Wannan sūrah gajera ce, amma tana taɓa abubuwa masu yawa waɗanda suke da muhimmanci ƙwarai ga rayuwar ɗan Adam. Salon ta yana da alamomi masu ƙarfi da ma'ana mai zurfi. Abubuwan irin wannan da yawa ba za a iya haɗa su cikin takaitaccen rubutu ba face irin na Alƙur'ani, wanda yana da ikon taɓa daidai igiyoyin zuciya da bugu masu sauri da shiga zurfi.

This short sūrah touches on a great many facts which are of central importance to human life. Its style is characterized by powerful allusions. Numerous facts of this nature are not easily combined in any form of concise writing except that of the Qur’ān, with its unique ability to hit the right chords with such swift and penetrating strokes.

Sūrah ta fara da rantsuwa mai ƙarfi wadda ke tabbatar da wata gaskiya ta asali game da rayuwar ɗan adam: "Ina rantsuwa da wannan gari, garin da kai mazaunin sa ne, da mahaifi da zuriya: hakika Mun halicci mutum cikin wahala." (Ayoyi 1-4) Garin shi ne Makkah, wanda ke ɗauke da Ka'aba, gidan Allah mai tsarki wanda shi ne masallaci na farko da aka gina a wannan duniya, a matsayin wurin zaman lafiya inda mutane kan ajiye makamansu su manta da gardamarsu. Suna haduwa a can cikin lumana; kowane mutum yana da tsarki ga kowa. Ko tsirrai, da tsuntsaye, da dukkan halittun da suke cikin wannan gari suna jin cikakken tsaro. Gida ne da Ibrahim, mahaifin Isma'il, wanda shi ne kakan dukkan Larabawa da Musulmi, ya gina shi.

The sūrah opens with an emphatic oath asserting an inherent fact of human life: “I swear by this city, this city in which you are a dweller, by parent and offspring: indeed, We have created man in affliction.” (Verses 1-4) The city is Makkah, which houses the Ka`bah, the sacred house of God that was the first temple ever to be erected on this earth as a place of peace where people put down their weapons and forget their quarrels. They meet there in peace; each is sacred to all. Even the plants, the birds and all creatures that happen to be in this city enjoy full and complete security. It is the House built by Abraham, the father of Ishmael, who is the grandfather of all Arabs and Muslims.

Sannan Allah ya girmama Annabinsa, Muhammadu ﷺ, ta hanyar ambaton shi da zamansa a Makka, al'amarin da ke ƙara daraja da alfarmar birnin, da martabarsa da ɗaukakarsa. Wannan magana tana da muhimmanci sosai a wannan mahallin; domin kafirai suna take alfarmar Ɗakin Ka'aba ta hanyar cutar da Annabi ﷺ da Musulmi a cikinsa. Amma Ɗakin yana da tsarki, kuma zaman Annabi ﷺ a kusa da shi yana ƙara masa tsarki.

God then honours His Prophet, Muĥammad, by mentioning him and his residence in Makkah, a fact which adds to the sanctity of the city, its honour and glory. This is a point of great significance in this context; for the unbelievers were violating the sanctity of the House by harassing the Prophet and the Muslims in it. But the House is sacred and the Prophet’s dwelling in its neighbourhood makes it even more so.

Rantsuwar Allah da wannan gari da kuma zaman Manzon Allah ﷺ a cikinsa, yana ƙara wa garin tsarki da daraja, saboda haka halin kafirai ya zama abin ƙyama da abin zargi sosai. Halinsu ya ƙara zama abin mamaki, la'akari da ikirarinsu na cewa su ne masu kula da Ka'aba, zuriyar Isma'il, kuma mabiyan Ibrahim.

God’s oath by this city and by the Prophet’s residence in it adds even more to its sacredness and glory, which consequently makes the unbelievers’ attitude grossly impertinent and objectionable. Their attitude becomes even more singular, considering their claims to be the custodians of the House, Ishmael’s descendants and Abraham’s followers.

Bayan kafa wannan gaskiya game da yanayin ɗan Adam da rayuwar ɗan Adam, sūrah ta ci gaba da tattaunawa game da wasu daga cikin da'awar da mutum yake yi da kuma wasu daga cikin ra'ayoyin da ke ɓoye a bayan halayensa. "Shin yana tunanin babu wanda yake da iko a kansa? Yana cewa: 'Na kashe dukiya mai yawa.' Shin yana tunanin babu wanda yake ganinsa?" (Ayoyi 5-7)

Having established this fact concerning human nature and human life, the sūrah goes on to discuss some of the claims that man makes and some of the concepts underlying his behaviour. “Does he think that no one has power over him? He says: ‘I have spent abundant wealth.’ Does he think that none observes him?” (Verses 5-7)

Wannan halitta, mutum, wadda wahala da gwagwarmaya ba su taɓa ƙarewa ba, takan manta da ainihin yanayinta, kuma tana yin girman kai saboda abin da Allah ya ba ta na iko, ƙwarewa, sana'a da wadata har ta yi hali kamar ba ta da wani lissafi a kan abin da take aikatawa. Tana tsunduma cikin zalunci, azzalumci, cin zarafi da cin gajiyar wasu, tana neman tara dukiya mai yawa. Tana lalata kanta da wasu gaba ɗaya ba tare da la'akari da wani abu mai daraja ba. Irin wannan shi ne halin mutumin da zuciyarsa ta kwashe imani.

This creature, man, whose suffering and struggling never come to an end, forgets his real nature and becomes so conceited with what God has given him of power, ability, skill and prosperity that he behaves as if he is not accountable for what he does. He indulges in oppression, tyranny, victimization and exploitation, trying to acquire enormous wealth. He corrupts himself and others in total disregard of anything of value. Such is the character of a man whose heart is stripped of faith.

Idan aka kira shi ya ciyar a hanyoyin alheri, sai ya ce, "Na riga na kashe dukiya mai yawa," kuma an ba shi fiye da isa. "Shin yana tsammanin babu wanda ke ganinsa?" (Aya ta 7)

When he is called upon to spend for good causes, he says, “I have spent abundant wealth,” and given more than enough. “Does he think that none observes him?” (Verse 7)

Shin ya manta cewa Allah yana sa ido a kansa? Yana ganin abin da ya kashe da kuma dalilan da ya kashe shi. Amma mutum har yanzu yana yin watsi da wannan, yana tunanin cewa Allah ba ya sane da abin da ya aikata ba.

Has he forgotten that God is watching over him? He sees what he has spent and for what purposes. But man still ignores this, thinking that God is unaware of what he has done.

Saboda girman kan mutum, wanda ke sa shi yi tunanin cewa ba a iya cin nasararsa, da kuma saboda ƙarancin hannunsa da kuma ikirarinsa na cewa ya kashe dukiya mai yawa, Alƙur'ani ya sa a gabansa ni'imomin da Allah ya ba shi, waɗanda suke bayyana a cikin ƙwarewarsa ta asali, duk da cewa ya raina su: "Ashe ba Mu ba shi idanu biyu ba, da harshe da lebe biyu, kuma Muka nuna masa hanyoyi biyu?" (Ayoyi 8-10)

Waɗannan su ne alherai da aka baiwa mutum don su taimaka masa ya bi shiriya madaidaiciya: idanunsa, waɗanda yake ganin hujjojin ikon Allah da alamomin da ke cikin sararin halitta, waɗanda ya kamata su sa shi ya karɓi imani; da harshensa da lebbansa, waɗanda su ne hanyar magana da bayyana ra'ayi. Kalma ɗaya wani lokaci takan yi aikin takobi ko bindiga, kuma tana iya zama mafi tasiri fiye da ɗayansu. Haka kuma tana iya jefa mutum cikin wutar Jahannama. Mu'ādh ɗan Jabal ya ce: "Ina tare da Manzon Allah ﷺ a wata tafiya. Wata rana ina tafiya kusa da shi, sai na ce: 'Manzon Allah! Ka nuna mini abin da zan aikata wanda zai kai ni Aljanna, ya kuma nisanta ni daga Jahannama.' Ya ce: 'Lallai ka tambayi abu mai girma, duk da haka yana da sauƙin samuwa ga wanda Allah ya sauƙaƙa masa shi. Ka bauta wa Allah shi kaɗai, kada ka sanya masa abokin tarayya, ka yi salloli akai-akai, ka biya zakkar dukiyarka (watau abin da ya wajaba a bai wa talakawa daga dukiyarka), ka yi azumin watan Ramadan, kuma ka yi aikin Hajji.' Sannan Manzon Allah ﷺ ya ce: 'Shin, ba zan nuna maka ƙofofin alheri ba?' Na ce: 'Eh, Manzon Allah, don Allah ka nuna mini.' Ya ce: 'Azumi garkuwa ne da hanyar kiyaye kai; sadaka kuma tana shafe kurakuranka kamar yadda ruwa yake kashe wuta mai ci; sallar da kake yi a cikin tsakiyar dare alama ce ta takawa.' Sannan ya karanta ayar: {Waɗanda ke barin gadajensu suna kiran Ubangijinsu cikin tsoro da fata, kuma suna ciyarwa daga abin da Muka ba su. Babu wani rai da ya san abin da aka ɓoye musu na farin ciki a matsayin sakamakon abin da suka yi.} (32: 16-17) Sannan Manzon Allah ﷺ ya ƙara da cewa: 'Shin, ba zan gaya maka ainihin al'amarin ba, ginshiƙinsa, da matsayinsa mafi girma?' Na ce: 'Eh, Manzon Allah, don Allah ka gaya mini.' Ya ce: 'Zuciya ita ce Musulunci, watau...'

These are the favours bestowed on man to help him follow right guidance: his eyes with which he recognizes the evidence of God’s might and the signs throughout the universe which should prompt him to adopt the faith, and his tongue and lips which are his means of speech and expression. One word sometimes does the job of a sword or a shotgun and can be even more effective than either. It may, on the other hand, plunge a man into the fire of hell. Mu ‘ādh ibn Jabal said: “I was with the Prophet on a journey. One day I was walking beside him when I said, ‘Messenger of God! Point out to me something I may do to take me to paradise and keep me away from hell.’ He said, ‘You have indeed asked about something great, yet it is quite attainable by those for whom God has made it easy. Worship God alone, assigning to Him no partner, offer your prayers regularly, pay out your zakāt [i.e. what is due to the poor of one’s money], fast in the month of Ramadān and offer the pilgrimage.’ The Prophet then said, ‘Shall I point out to you the gates of goodness?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘Fasting is a safeguard and a means of protecting yourself; charity erases your errors just as water extinguishes a burning fire; and your praying in the late hours of the night is the sign of piety.’ He then recited the verse, “[those] who forsake their beds as they call on their Lord in fear and in hope; and who give in charity of what We have bestowed on them. No soul knows what bliss and comfort is in store for these as reward for their labours.” (32: 16-17) The Prophet then added: ‘Shall I tell you what the heart of the matter is, its backbone and its highest grade?’ I said, ‘Yes, Messenger of God, please do.’ He said, ‘The heart is Islam, i.e.

Wannan sūrah an saukar da ita a Makkah lokacin da Musulunci ke kewaye da abokan gaba masu ƙarfi, kuma daular da za ta aiwatar da dokokinsa ba ta wanzu ba. Bautar bayi ta yaɗu sosai a Larabawa da ma duniya baki ɗaya. Yadda ake yi wa bayi azaba mai tsanani ne. Lokacin da wasu daga cikin bayin, ko tsoffin bayi, kamar `Ammār ibn Yāsir da iyalinsa, da Bilāl ibn Rabah, da wasu, suka karɓi Musulunci, halin da suke ciki ya ƙara tsananta, kuma masu bautar da su marasa tausayi suka ɗora musu azaba wadda ba za a iya jurewa ba. Ya bayyana a fili cewa hanya ɗaya tilo ta ceto su ita ce sayen su daga hannun masu bautar da su. Abū Bakr, sahabin Annabi ﷺ, shi ne, kamar yadda ya saba, na farko da ya tashi wajen wannan aiki, tare da duk jarumtaka da karimcin da ake buƙata.

This sūrah sas revealed in Iakkah when IslaM was surrounded powerful enemies and the state that would implement its laws s non-existent. Slavery was widespread in Arabia and the world large. The treatment meted out to slaves was brutal. When some the slaves or former slaves, like `Ammār ibn Yāsir and his family, Bilāl ibn Rabah, and others, accepted Islam their plight became worse, and their cruel masters subjected them to unbearable torture. then became clear that the only way to save them was to buy them from their masters. Abū Bakr, the Prophet’s Companion, was, as usual, the first to rise to the occasion, with all the boldness and gallantry it required.

Ibn Isĥāq ya ruwaito:

Ibn Isĥāq relates:

Bilāl, bawan Abū Bakr, mallakin wani mutum ne daga cikin kabilar Jumaĥ, domin an haife shi bawa. Duk da haka, shi Musulmi ne na gaskiya kuma zuciyarsa tsarkakakkiya ce. Umayyah ibn Khalaf, maigidan Jumaĥ, yakan fitar da Bilāl idan zafi ya yi tsanani sosai, ya umarce shi da ya kwanta a bayansa a kan yashi mai zafi na Makkah, sannan ya sa a ɗora masa babban dutse a kirji. Sa'an nan yakan ce wa Bilāl cewa ya zauna a haka har ya mutu, ko kuma ya janye daga Muhammadﷺ, ya karɓi al-Lat da al-'Uzzā a matsayin abubuwan bautawa, gumakan larabawan arna. Duk da irin wannan matsin lamba, Bilāl sai ya ce kawai, "Ɗaya, Ɗaya," yana nufin cewa akwai Allah ɗaya kaɗai.

Bilāl, Abū Bakr’s servant, was owned by some individual of the clan of Jumaĥ as he was born a slave. He was, however, a genuine Muslim and clean- hearted. Umayyah ibn Khalaf, the Jumaĥ master, used to take Bilāl out when it became unbearably hot and order him to be laid down on his back on the hot sand of Makkah and cause a massive rock to be placed on his chest. Then, he would say to Bilāl that he was to stay like that until he died or renounced Muĥammad and accepted as deities the idols called al-Lat and al-‘Uzzā, the goddesses of the pagan Arabs. Under all such pressure, Bilāl would simply say, ‘One, One,’ meaning that there is only one God.