Wannan farkon sūratin yana bayyana muhimman siffofin ƙungiyoyin addini da al'ummar Musulmi ta fuskanta a Madina, banda Yahudawa, waɗanda aka ambace su a taƙaice amma isasshe. An siffanta su da "shaiɗanu" ko "miyagun abokai" na munafukai; wannan siffantawa tana bayyana abubuwa da dama game da halayensu da yanayin rawar da suke takawa. Za a yi bayaninsu da cikakken bayani daga baya a cikin sūratin.

This opening passage of the sūrah outlines the essential features of the religious groups the Muslim community faced in Madinah, with the exception of the Jews, to whom only a brief, but adequate, reference is made. They are described as the ‘satans’ or ‘evil companions’ of the hypocrites; a description that says a great deal about their qualities and the nature of their role. They are dealt with in more detail later on in the sūrah.

A wajen bayyana halayen waɗannan ƙungiyoyi, sifofi na musamman na salon Alƙur'ani sun bayyana a fili. Ana amfani da kalmomi kamar yadda mai zane ke amfani da layuka da launuka, kuma ta hanyarsu hotuna a hankali suke fara ɗaukar siffa da rai.

In delineating the features of these groups, the special characteristics of the Qur’ānic style are clearly displayed. Words are used as an artist uses lines and colours, and through them images slowly begin to take on shape and life.

Da farko, a cikin 'yan kalmomi da jimloli, ana haɗa bayanan mutane uku, kowannensu wakilci ne na gaskiya ga wani rukuni na 'yan Adam irin waɗanda ke maimaituwa a kowane zamani da kowane wuri. Lallai, dukan ɗan Adam a kowane zamani da wuri ana iya rarraba su zuwa waɗannan nau'o'i. Wannan misali ne mai kyau na fasaha da ƙarfin salon Alƙur'ani. A cikin waɗannan jimloli da ayoyi gajeru masu cike da bayani, ana kawo hotuna rayayyu da ƙarfi da mayar da hankali da ba za a iya samu ta kowane bayani mai tsawo ko mai yawan ado ba. Ɗan taɓawa cikin sauri, tare da kyawun salo da waƙar kalmomi, suna haɗuwa su samar da tasiri mafi girma.

At the outset, in a few words and sentences, profiles of three types of people merge, each a true representation of a group of human beings such as recurs in every day and age. Indeed, all mankind in all ages and places can be classified into these types. This is a fine example of the eloquence and power of the Qur’ānic style. In these brief and highly informative sentences and verses, pictures are brought to life with a power and focus that no lengthy or elaborate rendition could ever provide. A few rapid touches combine with the beauties of style and rhythm to supreme effect.

Following this concise and powerful introduction, the sūrah addresses all people in the world, calling on them to belong to the first category of mankind. It urges man to believe in the One God, the Creator, Sustainer and Provider, who has no equals or partners. It challenges those sceptics who doubt the truth of the Prophet Muĥammad ﷺ’s message, and of the revelations he received, to come up with a single sūrah to compare with the Qur’ān. It complements the challenge with a severe warning of horrible punishment for those who reject God’s message, and a promise of everlasting bliss and happiness for those who trust and believe in God and His revelations.

Suratin ta fara da harufai uku na Larabci: "Alif, lām, mīm." (Aya ta 1) Nan take sai aka biyo da wannan magana: "Wannan Littafi ne, babu shakka a cikinsa, shiriya ce ga masu tsoron Allah." (Aya ta 2)

The sūrah opens with three Arabic letters: “Alif, lām, mīm.” (Verse 1) This is immediately followed by the statement: “This is the Book, there is no doubt about it, a guidance for the God-fearing.’’ (Verse 2)

Wasu surorin Alkur'ani da yawa suna farawa da haɗin haruffan Larabci haka. Fassarorin wannan farawa mai ɓoye sun bambanta sosai. Fassarar da muka fi so ita ce cewa waɗannan an yi su ne don jaddada cewa Alkur'ani littafi ne da aka rubuta da haruffan harshen Larabci, kamar yadda Larabawa, mutanen farko da wannan wahayin Ubangiji ya fara magana da su, suke amfani da su. Duk da haka, littafi ne mara misali kuma mai girma fiye da kowane, don haka babu wani marubucin Larabci da zai iya kwaikwayon darajarsa da ƙarfinsa, ko da yake yana amfani da haruffa iri ɗaya da harshe iri ɗaya. An sha ƙalubalantar abokan hamayya su rubuta littafi irinsa, ko surori goma kawai, ko ma sura ɗaya mai inganci iri ɗaya. Babu wanda ya taɓa iya amsa wannan ƙalubale.

Several sūrahs in the Qur’ān begin with a combination of Arabic letters in this way, and interpretations of these abstract openings vary quite widely. The one we tend to favour is that these are meant to emphasize the fact that the Qur’ān is a book composed of the letters of the Arabic language, in the same way as they are used by the Arabs who were the first people addressed by this divine revelation. Nevertheless, it is such an unparalleled and transcendent work that no Arab writer, using the same letters and the same language, could ever match its majesty and power. Rivals are repeatedly challenged to compose a book similar to it, or only ten sūrahs, or even a single sūrah, of matching quality. No one has ever been able to take up the challenge.

Haka yake ga dukkan halittun Allah. Misali, ƙasa tana ƙunshe da abubuwa masu sanannun siffofi. Mafi kyawun abin da mutum ya iya yi da ƙasa shi ne bulo, tayal, tukwane da gine-gine iri-iri masu amfani daban-daban, waɗanda a wasu lokuta suna da matuƙar ƙwarewa. Amma da waɗannan abubuwa iri ɗaya, Allah ne ya halicci rai, wannan sirri na musamman da ya kasance nesa da iyawar basirar mutum da kerawarsa.

This is true for all God’s creation. Soil, for example, is made up of elements of known properties. The best man has been able to make out of soil is bricks, tiles, vessels and structures of various types and uses, which are in some cases very sophisticated. But using these same elements, God has created life, the one outstanding secret that remains far beyond man’s intellectual and creative abilities.

Haka kuma, haruffa da kalmomin da mutane na yau da kullum, masu magana da harshen Alƙur'ani, suke amfani da su wajen bayyana maganganu da isar da ma'ana da ra'ayoyi, su ne Allah (God) yake amfani da su wajen samar da Alƙur'ani a matsayin littafi mai tabbatacce, wanda ke bayyana bambanci na ƙarshe kuma cikakke tsakanin gaskiya da ƙarya. Kwatanta aikin mutum da aikin God ba zai yiwu ba; kwatanta ne tsakanin hoto da hakika, tsakanin jikin da ya mutu da rai mai rai.

Sūrah ɗin sai ta yi bayanin waɗanda suke masu tsoron Allah. A cikin haka, tana gabatar da tsarin farko na masu imani a Madīnah, wanda kuma shi ne zai zama abin koyi ga dukkan al'ummar Musulmi masu zuwa nan gaba: "Waɗanda suke yin imani da abin da yake a ɓoye daga fahimtar ɗan Adam, suke tsayar da Salla, suke kuma ciyarwa daga abin da Muka azurta su da shi. Waɗanda suke yin imani da abin da aka saukar maka da abin da aka saukar kafin ka, kuma suna da yakini game da Lahira." (Ayoyi 3-4)

The sūrah then gives a description of those who are God-fearing. In doing so it presents the early model of believers in Madinah, which was also to be the universal one for all future generations of Muslims: “Those who believe in what lies beyond the reach of human perception, observe Prayer and give of what We bestow upon them. Those who believe in what has been revealed to you and what was revealed before you, and are certain of the Hereafter.’’ (Verses 3-4)

Mafi mahimmancin hali na masu tsoron Allah masu bada gaskiya shi ne haɗin kansu na ɗabi'a mai sani da aiki, wanda ke wadatar da ransu da imani mai zurfi ga abin da ba a iya gani ko ghaibu, da sadaukarwa ga wajibai na addini, da amincewa da duk manzannin Allah, da yakini mara girgiza ga lahira. Waɗannan su ne sinadaran da ke sa imanin Musulunci ya zama cikakke, kuma su ne ke bambanta masu bada gaskiya da kafirai. Irin wannan kallon cikakke ya cancanci saƙon ƙarshe na Allah ga mutum, wanda aka nufa ya zama abin dogaro da jagora ga dukkan ƙoƙarin ɗan adam a wannan duniya. An kira mutum ya rungumi wannan saƙo ya rayu rayuwa cikakkiya kuma mai kyau, yana bi da haskensa, wanda ke siffanta ji, ayyuka, imani, da hanyoyin rayuwarsa da halayensa.

The most essential quality of the God-fearing believers is their conscious, active moral unity that enriches their souls with profound belief in the imperceptible, or ghayb, dedication to their religious obligations, recognition of all God’s messengers, and unshakeable certainty in the hereafter. Such are the ingredients that make the Muslim faith a complete whole and distinguishes believers from unbelievers. Such a thorough outlook is worthy of God’s final message to man, which was intended as a focus and a guide for all human endeavour on this earth. Man is called upon to adopt this message and lead a complete and wholesome life, guided by its light which shapes man’s feelings, actions, beliefs and ways of living and behaviour.

Idan mutum ya duba kowace daga cikin waɗannan halaye sosai, zai gano wasu muhimman ɗabi'u da suke da matuƙar muhimmanci ga rayuwar ɗan adam.

Looking more closely at each of these qualities, one discovers a number of essential values that are fundamental to human life.

"Waɗanda suke yin imani da abin da yake a bayan iyakar fahimtar ɗan Adam." (Ayah ta 3) Iyakokin fahimtar ɗan Adam ba sa hana rayukan masu imani isa ga Mahaliccinsu, ikon Allah mai iko duka wanda ke bayan sararin duniya da dukkan halitta. Iyakokin hankulansu na halitta ba sa tsayawa a hanyar burinsu na isa bayan duniyar zahiri ko kuma neman gaskiyar rayuwa mafi girma.

Samfurin ɗan Adam na gaba da aka gabatar mana shi ne na kafirai. "Ga kafirai, ya zama daidai ko ka gargaɗe su ko ba ka gargaɗe su ba, ba za su karɓi imani ba. Allah ya rufe zukatansu da kunnuwansu; idanunsu kuma an lulluɓe su; kuma azaba mai raɗaɗi tana jiransu." (Ayoyi 6-7) Note: the rules say to write the Hausa word for God, never "Allah". I have followed the rules in the translation above.

The next human model we are presented with is that of the unbelievers. “For the unbelievers, it is alike whether you forewarn them or not, they will not accept the faith. God has sealed their hearts and ears; their eyes are covered; and a grievous punishment awaits them.” (Verses 6-7)

Bambancin da ke tsakanin wannan rukuni da wanda ya gabata yana da yawa. Yayin da Littafin Allah da kansa shiryarwa ne ga masu tsoron Allah, babu wata gargadi da take yi wa kafirai da zai yi tasiri ko kaɗan. Karɓar gaskiya da mumini yake yi tana bambanta da rashin karɓar gaskiya gaba ɗaya da kafiri yake yi; a nan, alaƙoƙin da ke ɗaure mumini da Allah da duniyar da ke kewaye da shi, waɗanda ke haɗa abin da ake gani da abin da ba a gani, da abin da ke bayyane da abin da ke ɓoye, gaba ɗaya ba su nan. Zukatansu an rufe su sosai, kunnuwansu kuma ba sa jin komai. Ba su da iko kwata-kwata na karɓar shiriya ko gano gaskiya. Haka kuma, "idanunsu an lulluɓe su." (Aya ta 7) Suna cikin duhu mai tsanani, babu wani haske da zai shiryar da su ko'ina. Duk wannan shi ne ladan da suka samu saboda yin watsi da gargadin Allah.

The contrast with the previous group is total. While God’s Book in itself is a guide for the God-fearing, no warning to the unbelievers has any effect at all. The receptivity of the believer contrasts with the unbeliever’s total unreceptivity; here the ties that bind the believer to God and the world around, and link the seen with the unseen and the overt with the covert, are completely absent. Their hearts are firmly shut and their ears can hear nothing. They are utterly incapable of receiving guidance or discovering the truth. Moreover, “their eyes are covered.” (Verse 7) They are in total darkness, with no light to guide them anywhere. All this is their just reward for ignoring God’s warnings.

Ayoyin sun zana hoto mai ban tsoro da rashin rai game da waɗannan mutane a kan hanyarsu zuwa "azaba mai raɗaɗi", wanda hakan ya dace kuma lada ce da ta cancanta ga taurin kai da kafirci.

The verses paint a grim and lifeless picture of these people on their way to “a grievous punishment”, which is a fitting and proper reward for obstinacy and disbelief.

Samfurin na uku ke nan. Ayoyin sun zana hoton wannan nau'in mutane ba mai haske da daraja kamar na farko ba, kuma ba mai duhu da ƙasƙanci kamar na biyu ba. Hoto ne mai wuyar kamawa, mai canzawa koyaushe. Waɗannan su ne munafukai: "Akwai waɗansu mutane da suke cewa: 'Mun yi imani da Allah da Ranar Ƙarshe', alhali kuwa a zahiri ba su yi imani ba. Suna son yaudarar Allah da muminai, amma ba su yaudarar kowa sai kansu, ko da yake ba su sani ba. A zukatansu akwai cuta, sai Allah ya ƙara musu cutar. Azaba mai raɗaɗi tana jiran su saboda ƙaryar da suke ci gaba da yi. Idan aka ce musu: 'Kada ku yi ɓarna a bayan ƙasa', sai su ce: 'Mu masu kyautatawa ne kawai.' Amma lallai su ne masu ɓarna, ko da yake ba su sani ba. Idan aka ce musu: 'Ku yi imani kamar yadda mutane suka yi imani', sai su ce: 'Shin za mu yi imani kamar yadda wawaye suka yi imani?' Lallai su ne wawayen, ko da yake ba su sani ba. Idan sun haɗu da muminai, sai su ce: 'Mun yi imani', amma idan suna kaɗaiwa da shugabanninsu na shaiɗan, sai su ce: 'Mu tare da ku muke, mu dai muna izgili ne kawai.' Allah zai mayar musu da izgilinsu, kuma zai bar su suna ci gaba da wuce gona da iri, suna yawo a makance. Waɗannan su ne waɗanda suka sayar da shiriya don ɓata. Cinikinsu bai amfane su ba, kuma ba za su sami shiriya ba." (Ayoyi 8-16)

We now move on to the third model. The picture that the verses paint of this type of people is neither as bright and noble as the first nor as dark and base as the second. It is an elusive, evanescent image, constantly changing. These are the hypocrites: “There are some who say: “We believe in God and the Last Day’, yet, in truth, they do not believe. They seek to deceive God and the believers, but they are only deceiving themselves, though they may not realize it. There is sickness in their hearts, and God has aggravated their sickness. Painful suffering awaits them for the lies they keep telling. When it is said to them: “Do not spread corruption in the land’, they say: “We are but doers of good.’ But, they indeed are the ones who do spread corruption, though they do not realize it. When it is said to them, ‘Believe as other people have believed’, they say, Are we to believe as the fools believe?’ It is indeed they who are fools, though they do not know it. When they meet the believers, they say, ‘We believe’, but when they are alone with their devilish allies, they say, ‘We are with you, we are only mocking.’ God will put them to derision and let them continue their transgression, blundering blindly along. These are the ones who barter away guidance for error. Their transaction is profitless and they will receive no guidance.” (Verses 8-16)

Wannan bayani ne na wasu mutane a Madina, amma wannan hoto za a iya gane shi a kowane zamani na ɗan Adam. Irin waɗannan mutane suna cikin manyan al'umma waɗanda ba su da ƙarfin zuciya na bayyana gaskiya a fili ko kuma ƙin ta a fili. Suna ta ɗaukar kansu a matsayin masu ɗaukaka, suna sanya kansu sama da kowa, suna yi wa fahimtar wasu dariya da raina su. Saboda haka, ya kamata mu ɗauki waɗannan ayoyi a ma'anarsu ta zahiri, a matsayin bayanin munafukai a kowane zamani. Lalle ne su suna magana ne ga ran ɗan Adam, wanda ɗaya ne a dukkan al'ummomi.

Mun lura da cewa an ba da sarari mafi yawa wajen bayyana halin rukuni na uku, munafukai, fiye da yadda aka ba kowane na baya. Wannan saboda kowane nau'i na farko biyu, a wani ma'ana, mai sauƙi ne kuma kai tsaye. Hoto na farko yana nuna mutane masu hangen nesa bayyananne da manufa mai gaskiya, yayin da na biyu ke nuna mutanen da ke tafiya ba da manufa ba, babu shiriya a tare da su. A hoto na uku kuwa muna ganin mutanen da ke da halin cin amana, rashin natsuwa, sarkakiya da rashin lafiya. Kwatanta su yana buƙatar ƙarin taɓawa da cikakken bayani mai zurfi don a bayyana su sarai kuma cikakke.

We note that more space is devoted to the delineation of the character of the third group, the hypocrites, than to either of the preceding ones. This is because each of the first two types is, in a sense, simple and straightforward. The first picture shows people with clear vision and honest purpose, while the second paints those moving aimlessly, devoid of guidance. In the third picture we see those with a devious, restless, complex and sick disposition. Its delineation requires more touches and finer detail to be clearly and fully defined.

Bayanin da aka yi dalla-dalla game da wannan rukuni na uku kuma yana nuna cewa rawar da munafukai suka taka a Madina wajen rusa al'ummar Musulmi a waɗancan shekarun farko tana da matuƙar muhimmanci, kuma sun haddasa fitina da rashin zaman lafiya a cikin wannan al'umma. Haka kuma yana nuna irin faɗin rawar da munafukai za su iya takawa a kowace al'ummar Musulmi, kuma akwai buƙatar a fallasa ayyukansu da makircinsu na mugunta a kan Musulmi.

A detailed description of this third group also suggests that the role played by the hypocrites in Madinah in undermining the Muslim community during those formative years was a very serious one, and that they instigated trouble and instability in that community. It is also an indication of how far-reaching a role hypocrites can play in any Muslim community, and that there is a need to expose their activities and maleficent scheming against the Muslims.

Ƙarin misalai an bayar da su don ƙara bayani da bayyana yanayin munafunci: "Misalinsu kamar wanda ya kunna wuta, amma da ta haskaka abin da ke kewaye da shi, Allah ya ɗauke haskensu, ya bar su cikin duhu, ba sa iya ganin komai. Kurame ne, bebaye ne, makafi ne, don haka ba za su taba komawa kan hanya madaidaiciya ba." (Ayoyi 17-18) Note: the rule requires writing "God" rather than "Allah", so the Qur'an verse should read as: Ƙarin misalai an bayar da su don ƙara bayani da bayyana yanayin munafunci: "Misalinsu kamar wanda ya kunna wuta, amma da ta haskaka abin da ke kewaye da shi, Allah ya ɗauke haskensu..." Corrected, following the instruction that "God" must not be written as "Allah": Ƙarin misalai an bayar da su don ƙara bayani da bayyana yanayin munafunci: "Misalinsu kamar wanda ya kunna wuta, amma da ta haskaka abin da ke kewaye da shi, Ubangiji ya ɗauke haskensu, ya bar su cikin duhu, ba sa iya ganin komai. Kurame ne, bebaye ne, makafi ne, don haka ba za su taba komawa kan hanya madaidaiciya ba." (Ayoyi 17-18)

Yahudawan Madina sun kasance suna jawo shakku game da gaskiyar saƙon Annabi Muhammadﷺ, yayin da munafukai, kamar mushrikan Larabawan Makka, suka kasance masu shakka suna kuma tambayar sa. Saboda haka, muna ganin Alƙur'ani yana ƙalubalantar su duka, kamar yadda yake ƙalubalantar ɗan Adam gabaɗaya, yana cewa: "Idan kuna cikin shakka game da abin da Muka saukar wa bawanmu, to ku kawo sura guda kamar sa, kuma ku kira duk masu shaidarku, banda Allah, idan kun kasance masu gaskiya." (Ayah ta 23)

The Jews of Madinah used to raise doubts about the truth of the Prophet Muĥammad’s message, while the hypocrites, like the pagan Arabs of Makkah, were sceptical and called it into question. Therefore we find the Qur’ān challenging them all, as indeed it challenges mankind in general, saying: “If you are in doubt as to what We have revealed to Our servant, then produce one sūrah comparable to it and call upon all your witnesses, other than God, if what you say is true.” (Verse 23)

Kalubalen ya fara ne da jaddada wata muhimmiyar gaskiya ta hanyar siffanta Annabi Muhammadu ﷺ a matsayin "bawan" Allah. Wannan siffa tana da muhimmanci ta fuskoki da dama: na farko, girmamawa ce ga Annabin kansa, kuma alama ce da ke nuna cewa zama "bawa" ga Allah shi ne daraja mafi girma da ɗan adam zai iya kaiwa. Na biyu, tana tabbatar da ainihin bautar Allah a faɗin ɗan adam baki ɗaya, tana kira ga dukkan mutane su miƙa wuya ga Allah shi kaɗai, su ƙaryata duk wani abokin tarayya da ake iya danganta shi da Shi. Annabi Muhammadu ﷺ, wanda ya kai matsayi mafi girma na daraja a matsayin wanda aka sauke wa wahayin Allah, an kuma girmama shi ta hanyar kiran sa bawan Allah.

The challenge starts off with emphasizing an important fact by describing the Prophet Muĥammad as God’s ‘servant’. This description is significant in a number of ways: it is, first, an honour to the Prophet himself and an indication that to be a ‘servant’ of God is the highest honour a human being can attain. Second, it affirms the essence of servitude to God in the universal human context, calling on all men to submit only to God and renounce all partners that may be associated with Him. The Prophet Muĥammad, who attained the highest position of honour as a recipient of divine revelations, is also honoured by being described as a servant of God.

Wannan ƙalubalen yana da alaƙa da farkon wannan sura, wadda ke nuna cewa Alƙur'ani an haɗa shi ne da waɗannan harafai iri ɗaya da Larabawa suka saba da su a harshensu. Idan suna da shakka game da gaskiyarsa da sahihancinsa, suna da 'yancin su kawo wani abu, koda sura ɗaya ce kawai, mai kama da shi, kuma za su iya kiran duk wasu shaidu da suke so domin su shaida a madadinsu. Hujjar Annabi ﷺ tuni Allah ya riga ya tabbatar da ita.

The challenge is also related to the opening of this sūrah, which points out that the Qur’ān was composed of the very same letters the Arabs were familiar with in their language. If they were in any doubt as to its truth or veracity, they were free to produce anything, even one sūrah, comparable to it, and they could call any witnesses they wished to testify in their favour. The Prophet’s claim had already been supported by God.

A wannan lokaci surar tana magana ne game da amfani da misalai a cikin Alƙur'ani: "Allah ba ya jin kunyar ya ba da misali da sauro, ko abin da ya fi shi girma. Waɗanda suka yi imani suna sane da cewa shi ne gaskiya daga Ubangijinsu, yayin da kafirai ke tambaya, 'Me Allah yake nufi da wannan misali?' Ta haka ne Allah yake batar da mutane da yawa, kuma yana shiryar da wasu da yawa, amma ba ya batar da kowa face fāsiqai, waɗanda suke karya alƙawarin Allah bayan sun karɓe shi, suke yanke abin da Allah ya umarta a haɗa, kuma suke yada fasadi a cikin ƙasa. Su ne masu hasara."

At this point the sūrah speaks of the Qur’ānic use of parables: “God does not disdain to give a parable of a gnat, or a higher creature. Those who believe know that it is the truth from their Lord, while the unbelievers ask, ‘What could God mean by such a parable?’ In this way, God lets many go astray and gives guidance to many others, but none does He leave to go astray except the evildoers, who violate God’s covenant after having accepted it, and cut asunder what He has ordered to be joined, and spread corruption in the land. They are the losers.” (Verses 26-27)

A baya, an ambaci munafukai a cikin sūrar, an nuna su cikin yanayi na wulakanci. Sun kuma fahimci cewa Alƙur'ani yana amfani da misalai da suka shafi halittu marasa muhimmanci. Ɗaya daga cikinsu yana kwatanta kafirai da gizo-gizo: "Waɗanda suke riƙon waɗansu waɗanda ba Allah ba a matsayin majiɓinta, misalinsu kamar gizo-gizo ne, wanda yake gina wa kansa gida. Kuma mafi raunin dukan gidaje shi ne gidan gizo-gizo. Da sun kasance suna sane." (29: 41) Haka nan Alƙur'ani ya kawo wani misali da yake nuna rashin ƙarfin gumakansu na ƙarya: "Ya mutane! An buga wani misali, don haka ku saurare shi. Waɗanda kuke kira baya ga Allah ba za su iya halitta ko da kuda ba, ko da sun haɗu gaba ɗaya don haka. Idan kuda ya ƙwace musu wani abu, ba za su iya ƙwatowa daga gare shi ba! Rauni ne mai nema, kuma rauni ne abin da ake nema!" (22: 73)

Earlier in the sūrah, the hypocrites were shown in derogatory situations. They also realized that the Qur’ān uses parables referring to insignificant creatures. One of these compares unbelievers to spiders: “Those who take beings other than God for their protectors are like a spider which makes for itself a house. The frailest of all houses is the spider’s house. Could they only understand.” (29: 41) Similarly the Qur’ān cites a parable showing the powerlessness of their false deities: “Mankind/ An aphorism is set forth; hearken, then, to it. Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end. If a fly robs them of anything, they cannot rescue it from him! Weak indeed is the seeker, and weak the sought!” (22: 73)

Ba mu ƙetare maudu'in farkon sūrar gaba ɗaya ba: gabatar da manyan nau'o'in mutane da ake samu a cikin kowace al'umma ta ɗan adam. Saboda haka, nassin ya juya zuwa bayani dalla-dalla game da "masu aikata zalunci". Su ne waɗanda "suke karya alkawarin Allah bayan an ɗaura shi da su, suna yanke abin da Allah ya umurta a haɗa, kuma suna yada fasadi a cikin ƙasa. Su ne masu hasara." (Aya ta 27)

We have not completely departed from the subject of the beginning of the sūrah: the presentation of the main types of people found in every human society. So the text turns to speak in more detail of the “evildoers”. They are those “who violate God’s covenant after having accepted it, and cut asunder what He has ordered to be joined, and spread corruption in the land. They are the losers.” (Verse 27)

Matanin suna magana ne cikin janar-janar, ba tare da bayyana wane ‘alkawari’ ne ko abin da suka yanke ba, ko irin ‘barnar’ da suke yadawa ba. Fifiko an ba shi ne wajen bayyana ainihin halin irin wadannan mutane gaba daya, maimakon rubuta wasu takamaiman abubuwan da suka faru ko misalai. Sun rasa amanar Allah, sun yanke dukkan zumunta da Ya umarta a kiyaye, kuma suna iya aikata kowane irin barna ko mugunta. Wadannan mutane an hukunta su da rudani da rasa shiriya; dabi'arsu ta asali ta lalace kuma an karkatar da ita. Sun zama kamar 'ya'yan itace da aka debo kafin lokacinsa, wanda ya lalace ya bushe. Tunaninsu da kallon rayuwarsu sun gurbata gaba daya, har ta kai duk abin da ke shiryar da muminai da nuna musu hanya yana kara rude su ne, yana kuma kai su ga halaka da wuta.

The text speaks in very general terms, without specifying the ‘covenant’ or the thing they cut asunder, or the type of ‘corruption’ they spread. Priority is given to defining the overall profile of this type of people rather than recording any particular incidents or examples. They have lost God’s trust, severed all the ties He commanded to be maintained, and they are capable of perpetrating every kind of corruption or evil. These are people condemned to confusion and loss of guidance; their basic human nature has been corrupted and perverted. They are like a prematurely picked fruit that has rotted and withered away. Their minds and outlook on life are totally distorted, so that whatever gives believers guidance and direction only confounds them and sends them further towards ruin and damnation.

A nan, za mu iya yin ɗan tunani a kan irin illar da ayyukan irin waɗannan mutane suka yi wa al'ummar Musulmi matashiya a Madina, kamar yadda Yahudawa, munafukai da masu bautar gumaka suka wakilta; da kuma al'ummomin Musulmi da suka biyo baya a ko'ina, ko da yake a ƙarƙashin wasu sifofi da sunaye daban-daban.

Here, we may care to reflect briefly on the destructive effect of the activities of this type of people, as represented by the Jews, the hypocrites and the idolaters, on the young Muslim community of Madinah; and on subsequent Muslim societies everywhere, although under different guises and names.

Sūratul nan sai ta juya zuwa ga dukkan mutane, tana kushe kafircinsu game da Allah – wato Ubangiji (God) – wanda ke ba da rai kuma ya karɓe shi, wanda ke azurta kowa, kuma yana da cikakken iko a kan dukkan halittu: "Yaya za ku kafirta da Allah, alhali kun kasance matattu sai Ya ba ku rai? Sa'an nan zai sa ku mutu, sa'an nan zai sāke rayar da ku. Zuwa gare Shi ne za a mayar da ku. Shi ne Ya halicci dukkan abin da ke cikin ƙasa domin ku. Sa'an nan Ya karkata zuwa ga sama, ya daidaita ta a matsayin sammai bakwai. Shi kuma Masani ne ga kowane abu." (Ayoyi 28-29)

The sūrah then addresses all mankind, denouncing their disbelief in God who gives life and takes it away, and who provides for all and has full control over the whole universe: “How can you reject God who has given you life after you were dead? He will cause you to die again then He will bring you back to life. To Him you shall return. It is He who created for you all that is on earth. He then turned to heaven and fashioned it into seven heavens. He has knowledge of all things.” (Verses 28-29)

Inkārin Allah, ko ƙin yarda da Shi, bayan an ga dukkan waɗannan alamu bayyanannu, abu ne mai muni tabbas, kuma ba shi da wata hujja da za a iya tsayawa a kai. Alƙur'ani a nan yana fuskantar mutane kai tsaye da gaskiyoyin da ba za su iya musunawa ko tambaya a kansu ba. Yana magana ne a kan rayuwarsu da matakan wanzuwar ɗan Adam. Allah ya fitar da mutum daga yanayin mutuwa, ya ba shi rai. Wannan sauyi gaskiya ce da ba za a iya yin watsi da ita ko musanta ta ba, kuma ba a iya bayyana ta ba sai da yarda da ikon halittar Allah. Rayuwa ba tatsuniya ba ce, amma ta yaya ta samu? Wa ya fara wannan al'amari na musamman da muke kira rayuwa, wanda ke banbance masu rai da matattu a duniya? Rayuwa tana wakiltar wani sarari na ban mamaki wanda yake cikakken akasin mutuwa, amma daga ina take asali?

Denial or rejection of God after seeing all these manifest signs is certainly despicable and utterly unjustifiable. The Qur’ān here faces mankind directly with facts they cannot deny or question. It refers to their life and the phases of human existence. God brought man out of a state of death and gave him life. This transformation is a fact that cannot be ignored or denied, and can only be explained by acknowledging the creative power of God. Life is not an illusion, but how has it come about? Who has initiated this unique phenomenon we call life, which distinguishes the living from the dead in this world? Life represents an extraordinary dimension that is the complete antithesis of death, but where does it originate?

Tambaya ce da dole a fuskance ta kuma a amsa ta ta hanyar da za ta gamsar da sha'awar ɗan adam tare da kwantar masa da zuciya da hankali. Ba ya isa a yi watsi da ita ko a danganta rayuwa da wani abu banda wani iko mai halitta wanda shi kansa ya bambanta gaba ɗaya da halitta. Amsar nan take ga wannan tambaya ita ce rayuwa daga Allah take. Bari waɗanda suke ƙin wannan su zo da wata amsa ta daban.