Duk abin da ke cikin sammai da ƙasa yana tasbihi ga Allah. Shi ne Mai girma, Mai hikima. Nasa ne mulkin sammai da ƙasa. Yana bayar da rai, yana kuma sa mutuwa; kuma Yana da iko akan kowane abu. Shi ne Na farko, Shi ne Na ƙarshe, Shi ne Bayyananne, Shi ne Mai ɓoye. Yana da cikakken sani game da kowane abu. Shi ne wanda ya halicci sammai da ƙasa cikin kwanaki shida, sa'an nan ya hau kan al'arshi. Yana sane da abin da yake shiga cikin ƙasa da abin da yake fitowa daga cikinta; da abin da yake saukowa daga sama da abin da yake hawa zuwa gare ta. Yana tare da ku duk inda kuke; kuma Allah yana ganin abin da kuke aikatawa. Nasa ne mulkin sammai da ƙasa. Komai yana komawa ga Allah. Yana sa dare ya shiga cikin rana, rana kuma ta shiga cikin dare; kuma Yana da cikakken sani game da abin da yake cikin kowace zuciya. (Ayoyi 1-6)

Everything in the heavens and earth extols God's limitless glory. He is the Almighty, the Wise. His is the dominion over the heavens and the earth. He grants life and causes death; and He has power over all things. He is the First and the Last, the Outer and the Inner. He has full knowledge of all things. It is He who created the heavens and the earth in six days and established Himself on the throne. He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them. He is with you wherever you may be; and God sees all that you do. His is the dominion over the heavens and the earth. Everything goes back to God. He causes the night to pass into the day, and the day to pass into the night; and He has full knowledge of what is in every heart. (Verses 1-6)

This opening brings together a number of the attributes of Godhead as they manifest themselves in action. We see clearly that it is God who originates all, encompasses all, controls all and knows all. We see the hand of God as it works throughout the heavens and earth, tackles innermost feelings, brings out deeply-buried secrets and looks from above on the universe and all who abide there. This powerful opening strongly shakes our hearts as it takes us on a round through the universe where we find, see and hear none other than God. We realize that we cannot escape His will, hide from His knowledge, seek refuge with, or appeal to anyone other than Him.

This opening brings together a number of the attributes of Godhead as they manifest themselves in action. We see clearly that it is God who originates all, encompasses all, controls all and knows all. We see the hand of God as it works throughout the heavens and earth, tackles innermost feelings, brings out deeply-buried secrets and looks from above on the universe and all who abide there. This powerful opening strongly shakes our hearts as it takes us on a round through the universe where we find, see and hear none other than God. We realize that we cannot escape His will, hide from His knowledge, seek refuge with, or appeal to anyone other than Him.

Ba mu kai ga numfashi ba bayan wannan aya ta farko ta zana wannan babban biki na duniya na ɗaukaka Allah. Surar nan nan take ta kai mu wani zagaye a cikin sammai da ƙasa: "Mulkin sammai da ƙasa nasa ne. Yana bayar da rai, yana kuma sa mutuwa; kuma Shi mai iko ne a kan kowane abu." (Aya ta 2) Mun koyi cewa duk abin da ke cikin sammai da ƙasa yana ɗaukaka girman Allah, domin Shi ne kaɗai mamallakin duniya wanda ba shi da abokin tarayya a mulkinsa. Saboda haka, lamari ne na ɗaukaka Mamallaki ta hanyar dukiyarsa. Shi ne yake halitta rai da mutuwa, yana ba kowane abu mai rai rai sannan ya ƙayyade mutuwarsa. Babu abin da ke faruwa sai abin da Shi yake so.

We hardly catch our breath after this first verse has portrayed this great universal festival of God’s glorification. The surah immediately takes us on another round in the universe: “His is the dominion over the heavens and the earth. He grants life and causes death; and He has power overall things.” (Verse 2) We have learnt that everything in the heavens and earth extols God’s glory, as He is the sole owner of the universe who has no partner in His dominion. It is, thus, a case of glorifying the Owner by His property. It is He who creates life and death, granting life to every living thing and then determining its death. Nothing happens other than what He wills.

Rayuwa tana ci gaba da zama sirri a cikin yanayinta da asalinta. Babu wanda zai iya cewa daga ina ta fito ko yadda ta fito. Lallai, babu wanda ya san ainihin menene rayuwa.

Life continues to be a secret in its nature and source. No one can tell where it came from or how. Indeed, no one knows what life truly is.

Alƙur'ani ya ce Allah ne ke ba kowane abu mai rai rai. Babu wanda zai iya musun wannan ko ya kawo wata hujja da ta sabawa hakan. Haka kuma, mutuwa sirri ne mai zurfi da ɓoye wanda babu wanda ya san yanayinsa. Babu wanda zai iya jawo ta, domin babu wanda zai iya ɗauke rai sai Wanda ya ba shi tun farko. Rai da mutuwa dukkansu alamu ne na cikakken ikonSa a kan sammai da ƙasa.

The Qur’an says that it is God who grants life to every living entity. No one can deny this or prove anything contrary to it. Likewise, death is a deeply hidden secret whose nature is unknown to all. No one can cause it because none can take life away other than the One who granted it in the first place. Both life and death are aspects of His absolute dominion over the heavens and the earth.

"Yana da iko a kan dukan abu" (Ayah ta 2) Ikonsa cikakke ne, ba a takaita shi da kome ba. Nufin Allah yana aiki ba tare da wata takura ba kwata-kwata. Duk wani iyakance, na kowane iri, siffa ko launi, da tunaninmu zai so ya dora wa nufin Allah bisa ga ma'aunin tunaninmu, karya ne, domin tunanin ɗan adam mai iyaka ne ke ƙirƙirar shi. Gaskiyar cewa nufin Allah ne ke ƙaddara tare da gudanar da dokokin da ke aiki a cikin halitta, yana cikin cikakken hoton nufinsa mai 'yanci da marar takura. Zaɓin yana yin sa ba tare da takura ba, kuma aikin waɗannan dokoki ba ya sanya wata iyaka a kan nufin Allah na yin aiki cikin su. Zaɓin Allah ya kasance mai 'yanci kuma marar takura.

Sannan an gabatar da mu ga wata gaskiya, wadda ƙila ta fi waɗanda suka gabata girma da zurfi: ita ce gaskiyar cewa Abin da yake gaskiya kaɗai shi ne Allah – tsarkakakke ne Shi cikin ɗaukakarsa. Saboda haka, Shi ne mai kewaye da komai, kuma mai sanin komai: “Shi ne Na farko da Na ƙarshe, Mai bayyana da Mai ɓoyewa. Yana da cikakken sani game da kowane abu.” (Aya ta 3) Shi ne Na farko, ma'ana babu wani abu da ya kasance kafinsa; kuma Shi ne Na ƙarshe, ma'ana babu wani abu da zai rage bayansa. Shi ne Mai bayyana, ma'ana babu wani abu sama da shi; kuma Shi ne Mai ɓoyewa, ma'ana babu wani abu bayansa. Sifofin farko biyu sun ƙunshi yanayin lokaci, sauran biyun kuma sun ƙunshi yanayin wuri. Hankalin ɗan adam yana iya duba ko'ina, amma zai ga cewa babu wani abu da yake da wani matsayi na gaskiya sai Allah.

We are then introduced to another truth that may be greater and more profound than the previous ones: it is the truth that the only true entity is God - limitless is He in His glory. Therefore, He encompasses everything and knows everything: “He is the First and the Last, the Outer and the Inner. He has full knowledge of all things. ” (Verse 3) He is the First, which means that nothing was before Him; and He is the Last, which means that nothing remains after Him. He is the Outer, which means that nothing is above Him; and He is the Inner, which means that nothing is beyond Him. The first two attributes encompass the nature of time, and the other two the nature of place. The human mind may look everywhere, but it will find that nothing has any entity except God.

Lalle dukkan siffofin wanzuwa suna halatta gare Shi kaɗai. Kasancewar hankalin ɗan adam kanta tana tabbata ne kawai ta hanyar wanzuwar Allah, wanda shi ne kaɗai wanzuwar gaskiya. Duk sauran abubuwa suna karɓar wanzuwarsu daga Gare Shi.

Indeed all qualities of existence apply to Him alone. The very existence of the human mind materializes only through Gods existence, which is the only true existence. Everything else receives its existence from Him.

Wannan ita ce gaskiya ta asali wadda ke ba kowane abu yanayinsa. Babu wani abu da yake da wanzuwa mai zaman kansa baya ga wannan gaskiya.

This is the basic truth that gives everything its nature. Nothing has an independent existence beyond this truth.

"Shi ne masani da kowane abu" (Aya ta 3). Ilimin gaskiya cikakke na Shi ne kaɗai. Tun da kowace halitta ta samu daga Allah, to tana cikin cikakken ilimin Shi, wanda na Shi kaɗai ne. Babu wanda ya yi tarayya da ilimin Allah, duk da cewa mutane na iya sanin wasu al'amuran yanayin duniyarsu. Sai dai za su san abin da ke bayyana gare su kawai.

“He has full knowledge of all things” (Verse 3) His is the knowledge of the truth absolute. Since every existence is derived from God, it is included in His absolute knowledge, which belongs to Him alone. No one shares in Gods knowledge, much as people may get to know some aspects of the nature of their own world. Still, they will only know about what appears to them.

Yanzu surar ta bayyana yadda sauran gaskiyoyi suka samo asali daga wannan babbar gaskiyar.

Now the surah tells us how other truths branched out from that great one:

Shi ne wanda ya halicci sammai da ƙasa a cikin kwanaki shida, sa'an nan ya daidaita kansa a kan al'arshi. Yana sane da abin da ke shiga cikin ƙasa da abin da ke fitowa daga cikinta; da abin da ke saukowa daga sama da abin da ke hawa zuwa gare ta. Yana tare da ku duk inda kuke; kuma Allah yana ganin duk abin da kuke aikatawa. Nasa ne mulkin sammai da ƙasa. Komai yana komawa ga Allah. Yana sa dare ya shiga cikin rana, kuma yana sa rana ta shiga cikin dare; kuma Yana da cikakken sani game da abin da ke cikin zukatan mutane. (Ayoyi 4-6)

It is He who created the heavens and the earth in six days and established Himself on the throne. He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them. He is with you wherever you may be; and God sees all that you do. His is the dominion over the heavens and the earth. Everything goes back to God. He causes the night to pass into the day, and the day to pass into the night; and He has full knowledge of what is in peoples hearts. (Verses 4-6)

Waɗannan ayoyi sun ƙunshi gaskiyoyi da yawa: halittar Allah na sammai da ƙasa; kafuwarsa a kan Al'arshi; saninsa game da wasu al'amura na halittarsa; kasancewarsa tare da kowa duk inda suke; komawar dukkan abubuwa zuwa gare shi; tafiyar da al'amuran wannan duniya; da saninsa game da abin da ke cikin zukatan mutane. Dukkan waɗannan suna fitowa daga gaskiya ta farko mai girma, amma gabatar da su a kan wannan bayani na gaba ɗaya yana ba su wani tasiri na musamman.

These verses mention several truths: God’s creation of the heavens and the earth; His establishing Himself on the throne; His knowledge of particular matters about His creation; His presence with everyone wherever they happen to be; the return of everything to Him; His conduct of the affairs of this world; and His knowledge of what is in people’s hearts. All these spring out of the first great truth, but their presentation against this universal background gives them special effect.

Sammai da ƙasa suna cika zukatanmu da girmamawa da tsoro saboda faɗinsu, kyawunsu, daidaitonsu, daidaiton matsayinsu da motsinsu, da kuma daidaituwar abubuwan da ke faruwa a cikinsu. Kamar zuciyar ɗan adam, su ma halittun Allah ne. Don haka, su ma suna da alaƙa da zuciyar mutum. Suna buga wa zuciyar mutum wasu waƙoƙin sama a cikinta, idan mutum ya duba ya yi tunani a kan halittarsu. Suna gaya wa mutum cewa Allah ne ya halicce su duka, kuma suna ɗaukaka yabonSa.

The heavens and the earth strike awe in our hearts by their expanse, beauty, harmony, accuracy of position and movement and in the consistency of their phenomena. Like the human heart, they are God’s creatures. Thus, they too relate to man’s heart. They strike some heavenly tunes on it when man looks and reflects on their creation. They say to man that they are all created by God, and that they extol His praises.

Bayan wannan gabatarwa, zuciyoyinmu sun yi laushi, surar ta kira dukkan mutane su yi imani kuma su shirya don sadaukar da dukiya da kadarori. Gabatarwar ta sa mu shirya mu saurara sosai kuma mu mai da hankali sosai. Duk da haka, wannan kira yana da nasa taɓawa mai ƙarfafa zuciya da sautin ƙarfafawa.

Having softened our hearts with this opening, the surah calls on all people to believe and be ready to sacrifice money and property. The opening has made us ready to listen and pay full attention. Yet the address also brings its own inspiring touches and encouraging tones:

Ku yi imani da Allah da ManzonSa, kuma ku ba da sadaka daga abin da Ya sanya ku masu gadonsa. Waɗanda suka yi imani daga cikinku kuma suka ba da sadaka, suna da lada mai girma. Me ya hana ku yin imani da Allah, alhali Manzon yana kiran ku ku yi imani da Ubangijinku, kuma Ya riga Ya ɗauki alkawari daga gare ku, idan kun kasance masu imani na gaskiya? Shi ne Wanda Yake saukar da ayoyi bayyanannu ga bawanSa, don ya fitar da ku daga duhun zurfi zuwa haske. Lalle Allah Mai tausayi ne a gare ku, Mai jinƙai ne. Me ya hana ku ciyarwa a hanyar Allah, alhali gādon sammai da ƙasa na Allah ne? Waɗanda suka ba da sadaka kuma suka yi yaƙi kafin nasara ba su yi daidai da wasu ba: suna da matsayi mafi girma fiye da waɗanda suka ba da sadaka suka yi yaƙi daga baya, ko da yake Allah Ya yi alkawarin alheri mafi girma ga dukansu. Allah Masani ne game da abin da kuke aikatawa.

Believe in God and His Messenger, and give [in charity] of that of which He has made you trustees. Those of you who believe and give [in charity] will have a great reward. Why should you not believe in God when the Messenger calls upon you to believe in your Lord, and He has already taken a pledge from you, if you are true believers? It is He who bestows from on high clear revelations to His servant, to lead you out of the deep darkness into light. God is indeed most compassionate to you, ever merciful. Why should you not spend freely in the cause of God, seeing that God's alone is the heritage of the heavens and the earth? Those of you who gave and fought [for God's cause] before the victory are not like others: they are higher in rank than those who gave and fought afterwards, although God has promised the ultimate good to all of them. God is well aware of all that you do. (Verses 7-10)

A nan Allah yana magana da zukatan da Ya halitta. Yana sanin su, yana sanin abubuwan da ke rinjayar su, da kuma abubuwan da suke ɓoye a cikinsu. Yana sanin cewa tsarkakken imani, wanda yake cikin zukata da kafuwa sosai har ya haifar da sakamako a rayuwar yau da kullum, abu ne mai matuƙar wahala. Yana sanin yadda gwagwarmayar zukata ke da tsanani da tsawo domin su shirya sadaukarwa tsantsar saboda Shi.

Here, God is addressing the hearts He has created. He knows them, knows what influences them, as well as what feelings they harbour. He knows that for faith to be pure and well established in our hearts so that it gives results in practical life is very hard. He knows how hard and long the struggle is for hearts to be ready to sacrifice purely for His sake.

Surah ɗin sai ta ƙara ƙarfafa hujjar bayar da sadaka, ta hanya mai ƙarfi: "Me ya hana ku ciyarwa a hanyar God, alhali kuwa gādon sammai da ƙasa na God ne kaɗai?" (Aya ta 10). Wannan magana tana komawa ga abin da aka riga aka ambata a ayoyin farko: "Mulkin sammai da ƙasa nasa ne."

The surah then adds the incentive to spend in charity, putting this in an emphatic way: “ Why should you not spend freely in the cause of God, seeing that God's alone is the heritage of the heavens and the earth?" (Verse 10) This reference takes us back to the fact already mentioned in the opening verses: “His is the dominion over the heavens and the earth.

"Komai yana komawa ga Allah" (Aya ta 5) Sammai da ƙasa mallakinsa ne, kuma dukkansu suna komawa gare shi. Abin da aka danƙa wa mutane a matsayin amana shi ma zai koma gare shi, a matsayin wani ɓangare na wannan gado.

Everything goes back to God" (Verse 5) The heavens and the earth are His own property and they revert back to Him. What has been assigned to people on trust will also go back to Him as part of this inheritance.

Don't me yanzu ba su yi sadaka ba, alhali Shi yana umurce su da bayarwa a cikin sadaka? Idan aka duba wannan da kyau, babu wata hujja ga kaɗaici.

Why should they, then, not be charitable when He is asking them to spend in charity? When this is put into perspective, there can be no justification for stinginess.

Al'ummar farko ta musulmai masu zaɓaɓɓu, watau Muhajirai da Ansar, sun miƙa abin da suka iya na sadaukarwa, a rayukansu da dukiyoyinsu, a lokaci mai wahala ƙwarai, kafin a samu babbar nasara.

The elite community of the early believers, the Muhajirin and the Ansar, came forward with what they could of sacrifice, in life and property, during a very hard time, before the great triumph was achieved.

Nasarar da aka ambata a nan na iya nufin ko dai faɗuwar Makka ga Musulunci, ko kuma sanya hannu kan yarjejeniyar zaman lafiya a Hudaibiyya. Dukansu abubuwa ne da suka ƙarfafa matsayin Musulunci sosai a lokacin da har yanzu abokan gaba suke kewaye da shi ta kowane bangare. Waɗannan mutane sun miƙa hadayunsu ga Allah, ba tare da tunanin samun abin duniya ba ko neman farin ciki wajen wata ƙasar Musulmi mai ƙarfi, don babu ɗaya a lokacin. Hadayarsu ta kasance sakamakon zaɓin da suka yi saboda Allah. Ta kasance don goyon bayan addinin da suka karɓa da zuciya ɗaya suka kuma ƙaunace shi, suna darajanta shi fiye da rayukansu da dukiyoyinsu. Duk da haka, abin da suka miƙa ya kasance, a yawa, ya fi ƙanƙanta da abin da waɗanda suka rungumi Musulunci bayan nasararsa suka iya miƙawa. Wasu daga cikinsu sun miƙa hadayu, suna tsayawa a adadin da suka ji cewa Musulmin farko sun bayar. Saboda haka, Alƙur'ani yana ba waɗannan hadayu darajarsu ta gaskiya, yana mai bayyana cewa ba adadi ne ke ƙayyade daraja ba; a maimakon haka, dalilin da ke nuna gaskiyar imani ne: "Waɗanda suka ciyar kuma suka yi yaƙi [saboda addinin Allah] kafin nasara ba kamar sauransu suke ba: suna da matsayi mafi girma fiye da waɗanda suka ciyar kuma suka yi yaƙi daga baya" (Aya ta 10).

Surar ta ci gaba da ƙarfafa masu sauraro su zama muminai na gaskiya, kuma su yi sadaukarwar kuɗi. Ta kuma bayar da ƙarin dalilai da kwarin gwiwa.

The surah goes a stage further in motivating addressees to be true believers and to make financial sacrifices. It provides further incentives and inspiration:

Wane zai ba Allah rance mai kyau, wanda Shi kuma zai biya shi ninki masu yawa, kuma zai ba shi lada mai karimci? A ranar da za ka ga dukan muminai, maza da mata, hasken su yana yaduwa da sauri a gabansu da kuma a dama tasu, [za a ce musu], 'Labari mai daɗi a gare ku yau shi ne cewa za ku zauna har abada a cikin gonaki da koguna ke gudana ta cikinsu. Wannan kuwa shi ne babban rabo.' A wannan rana munafukai, maza da mata, za su ce wa muminai, 'Ku jira mu! Bari mu sami ɗan haske daga hasken ku!' Za a ce musu: 'Ku koma baya ku nemi wani haske.' Za a kafa katanga mai ƙofa a tsakanin su: a cikinta akwai rahama, kuma a waje akwai azaba. [Waɗanda ke waje] za su yi kira ga waɗanda ke ciki, 'Ashe ba mu tare da ku ba?' Za su amsa, 'Eh, amma kun bari kanku ya jarabce ku, kun yi shakka, kun yi kokonto, kuma buri na ƙarya ya ruɗe ku har umarnin Allah ya zo, kuma lalle ne tunanin ruɗinku game da Allah ya ruɗe ku. A yau ba za a karɓi fansa daga gare ku ko daga waɗanda suka kafirta ba. Wuta ce mafakarku: ita ce wurin da kuke; kuma mummunan makoma ce!' (Ayoyi 11-15)

Who will offer God a generous loan, which He will repay in multiples and will generously reward him? On the day when you see all believers, men and women, with their light spreading rapidly before them and to their right, [they will be told], ‘The good news for you today is that you shall for ever abide in gardens through which running waters flow. This is indeed the supreme triumph.’ On that day the hypocrites, men and women, will say to the believers, ‘Wait for us! Let us have a ray of your light!’ They will be told: ‘Turn back and seek some other light. ’A wall with a gate will be raised between them: within it will be mercy, and outside will be suffering. [Those without] will call out to those [within], ‘Were we not with you?’ They will reply, ‘Yes, but you allowed yourselves to be led into temptation, you wavered, you doubted, and you were deceived by false hopes until God’s command came to pass, and indeed you let your deceptive thoughts about God delude you. Today no ransom will be accepted from you or from the unbelievers. The fire shall be your home: it is where you belong; and how evil a destination!' (Verses 11-15)

Wannan jawabi ba kawai mai ƙarfafa zuciya yake ba; yana kuma kama zuciya. Yana cewa ga waɗanda koyaushe suke cikin buƙatar taimako, "Wa zai ba Allah bashi mai kyau?"* Kawai tunanin cewa shi, ɗan adam mara ƙarfi kuma matalauci, zai iya ba Allah bashi, ya kamata ya sa Musulmi ya yi gaggawar yin hakan. Mutane kan yi gasa wajen ba mai arziki bashi, alhali su da masu arzikin duka matalauta ne, domin sun san cewa biya tabbas ne. Suna alfahari da bada kuɗi ga irin wannan attajiri. To yaya zasu ji idan suka ba bashi ga Wanda shi ne mai isa da kansa, wanda ya cancanci dukkan yabo?