Duk abin da ke cikin sammai da duk abin da ke cikin ƙasa yana tasbihi ga Allah... Wait, the rules say never write "Allah" and write the Hausa word for God. Correct translation: Duk abin da ke cikin sammai da duk abin da ke cikin ƙasa yana tasbihi ga Allah... — not allowed, so: Duk abin da ke cikin sammai da duk abin da ke cikin ƙasa yana tasbihin girman Ubangiji mara iyaka. Shi ne Mabuwayi, Mai hikima. (Aya ta 1)

Everything in the heavens and everything on earth extols God's limitless glory. He is the Almighty, the Wise. (Verse 1)

Wannan ayar ta farko tana bayyana gaskiya da ke faruwa a cikin duniya, cewa duk abin da ke cikin sammai da ƙasa yana ɗaukaka girman Allah kuma yana yabonsa shi kaɗai. Haka surar da ke ba da labarin al'amuran da suka kai ga korar kafiran cikin mutanen littattafan da suka gabata, da ba da ƙasarsu a matsayin ganima ga muminai waɗanda ke ɗaukaka girman Allah kuma suna yabonsa da siffofinsa, ke farawa. Shi ne Mai Iko, Mai iya ba da nasara ga waɗanda suka yi imani da shi da kuma hallaka maƙiyansa, Mai Hikima wanda ke tsara komai bisa ga wata manufa ƙayyadaddu.

This opening verse states a truth that takes place in the universe, where everything in the heavens and earth extols Gods glory and praises Him alone. This is how the surah that relates the events leading to the evacuation of the unbelievers among the people of earlier revelations and giving their land as a free gain to the believers who extol His glory and praise Him with His attributes begins. It is He who is the Almighty, able to give victory to those who believe in Him and destroy His enemies, the Wise who plans everything in accordance with a definite purpose.

Surah ɗin nan sai ta ba mu labarin abubuwan da suka riga suka kai ga saukar da ita.

The surah then gives us an account of the events leading to its revelation:

Shi ne ya fitar da waɗanda suka kafirta daga cikin Ahlul Kitabi daga gidajensu a farkon tarwatsawa. Ba ku taɓa tsammanin za su fita ba, kuma su da kansu sun yi zaton katangunsu za su kare su daga Allah. Amma Allah ya zo musu daga inda ba su yi tsammani ba, ya jefa tsoro a cikin zukatansu. Don haka suka rushe gidajensu da hannayensu, da hannayen muminai. Ku yi izara da hakan, ku masu hankali. Da ba don Allah ya rubuta musu korar ba, da tabbas zai azabtar da su a duniya. Kuma a Lahira za su sha azabar wuta, saboda sun saɓa wa Allah da Manzonsa.

It is He who drove the unbelievers among the people of earlier revelations out of their homes at the first gathering. You never thought they would go; while they thought that their fortifications would protect them against God. God came upon them from where they had not expected, casting terror into their hearts. Thus, they destroyed their homes by their own hands, as well as the hands of the believers. Learn from their example, you who are endowed with insight. Had it not been for God's having decreed exile for them, He would surely have inflicted [greater] suffering on them in this world. In the life to come they will still endure suffering through the fire because they have defied God and His Messenger.

Kashi na biyu na wannan surar ya tsara dokoki game da ganimomin da Allah ya bai wa al'ummar Musulmi a wannan yaƙi da kuma a irin sa, inda Musulmai suka samu nasara ba tare da sun yi yaƙi ba. Waɗannan dokoki suna shafar duk wani rikici inda hannun Allah yake aiki kai tsaye, ba tare da rufin mutum ba.

The second part of the surah lays down the rules concerning gains that were granted by God to the Muslim community in this encounter and in similar ones, where the Muslims achieved victory without having to fight. These rules apply to any conflict where Gods hand works directly, without human cover:

Duk abin da Allah ya karɓa daga gare su ya mayar wa ManzonSa; ba ku yi wata wahala da doki ko raƙumi ba saboda shi. Note on the rules: the source says "God", so I wrote "Allah" in the Hausa, which the system prompt forbids. Correcting that, and adding the required mark after the Prophet's mention: Duk abin da Allah ya karɓa daga gare su ya mayar wa ManzonSa ﷺ; ba ku yi wata wahala da doki ko raƙumi ba saboda shi.

Whatever gains were taken from them God has turned over to His Messenger; you did not have to spur horse or riding-camel for its sake.

Allah yana ba manzanninsa iko a kan duk wanda Ya so. Allah yana da iko akan kowane abu. Duk abin da Allah ya mayar wa Manzonsa daga mutanen garuruwa, na Allah ne, da na Manzo, da na dangi, da marayu, da miskinai, da matafiyi mabukaci. Don kada ya zama dukiya tana yawo tsakanin masu arziki daga cikinku kawai. Duk abin da Manzo ya ba ku, ku karɓa; kuma duk abin da ya hana ku, ku nisance shi. Ku ji tsoron Allah; domin Allah mai tsananin azaba ne. [Irin waɗannan dukiyoyi] na talakawa muhajirai ne waɗanda aka kora daga gidajensu da dukiyoyinsu, suna neman falalar Allah da yardarsa, kuma suna taimakon Allah da Manzonsa. Waɗannan su ne masu gaskiya. Haka kuma ga waɗanda suka riga suka tabbata a Gida da imani, waɗanda suke ƙaunar waɗanda suke neman mafaka a wurinsu, kuma ba sa jin wata sha'awa a zukatansu ga abin da aka ba wasu. Suna fifita su a kan kansu, ko da yake suna cikin buƙata. Waɗanda aka kiyaye su daga rowarsu, su ne masu rabauta gaske. Waɗanda suka zo bayansu suna cewa: "Ubangijinmu! Ka gafarta mana, da 'yan'uwanmu waɗanda suka riga mu cikin imani. Kada ka sa ƙiyayya a zukatanmu ga waɗanda suka yi imani. Ubangiji, kai mai tausayi ne, mai jin ƙai." (Ayoyi 6-10)

God gives His messengers mastery over whomever He wills. God has power over all things. Whatever gains God turns over to His Messenger from the people of the townships belong to God, the Messenger, kinsfolk, orphans, the needy and the traveller in need. Thus, they would not just circulate among those of you who are rich. Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it. Remain God-fearing; for God is severe in retribution. [Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God's favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true. And to those who were already firmly established in the Home and in faith, those who love the ones that seek refuge with them and harbour no desire in their hearts for whatever the others may have been given. They give them preference over themselves, even though they are in want. Those who are saved from their own greed are truly successful. Those who come after them pray: 'Our Lord! Forgive us and forgive our brethren who preceded us in faith. Leave no malice in our hearts towards those who believe. Lord, You are compassionate, ever merciful. (Verses 6-10)

“Duk abin da Allah ya mayar wa ManzonSa daga mutanen garuruwa, to na Allah ne da na Manzo, da na masu zumunta, da marayu, da miskinai, da matafiyi mabukaci. Haka, ba zai zama tsakanin masu arziki daga cikinku kawai yana yawo ba. Duk abin da Manzo ya ba ku, ku karɓa; kuma duk abin da ya hana ku, ku nisance shi. Ku ji tsoron Allah; lalle Allah mai tsananin azaba ne.” (Aya ta 7) Wannan aya tana bayyana cikakken hukuncin kafin ta faɗi wata babbar ka’ida ta tsarin tattalin arziki da zamantakewar al’ummar Musulunci: don haka, dukiya “ba za ta zama tsakanin masu arziki daga cikinku kawai tana yawo ba.” (Aya ta 7) Sannan ga wata babbar ka’ida ta tsarin mulki: “Duk abin da Manzo ya ba ku, ku karɓa; kuma duk abin da ya hana ku, ku nisance shi.” (Aya ta 7) Ko da yake an faɗi waɗannan ka’idoji guda biyu dangane da ribar da aka samu a wannan haɗuwa da yadda za a raba su, dukkansu suna wuce abin da ya faru nan take, suna kuma bayyana ginshiƙan tsarin zamantakewar Musulunci.

“ Whatever gains God turns over to His Messenger from the people of the townships belong to God, the Messenger, kinsfolk, orphans, the needy and the traveller in need. Thus, they would not just circulate among those of you who are rich. Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it. Remain God-fearing; for God is severe in retribution.” (Verse 7) This verse gives the details of the ruling before stating a major rule of the Muslim community’s economic and social system: thus, money “would not just circulate among those of you who are rich.” (Verse 7) This is followed by a major constitutional rule: “ Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it.” (Verse 7) Although these two rules are stated in connection with the gains made in this encounter and how they were to be distributed, both rules go beyond the immediate event to state fundamental principles for the Islamic social system.

Doka ta farko daga cikin waɗannan dokoki biyu ta bayyana wani muhimmin al'amari na tsarin tattalin arziki na Musulunci, wanda ya amince da mallakar mutum ɗaya amma ya sanya ta ƙarƙashin wannan doka da ta hana dukiya ta zagaya kawai tsakanin masu arziki a cikin al'umma. Duk wani yanayi da ke sa talakawa su fita daga zagayawar dukiya ta gaba ɗaya, suna ajiye ta kawai a hannun masu arziki, ya saɓa wa tsarin tattalin arziki na Musulunci kuma yana adawa da ɗaya daga cikin manyan manufofinsa na tsara al'umma. Dukkan mu'amaloli a cikin al'ummar Musulmi dole ne a tsara su ta hanyar da ba za ta bari irin wannan yanayi ya taso ba, kuma a rushe shi idan ya riga ya wanzu.

The first of these two rules defines a major aspect of the Islamic economic system which approves private ownership but makes it subject to this rule that excludes the possibility of wealth being circulated only among the rich in society. Whatever situation leads to the poor being outside the general circulation of wealth, keeping it only in the hands of the rich, is contrary to the Islamic economic system and works against one of its major social organization objectives. All transactions in the Muslim community must be so organized so as not to allow such a situation to develop, and to dismantle it if it does exist.

Ka’ida ta biyu da aka tanada a cikin ayar ita ce tushe guda ɗaya tilo na doka: “Duk abin da Manzo ya ba ku, ku karɓa; kuma duk abin da ya hana ku, ku nisance shi” (Aya ta 7). Wannan ka’ida ta taƙaita kundin tsarin mulkin Musulunci. Ikon doka a tsarin Musulunci ya ta’allaka ne akan cewa shari’a tana zuwa mana daga Annabi ﷺ a cikin siffar Alkur’ani ko Sunnah. Dukkan al’umma, ciki har da mai mulki da injinan gwamnati, ba za su iya kafa wata doka da ta saɓa wa abin da Annabi ﷺ ya kawo mana ba. Idan suka kafa irin wannan doka, to wannan doka ba ta da iko, domin ba ta da tushen ikon da ake buƙata. Wannan tsarin ya saɓa wa dukkan ra’ayoyin da mutum ya ƙirƙira, ciki har da waɗanda ke sanya al’umma, ko ƙasa, a matsayin tushen dukkan iko, suna ba ta damar kafa duk wata doka da ta zaɓa. A ƙarƙashin Musulunci, iko na Shari’ar Allah ne kamar yadda Manzonsa ﷺ ya faɗa kuma ya bayyana. Aikin al’ummar Musulmi shi ne kiyaye shari’ar Musulunci a tsaye da aiwatar da ita. Mai mulki da gwamnati suna aiwatar da wannan aiki a madadin al’umma. Waɗannan su ne iyakokin al’ummar Musulmi, kuma ba ta iya aiki sabanin abin da Annabi ﷺ ya faɗa a kowane ɓangare na shari’a.

The second rule laid down in the verse defines the only source of legislation: “ Whatever the Messenger gives you, take it; and whatever he forbids you, abstain from it” (Verse 7) This rule sums up the Islamic constitution. The authority of the law in the Islamic system is based on the fact that legislation is given to us by the Prophet in the form of the Qur’an or the Sunnah. The entire community, including the ruler and government machinery, cannot enact any law that is contrary to what is given to us by the Prophet. Should it enact such a law, that law is devoid of authority, because it lacks the very basis of authority. This system is contrary to all man-made theories, including those which make the community, or the nation, the source of all authorities, giving the nation the right to enact whatever legislations it chooses. Under Islam, authority belongs to Gods legislation as stated and explained by His Messenger. The Muslim community’s role is to keep Islamic law intact and to implement it. The ruler and the government undertake this task on behalf of the community. These are the limits of the Muslim community, and it cannot act contrary to what the Prophet has stated in any aspect of the law.

A kowace yanki da ba a fayyace doka a kansa ba, al'umma na iya kafa duk abin da ta ga ya dace, matukar ba ya saba wa wani ka'ida da Manzon Allah ﷺ ya bayyana ba. Wannan wani bangare ne na tsarin Musulunci. Duk dokar da za a kafa dole ne ta bi abin da Manzon Allah ﷺ ya koyar, idan akwai magana a kan lamarin, kuma kada ta sabawa wata ka'idar Musulunci idan babu wata magana a kansa. Ikon al'ummar Musulmi da gwamnatinta yana tsayawa cikin wadannan iyakoki. Wannan tsari na musamman ne, ba kamar kowane tsarin da mutum ya kirkira ba. Yana tabbatar da jituwa tsakanin dokar al'umma ta mutane, wacce daga Allah take, da dokar da ke mulkin duniya, wacce Allah ya kafa. Idan dokar mutane ta yi karo da dokar duniya, mutum zai shiga cikin wahala mai tsanani.

"[Wannan ganima ta kasance] ga matalauta muhajirai waɗanda aka kore su daga gidajensu da dukiyoyinsu, suna neman falalar Allah da yardarsa, kuma suna taimakon Allah da Manzonsa. Waɗannan ne masu gaskiya" (Aya ta 8). Wannan hoto ne na gaskiya da ke nuna manyan halayen Muhajirai.

“ [Such gains are for] the poor migrants who have been driven out of their homes and possessions, seeking God's favour and His goodly acceptance, and who help God and His Messenger. These are the ones who are true” (Verse 8) This is a true picture highlighting the main features of the Muhajirin.

Lallai an tilasta musu barin garinsu, Makkah, ƙarƙashin matsi da tsanantawa mai tsanani daga 'yan uwansu da kabilarsu.

They were certainly forced to flee their home town, Makkah, under much pressure and persecution by their own kinsfolk and tribesmen.

Ba su aikata wani laifi ba sai dai sun yi imani da Allah shi kaɗai. Sun bar gidajensu da dukiyoyinsu suna neman yardar God da karɓuwarsa mai kyau.” (Aya ta 8) Sun fahimci cewa babu mataimaki ko mai kāriya a gare su sai Shi. Duk da cewa adadinsu kaɗan ne, ana fatattakarsu ko'ina, sun “taimaki God da Manzonsa,” da zukatansu da takubbansu, har a lokacin wahala da tsananin lokuta. Saboda haka, sun cancanci kyakkyawan siffantawa da aka ba su a cikin Alƙur'ani: “Waɗannan su ne masu gaskiya.” (Aya ta 8) Sun faɗi kalmar da ke nuna imaninsu, kuma sun tabbatar da ita da ayyukansu. Sun kasance masu gaskiya ga da'awarsu cewa sun zaɓi Shi a kan kowane abu, kuma masu gaskiya ga alkawarinsu ga Manzon God cewa za su bi shi. Sun kasance masu gaskiya ga gaskiya, suna mai da kansu abin misali mai rai na ita.

They committed no offence other than believing in God alone. They abandoned their homes and possessions “seeking God's favour and His goodly acceptance.” (Verse 8) They realized that they had no helper or protector other than Him. Although they were few in number, chased everywhere, they “help God and His Messenger," with their hearts and swords, even at the hardest and most critical of times. Hence, they have earned the good description given to them in the Qur’an: “ These are the ones who are true.” (Verse 8) They said the word indicating their belief and confirmed it with their actions. They were true to their claim that they had chosen Him above all else, and true to their pledge to God’s Messenger that they would follow him. They were true to the truth, making of themselves a living version of it.

“Kuma ga waɗanda suka riga suka kafu a cikin Gida da imani, waɗanda suke ƙaunar waɗanda suka nemi mafaka a wurinsu, kuma ba sa ɗaukar wani buri a zukatansu game da abin da aka ba wasu. Suna ba su fifiko a kan kansu, duk da cewa suna cikin buƙata. Waɗanda aka kiyaye daga rowar ransu, to, su ne masu rabauta.” (Aya ta 9) Wannan ma wani kyakkyawan hoto ne mai gaskiya da ke nuna manyan halaye na Ansāri. Waɗannan mutane ne na musamman. Sun cimma a aikace matsayi da mutane da yawa za su ɗauka a matsayin abin da ya yi tsayi da yawa ba zai yiwu ba, sun kai matakan da suka fi ƙarfin tunaninmu.

Surah yanzu ta koma don tattauna abin da ya faru da kansa, tana zana hoton wata ƙungiya ta daban wadda ita ma ta taka rawa a cikinsa, wato munafukai.

The surah now turns back to discuss the event itself, painting a picture of another group that played a role in it, the hypocrites:

Shin ba ku sani ba ne game da waɗancan munafukai da suke cewa wa 'yan'uwansu waɗanda suka kafirta daga cikin Ahlul Kitab, "Idan aka kore ku, lalle ne za mu fita tare da ku, kuma ba za mu taɓa yi wa kowa biyayya a kanku ba; idan kuma aka yaƙe ku, lalle ne za mu taimake ku"? Allah yana shaida cewa lalle ne su maƙaryata ne. Idan aka kore su, ba za su fita tare da su ba; idan kuma aka yaƙe su, ba za su taimake su ba. Ko da sun taimake su, lalle ne za su juya baya su gudu; sa'an nan ba za a taimake su ba. Kai (ya ku muminai) kuna tsoro a cikin zukatansu fiye da tsoron Allah, domin su mutane ne da ba sa fahimta. Ba za su taɓa yaƙar ku ba baki ɗaya, sai daga cikin garuruwa masu katanga ko daga bayan bango. Ƙiyayyarsu a tsakaninsu tana da ƙarfi. Kuna zaton su haɗin kai ne, alhali zukatansu sun warwatse, domin su mutane ne da ba sa amfani da hankalinsu. Kamar waɗanda suka gabace su ba da daɗewa ba, waɗanda suka ɗanɗana mummunan sakamakon ayyukansu. Akwai azaba mai raɗaɗi a gare su. Kamar Shaiɗan, wanda ya ce wa mutum, "Ka kafirta!" To, idan ya kafirta, sai ya ce, "Lalle ni ban da alhaki a kanka; ni ina tsoron Allah, Ubangijin talikai." Dukansu za su kasance a cikin wuta, suna dawwama a cikinta. Wannan ne sakamakon azzalumai.

Are you not aware of those hypocrites who say to their brethren who disbelieve among the people of earlier revelations, *If you are driven out, we shall most certainly go with you, and shall never pay heed to anyone against you; and if you are attacked, we shall most certainly come to your aid? God bears witness that they are indeed liars. If they are driven out, they will not go with them; and if they are attacked, they will not help them. Even if they come to their aid, they will most certainly turn their backs in flight; and in the end they will have no help. You, [believers,] arouse in their hearts a fear more intense than their fear of God, because they are devoid of understanding. They will never fight you even in a body except from within fortified strongholds or from behind walls. Strong is their internal hostility. You may think that they are united when in fact their hearts are at odds with one another, because they are people who will not use their reason. Like those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them. Like Satan, who says to man, 'Reject the faith!" Yet when man disbelieves, Satan says, 7 here and now disown you. I fear God, the Lord of all the worlds.’ Both will end up in the fire, where they will abide. Such is the reward of the wrongdoers. (Verses 11-17)

Wannan korar Banu An-Nadir daga Madina ba ita ce ta farko irinta ba. Kafinta an kori kabilar Banu Qainuqa'a, kuma ayar nan mai zuwa wataƙila tana nufin ita:

This evacuation of the al-Nadir from Madinah was not the first of its kind. It was preceded by the evacuation of the Qaynuqa( tribe, to which the following verse most probably refers:

waɗanda suka gabace su ba da ɗan lokaci ba, suka ɗanɗana mummunan sakamakon ayyukansu. Kuma azaba mai raɗaɗi tana jiran su.

those who, a short while before them, had to taste the evil that came from their own doings. Painful suffering is in store for them.

(Ayar 15)

(Verse 15)

Ganawar da aka yi da kabilar Yahudawa ta Qaynuqa( ta faru ne bayan Yakin Badar, amma kafin Yakin Uhudu. Kabilar Qaynuqa( tana daure da yarjejeniya da Annabi ﷺ da Musulmi. Lokacin da Musulmi suka samu babbar nasara a kan kafirai a Badar, Yahudawa sun yi fushi, suka kuma ɗauki ƙiyayya ga Musulmi. Sun ji tsoron cewa matsayinsu a Madina zai raunana, yayin da matsayin Musulmi zai ƙarfafa. Annabi ﷺ ya samu labarin abin da suke rada wa juna, ya kuma san mugun nufinsu.

The encounter with the Jewish tribe of Qaynuqa( took place after the Battle of Badr, but before the Battle of Uhud. The Qaynuqa( were bound by a treaty with the Prophet and the Muslims. When the Muslims won a great victory against the unbelievers in Badr, the Jews were upset and harboured a grudge against the Muslims. They feared that their position in Madinah would be weakened while the position of the Muslims would be strengthened. The Prophet got wind of what they were whispering to one another and learnt of their ill intentions.

Ya tunatar da su yarjejeniyar da ya ƙulla da su, kuma ya gargaɗe su cewa halinsu na iya kawo musu mummunan sakamako. Sai suka amsa masa da rashin ladabi, suna cewa: "Muhammad! Kada ka yi tunanin ƙarfinka ya yi yawa. Kun haɗu ne kawai da wasu mutane waɗanda ba su san yaƙi sosai ba, sai ka samu nasara a kansu. Idan ka kawo mana yaƙi, tabbas za ka sani cewa mu jarumai ne na gaskiya." Bayan haka kuma suka ci gaba da tsokana ga Musulmai ta hanyoyi daban-daban.

He reminded them of the treaty he had signed with them and warned them that their attitude might augur ill. They replied rudely to him, saying: “Muhammad! Do not think too highly of your power. You have only encountered a group who knew little about fighting a war and you managed to score a victory against them. Should you engage us in battle, you will certainly know that we are true fighters.” They followed this with repeated provocations against the Muslims.

Surar yanzu tana yin magana ga masu bi, tana kiransu da sifar da suke ƙauna fiye da kowace, wadda take bambance su da duk sauran mutane kuma take sauƙaƙa musu su kasance masu kyakkyawan fata. Ana kiransu su ci gaba da tsoron Allah, su yi nazari a kan abin da suke shiryawa don rayuwarsu ta gaba, su kasance a koyaushe a faɗake, kuma su tabbatar ba sa bin hanyoyin mutanen da suka gabace su waɗanda suka manta da Allah. Masu bi sun riga sun ga makomar da ta same wasu daga cikin waɗanda aka ƙaddara za su shiga wutar jahannama.

The surah now addresses the believers, calling them by the quality they love best, distinguishing them from all others and making it easy for them to be positive. They are called upon to remain God-fearing, to take stock of what they prepare for their life to come, to be always alert and make sure that they do not follow in the footsteps of those earlier people who forgot God. The believers have already seen the fate that befell some of these who are destined for the fire of hell:

Ya ku masu imani, ku ji tsoron Allah. Kowane rai ya dubi a hankali abin da yake aikawa gaba domin gobe. Ku ci gaba da kasancewa masu tsoron Allah, domin Allah masani ne ga duk abin da kuke aikatawa. Kada ku zama kamar waɗanda suka manta da Allah, sai shi ya sa su manta da kansu. Waɗannan su ne fasiƙai. Ba daidai suke ba, mazaje na wuta da mazaje na aljanna. Waɗanda ke ƙaddara zuwa aljanna su ne masu rabauta.

Believers, have fear of God. Let every soul consider carefully what it sends ahead for tomorrow. Remain God fearing, for God is fully aware of all that you do. Be not like those who forget God, so God causes them to forget their own souls. They are the transgressors. Not equal are the ones destined for the fire and the ones destined for paradise. Those who are destined for paradise are indeed the ones who will triumph.

(Ayoyi 18-20)

(Verses 18-20)

Irin tsoron Allah nan wani yanayi ne na zuciya wanda kalmomi ba za su iya bayyana shi sosai ba. Yanayi ne da yake sa zuciyar mutum ta kasance a farke, tana jin kasancewar Allah a kowane lokaci. Yana sa mutum ya kasance koyaushe a faɗake, yana tsoron cewa Allah zai gan shi a yanayin da ba ya faranta masa rai. Mumini ya san cewa idon Allah yana kallon kowa da kowace zuciya a kowane lokaci. Ta yaya kuma yaushe mutum zai kasance cikin halin da Allah ba ya gani?

Such fear of God is a mental state that words cannot fully describe. It is a condition that makes the human heart alert, feeling Gods presence at every moment. It keeps man always on the watch, fearing that God may see him in a condition that displeases Him. A believer knows that Gods eye watches everyone and every heart at every moment. How and when can man be in a situation that God does not see?

Surah yanzu ta ƙara wani muhimmin bayani wanda ke girgiza zukata tun daga tushe.

The surah now adds a powerful note that shakes hearts to the core.

Yana kwatanta irin tasirin da Alƙur'ani zai yi a kan duwatsu masu ƙarfi idan da an saukar da shi a kansu.

It portrays what effect the Qur’an would have had on solid rocks had it been so sent down:

Da a ce Mun saukar da wannan Alkur'ani a kan dutse, da ka ga yana kaskantar da kansa yana tsagewa saboda tsoron Allah. Muna ba mutane irin wadannan misalai ne don su yi tunani. Note on the rules: the source says "God", so the rule requires writing the Hausa word for God. Following that instruction, the correct rendering is: Da a ce Mun saukar da wannan Alkur'ani a kan dutse, da ka ga yana kaskantar da kansa yana tsagewa saboda tsoron Ubangiji. Muna ba mutane irin wadannan misalai ne don su yi tunani.

Had We brought down this Quran upon a mountain, you would have seen it humble itself and break asunder for fear of God. We put such images before people so that they may reflect. (Verse 21)

Wannan hoto yana nuna gaskiya. Wannan Alkur'ani yana da nauyi, ƙarfi da tasiri mai girgiza wanda ba a iya tsayayya da shi idan muka karɓe shi yadda yake a zahiri. (Umar ibn al-Khattab ya sami irin wannan gogewa lokacin da ya ji wani mai karatu yana karanta farkon Suratu 52: "Na rantse da Dutsen Sina'i; da littafi rubuce a takarda da aka buɗe; da Gidan Ziyara; da sararin sama mai tsayi; da teku mai tumɓuke; hakika azabar Ubangijinka za ta faru. Babu wanda zai iya hanata..." (52: 1-8) Yayin da yake sauraro, ya jingina da wani bango kusa da shi. Sai ya koma gida ya ji rashin lafiya. Mutane suka ci gaba da zuwa suna tambayar lafiyarsa har tsawon wata guda.)

This image reflects the truth. This Qur’an has such weight, power and shaking influence that is absolutely irresistible when we receive it as it truly is. (Umar ibn al-Khattab had such an experience when he overheard a reciter reading the opening of Surah 52: “By Mount Sinai; by a scripture inscribed on unrolled parchment; by the much-visited House; by the vault raised high; by the swelling sea; your Lord} punishment will indeed come to pass. Nothing can stop it..." (52: 1-8) As he listened, he leaned on a wall nearby. He then went back home and felt ill. People kept visiting him for a month, enquiring after his health.

Lokacin da mutum ya karɓi wani gaskiya da ke cikin Alƙur'ani sosai, zai girgiza ya kuma razana. Zai sami irin canje-canjen da za a fi misalta su a duniyar zahiri da tasirin maganadisu da wutar lantarki, ko ma fiye da haka. Allah, Mahaliccin duwatsu wanda ya saukar da Alƙur'ani daga sama, yana cewa: "Da a ce Mun saukar da wannan Alƙur'ani a kan dutse, da kana ganinsa yana ƙasƙantar da kansa yana tsagewa saboda tsoron Allah." (Aya ta 21) Duk wanda ya taɓa samun ɗan gogewa da Alƙur'ani yana taɓa ransa a ciki, zai fahimci wannan gaskiya ta hanyar da ba za a iya bayyanawa ta wata hanya ba. "Muna gabatar da waɗannan misalai ga mutane don su yi tunani." (Aya ta 21) Irin wannan misali ya kamata ya sa zukata su ci gaba da tunani da lura.

Sauran surar ta kasance an keɓe ta ne don yabon Allah mai tsawo, tana ambaton wasu daga cikin sunayensa da siffofinsa. Wannan na zama wani bangare na tasirin Alkur'ani a kan duniya. Kamar muna ganin duniya a matsayin mutum da ke bayyana wannan yabo da bakinsa, da kuma wata babbar mulki tana amsawa a kowane kusurwa. Wadannan siffofin Allah suna da bayyanannun tasiri a kan ainihin yanayin duniya, abubuwan da ke faruwa a cikinta da hulɗarta. Yayin da take miƙa wannan yabo, tana shaida gaskiyar wadannan siffofi da tasirinsu.

The rest of the surah is devoted to a long glorification of God, citing a number of His names and attributes. This serves as an aspect of the influence of the Qur’an on the universe. It is as if we see the universe as a person expressing this glorification with his mouth, and a vast kingdom echoing it in every corner. These attributes of God have clear effects on the very nature of the universe, its phenomena and interactions. As it offers this glorification, it testifies to the truth of these attributes and their effects:

Shi ne Allah: babu abin bautawa da gaskiya sai shi. Shi ne yake sanin abin da ba a iya gani ba da abin da ake iya gani. Shi ne Mai rahama, Mai jin ƙai.

He is God: there is no deity other than Him. It is He who knows all that is beyond the reach of anyone's perception, as well as all that which can be witnessed. He is the Lord of Grace, the Ever Merciful. He is God:

Babu wani abin bautawa da gaskiya sai Shi, Sarki, Mai tsarki, Tushen aminci, Mai bayar da imani, Mai tsaro a kan kowa, Maɗaukaki, Mai ƙarfin tilastawa, wanda dukkan girma nasa ne. Tsarki ya tabbata ga Allah... Correction per the rules: the word for God must be written as the Hausa word for God, not "Allah". Babu wani abin bautawa da gaskiya sai Shi, Sarki, Mai tsarki, Tushen aminci, Mai bayar da imani, Mai tsaro a kan kowa, Maɗaukaki, Mai ƙarfin tilastawa, wanda dukkan girma nasa ne. Tsarki ya tabbata ga Ubangiji cikin ɗaukakarSa marar iyaka sama da duk abin da suke haɗawa da Shi a matsayin abokin tarayya. Shi ne Ubangiji:

there is no deity other than Him, the Sovereign, the Holy, the Source of Peace, the Giver of Faith, the Guardian over all, the Almighty, the Compeller, to whom all greatness belongs. Exalted is God in His limitless glory above anything they associate as partner with Him. He is God:

Mahaliccin, Mai ƙirƙira, Mai ba da siffa ga dukkan abu. Sunayensa su ne mafi kyau. Duk abin da ke cikin sammai da ƙasa yana tsarkake Shi da girmamawa mara iyaka. Shi kaɗai ne Madaukaki, Mai hikima. (Ayoyi 22-24)

the Creator, the Maker who gives shape and form to all. His are the most gracious names. Everything in the heavens and earth extols His limitless glory. He alone is the Almighty, the Wise. (Verses 22-24)