Wannan sashe yana ba da dama ga sharhi, kuma yana ɗaya daga cikin wurare da dama irin wannan a cikin wannan sūrah. Hutu ne mai tsawo bayan mataki na farko a cikin babban labarin ɗan adam. Ana yin irin wannan hutu a ƙarshen kowane mataki, kamar dai ana cewa: bari mu tsaya a nan mu yi tunani a kan darussan zamanin da ya gabata kafin mu ci gaba a kan tafiyarmu ta musamman.

This passage provides a pause for comment, which is one of a few instances in this sūrah. It is a long pause after the first scene in the great story of mankind. A similar pause is made at the end of every stage, as if we are told: let us stop here to reflect on the lessons of the previous epoch before we go further on our unique journey.

Wannan dakatawar tana zuwa ne a farkon yakin da ke shirin tashi tsakanin Shaiɗan da mutum. An yi ta ne domin gargaɗi game da makircin Shaiɗan, kuma tana bayyana hanyoyi da siffofi masu yawa da makircinsa zai iya ɗauka. Amma Alƙur'ani ba ya bayar da wani umarni sai dai idan ana buƙatarsa don fuskantar wani yanayi na zahiri, kuma ba ya ba da labari sai dai idan yana da alaƙa da rayuwar yau da kullum ta ƙungiyar Musulunci. Ba ya ba da labari don jin daɗin adabi, kuma ba ya bayyana wata gaskiya kawai don sanya ta cikin tsarin ka'ida. Musulunci mai tsanani ne kuma mai amfani, kuma maganganunsa da umarnansa an yi su ne kawai don magance gaskiyar al'amura da ƙungiyar Musulunci za ta iya fuskanta.

This pause comes at the beginning of the battle which is about to rage between Satan and man. It is meant as a warning against Satan’s schemes and exposes the numerous ways and fashions his scheming may take. But the Qur’ān does not issue any directive unless it is needed to face a practical situation, and does not relate a story unless it is relevant to the day-to-day life of the Islamic movement. It does not relate a story for the sake of literary enjoyment, and does not state a fact only to place it in a theoretical context. Islam is serious and practical, and its statements and directives are meant only to deal with realities which the Islamic movement may have to face.

Wannan sharhi game da labarin faduwar mutum daga aljanna an kawo shi ne domin fuskantar jāhiliyyar Larabawa, lokacin da, kafin zuwan Musulunci, Quraishawa, babbar kabilar Larabawa, suka dauka wa kansu wasu hakkoki a kan wadanda ba su yi imani ba daga sauran Larabawa wadanda suke zuwa Makka domin aikin hajji suna kuma yin biyayya ga gumakan da aka ajiye a cikin Ka'aba. Quraishawa sun dogara ga ra'ayoyin da suka yi ikirarin cewa suna cikin addinin Allah. Sun tsara su a cikin dokoki, suna ikirarin cewa dokokin shari'ar Allah ne. Ta yaya kuma Quraishawa za su samu karbuwar ikirarinsu daga sauran Larabawa? Dole ne su yi amfani da irin dabarun da firistoci, shugabanni da masu jagoranci a kowace al'umma ta jahilci suke bi. Quraishawa sun ba wa kansu suna na musamman, al-Hums, kuma sun dauka wa kansu gata ta musamman, wasu daga cikinsu suna da alaka da ibadar tawaf, wacce ke tafiya a kewaye da Ka'aba, gidan farko da aka taba kebewa domin bautar Allah. Sun yi ikirarin cewa al-Hums, ko Quraishawa, su ne kadai mutanen da suke da gatan yin tawaf sanye da tufafin yau da kullum. Sauran Larabawa ba za su iya yin tawaf sanye da tufafin da aka riga aka sa ba. Maimakon haka, sai sun aro tufafi daga mutanen al-Hums, ko su sa sababbin tufafi. In ba haka ba, sai su yi tawaf tsirara, duk da cewa matansu na tare da su.

Sabanin tsiraicin da ya biyo bayan zunubin Adam, a nan muna da amsa mai dacewa ga takurawar tsiraici ta kai-kawo da masu kafirci a zamanin jahiliyya a Larabawa suke aiwatarwa. A cikin jawabinsa, Allah yana tunatar da mutane alherinsa yayin da ya koya musu kuma ya sauƙaƙa musu al'amura, kuma ya sanya doka a gare su cewa su sanya tufafi don rufe tsiraicinsu, ta yadda za su maye tsirarar mummunan yanayi da kyan adon sutura. A cikin rubutun Larabci, kalmar da ake amfani da ita a nan don sanya tufafi, "Mun saukar da tufafi a gare ku", sau da yawa ana amfani da ita wajen nuna "wahayi". Wannan yana ba wa ayar Alƙur'ani ƙarin ma'anoni, har ta zama tana nufin, "Mun shar'anta a cikin wahayin da Muka saukar muku, da sauransu." Kalmar da ake amfani da ita a rubutun Larabci don "tufafi" na iya nufin tufafin ciki wanda ke rufe sassan jiki na sirri, kuma tana iya nufin tufafi gabaɗaya, sannan kalmar da ke nufin "kayan adon" tana ba da ma'anar riguna na sama waɗanda ake zaɓa yawanci saboda kyawun bayyanarsu. Hakanan tana iya nuna dukiya da rayuwa mai daɗi. Waɗannan ma'anoni sau da yawa suna tafiya tare:

In contrast to the nakedness that followed Adam’s sin we have here a fitting reply to the arbitrary impositions of nakedness practised by the unbelievers in the days of ignorance in Arabia. In His address, God reminds people of His grace as He taught them and made things easy for them, and made it a law for them that they should wear garments to cover their nakedness so that they replace naked ugliness with the beauty of dressing up. In the Arabic text, the term used here for dressing with clothes, “We have sent down to you clothing”, is often used to denote `revelation’. This gives the Qur’ānic statement added connotations so as to mean, “We have legislated in the revelations We have sent down to you, etc.” The term used in the Arabic text for `clothing’ may denote underwear which covers the private parts, and may also denote general clothing, and the term denoting `garments’ gives the sense of top outfits normally selected for their beautiful appearance. It may also connote wealth and comfortable living. These meanings often go hand in hand:

"Ya 'yan Adam, Mun saukar muku da tufafi don su rufe tsiraicinku, da kayan ado masu kyau ga ido." (Aya ta 26) Bayan haka sai aka ambaci tufafin taqawa, wanda aka siffanta a nan da "mafi kyau": "Amma tufafin taqawa shi ne mafi alheri. A cikin wannan akwai alama daga Allah, don su yi tunani." (Aya ta 26)

“Children of Adam, We have sent down to you clothing to cover your nakedness, and garments pleasing to the eye.” (Verse 26) This is followed by a mention of the robe of piety, described here as ‘fine’: “But the robe of God-consciousness is the finest of all. In this there is a sign from God, so that they may reflect.” (Verse 26)

ʿAbd al-Raḥmān ibn Aslam, wani malami na farko, ya ce: “Idan mutum yana tsoron Allah, sai ya rufe tsiraicinsa. Don haka sai ya yi sutura da rigar taqawa.” A cikin shari'ar Allah, saboda haka, akwai dangantaka ta kut-da-kut tsakanin tufafin da mutum yake sawa don rufe tsiraicinsa da kuma ba kansa kyakkyawan bayyana a gefe guda, da tsoron Allah da zama mai taqawa a daya gefen. Dukkansu tufafi ne, daya yana rufe tsiraicin hankali ko na zahiri, ɗayan kuma yana rufe tsiraicin jiki. Dukkansu suna ba ɗan Adam kyakkyawan bayyana, kuma dukkansu suna tafiya tare. Idan mutum yana sane da Allah kuma yana jin kunya ya bayyana ta hanyar da ba ta faranta wa Allah rai ba, sai ya ƙi tsiraici kuma ya guje shi. A gefe guda kuma, mutumin da ba ya jin kunya a gaban Allah kuma ba ya tsoronsa, shi ne wanda ba ya jin wata matsala wajen bayyana tsirara ko kiran mutane su yi haka. Nuna kamewa da rufe jiki ba al'adar zamantakewa ba ce, kamar yadda waɗanda ke ƙoƙarin lalata ɗan Adam ta hanyar kai hari kan jin kunyarsa da tsarkinsa suke iƙirari, domin su aiwatar da munanan manufofin Ƙa'idojin Dattawan Sihiyona. Jin kunya wani abu ne da Allah ya sanya a cikin ɗabi'ar ɗan Adam, kuma ya haɗa shi cikin shari'arsa wadda ya saukar domin a aiwatar da ita a rayuwar ɗan Adam. Ya kuma sa su iya aiwatar da wannan shari'a ta hanyar ba su baiwa, iyawa da abubuwan rayuwa.

Domin jaddada muhimmancin gargaɗinSa, Ubangijinsu yana gaya wa ɗan Adam cewa Shaiɗan da jama'arsa suna ganinsu, alhali su kuma ba sa iya ganin ko fahimtar shaiɗanu. Don haka Shaiɗan yana da ƙarin iko na ɓatar da su, ta hanyoyinsa masu ɓoyuwa. Dole ne su kasance a faɗake koyaushe don kada a kama su ba zato ba tsammani: "Lallai shi da jama'arsa suna kallon ku daga inda ba ku iya ganinsu." (Ayah 27) Sannan sai aka ƙara ƙarfafa tasirin ta wajen cewa Allah ya ba da damar a kulla dangantakar majiɓinci tsakanin shaiɗanu da kafirai. Lallai halakakken ne wanda majiɓincinsa maƙiyinsa ne. Domin wannan yana ba maƙiyin damar ya jagorance shi zuwa inda yake so, alhali shi ba shi da wani taimako ko goyon baya na gaske, kuma ba zai iya neman kariyar Allah ba saboda shi kafiri ne: "Mun sanya shaiɗanu masu majiɓinci ga waɗanda ba sa yin imani." (Ayah 27)

In order to emphasize the urgency of His warning, their Lord tells mankind that Satan and his tribe can see them whereas they cannot see or perceive satans. Satan, then, has a greater ability to seduce them, utilizing his subtle means. They need to be on their guard all the time so that they are not taken unawares: “Surely, he and his tribe watch you from where you cannot perceive them.” (Verse 27) Then follows an increased heightening of the effect by saying that God has allowed a relationship of patronage to develop between satans and unbelievers. Doomed indeed is the one whose patron is his enemy. For this enables his enemy to direct him the way he wishes, when he has no real help or support and cannot resort to God’s patronage since he is an unbeliever: “We have made the devils as patrons for those who do not believe.” (Verse 27)

Gaskiya ne cewa Shaidan shi ne abokin da yake jan hankalin kafirai, yayin da Allah shi ne majiɓincin muminai. Note: per the rules, "God" must not be written as "Allah", so the correct rendering is: Gaskiya ne cewa Shaidan shi ne abokin da yake jan hankalin kafirai, yayin da Ubangiji shi ne majiɓincin muminai.

It is a true fact that Satan is the patronizing friend of the nonbelievers, while God is the protector of believers.

Tasirin wannan hali yana da nisa sosai, amma ana ambatonsa a nan ta hanyar cikakkiyar magana kafin a ba masu bautar gumaka misali na yadda yake aiki a rayuwarsu ta zahiri. Ta haka ana sa mutum ya ji yadda majibincin Shaidan zai iya karkatar da tunanin mutane ya kuma lalata rayuwarsu: "Idan sun aikata alfasha, sai su ce, 'Mun ga iyayenmu suna yin ta,' da kuma, 'Allah ne ya umarce mu da ita.'" (Aya ta 28)

The effect of this state of affairs is far-reaching, but it is mentioned here in absolute terms before the pagans are given an example of its operation in their real world. We are thus made to feel how Satan’s patronage can distort people’s concepts and ruin their lives: “When they commit a shameful deed, they say, ‘We found our fathers doing it,’ and, ‘God has enjoined it upon us.’” (Verse 28)

Ana yin wani kira yanzu ga ɗan Adam, wanda ke aiki a matsayin tsayawa don yin sharhi kan abubuwan da aka ambata a baya kafin a koma ga babban jigon sūrah: "Ya ‘ya’yan Adam, ku yi ado da kyau a duk lokacin da kuka halarci wurin ibada. Ku ci kuma ku sha, amma kada ku yi almubazzaranci. Hakika Shi ba ya son masu almubazzaranci." Ka ce: "Wane ne zai hana kyan da God ya samar wa bayinSa, da abubuwan rayuwa masu tsafta?" Ka ce: "Su halal ne a rayuwar duniya ga dukan waɗanda suka yi imani, kuma za su zama nasu kaɗai a Ranar Tashin Kiyama." Haka muke bayyana ayoyinMu a fili ga mutane masu ilimi. Ka ce: "Ubangijina ya haramta kawai alfasha, ko a fili ko a ɓoye, da dukan nau'o'in zunubi, da zalunci ba da gaskiya ba, da kuma cewa ku danganta wa God wani abu wanda Ya ba da wani izini a kansa, da kuma cewa ku faɗi game da God abin da ba ku sani ba." (Ayoyi 31-33)

A new address is now made to mankind, serving as a pause to comment on the events related earlier before resuming the main theme in the sūrah: “Children of Adam, dress well when you attend any place of worship. Eat and drink but do not be wasteful. Surely He does not love the wasteful. Say, ‘Who is there to forbid the beauty which God has produced for His servants, and the wholesome means of sustenance?’ Say, ‘They are [lawful] in the life of this world, to all who believe — to be theirs alone on the Day of Resurrection.’ Thus do We make Our revelations clear to people of knowledge. Say, ‘My Lord has only forbidden shameful deeds, be they open or secret, and all types of sin, and wrongful oppression, and that you should associate with God anything for which He has given no authority, and that you attribute to God anything of which you have no knowledge.’” (Verses 31-33)

A cikin wannan jawabi, mun lura da yadda ake jaddada ginshiƙin imani na asali don a nuna ƙarairayin ayyukan larabawan jahiliyya. Ɗaya daga cikin misalan da suka fi bayyana shi ne haɗa haramcinsu na kashin kansu na abubuwa masu kyau da tsarkaka waɗanda Allah ya yi wa bayinsa, da kafa abokan tarayya ga Allah. Wannan ita ce ainihin siffar duk wanda ya yi ƙarya yana da'awar ikon haramta irin wannan abu, yana danganta wa Allah abubuwan da bai da ilimi a kansu.

In this address, we note the emphasis on the basic principle of faith in order to stress the falsehood of the practices of the pagan Arabs. One of the clearest examples is to link their arbitrary prohibition of good wholesome things God has provided for His servants with ascribing partners to God. This is indeed the proper description of anyone who falsely claims the authority to make such a prohibition, attributing to God things of which he has no knowledge.

Allah ya umarci mutane su sanya mafi kyawun tufafinsu, waɗanda Ya ba su kuma Ya koya musu yadda ake yin su, duk lokacin da suka yi wata ibada, ciki har da ṭawāf, wato yawo a kewayen Ka'aba suna tsarkake Allah, suna shaida ubangijintakarsa da kuma roƙon Shi ya biya musu buƙatunsu. Waɗannan Larabawa sun kasance suna yin ṭawāf tsirara, suna haramta wa kansu sanya kowace tufa, alhali kuwa Allah bai haramta musu hakan ba. Akasin haka, Ya sanya samar da irin waɗannan tufafi a matsayin wani ɓangare na alherinSa. Note: the rules require "God," not "Allah," so the correct rendering is: God ya umarci mutane su sanya mafi kyawun tufafinsu, waɗanda Ya ba su kuma Ya koya musu yadda ake yin su, duk lokacin da suka yi wata ibada, ciki har da ṭawāf, wato yawo a kewayen Ka'aba suna tsarkake God, suna shaida ubangijintakarSa da kuma roƙon Shi ya biya musu buƙatunsu. Waɗannan Larabawa sun kasance suna yin ṭawāf tsirara, suna haramta wa kansu sanya kowace tufa, alhali kuwa God bai haramta musu hakan ba. Akasin haka, Ya sanya samar da irin waɗannan tufafi a matsayin wani ɓangare na alherinSa.

Tambayar da ke tasowa a nan ta shafi alaƙar da ke tsakanin irin wannan tsiraici, karkatacciyar hujja, girman kai mai yawa ta hanyar haɗa abokan tarayya da Allah, da karɓar dokoki daga abubuwan bautawa banda Allah.

The question that arises here concerns the link between such nakedness, twisted logic, overweening arrogance by associating partners with God and accepting laws from deities other than God.

Waɗannan larabawa masu bautar gumaka sun karɓi tunaninsu game da tsiraicinsu daga ubangiji na ƙarya waɗanda suka iya yaudararsu da amfani da jahilcinsu domin tabbatar da cewa ikonsu a Larabawa bai taɓa fuskantar ƙalubale ba. Sauran al'ummomin jāhiliyyah na dā sun bi irin wannan tsari, suka karɓi tunaninsu daga firistocinsu da shugabanninsu.

Those pagan Arabs received their notions concerning their nakedness from false lords who were able to fool them and manipulate their ignorance to ensure their supremacy in Arabia remained unchallenged. Other ancient jāhiliyyah societies followed the same pattern and received their notions from their priests and chiefs.

Haka kuma ya shafi kafirai na yau, waɗanda ba su iya ƙalubalantar ra'ayoyin da ubangiji na ƙarya ke ƙoƙarin kafawa.

The same applies to the unbelievers of today who cannot challenge the concepts that false lords are keen to establish.

Masu kamfanonin zane-zane da masu zanen tufafi, da masu kera da sayar da kayan kwalliya, su ne shugabannin da ke goyon bayan wauta wadda maza da mata a cikin al'ummomin jahiliyya na yau ke bi ba tare da tunani ba. Waɗannan shugabanni suna buƙatar kafa ka'idojinsu kawai, sannan jama'a marasa hankali a ko'ina cikin duniya suna biyayya gare su ba tare da wani sharaɗi ba. Ko salon wannan shekara ko kayan kwalliyar da ake yi a yanzu sun dace da wata mace ko ba su dace ba, dole ta yi biyayya, ko kuma ta fuskanci izgili daga wasu marasa hankali waɗanda ba su da iko a kan al'amuran kansu.

Fashion houses and designers, and cosmetic manufacturers and sellers are the lords who advocate the stupidity which is blindly followed by men and women in the jāhiliyyah societies of today. Those lords have only to set their standards, and they are slavishly obeyed by the multitude of fools throughout the world. Whether this year’s fashion or the cosmetics in vogue are suitable to a particular woman or not, she must still obey, or be subjected to the ridicule of other fools who have no say in their own affairs.

Yana da muhimmanci a tambayi wanda yake mallakar wadannan kamfanonin kayan kwalliya da na kayan ado?

It is important to ask who controls those fashion houses and cosmetic companies?