Ta hanyar waɗanda ke watsa abu a ko'ina; Ta hanyar waɗanda ke ɗauke da nauyi mai yawa; Ta hanyar waɗanda ke tafiya cikin sauƙi da sassauci; Ta hanyar waɗanda ke raba abubuwa bisa umarni; Abin da ake yi muku alkawari gaskiya ne tabbatacce, lallai hukunci zai tabbata.

By those that scatter far and wide; By those that are heavily laden; By those that speed along with gentle ease; By those that distribute by command; That which you are promised is true indeed and for certain, judgement is bound to come, (Verses 1-6)

Surah ta fara ne da wani saurin bugu, tana amfani da kalmomi masu ma'ana biyu don nuna cewa tana magana kan wani babban al'amari wanda ya cancanci cikakken hankalinmu.

The surah begins with a quick beat, using ambiguous phrases to imply that it is talking about a serious matter that deserves our full attention.

Duk da haka, kalmomi huɗu marasa tabbataccen ma'ana da aka yi amfani da su a ayoyin farko guda huɗu - al-dhariyat, al-hamilat, al-jariyat da al-muqassimat - sun sa mutane suna yin tambayoyi, har ma a farkon zamanin Musulunci, yayin da suke neman ƙarin bayani. A wannan batu, Ibn Kathir ya ruwaito cewa:

Inevitably though, the four ambiguous words used in the first four verses - al-dhariyat, al-hamilat, al-jdriyat and al-muqassimat - have made people ask questions, even in the very early days of Islam, as they sought further explanation. In this respect, Ibn Kathlr reports:

Wata rana Ali yana kan mimbari a Kufa, sai ya ce: "Idan kuna da wata tambaya game da wani aya a cikin Alkur'ani ko wani hadisi na Annabi ﷺ, zan ba ku amsa." Sai Ibn al-Kawwa' ya tambaye shi ma'anar al-dhariyat, [wadanda ke watsawa], sai ya amsa: "iskoki."

‘All was on the pulpit in Kufah one day when he said: ‘If you have any query about a verse in the Qur’an or a hadith by the Prophet, I will give you an answer.’ Ibn al-Kawwa’ asked him the meaning of al-dhariyat, [those that scatter], and he answered, ‘the winds’.

Sai ya ce: "To, menene game da al-hdmilat [waɗanda ke ɗauke da nauyi mai yawa]?" (Ali ya amsa, "Gizagizai". Mutumin ya sake tambaya game da al-jariyat [waɗanda ke tafiya da sauri], amsar Ali kuma ita ce, "Jiragen ruwa". Mutumin ya tambaya:

Then he said: ‘What about al-hdmilat [those heavily laden]?’ (Ali answered, ‘the clouds’. The man then asked about al-jariyat [those that speed along], and ‘All’s answer was, ‘the ships’. The man asked:

"Me game da al-muqassimat [waɗanda ke rarrabawa]?" "Dukansu sun ce, 'Malaiku'?"

‘What about al-muqassimat [those that distribute]?’ ‘All said, ‘the angels’?

Haka ma ana iya cewa game da rantsuwa ta biyu: "Ina rantsuwa da sama mai hanyoyin taurari; lallai ku mutane kuna sabani a cikin maganarku. Wanda aka karkatar da shi, to, ana karkatar da shi daga gare shi (wanda ya juya baya)." (Suratu Az-Zariyat 7-9) Wannan rantsuwa ce da sama wadda aka gina da kyau, da hanyoyi da aka haɗa su sosai, kamar haɗin sarkar. Wannan na iya zama wata siffa da gajimare ke ɗauka yayin da suke taruwa a sama, suna kama da wani saman ruwa ko yashi a lokacin iska mai ƙarfi ko bayanta.

The same may be said about the second oath: “By the sky and its starry pathways you people are at variance in what you say abandoned by whoever wishes to turn away.” Weeses 7-9) This oath is by the sky that is perfectly built, with pathways that are carefully interconnected, like the links of a chain. This may be one form clouds take as they gather in the sky, looking like a watery or sandy surface during or after a windy period.

A wannan bayanin ma yana iya zama gaskiya game da tsarin dindindin na kewayen taurari da ke daidaita sosai kuma wataƙila suna da alaƙa da juna.

On the other hand, this description may be true of the permanent order of orbits that are perfectly coordinated and probably interconnected.

Wannan rantsuwa, ta sama mai tsari cikakke, tana tabbatar da cewa kafirai sun sabawa juna a abin da suke fadi da abin da suke yi imani da shi. Matsayinsu yana da rauni, ba shi da tushe ko harsashi. Mutane na iya barin imani a duk lokacin da suka so, ko su manne da shi idan sun ga dama. Babu wata yarjejeniya ta gaba daya ko hadin kai game da ingancinsa. Halin da suke ciki shi ne rudani da damuwa mara karewa. Haka karya take: tushe mai canzawa, da kuma rudani mara alama ko haske.

This oath, by the perfectly arranged sky, confirms that the unbelievers are at variance in what they say and believe. Their stand is shaky, lacking roots and foundations. People may abandon belief at will, or stick to it if they wish. There is no general agreement or coordination as to its validity. The situation is one of perpetual confusion and worry. Such is falsehood: shifting grounds and a maze without markings or light.

Yana koyaushe canzawa kamar yashin hamada, babu tushe mai ƙarfi, babu ma'auni mai daidaito. Idan mutane sun amince kan wani bangare na addini, ba da daɗewa ba sai su rabu su shiga cikin rikici. Ruɗanin nasu ya fi bayyana idan aka sanya shi a gaban sararin sama, wanda yake cikin tsari da haɗin kai cikakke.

It is always shifting like a desert sand, lacking firm basis and accurate measure. When people agree on some aspect of faith, they soon diverge and find themselves in dispute. Their confusion is seen even more clearly when it is shown against the background of the sky, which is perfectly ordered and coordinated.

Na gaba, an zana wani hoto mai bambanta da wannan. Yana nuna wata ƙungiya daban, waɗanda imaninsu ya tabbata, masu himma wajen aikata alheri ba tare da fariya ba, cikakkun masu farka da dare idan suka yi ibadar dare da son ransu.

Next, a contrasting image is drawn. This depicts a different group, reassured in their certainty, eager to do what is good without boasting about it, fully awake at night when they volunteer their night worship:

Masu tsoron Allah za su kasance cikin lambuna da maɓuɓɓuka. Za su karɓi abin da Ubangijinsu zai ba su da farin ciki, domin sun kasance masu himma wajen aikata alheri.

The God-fearing will be amid gardens and springs. They will happily receive what their Lord will grant them; for they were keen to do good.

Suna barci kaɗan da dare, kuma suna neman gafara a lokacin wayewar gari, kuma suna ba da cikakken rabo daga dukiyarsu ga wanda ya roƙa da wanda aka hana.

They would sleep but little at night, and would pray for forgiveness at the time of dawn, and would give a right fill share of their possessions to the one who asks [for help] and the one who is deprived. (Verses 15-19)

Wannan jama'a suna cikin faɗakarwa sosai, suna da hankali ga gaskiyar cewa Allah yana sa ido a kansu, saboda haka suna lura sosai da halayensu. Waɗannan za a sanya su "a cikin lambuna da maɓuɓɓuka. Za su karɓi abin da Ubangijinsu zai ba su da farin ciki." (Ayoyi 15-16) Allah yana ba su albarka mai yawa a matsayin lada saboda abin da suke yi a wannan rayuwarsu ta farko, suna bauta masa kamar suna ganinsa, kuma suna sane cewa shi yana ganin su: "gama suna da himma wajen aikata alheri." (Aya 16) Sha'awarsu ta yin fice an bayyana ta cikin wani kyakkyawan misali: "Suna barci kaɗan da dare, kuma suna neman gafara a lokacin asuba," (Ayoyi 17-18) Su ne waɗanda suke farke da dare lokacin da wasu ke barci sosai. Suna juyawa zuwa ga Ubangijinsu, suna roƙonsa ya gafarta musu zunubansu. Suna barci kaɗan a cikin dare, suna fifita yin magana da Ubangijinsu da jin daɗin kasancewa cikin kusanci da shi, lokacin da babu wanda ya san da wannan kusancin.

This group are fully alert, sensitive to the fact that God watches them and, therefore, they carefully watch their own behaviour. These will be placed “amid gardens and springs. They will happily receive what their Lord will grant them.” (Verses 15-16) God grants them blessings in abundance as a reward for what they do in this their first life, worshipping Him as if they see Him and realizing that He sees them: “for they were keen to do good.” (Verse 16) Their desire to excel is portrayed in a splendid image: “ They would sleep but little at night, and would pray for forgiveness at the time of dawn,” (Verses 17-18) They are the ones who stay up at night when others are fast asleep. They turn to their Lord, appealing to Him to forgive them their sins. They sleep but little during the night, preferring to address their Lord and enjoy the pleasure of being in close contact with Him, when no one else is aware of that contact.

Akwai alamomi a duniya ga waɗanda suke da ƙwaƙƙwaran imani, haka kuma a cikin kawunanku: shin ba ku gani ba? Kuma a sama akwai arzikinku da duk abin da ake alkawarta muku. Na rantse da Ubangijin sama da ƙasa, wannan gaskiya ce tabbatacciya, kamar yadda kuke da ikon magana.

On earth there are signs for those with sure faith, and in yourselves too: can you not see] And in the sky is your sustenance and all that you are promised. By the Lord of the heavens and the earth, all this is the very truth, just as true as you are endowed with speech.

Ayoyi (20-23)

(Verses 20-23)

Waɗannan ayoyi suna jawo hankalinmu zuwa ga alamu marasa adadi da ke shaida gaskiyar tauhidin Allah, a cikin duniya da kuma a cikin kawunanmu. Haka kuma suna shiryar da mu mu dubi sama domin neman arzikinmu, domin duk an ƙayyade shi.

These verses turn our attentions to the countless signs testifying to God’s oneness, both on earth and within ourselves. They also guide us to look to heaven for our means of sustenance, as it is all measured.

Sun kammala da rantsuwa mai girma da Allah da kansa, Ubangijin sammai da ƙasa, suna tabbatar da cewa saƙon da aka ba su daga gare Shi gaskiya ne tabbatacciya.

They finish with a great oath by God Himself, the Lord of the heavens and earth, confirming that the message given to them from Him is absolutely true.

"A cikin duniya akwai alamomi ga masu tabbataccen imani, haka kuma a cikin kawunanku: ba ku gani ba?" (Aya ta 20-21) Duniyar da muke rayuwa a kanta babban baje-koli ne na alamomin Allah da abubuwan al'ajabi. Har yanzu, ɗan adam bai iya ganin sai kaɗan daga cikin waɗannan al'ajabi ba, duk da cewa kullum muna gano wani sabon abu mai ban mamaki. Haka nan, akwai wani baje-koli mai ban sha'awa irin wannan da ke faruwa a cikinmu, a cikin ruhin ɗan adam tare da asirai masu ban al'ajabi waɗanda suke madubin na sararin samaniya. Waɗannan ayoyi biyu gajeru suna nufin waɗannan manyan baje-kolin biyu, suna buɗe ƙofofinsu fadi ga duk wanda ya so duba da yin imani. Irin wannan mutum, saboda haka, zai cika rayuwarsa da jin daɗi da nishaɗi, darussa masu zurfi da arziƙin ilimi na gaskiya.

“ On earth there are signs for those with sure faith, and in yourselves too: can you not see?” (Verses 20-21) The earth on which we live is a great exhibition of Gods signs and marvels. Until now, mankind has only been able to see a little of these marvels, even though we discover each day something new and remarkable. Likewise, there is a similarly breathtaking exhibition that takes place within us, within the human soul with its marvellous secrets that mirror those of the universe. These two short verses refer to these two great exhibitions, opening their gates wide for anyone who wishes to look and have faith. Such a person will, as a result, fill his life with pleasure and enjoyment, profound lessons and a wealth of true knowledge.

Abin al'ajabi na biyu da ke tafiya a bayan ƙasa an ambace shi a ayar da ke biye:

The other wonder that walks on earth is mentioned in the next verse:

"Kuma a cikin kawukanku ma: shin ba ku gani ba?" (Aya ta 21) Lalle mutum shi ne abin al'ajabi mafi girma, ko mu'ujiza mafi girma a bayan ƙasa, duk da cewa sau da yawa yana yin sakaci game da matsayinsa na gaskiya da kuma abubuwan al'ajabi na ɓoye a cikin halittarsa. Shi babban abin al'ajabi ne a cikin siffarsa ta waje da ta ciki; jikinsa da ransa. Idan mutum ya fara tunani game da kansa, koyaushe zai sami wani babban abin al'ajabi da zai yi tunani a kai: yadda aka halicci gabobinsa, yadda suke a rarrabe a jikinsa, ayyukansu da yadda suke gudanar da waɗannan ayyuka; yadda ake narkar da abinci da kuma shanye shi; tsarin numfashi; zagayawar jini; tsarin jijiyoyi; gland-gland da abin da suke samarwa don tabbatar da girman jiki da kuma ci gaba da aikin jiki, da kuma cikakkiyar daidaito, jituwa da haɗin kai tsakanin dukkan waɗannan tsarin. Kowane fanni mai ban mamaki yana ƙunshe da abubuwan al'ajabi da yawa. Hakika, a cikin kowace gaba da kowane ɓangaren gaba akwai wani abin al'ajabi mai ban mamaki.

“And in yourselves too: can you not see?” (Verse 21) Man is indeed the greatest wonder, or miracle on earth, although he is often oblivious to his own real status and to the secret wonders in his own constitution. He is a great wonder in his outer and inner self; his body and soul. When man begins to think about himself, he always finds some great wonder to contemplate: the way his organs are made, their distribution in his body, their functions and the way they perform those functions; how food is digested and assimilated; the process of breathing; blood circulation; the neurological system; the glands and what they produce to ensure physical growth and keep the body functioning, as also the perfect coordination, harmony and cooperation between all these systems. Every wonderful aspect encompasses many other wonders. Indeed, in every organ and part of an organ there is an amazing wonder.

Sannan akwai asirai na ruhin mutum da iyawarsa da aka sani da kuma waɗanda ba a sani ba: yadda yake fahimta, yadda yake riƙe bayanai da yadda yake dawo da su. A ina ake adana bayanai da hotuna, kuma ta yaya? Ta yaya kuma a ina ake buga irin waɗannan hotuna, al'amura da wahayi, kuma ta yaya ake dawo da su? A cikin duk wannan, muna magana ne game da iyawar da muka sani. Abin da ba mu sani ba ya fi girma. Muna ganin wasu lokuta na haske daga cikin waɗannan a lokutan wahayi mai girma, wanda ke nuna abin da ke bayan iyawarmu ta yanzu.

Then there are the secrets of mans soul and its known and unknown abilities: how he understands, retains and retrieves information. Where are information and images stored and how? How and where are such images, scenes and visions printed, and how are they retrieved? In all this, we are speaking about abilities known to us. What is unknown is even greater. We see occasional glimpses of these during moments of great inspiration, pointing to what is beyond our current reach.

Bayan nune-nunen biyu na ƙasa da mutum, surar ta gabatar da nuni na uku daga duniyar sama, inda fahimtarmu ba ta isa ba. A can ne ake ƙayyade rabon arzikinmu da abincinmu: "Kuma a cikin sama akwai arzikinku da abin da ake alkawarinsa muku." (Aya ta 22)

After the two exhibitions of the earth and man, the surah presents a third from the world above, where our perceptions cannot reach. It is there that our shares of provisions and livelihood are determined: “And in the sky is your sustenance and all that you are promised.” (Verse 22)

Wannan wani abin ban mamaki ne na taɓawa. Hanyoyin rayuwa da arziƙi duka suna a duniya. Mutum yana aiki tuƙuru kuma yana tsammanin ya karɓi rabonsa sakamakon aikinsa. Sai dai Alƙur'ani yana karkatar da hankalin mutum zuwa sama, zuwa aljanna, zuwa ga Allah. A can ne ake ƙayyade rabe-raben arziƙi. Duniya kanta, da dukan hanyoyin arziƙinta, alamu ne ga waɗanda suke da yaƙinin imani, suna nuna wa Allah domin mu roƙe Shi falalarSa. Ta haka ne muke kuɓuta daga nauyin duniya, da ɗokin kai, da hanyoyin samun kuɗi nan take, don kada su zama shinge da ke hana mu duban sama zuwa ga Allah wanda ya halicci dukan irin waɗannan hanyoyi.

This is a remarkable touch. The means of livelihood and provisions are all on earth. Man works hard and expects to receive his share as a result of his work. The Qur’an, however, turns man’s attention to the sky, to heaven, to God. It is there that shares are determined. The earth itself, and all its means of provisions, are signs for those who have certainty of faith, pointing to God so that we ask Him for His bounty. Thus do we get rid of worldly burdens, personal greed and the immediate means of income so that these do not become a barrier preventing us from looking up to God who has created all such means.

Every believer understands this statement properly, realizing that it does not mean that one should abandon one's livelihood. He knows that God has assigned to man the task of building life on earth. He understands that it means that man must not make it the focus of his attention. He should work on earth whilst looking up to heaven. He should use the means of his livelihood, realizing that they are not what brings him his provisions. These provisions are assigned to him in heaven, and what God has promised is certain to be fulfilled. Thus his heart breaks the shackles of the immediate concerns about his livelihood, finding in them signs pointing to their Creator. Man thus revives his bond with heaven while standing firmly on the earth. This is what God wants for man, whom He created from clay, then breathed in him of His own spirit, to make him nobler than most of His creation. Faith is the means that puts man in the best situation, because it returns him to that state of pure nature God gave him, before it was affected by deviation and corruption.

Ɗaɗɗawa mun duba sashe na farko na sūrah. Sashe na biyu ya ƙunshi taƙaitattun ambato game da labarun Ibrahim, Lūɗu, Mūsa, mutanen Annabi Hūdu na ‘Ād, mutanen Annabi Sāliḥu na Thamūd, da mutanen Nūhu. Wannan sashe yana da dangantaka sosai da abin da ya gabace shi a cikin sūrah da kuma abin da ya biyo baya.

So far we have looked at the first part of the surah. The second part includes brief references to the stories of Abraham, Lot, Moses, the ‘Ad Prophet Hud’s people, the Thamud Prophet Salih’s people, and Noah’s people. This part closely relates to what preceded it in the surah and to what follows.

Shin, kun ji labarin baƙin Ibrahim masu daraja? Sun shiga wurinsa suka ce: "Salama." Ya amsa: "Salama," [sa'an nan ya ce a ransa] "Waɗannan baƙi ne da ba mu san su ba." Ya juya da sauri zuwa ga iyalinsa, ya kawo wani ɗan maraƙi mai kiba. Ya ajiye shi a gabansu, ya ce: "Ba za ku ci ba?" Sai ya fara jin tsoronsu, amma suka ce: "Kada ka ji tsoro." Suka yi masa bushara da [haihuwar] wani ɗa da za a ba shi ilimi. Sai matarsa ta zo tana kuka da ƙarfi, ta buga fuskarta, ta ce: "Ni tsohuwa marar haihuwa!" Suka amsa: "Haka za ta kasance. Haka Ubangijinki ya faɗa. Shi ne Mai hikima, Masani." Ibrahim ya ce: "Mene ne aikinku, ya ku manzanni?" Suka ce: "An aike mu zuwa ga mutane da suka ɓata a cikin zunubi, don mu saukar musu da duwatsun laka, waɗanda aka yi wa alama daga wurin Ubangijinka, ga masu wuce iyaka." "Mun fitar da duk muminai da suke a wurin; amma ba mu sami wani a wurin da ya miƙa kansa gare Mu ba, sai gida ɗaya. Mun bar wurin alama ga waɗanda suke tsoron azaba mai raɗaɗi." (Ayoyi 24-37)

Have you heard the story of Abrahams honoured guests? They went in to see him and bade him peace. He answered, ‘Peace,9 [and added to himself] ‘These are strangers.* He turned quickly to his household and brought out afat calf He placed it before them, saying: ‘Will you not eat!* He then became apprehensive of them, but they said: ‘Do not be afraid. ’ They gave him the good news of [the birth of] a son who would be endowed with knowledge. His wife then came in with a loud cry, struck her face, and said: ‘A barren old woman!* Replied they: ‘Thus will it be. This is what your Lord said. He is the Wise, the All-Knowing.* Said Abraham: ‘What is your errand, messengers!* They replied: ‘We have been sent to a people lost in sin, to bring down on them stones of clay, marked as from your Lord for those who transgressed all bounds. We brought out such believers as were there; but We did not find there any who had surrendered themselves to Us apart from a single house. We left there a sign for those who fear the grievous suffering. (Verses 24-37)

Waɗannan ayoyi suna magana ne a kan alama ko alamomi a tarihin saƙon Allah, kamar waɗancan alamomi a cikin duniya da cikin mutum waɗanda surar ta yi nuni zuwa gare su. Haka kuma suna nuni zuwa ga alƙawari ko alƙawura da ake cikawa, kamar alƙawuran da surar ta ambata a baya.

Wata alama kuma an ambata ta daga tarihin Musa. Ana yin takaitaccen ishara zuwa gare ta a cikin mahallin alamomi daga tarihin manzannin Allah.

Another sign is cited from the history of Moses. A brief reference to this is made within the context of the signs from the history of Gods messengers:

A cikin labarin Musa ma akwai alama: Mun aike shi zuwa ga Fir'auna da hujja bayyananniya; amma Fir'auna ya juya baya saboda girman mulkinsa, ya ce [game da Musa]: "Shi mai sihiri ne kawai, ko kuma mahaukaci." Muka kama shi da rundunarsa, muka jefa su duka cikin teku: shi ne wanda ya cancanci zargi.

In Moses, too, there is a sign: We sent him to Pharaoh with clear authority; but Pharaoh turned away in the pride of his power and said [ofMoses]: ‘He is but a sorcerer, or maybe a madman. ’ We seized him and his hosts, and cast them all into the sea: he was the one to blame. (Verses 38-40)

Hujjar da Allah ya bai wa Musa a bayyane ita ce hujja tasa mai ƙarfi da dalili marar iya ƙaryatawa, sai kuma yadda mutane ke tsoron kasancewarsa.

The clear authority God gave to Moses was his powerful argument and irrefutable proof, as well as that people were in awe of his presence.

Amma Fir'auna ya juya baya, yana alfahari da ikonsa, ya ki karɓar gaskiya bayyananniya da hujja mai yanke hukunci. Lokacin da Musa ya nuna masa alamomin mu'ujiza da Allah ya ba shi, sai Fir'auna ya ce Musa "mayen sihiri ne ko mahaukaci." Wannan ya tabbatar da cewa mu'ujizai ba za su shiryar da zuciyar da ba ta shirya yin imani ba. Ba za su iya yin shiru da muryar da take dage wajen maimaita ƙagaggun labarai ba.

Yet Pharaoh turned away, proud of his power, and rejected the clear truth and the decisive proof. When Moses showed him the miraculous signs God had given him, Pharaoh said that Moses was ‘a sorcerer or a madman . This confirms that miracles will not guide a heart that is not prepared to believe. They cannot silence a voice that insists on repeating fabrications.

Surah ba ta ba da cikakken bayani game da labarin Musa ba. Ta tafi kai tsaye zuwa ƙarshenta: "Muka kama shi da rundunarsa, muka jefa su duka cikin teku: shi ne wanda ya cancanci zargi" (Aya ta 40). Fir'auna ya cancanci zargi gabaki ɗaya saboda zaluncinsa da kuma ƙin saƙon Allah.

The surah does not give details of Moses’ story. It proceeds straight to its conclusion: “ We seized him and his hosts, and cast them all into the sea: he was the one to blame” (Verse 40) Pharaoh certainly deserved all blame because of his transgression and rejection of God’s message.

Mun gina sammai da iko; kuma Mun ba shi faɗi mai girma; kuma Mun shimfiɗa ƙasa: Mun yi shiryawa mai kyau! Dukkan abubuwa Mun halitta su biyu-biyu, don ku yi tunani. Saboda haka, ku gudu zuwa ga Allah! Ni, Allah ne ya aiko ni gare ku da gargaɗi bayyananne; kuma kada ku sanya abokin tarayya tare da Shi: Ni, Allah ne ya aiko ni gare ku da gargaɗi bayyananne! Note: the rules require "God" rather than "Allah" in the translated text, so the correct rendering is below. Mun gina sammai da iko; kuma Mun ba shi faɗi mai girma; kuma Mun shimfiɗa ƙasa: Mun yi shiryawa mai kyau! Dukkan abubuwa Mun halitta su biyu-biyu, don ku yi tunani. Saboda haka, ku gudu zuwa ga Ubangiji! Ni, Ubangiji ne ya aiko ni gare ku da gargaɗi bayyananne; kuma kada ku sanya abokin tarayya tare da Shi: Ni, Ubangiji ne ya aiko ni gare ku da gargaɗi bayyananne!

We built the skies with power; and We gave it a vast expanse; and We spread out the earth: how well have We prepared it! All things We have created in pairs, so that you may take thought. Flee, then, to God! I am sent by Him to give you clear warning; and do not associate partners with Him: I am sent by Him to give you clear warning! Verses 47-51)

Waɗannan ayoyi suna mayar da mu zuwa babban baje-kolin duniya da surar ta gabatar a farkonta, suna kuma ba mu wani hoto daban da Alƙur'ani ya sanya a gaban idanunmu da zukatanmu. An ƙara ambaton alamomin Allah, inda ake haɗa abin da labarin Nuhu da mutanensa ya nuna da abin da sammai, ƙasa da sauran halittu suka nuna. Wannan ya ƙare da kira ga mutane su gudu zuwa ga Ubangijinsu, su miƙa wuya gare Shi, kuma kada su haɗa Shi da wani abokin tarayya.

These verses take us back to the great universal exhibition the surah presented in its opening, providing here yet another image the Quran puts before our eyes and minds. Further references are added to Gods signs, linking that provided by Noah and his people with that of the heavens, the earth and other creatures. This culminates with a call to mankind to flee to their Lord, submitting themselves to Him and associating no partners with Him.

"Mun gina sammai da iko; kuma Mun ba shi faɗi mai girma?" (Aya ta 47) Iko shi ne abu mafi bayyana a cikin tsari mai ƙarfi, mai tsayuwa, kuma mai daidaituwa na sammai, ko da menene ma'anar kalmar: falaki na taurari da duniyoyi daban-daban, duk wani tarin taurari da muke kira galaxy a kullum wanda ya ƙunshi miliyoyin taurari, wani yanki na babban sararin da duniyoyi da taurari suke warwatse a cikinsa, ko wata ma'ana daga cikin ma'anoninsa da yawa. Faɗi wani abu ne da za a iya gane shi a fili. Waɗannan miliyoyin taurari manya-manya ba komai ba ne face ƙananan barbashi da ke iyo a cikin babban faɗin da shi ne sararin duniya.

“ We built the skies with power; and We gave it a vast expanse? (Verse 47) Power is the clearest element in the solid, firm and well-coordinated structure of the 1 skies, whatever we take the term to mean: the orbits of the different stars and planets, any of the star clusters we normally call a galaxy which includes many millions of stars, a stratum of the huge space in which planets and stars are scattered, or any other of its many meanings. Vastness is another clearly recognizable element. These millions of huge stars are no more than small particles floating in the great expanse that is the universe.

Bayanin ƙarshe a cikin surah ɗin ya yi bayani a kan ma'anar gudu zuwa ga Allah... (note: rule requires "God" not "Allah", so correct:) Bayanin ƙarshe a cikin surah ɗin ya bayyana ma'anar gudu zuwa ga Ubangiji da kuma kawar da dukkan nauyi da cikas, domin cika manufar da Ya halicci mutane saboda ita.

The last note in the surah explains the meaning of fleeing to God and shedding all burdens and encumbrances in order to fulfil the mission for which He created people:

Ban halicci aljannu da mutane ba sai domin su bauta mini. Ban nemi wani arziki daga gare su ba, kuma ban nemi su ciyar da ni ba. Lallai Allah shi ne mai azurta kowa, Mai ƙarfi, Mai ƙarfin iko. (Ayoyi 56-58)

I have not created the jinn and mankind to any end other than they may worship Me. No sustenance do I require of them, nor do I require that they should feed Me. God is indeed the Provider of all sustenance, the Lord of Power, the Ever Mighty. (Verses 56-58)

Wannan gajeriyar magana tana ƙunshe da ɗaya daga cikin manyan gaskiyoyi na duniya baki ɗaya.

This short statement embodies one of the greatest universal truths.

Hakika, domin fahimtar wannan gaskiya sosai, wajibi ne rayuwar ɗan Adam a duniya ta kasance a kan tafarki madaidaici. Wannan ya shafi rayuwar mutum ɗaya, al'umma, da dukkan ɗan Adam a tsawon tarihi daidai gwargwado. Fahimtar wannan gaskiya tana buɗe ƙofofin ra'ayoyi da ma'anoni da yawa. Abu na farko a cikin wannan gaskiya shi ne cewa akwai manufa bayyananniya ga wanzuwar mutane da aljanu a duniya. Wannan manufa tana bayyana ne a cikin wani aiki: duk wanda ya cika shi ya cimma manufar wanzuwarsa, kuma duk wanda ya yi sakaci da shi yana rayuwa ba tare da manufa ko makasudi ba. Wanda ya yi sakaci da shi, to, ya fita daga dokar da ta shafe shi lokacin da aka halicce shi, kuma ya ƙare cikin asara mai tsanani. Wannan aiki da ke ɗaure mutane da aljanu da dokar halitta ita ce ibada ko bautar Allah. Don haka, za a sami bawa mai bauta da Ubangiji wanda ake bautawa. Rayuwar ɗan Adam ta daidaita a kan wannan tushe.

Indeed, to fully understand this truth it is necessary for human life on earth to be set on the right track. This applies in equal measure to the life of the individual, the community and all humanity throughout history. Understanding this truth opens up a whole host of concepts and meanings. The first point in this truth is that there is a clear objective for the existence of humans and jinn on earth. This objective is represented in a task: whoever fulfils it achieves the objective of his existence, and whoever neglects it leads a life without purpose or objective. He who neglects it thus breaks away from the law that applied to him when he came into existence, and he ends in utter loss. This task which binds humans and jinn to the law of the universe is worship or servitude to God. Thus, there will be a servant who worships and a Lord who is worshipped. Mans life is thus set aright on this basis.