kan axis ɗinta a gaban rana, girman da aka ba rana da wata, nisan da ke tsakanin su da duniya, da zafin rana, duk Mai Iko Duka ne ya ƙaddara su, wanda yake da cikakken iko a kan dukkan abubuwa, kuma iliminsa ba shi da kuskure. Da ace waɗannan sun kasance daban, rayuwa ba za ta fito daga wannan duniya a wannan salo ba. Da ba za mu sami tsirrai da bishiyoyi suna tsiro daga hatsi da kwayoyin 'ya'yan itace ba.

The cycles of morning and evening, activity and stillness in this planet have a direct bearing on plants and life. The fact that the earth revolves on its axis in front of the sun, the sizes given to the sun and the moon, the distances between them and the earth and the temperature of the sun are all determined by the Almighty who is in full control of all things and whose knowledge is faultless. Had these been different, life would not have sprung out of this earth in this fashion. We would not have had plants and trees sprouting forth from grains and fruit-stones.

Sūrah yanzu ta fara jawo hankalinmu zuwa ga al'amuran rayuwa yayin da suke bayyana a ko'ina kewaye da mu. Muna ganin rayuwa da idanunmu, kuma muna jin ta yayin da take fitowa. Yayin da muke tunani a kanta, muna ganin kyawun halittar Allah. Sūrah tana bayyana waɗannan al'amura yadda suke a zahiri. Tana jawo hankalinmu ga abin da suke nunawa na matakai daban-daban, siffofi da kamannin rayuwa. Duk wannan yana ba mu wayewa mai zurfi game da rayuwa yayin da take girma da yaduwa, da kuma game da ikon da ke asalta rayuwar. Hakanan yana ba mu sha'awa mai ƙarfi ta duba da jin daɗin kyawun rayuwa.

The sūrah now begins to draw our attention to scenes of life as they open up everywhere around us. We see life with our eyes and feel it as it springs out. As we contemplate it, we see the beauty of God’s creation. The sūrah portrays these scenes as they actually are. It draws our attention to what they show of the various stages, shapes and forms of life. All this gives us a very distinct awareness of life as it grows and spreads, and also of the power that originates life. It also gives us a strong desire to look at and enjoy the beauty of life.

Shi ne wanda ya saukar da ruwa daga sama, da shi muke fitar da tsirrai iri-iri; daga cikinsu muke fitar da ganye, sa'an nan daga ganyen muke fitar da hatsi da aka tara, da aka cushe a juna; da kuma daga cikin tafin dabino, muke fitar da 'ya'yan dabino da suke rataye a tsaye; da gonaki na inabi, da zaitun, da rumman: dukansu suna kama da juna, kuma duk sun bambanta. Ku duba 'ya'yansu idan suka yi 'ya'ya kuma suka nuna. Lalle a cikin waɗannan akwai alamu bayyanannu ga mutanen da suke gaskata da gaske. (Aya ta 99)

And He it is who sends down water from the sky with which We bring forth plants of every type and out of these We bring forth verdure from which We bring forth grain piled tight, packed on one another; and out of the spathe of the palm tree, dates in thick clusters; and gardens of vines; and the olive tree, and the pomegranate: all so alike, and yet so different. Behold their fruit when they come to fruition and ripen. Surely in these there are clear signs for people who truly believe. (Verse 99)

A cikin Alkur'ani, ana yawan ambaton ruwa a cikin mahallin rayuwa da tsirrai: "Shi ne wanda ke saukar da ruwa daga sama, da shi muke fitar da tsirrai iri-iri." (Aya ta 99) Cewa ruwa wajibi ne ga ci gaban kowane irin tsiro abu ne da kowane mutum ya sani, ko yana cikin al'umma ta farko ko ta wayewa, ko ba shi da ilimin karatu ko yana da ilimi. Duk da haka, ruwa yana taka muhimmiyar rawa fiye da haka, kuma Alkur'ani yana tunatar da mu haka a nan. Da izinin Allah, ruwa ya taimaka wajen mayar da fuskar duniya ta zama irin ƙasar da muka sani, wadda ke iya tallafa wa tsirrai.

Water is frequently mentioned in the Qur’ān within the context of life and vegetation: “He it is who sends down water from the sky with which We bring forth plants of every type.” (Verse 99) That water is necessary for the growth of every type of plant is something that all human beings know, whether they are primitive or civilized, illiterate or educated. Yet water plays a far greater and more important role than that, and the Qur’ān here reminds us of this. By God’s will, water was instrumental in making the face of the earth of the type of soil we know, which is plant-supporting.

Sūratu tana gabatar da waɗannan zarge-zarge fuska da fuska da gaskiyar Allah madaukakiya. Tana gabatar da hujjojinta a kan waɗannan kuskuren ta hanyar da ke nuna yadda suke ba su da tushe: "Shi ne Mai ƙirƙirar sammai da ƙasa. Ta yaya zai sami ɗa alhali ba shi da abokiyar zama? Ya halicci kowane abu kuma yana da cikakken ilimin kowane abu." (Aya ta 101)

The sūrah puts these allegations face to face against the absolute truth of God. It makes its arguments against these misconceptions in such a way that reveals how hollow they are: “He is the Originator of the heavens and the earth. How can He have a child when He has never had a consort? He has created everything and has full knowledge of all things.” (Verse 101)

Wanda ya samar da dukkan halittun duniya daga babu ba shi da bukatar ɗa.

He who originates the whole universe out of nothing is in no need of a son.

Zuriya suna da matuƙar muhimmanci ga ɗan Adam a matsayin tsawaita rayuwarsa, kuma suna da muhimmanci ga masu rauni waɗanda ke neman taimako, da kuma ga masu rauni a tunani waɗanda ba su iya ƙirƙirar komai.

Offspring are needed by mortals as an extension of their existence and they are needed by the weak who want help and by the dull who can invent nothing.

Haka kuma waɗannan masu ƙirƙira sun san yadda haihuwa take faruwa. Duk wanda ya ke so ya haifi zuriya dole ne ya kasance yana da abokin aure ko abokiyar aure daga jinsinsa. To, ta yaya Allah zai sami ɗa tun da bai taɓa samun abokiyar aure ba, kuma Shi ɗaya ne, Shi kaɗai ne, ba shi da kamanni da kowa ko kowane abu? Ta yaya wata zuriya za ta haihu ba tare da abokin aure ba?

Moreover, those inventors were aware of how procreation takes place. Anyone who desires offspring must have a mate or a female consort from his own species. How, then, can God have a son when He has never had a consort, and when He is one, single, and has no similarities with anyone or anything? How can any offspring be born without a mate?

A nan surah tana amfani da wani sanannen gaskiya domin ta yi magana da tunanin mutane, tana ba su misalai masu dacewa da rayuwarsu da abin da suke gani a kewayensu. Haka kuma, surah ta ba da muhimmanci na musamman ga gaskiyar cewa dukkan halittu an halicce su ne domin a karyata duk wani zato na kasancewar gumaka da yawa. Abin da aka halitta ba zai taba zama abokin tarayya ga Mahalicci ba. Zatin Mahalicci da na halitta sun bambanta gaba daya. Surah tana magana game da ilimin God a matsayin cikakke, yayin da ilimin kafirai ya dogara ne akan ruɗi da hasashe: "Shi ne Mahaliccin kowane abu, kuma Shi ne Masani game da kowane abu." (Aya ta 101)

Here the sūrah makes use of a recognized fact in order to address their minds, giving them examples that are relevant to their own lives and what they see around them. Moreover, the sūrah gives special emphasis to the fact that all beings are created in order to disprove any suggestions of a multiplicity of gods. What is created can never be a partner to the Creator. The essence of the Creator and that of the created are totally different. The sūrah speaks of God’s knowledge as absolute, while the unbelievers’ knowledge is based on delusions and guesswork: “He has created everything and has full knowledge of all things.” (Verse 101)

Surah ta biyo bayan wannan da bayanin Ubangiji mai ƙarfi sosai, wanda ke shiga dukan jikin mutum da ma'anoni da nake jin ba za a iya bayyana su da kowane harshen ɗan adam ba. Bari mu bar waɗannan abubuwan da suka shiga zuciya su yi tasiri yayin da muke kallon yanayin da ke sa sifofin Ubangiji masu ta'aziyya su fi bayyana fiye da sifofinsa masu tsoratarwa: "Babu ƙarfin gani da zai iya kewaye Shi, alhali shi ne yake kewaye da dukan gani; Shi ne mafi girma fiye da dukan fahimta, kuma yana sane da komai." (Aya ta 103)

The sūrah follows this with a description of God which is so powerful that it impresses man’s whole being with connotations which I believe to be indescribable by any human language. Let us then allow these impressions to formulate as we behold the scene which allows God’s reassuring attributes to be more prominent than His fear-inspiring attributes: “No power of vision can encompass Him, whereas He encompasses all vision; He is above all comprehension, yet is all-aware.” (Verse 103)

Waɗanda suke nuna rashin hankalinsu ta hanyar neman ganin Allah ba, sun zama iri ɗaya da waɗanda suke nuna girmankansu ta hanyar neman hujja ta zahiri a kan kasancewarsa. Dukkan ƙungiyoyin biyu ba sa fahimtar abin da suke faɗa. An halicci hankulan ɗan adam da ƙwaƙwalwarsa domin su yi mu'amala da duniyar da ke kewaye da su, su cika aikinsu na gina rayuwar ɗan adam a bisa ƙasa, kuma su lura da fahimtar abin da duniya da sararin samaniya suka ƙunsa na alamomin kasancewar Allah da aikinsa. Amma game da yanayin Allah kansa, ba a ba su ikon tunaninsa ba, domin halitta mai mutuwa ba ta iya fahimtar abin da yake har abada kuma madawwami. Bugu da ƙari, irin wannan fahimta ba abu ne wajibi ba domin su cika aikinsu a duniya. Lallai an ba su abin da suke bukata domin cika shi, kuma sun cika shaida cewa suna da duk abin da ake buƙata domin hakan.

Those who demonstrate their naivety by demanding to see God are the same as those who demonstrate their arrogance by demanding tangible evidence of His existence. Neither group understand what they say. The senses and mental faculties of human beings have been created so that they can interact with the world around them, fulfil their task of building human life on earth, and observe and understand what the world and the universe contain of pointers to God’s existence and His work. As for the nature of God Himself, they have not been given the power to conceive of it, because a created mortal cannot comprehend what is ever present and immortal. Besides, such comprehension is not an essential requirement for them to fulfil their task on earth. They have, indeed, been given what they need for its fulfilment and are fully equipped for the same.

Ana iya fahimtar cewa tsoffin mutane sun kasance marasa hankali, amma girman kan ƙungiyoyin baya ba abin karɓa ba ne ko kaɗan. Suna magana a kan atom, electrons, protons da neutrons alhali babu ɗayansu da ya taɓa ganin ɗaya daga cikinsu. Har yanzu ba a iya yin madubin hangen nesa mai ƙarfi da zai ba masana kimiyya damar ganin irin waɗannan ƙananan ɓangarori marasa iyaka ba. 39 Duk da haka, waɗannan mutanen suna karɓar kasancewarsu a ka'ida, kuma suna ƙayyade tasirinsu a aikace. Idan suka ga waɗannan tasirin, sai su bayyana da cikakken tabbaci cewa irin waɗannan ɓangarori suna nan. Suna yin hakan duk da cewa sakamakon ƙarshe da gwajinsu ya kai su shi ne ''yiwuwar'' kasancewar waɗancan ɓangarorin. Amma idan aka gaya musu game da wanzuwar Allah kuma aka nuna musu hujjojin kasancewarSa, sai su musanta wannan gaskiyar, suna ba da hujjoji marasa tushe a ilimin kimiyya, shiriya ta gaskiya ko wahayi. Suna neman shaidar zahiri da za su gani da idanunsu, kamar dai wannan duniya baki ɗaya da dukkan abubuwan al'ajabi na rayuwa ba su isa shaida ba.

Wannan ya biyo bayan umarnin Allah ga Annabi ﷺ cewa ya bi abin da Ubangiji ya saukar masa, sannan ya juya baya ga mutanen shirka waɗanda suke haɗa abokan tarayya da Allah. Kada ya ba su kulawa ko kuma muhawararsu marar amfani, kada kuma ya damu da taurin kai da suke yi wajen ƙin saƙonsa. Aikinsa shi ne ya aiwatar da saƙonsa ta hanyar tsara rayuwarsa da halayen mabiyansa bisa saƙon Allah. Kada ya damu da kafirai ko kaɗan: "Ka bi abin da aka yi maka wahayi daga Ubangijinka, babu abin bautawa da gaskiya sai shi, kuma ka kauce wa masu haɗa abokan tarayya da Allah." (Aya ta 106)

This is followed by a divine order to the Prophet to follow what God has revealed to him and to turn away from pagan people who associate partners with Him. He is not to pay any attention to them or their petty arguments and not to worry about their stubborn rejection of his message. His task is to implement his message by moulding his life and the attitudes of his followers on the basis of the divine message. He is to care nothing for the unbelievers: “Follow what has been revealed to you by your Lord, other than whom there is no deity, and turn your back on those who associate partners with God.” (Verse 106)

Da Allah Ya so, da Ya tilasta musu shiriyarsa. Zai iya, idan Ya so, ya halicce su ba su san wata hanya ba sai tafarkin shiriyarsa, kamar yadda mala'iku suke a koyaushe bisa biyayya gare Shi. Amma Shi ya halicci mutum da ikon bin ko dai shiriya ta gaskiya ko kuskure. Ya bar shi ya zaɓi hanyarsa, kuma Ya riƙe shi da alhakin zaɓinsa. Duk wannan, hakika, yana cikin tsarin cikakken 'yancin zaɓin Allah wanda ke mulkin dukkan abin da ke faruwa a cikin duniya, ba tare da ya tilasta zaɓi a kan kowane ɗan Adam ba. Allah ya halicci mutum ta wannan hanya saboda wata manufa da Ya sani. Yana da wata rawa da zai taka, wadda Allah Ya ɗora masa, ta hanyar amfani da iyawarsa da baiwarsa: "Da Allah Ya so, da ba za su yi shirki da Shi ba." (Aya ta 107)

Had God so willed, He would have imposed His guidance on them. He could, if He so willed, have created them knowing no way other than that of His guidance, in the same way as angels are bound always to obey Him. He, however, has created man with the ability to follow either right guidance or error. He has left him to choose his way and has held him accountable for his choice. All this is, of course, within the framework of God’s absolute free will which governs everything that occurs in the universe, without imposing a choice on any human being. God has created man in this fashion for a purpose He knows. He has a role to play assigned to him by God, using his abilities and talents: “Had God so willed, they would not have associated partners with Him.” (Verse 107)

Annabi ba shi ke da alhakin ayyukansu ba, kuma ba a ba shi aikin lura da zukatansu ba: "Ba mu sanya ka mai tsaron su ba, kuma ba kai ne mai alhakin su ba." (Aya ta 107) Wannan umarni da aka bai wa Annabi ﷺ yana bayyana fagen da ya kamata ya mayar da hankalinsa a kai. Haka kuma magadan Annabi ﷺ da masu kira zuwa addinin sa a kowane zamani da kowace al'umma, an sanar da su fagen aikinsu da iyakokinsa.

Bugu da ƙari, waɗannan ayoyi suna bayyana wasu muhimman gaskiyoyi da ya kamata mu yi la'akari da su. Gaskiya ta farko daga cikinsu ita ce: karɓar imani ko ƙin sa, bin shiriya ko ci gaba da ɓata, ba ya dogara ne ga samar da hujjoji da shaidun gaskiya ba. Gaskiya ita ce hujjarta, kuma tana iya cin nasara a zuciyar mutum cikin sauƙi, har ya karɓe ta ya miƙa mata da natsuwa. Akwai kuma cikas da zai iya hana mutum karɓar gaskiya. Hakika, Allah ya ambaci waɗannan cikas yayin da yake magana da muminai: "Me ya sani, ko da an nuna musu (mu'ujiza) guda, za su ci gaba da rashin imani? Za mu juya zukatansu da idanunsu, saboda ba su yi imani da ita ba tun farko."

Moreover, these verses outline certain basic facts that we must consider. The first of these facts is that to accept the faith or to deny it, to follow the right guidance or to remain in error, does not depend on the provision of proofs and evidence of the truth. The truth is its own proof and it can easily prevail over the human mind to accept it and submit to it with reassurance. There are impediments that may prevent a person from accepting the truth. Indeed, God refers to these as He addresses the believers: “For all you know, even if one [i.e. a miracle] is shown to them, they may still not believe? We will turn their hearts and eyes away since they did not believe in it the first time.

Za mu bar su su ci gaba da yawo cikin ruɗani da girman kai nasu." (Ayoyi 109-110)

We shall leave them to blunder about in their overweening arrogance.” (Verses 109-10)

Abin da ya hana su karɓar shiriyar Allah a karon farko zai iya sake faruwa ko da bayan an nuna musu mu'ujiza, don haka za su iya ci gaba da ɓata su ƙi shiriya.

What prevented them the first time round from accepting divine guidance could happen again even after a miracle is shown them, and they could, thus, continue to go astray and reject guidance.

Alamomin imani suna cikin mutum da kansa, kuma suna cikin gaskiyar kanta. Ba su da alaƙa da wani abu na waje. Saboda haka, wajibi ne a tsarkake zuciyar mutum daga dukkan abubuwan waje da ke hana ta karɓar imani.

The pointers to faith are latent within man himself and are inherent within the truth itself. They do not relate to any external factor. It is imperative, therefore, that man’s heart is purged of all external factors impeding its acceptance of the faith.

Gaskiya ta biyu ita ce cewa nufin Allah ne babban abin da ke ƙayyade wanda zai bi shiriya da wanda zai ɓace. Allah ya nufa cewa a jarraba mutane, kuma ya ba mu 'yancin zaɓi domin mu tantance hanyar da za mu bi. Duk wanda ya yi amfani da wannan 'yanci don neman shiriya, da niyyar bin ta idan ta zo masa, ko da bai san a wannan lokaci inda yake tsaye ba, zai ga cewa Allah, da nufinsa, yana taimakonsa yana nuna masa hanya madaidaiciya.