Wannan farkon yana ba da cikakken bayani game da manyan jigogin wannan sura, wato saukar da Alkur'ani daga wajen Allah, da isar da saƙonsa zuwa ga dukan mutane, da cikakkiyar tabbatar da Allah ɗaya tilo wanda ba shi da abokin tarayya ko ɗa, da kuma ikonsa bisa dukan halitta wanda yake sarrafawa da hikimarsa. Duk da haka, duk wannan, kafirai suna ci gaba da haɗa abokan tarayya da shi, kuma masu ƙirƙira ƙarya suna dagewa cikin ƙaryarsu. Haka kuma, ana yin hujjoji marasa tushe da kalamai na girman kai.

This opening gives a clear indication of the main themes of the sūrah, namely the revelation of the Qur’ān by God, the addressing of its message to all mankind, God’s absolute oneness that admits no partner or offspring, and His sovereignty over the whole universe which He, in His wisdom, controls. Yet despite all this, the unbelievers continue to associate partners with Him and the fabricators persevere in their falsehood. Moreover, baseless arguments and arrogant statements are made.

"Mai albarka ne Wanda ya saukar da Ma'auni ga bawansa daga sama, domin ya zama gargaɗi ga dukan halittu." (Ayar 1) Kalmar Larabci, tabārak, wadda aka fassara anan da 'mai albarka', ta samo asali ne daga tushen kalma, barakah, wadda ke nufin albarka, amma tana ƙara ma'anar ƙaruwa da girma, don nuna ci gaba da ƙaruwar yabo da albarkar Allah. Ba a ambaci sunan God a cikin ayar ba. Maimakon haka, an yi amfani da sunan dangantaka, "Wanda ya saukar daga sama..."

“Blessed is He who from on high bestowed upon His servant the standard to discern the true from the false, so that it might be a warning to all the worlds.” (Verse 1) The Arabic word, tabārak, translated here as ‘blessed’ is a derivative of the root word, barakah, denoting blessing but adds a further dimension of increase and growth so as to signify the continuous increase of praise and God’s blessings. God is not mentioned in the verse by name. Rather, a relative noun is used, “He who from on high bestowed...

"ma'auni." Wannan yana da amfani wajen nuna aikin Allah na aika saƙo zuwa ga ɗan Adam, domin babbar hujjar wannan sūrah ita ce gaskiyar saukar Alƙur'ani da saƙonsa.

the standard.” This is useful in highlighting His action of sending a message to mankind, because the essential argument of the sūrah is the truth of the revelation of the Qur’ān and its message.

An Furqān ana kiransa a nan, wanda kuma shi ne sunan sūratul Furqān. Sunan yana nuna bambanci da rabuwa tsakanin gaskiya da ƙarya, tsakanin shiriyar Allah da imani na kuskure. Bugu da ƙari, Alƙur'ani ya bambanta sarai tsakanin hanyoyin rayuwa guda biyu da zamanai biyu a rayuwar ɗan Adam. Yana zayyana hanyar rayuwa bayyananna kamar yadda ake tunaninta a cikin zuciyar ɗan Adam da kuma a aikace. Wannan hanyar rayuwa ta bambanta da duk abin da ɗan Adam ya taɓa sani. Tana buɗe sabon zamani ga ɗan Adam, wanda ba shi da kama da wanda ya taɓa gani. Don haka, ma'auni ne cikin wannan ma'ana mai faɗi, wanda ke raba matakin ƙuruciyar ɗan Adam da ya ƙare daga matakin balaga da ke shirin farawa. Don haka zamanin mu'ujizojin zahiri ya ƙare, sai kuma zamanin mu'ujizojin hankali ya fara. Haka kuma, saƙonni na gida da na ɗan lokaci sun ƙare tare da saukar Alƙur'ani, saƙon Allah na ƙarshe kuma na duniya ga dukkan ɗan Adam: "domin ya zama gargaɗi ga dukkan halittu." (Aya ta 1)

Bayan an nuna yadda suke ƙirƙirar irin waɗannan zarge-zargen a kan Allah, wanda ɗaukakarsa ba ta da iyaka, sūrar ta juya zuwa ga maganganunsu na rashin kunya a kan Manzon Allah ﷺ, tana amsa musu ta hanyar nuna yadda duk wannan ƙarya ce kuma abin dariya.

Having shown how they fabricate such allegations against God, who is limitless in His glory, the sūrah refers to their impudent claims against God’s Messenger, replying to them in a way that shows how false and absurd it all is.

Kafirai suna cewa: "Wannan (Alqur'ani) ba komai ba ne face karya da ya ƙirƙira tare da taimakon wasu mutane." Hakika, su ne suka aikata zalunci da ƙarya. Suna kuma cewa: "Labaran zamanin da ne da ya sa aka rubuta, don a karanta masa safe da yamma." Ka ce: "Wannan (Alqur'ani) an saukar da shi daga sama ta wurin Wanda ya san asirin sammai da ƙasa. Lallai Shi Mai yawan gafara ne, Mai jin ƙai."

The unbelievers say: ‘This [Qur’ān] is nothing but a lie which he has devised with the help of other people.’ In truth, it is they who have perpetrated an inequity and a falsehood. And they say: Fables of ancient times which he has caused to be written down, so that they might be read out to him morning and evening.’ Say: ‘This [Qur’ān] is bestowed from on high by Him who knows the secrets of the heavens and the earth. He is indeed Much-Forgiving, Merciful.’ (Verses 4-6)

Lallai ƙarya ce mafi bayyana wadda kafirai daga Quraishawa suka faɗa, alhali a zukatansu sun san cewa ba ta da wata hujja ko kaɗan. Manyansu waɗanda suka umarce su da yaɗa waɗannan ƙarairayi sun san sarai cewa Alƙur'ani da Muhammadu ﷺ yake karantawa ba zai iya kasancewa mutum ne ya rubuta shi ba. Hakika sun san haka saboda fahimtarsu ta kyakkyawar waƙa. Haka kuma, ba su iya hana kansu shiga cikin tasirin Alƙur'ani ba. Bugu da ƙari, sun san Muhammadu ﷺ tun kafin annabcinsa, kuma sun san cewa shi abin koyi ne wajen gaskiya: bai taɓa yin ƙarya ba, bai taɓa karya alkawari ba, bai kuma taɓa cin amana ba. To ta yaya zai ƙirƙiri ƙarya game da Allah ya danganta masa maganganun da bai faɗa ba?

It was a most blatant lie that the unbelievers of the Quraysh said when they knew deep at heart that it had absolutely no basis. Their elders who instructed them to circulate these lies were fully aware that the Qur’ān which Muhammad recited could not have been authored by a human being. They actually knew this given their appreciation of fine poetry. Furthermore, they could not stop themselves from being influenced by the Qur’ān. Moreover, they knew Muhammad long before his prophethood, and they were aware that he was exemplary in his honesty: he never told a lie, broke a promise, or breached a trust. How could he, then, invent a lie against God, attributing to Him words which He did not say?

Daga wannan kusurwa, dukan wannan ra'ayi da alama ba zai yiwu ba. Duk da haka, daga wata kusurwar kuma, da alama yana da ma'ana sosai. Allah ya busa daga cikin Ruhinsa a cikin mutum, kuma da wannan numfashi mutum ya bambanta kansa da dukan halittun Allah, aka kuma sanya shi mai kula da duniya. Amma ilimin ɗan adam, gogewarsa, da iyawarsa, duk suna da iyaka kuma ba su isa ba. Allah ba zai bar mutum ba tare da taimako da shiriya da za su nuna masa hanya don cika amanarsa ba. Saboda haka, ya ba shi ikon kasancewa cikin hulɗa da Shi ta hanyar numfashin ruhi mai tsarki wanda ya bambanta shi. Ba abin mamaki ba ne Allah ya zaɓi ɗan adam wanda yake da ƙarfin ruhi na karɓar saƙonsa, don ya isar masa da abin da zai shiryar da shi da al'umma a kan tafarki madaidaici.

From this angle, the whole idea seems unlikely. However, taken from another angle, it seems perfectly natural. God has breathed of His own spirit in man, and with this breath man has become distinguished among all God’s creation, and placed in charge of the earth. Yet human knowledge, experience, and abilities remain limited and inadequate. God would not leave man without support and guidance to show him the way to fulfil his trust. Hence, He gave him the potential to be in contact with Him through the breath of the divine spirit that distinguishes him. It is no wonder that God should choose a human being who has the spiritual potential to receive His message and so impart to him what guides him and humanity along the right way.

Wannan wani ɓangare ne na alherin da Allah ke yi wa mutum, wanda ke da ban mamaki ta wata fuska kuma yana da cikakkiyar ma'ana ta wata fuska. Amma waɗanda ba su san darajar wannan halitta ba da ainihin girman da Allah ya ba shi, sun ƙi yarda cewa mutum zai kasance cikin hulɗa da Allah ta hanyar wahayin Allah. Sun ƙi amincewa cewa irin wannan mutum ya kamata Allah ya zaɓe shi a matsayin Manzonsa. Suna tunanin cewa mala'iku sun fi dacewa su aiwatar da irin wannan aiki: "Don me ba a saukar masa da wani mala'ika ba, ya yi gargaɗi tare da shi?" (Aya ta 7) Amma Allah ya umurci mala'iku su yi sujada ga mutum, domin ya ba shi halaye masu girma da ke da alaƙa da busa ruhinsa a cikinsa.

This is an aspect of the grace God bestows on man, which appears amazing in one way and perfectly natural in another. But those who do not know the value of this creature and the true nature of the honour God has bestowed on him deny that a human being should be in contact with God through divine revelation. They refuse to acknowledge that such a person should be chosen by God as His Messenger. They think that angels are better placed to carry out such a role: “Why has not an angel been sent down to him to give warning alongside him?” (Verse 7) But God had ordered the angels to prostrate themselves before man as He granted him superior qualities associated with the breathing of His spirit in him.

A wannan matakin na tattaunawar surar, sai ta bayyana wani ɓangaren kafircinsu. Suna musun Ranar Ƙarshe. Saboda haka, ba sa jin tsoron yin zarge-zargen ƙarya ko ƙirƙira. Ba sa tsoron cewa za su gamu da Allah, wanda zai riƙe su da lissafi saboda ƙaryarsu da ƙirƙirarsu. Muna ganin su a nan yayin da suke tsaye a Ranar Alƙiyama, lokacin da zukatan da suka taurare za su girgiza har cikin zuciyarsu. Ana sa su gani abin da ke jiran su a can, idan aka kwatanta shi da farin cikin da aka shirya wa muminai:

At this point in its discussion of their wrongful statements about God and His Messenger, the sūrah reveals another dimension of their disbelief. They deny the Last Hour. Hence, they have no qualms about making baseless accusations or fabrications. They do not fear that they will face God who will hold them to account for their lies’ and fabrications. We see them here as they stand on the Day of Judgement when hardened hearts are shaken to their core. They are made to see what awaits them there in comparison with the happiness that is prepared for the believers:

A'a! Lalle ne, abin da suke musantawa shi ne Ranar Lahira. Ga waɗanda suke musanta Ranar Lahira, Mun shirya musu wuta mai ci. Idan ta gan su daga wuri mai nisa, za su ji tsawarta da ruri mai tsanani. Idan kuma aka ɗaure su tare da sarƙoƙi, aka jefa su cikin wani wuri matsatstse a cikinta, za su roƙi halaka a nan take. [Amma za a ce musu]: Kada ku roƙi halaka guda ɗaya a yau, sai ku roƙi halaka da yawa!’ Ka ce: ‘Wannan ya fi, ko kuwa Aljannar dawwama wadda aka yi wa masu tsoron Allah alkawarinta a matsayin sakamakonsu da makomarsu ta ƙarshe?’ A can za su sami duk abin da suke so, suna zaune a cikinta har abada. Alkawari ne daga Ubangijinka, wanda ya kamata a roƙa koyaushe.

Nay! It is the Last Hour that they deny. For those who deny the Last Hour We have prepared a blazing fire. When it sees them from a far-off place, they will hear its fury and its raging sigh. And when, chained together, they are flung into a tight space within, they will pray for extinction there and then. [But they will be told]: Do not pray today for one single extinction, but pray for many extinctions!’ Say: ‘Which is better: that, or the paradise of eternity which the God-fearing have been promised as their reward and their ultimate abode?’ There they will have all they wish for, abiding there forever. It is a promise given by your Lord, always to be prayed for. (Verses 1 1- 16)

Lalle sun karyata Sa'a (Ranar Alƙiyama) har sun yi nisa wajen kafirci.

They have indeed denied the Last Hour going to great extents in their disbelief.

Kalmar Alqur'ani tana nuna wannan a fili, saboda tana kawar da duk abin da aka faɗa a baya don ƙara girman lamarin: "A'a! Shi ne Sa'a ta Ƙarshe da suke ƙaryatawa." Sannan tana zana makomar da ke jiran waɗanda suka aikata irin wannan babban laifi: wuta mai ci da aka shirya domin karɓarsu: "Lalle ne, ga waɗanda suke ƙaryata Sa'a ta Ƙarshe Mun shirya musu wuta mai ci." (Aya ta 11)

Don haka an nuna cewa sun shaida ƙarshen dukkan ƙarya da ƙagewa game da imani da kuma ba'a ga Manzon Allah. Yanzu surar ta juya ga Annabi tana ta'azantar da shi kuma tana ba shi tabbaci, tana gaya masa cewa ba shi kaɗai ne na musamman a cikin Manzannin Allah ba. Dukansu suna da irin waɗannan halaye na asali iri ɗaya.

Thus they are shown to have witnessed the end of all false fabrication concerning faith and ridicule of God’s Messenger. Now the sūrah addresses the Prophet consoling and reassuring him, telling him that his was not a special case among God’s messengers. They all shared the same essential attributes:

Ko kafin ka, ba Mu aika manzanni ba face waɗanda suke ci abinci kuma suna tafiya a kasuwanni. Mun sanya wasu daga cikinku abin jarrabawa ga wasu.

Even before you, We never sent messengers other than [men] who indeed ate food and went about in the market places. We have made some of you a means of testing others.

Za ka iya yin haƙuri? Lallai Ubangijinka yana ganin komai.

Are you able to endure with patience? Surely your Lord sees all. (Verse 20)

Idan kafirai sun gabatar da ƙin amincewa, ba a kan Annabi da kansa suke yin hakan ba; a'a, ƙin amincewa ne ga wata doka da Allah ya kafa domin wata manufa ƙayyadaddiya: "Mun sanya wasu daga cikinku su zama jarrabawa ga wasu." Don haka, waɗanda ba sa godiya ga hikima da shirye-shiryen Allah za su ƙi amincewa, yayin da waɗanda suke da cikakken yarda da hikimarsa da goyon bayansa za su yi haƙuri su kasance cikin natsuwa. Saƙon Allah zai ci gaba da gwagwarmaya ta hanyoyi da dabaru na ɗan adam, domin waɗanda suke da imani su nuna haƙurinsu a lokacin wahala: "Shin kana iya yin haƙuri?" "Lallai Ubangijinka yana ganin komai." Yana ganin yanayin ɗan adam, da abin da ke cikin zukatan mutane. Yana ganin ƙarshen da kowane mutum yake nufi. Mun lura a nan da amfani da na'urar mallaka, 'Ubangijinka', domin ba Annabi ﷺ ta'aziyya da kwantar da hankali. Allah ya san abin da ya fi shafar zukatan mutane da ji.

If the unbelievers voice objections, these are not made against the Prophet in person; rather, they are objections to a law God has put in place for a definite purpose: “We have made some of you a means of testing others.” Thus, those who do not appreciate God’s wisdom and plans will object, while those who have full trust in His wisdom and support will persevere and remain reassured. The divine message will continue the struggle using human means and methods, so that those who have faith will demonstrate their patience in adversity: “Are you able to endure with patience?” “Surely your Lord sees all.” He sees human nature, and what is in people’s inner thoughts. He sees to what end each one is driving. We note here the use of the possessive pronoun, ‘your Lord’, to give the Prophet a feeling of comfort and reassurance. God knows what best affects people’s hearts and feelings.