Wannan farkon surar yana magana ne a kan yanayin littafin da kafirai suke musantawa a matsayin ƙage, tare da yi musu barazanar cewa nan ba da jimawa ba za su ga wata rana da za su yi burin da sun miƙa wuya ga Allah su zama Musulmi. Yana gaya musu cewa wannan rana tana da lokaci da aka ƙayyade, kuma wannan shi ne dalilin jinkirinta. Yana kuma ambaton ƙalubalen da suke yi, da yadda suke neman a kawo musu mala'iku. Yana musu barazana da cewa idan Allah ya saukar da mala'iku ga kafirai, to yana hallaka su gaba ɗaya. A ƙarshe, sūrar tana magana ne a kan ainihin dalilin halin kafircinsu. Ba shi ne saboda rashin hujja ba, sai dai saboda taurin kai da suka yi tsayuwa a kansa.

This opening passage speaks about the nature of the book which the unbelievers reject as fabrication, adding a threat that they will soon witness a day when they wish they had submitted themselves to God and become Muslims. It tells them that that day has a fixed time, and that is the reason for its delay. It mentions the challenges they make and how they demand that angels be brought to them. It threatens them by stating that when God sends down angels to unbelievers, He destroys them altogether. Finally the sūrah speaks of the real reason for their unbelieving attitude. It is certainly not for lack of evidence, but rather due to their entrenched stubbornness.

"Alif. Lām. Rā. Waɗannan ayoyin Littafi ne, kuma bayani ne bayyananne." (Ayar 1) Harrufa uku daban-daban da wannan sura ta fara da su, da kuma irin su da ke zuwa a farkon wasu surori na Alƙur'ani, su ne suke samar da Littafin, watau Alƙur'ani. Duk mutane suna iya samunsa. Su ne suke samar da ayoyi masu daraja, waɗanda ba a iya kwaikwayon su ta fuskar tsari da hujja. Waɗannan harrufa ba su da ma'ana a cikin kansu, amma suna samar da Alƙur'ani, wanda ma'anarsa a bayyane take sosai.

“Alif. Lām. Rā. These are the verses of the Book, a clear discourse.” (Verse 1) The three separate letters with which this sūrah starts and similar ones that occur at the beginning of some Qur’ānic sūrahs make up the book, i.e. the Qur’ān. They are available to all. They make the sublime verses, which are inimitable in composition and argument. These letters do not have an intrinsic meaning in themselves, but they make up the Qur’ān, which is very clear in its meaning.

Waɗanda ba su yi imani da wahayin wannan littafi mara misaltuwa ba, kuma suna kwatanta Alƙur'ani da cewa an ƙirƙira shi duk da cewa ma'anarsa a bayyane take, za su zo su ga wata rana da za su so sosai da ace sun ɗauki wata hanya daban gaba ɗaya. Za su so da ace sun kasance masu imani, kuma halayensu sun dace da koyarwar addini. "Ba kasafai waɗanda suka kafirta ke fatan da ace sun kasance Musulmi ba." (Aya ta 2)

People who do not believe in the revelation of this inimitable book, and describe the Qur’ān as fabricated when it is very clear in its import, will come to see a day when they will dearly wish that they had adopted a totally different attitude. They will wish that they had been believers and that their behaviour was in line with the teachings of religion. “Little do those who disbelieve wish that they were Muslims.” (Verse 2)

Sūrah ta sa'an nan ta bayyana munanan halayensu a yadda suka yi magana da Annabi ﷺ, alhali shi bai gabatar musu da kome ba sai Alƙur'ani, wanda abin tunatarwa ne bayyananne ga gaskiya. Yana taimaka musu su farka su fuskanci gaskiyar lamari maimakon bin buri na ruɗi. Haka nan ya tunatar da su dokar Allah da yadda take aiki. Sai dai suka yi masa izgili, suka yi magana da shi cikin rashin kunya matuƙa. "Suna cewa: 'Kai wanda aka saukar masa da wannan tunatarwa daga sama! Lallai kai mahaukaci ne. Don me ba ka kawo mana mala'iku ba, idan kana cikin masu gaskiya?'" (Ayoyi 6-7) Izgili a bayyane yake a yadda suke kiran Annabi ﷺ, "Kai wanda aka saukar masa da wannan tunatarwa daga sama!" (Aya ta 6). Hakika suna musanta gaskiyar saukar wahayi da saƙon Annabi ﷺ gaba ɗaya, amma suna yin wannan kiran na izgili.

The sūrah then describes their bad manners in the way they addressed the Prophet, when he had only presented to them the Qur’ān which is a clear reminder of the truth. It helps to reawaken them to face the facts instead of running after beguiling hopes. He also reminded them of God’s law and its operation. But they ridiculed him and spoke to him with extreme impudence. “They say: ‘You to whom this reminder has been bestowed from on high! You are truly mad. Why do you not bring the angels before us, if you are truthful?’” (Verses 6-7) Ridicule is apparent in their way of addressing the Prophet, “You to whom this reminder has been bestowed from on high!” (Verse 6) They actually deny the fact of revelation and the Prophet’s message altogether, but they make this mocking address.

Rashin ladabin su ya ƙara tsananta yayin da suke zagin Annabi da kansa: "Lallai kai mahaukaci ne!" (Aya ta 6) Suna yin haka ne a martanin kiransa a gare su su yi imani da Allah, yana amfani da Alƙur'ani cikin dukkan bayyanarsa don yi musu magana. Sun ci gaba da yin buƙatu marasa ma'ana, suna neman mala'iku su sauko don tabbatar da saƙonsa:

Their rudeness is carried still further as they insult the Prophet personally: “You are truly mad!” (Verse 6) This they do in response to his call on them to believe in God, using the Qur’ān in all its clarity to address them. They go on to make unreasonable demands, asking for angels to come down to endorse his message:

"Me yasa ba ka kawo mana mala'iku ba, idan kana cikin masu gaskiya?" (Ayi ta 7) Ana maimaita wannan bukatar ta mala'iku sau da yawa a cikin wannan surar da sauran surori, kuma ana gabatar da ita ga Annabi Muhammadu ﷺ kamar yadda aka gabatar da ita ga annabawa da manzannin da suka riga shi. Wannan yana nuna jahilcin mutum bayyananne, domin shi ne Allah ya girmama lokacin da Ya ba wasu zababbun mutane annabci.

“Why do you not bring the angels before us, if you are truthful?” (Verse 7) The demand for angels is often repeated in this and other sūrahs, and it is put to the Prophet Muĥammad (peace be upon him) as it was put to prophets and messengers before him. This reflects man’s clear ignorance, for it is he whom God has honoured when He assigned prophethood to a few chosen people.

Sūrah ta sa'an nan ta yi kira gare su da su duba a hankali shiriyar Allah, su kuma yi tunani a kanta. Note: I translated "God" as "Allah" here, but the rules require the Hausa word for God. Corrected: Sūrah ta sa'an nan ta yi kira gare su da su duba a hankali shiriyar Ubangiji, su kuma yi tunani a kanta.

The sūrah then calls on them to look carefully on God’s guidance and reflect on it.

Allah ya aiko da mala'iku ne kawai da gaskiya. Yana umurtar su da su kafa ta su aiwatar da ita. Idan kafirai masu taurin kai suka ci gaba da kafirci, gaskiya ita ce a hallaka su. Ba wai kawai sun cancanci haka ba, har ma ba makawa ne. Wannan halaka, don haka, gaskiya ce a kanta, kuma mala'iku suna aiwatar da ita ba tare da jinkiri ba. Allah yana zaɓa musu abin da yake mafi alheri fiye da zaɓin da suke yi wa kansu. Yana ba su Tunatarwa domin su yi tunani a kanta su bi shiryarwarta. Wannan ya fi kyau ƙwarai da gaske fiye da aiko mala'iku da gaskiya ta ƙarshe, idan kawai za su yi tunani: "Lalle Mu ne Muka saukar da wannan Tunatarwa, kuma Mu ne za Mu kiyaye ta." (Aya ta 9) Saboda haka ya fi musu kyau su karɓe ta da kyakkyawan hali, domin za ta ci gaba da kasancewa cikakkiya, ba ta rasa kome ba, ba ta canzawa. Za ta ci gaba da kasancewa tsarkakakkiya, ba ta gurɓata da ƙarya ba, babu murdiya a cikinta. Tana shiryar da su zuwa ga gaskiya da kulawar Allah, idan da gaske suna son gaskiya. Idan kuma suna neman a aiko musu mala'iku don tabbatar da hakan, su sani cewa Allah ba ya son aiko musu da mala'iku, domin yana son abin da yake mafi alheri a gare su.

God only sends down the angels with the truth. He commands them to establish and implement it. In the case of persistent unbelievers, the truth is to destroy them. Not only do they deserve this, but it is also inevitable. Such destruction, then, is a truth in itself and the angels carry it out without delay. God chooses for them what is better than the choice they make for themselves. He gives them the Reminder so that they may reflect on it and follow its guidance. This is much better than sending down the angels with the final truth, if only they would reflect: “It is We Ourselves who have bestowed this reminder from on high, and it is We who shall preserve it intact.” (Verse 9) It is much better for them, then, to approach it positively, because it will remain intact, suffering no loss or change. It will remain pure, unaffected by falsehood, free of distortion. It guides them to the truth with God’s care, if they really want the truth. If they were asking for angels to make sure of it, they should know that God does not wish to send down angels for them, because He wants what is better for them.

Saboda haka, Ya saukar da Tunatarwar da aka kiyaye ta cikin tsari. Wannan ya fi aika mala'iku su hallaka su.

Hence, He sent down the Reminder which is preserved intact. That is better than sending angels to destroy them.

Musulmai gabaɗaya sun shiga wani lokaci, wanda muke ci gaba da fuskanta a yau, inda suka yi rauni har ba su iya kare kansu ba, ko addinin su, ko salon rayuwarsu, ko ƙasarsu, ko mutuncinsu, ko dukiyarsu, ko ɗabi'unsu na kirki, ko ma hankalinsu da ƙwarewarsu ta tunani. Maƙiyansu sun samu nasarar maye gurbin kowane ɗabi'a mai kyau, da imani mai kyau, da aiki nagari, da ƙa'idar shari'a da suke da ita da wani abu mara kyau kuma baƙo.

Muslims generally have gone through a time, which we continue to endure these days, when they have been too weak to defend themselves, or their faith, way of life, land, honour, property, moral values or even their reasoning and intellectual faculties. Their enemies have managed to replace every moral value, sound belief, virtuous practice, and legal standard they have had with something foul and alien.

Sun jarabce Musulmi su karbi halayya marar kunya da ɗabi'a marar kyau. Haka kuma, an ba irin wannan hali sunaye masu kyau kamar ci gaba, bunƙasa, sakularizim, 'yanci, karya sarƙa, juyin-juya-hali da sabon abu, da sauransu. Ta haka Musulmi sun zama Musulmi da suna kawai. Ba su riƙe kusan komai ba daga imaninsu mai zurfi. Saboda haka, ƙarfinsu ya ragu, kuma sun zama ba komai ba sai datti da ke iyo a saman kogi.

They have tempted Muslims to accept loose morality and shameless behaviour. What is more, such behaviour has been given attractive titles such as progress, advancement, secularism, freedom, breaking one’s shackles, revolution and innovation, etc. Muslims have thus become Muslims only by name. They have retained practically nothing of their profound faith. Hence, their power has been sapped, and they have become little more than the scum that floats on the surface of a river.

Duk da duk ƙoƙarin da abokan gaba na wannan addini suka yi, ba su iya canza rubutun Alƙur’ani ko murɗe shi ba. Wannan ba saboda rashin dalili ba ne.

Yet in spite of all their attempts, the enemies of this religion have not been able to change the text of the Qur’ān, or to distort it. This is not due to any lack of motive.

Lalle sun so sosai su canza rubutunsa, idan hakan ya kasance mai yiwuwa. Amma duk da iyakar ƙoƙarinsu, sun kasa cimma burinsu.

They would indeed have loved dearly to alter its text if that were at all possible. But try as hard as they might, they have been unable to achieve their goal.

Abokan gaba na wannan addini, musamman ƙungiyoyin Yahudawa a cikinsu, sun yi amfani da ƙwarewarsu mai girma, wadda ta shafe shekaru dubu huɗu, wajen shirya makirci a kan addinin Allah.

The enemies of this faith, particularly its Jewish elements, have utilized their great expertise, stretching over four thousand years, in scheming against the divine faith.

Allah ya ta'azantar da Manzon Allah ﷺ, kuma ya gaya masa cewa ba shi kaɗai ne yake cikin wannan matsayi ba daga cikin manzannin Allah, waɗanda suma, kamar shi, aka yi musu izgili da ƙi sosai. Kafirai koyaushe suna nuna taurin kansu wajen musun gaskiyar addini.

God consoles the Prophet (peace be upon him), and tells him that he is not unique in his position among God’s messengers who, like him, were the target of much ridicule and rejection. The unbelievers are always wont to show their stubbornness in denying the true faith.

Lalle Mun aika manzanni zuwa ga al'ummomin da suka gabace ku, amma duk lokacin da wani manzo ya zo musu sai suka yi masa ba'a.” (Ayoyi 10-11) Labari ɗaya ne.

“Indeed We have sent before you messengers to communities of old, but whenever a messenger came to any of them they mocked at him.” (Verses 10-11) It is the same story.

Kamar yadda mutanen da ba su yi imani ba a cikin al'ummomin da suka gabata suka karɓi abin da manzannin Allah suka faɗa musu, haka lamarin yake ga waɗanda ba su yi imani ba a cikin al'ummarka. Duk suna nuna hali iri ɗaya. Zukatansu, bayan sun juya baya ga saƙonnin Allah kuma sun yi gaba da manzannin Allah zaɓaɓɓu, ba su ƙara iya yin tunani ko karɓar saƙo yadda ya kamata a karɓe shi ba: "Haka muke sa shi [watau wannan raini ga wahayin] ya shiga cikin zukatan masu laifi, waɗanda ba su yi imani da shi ba, alhali kuwa al'adun al'ummomin da suka gabata sun riga sun gabace su." (Ayoyi 12-13) Muna sa shi ya shiga cikin zukatansu yayin da ake musanta gaskiyarsa, ana yi masa izgili, domin zukatansu ba za su iya karɓar sa ba sai ta wannan hanya. Wannan ya shafi dukan zamanai da al'ummomi, na baya, na yanzu da na gaba. Waɗanda suke musanta gaskiyar saƙon Allah suna da irin wannan yanayi: "Al'adun al'ummomin da suka gabata sun riga sun gabace su." (Aya ta 13)

Just like the unbelievers in the communities of old received what God’s messengers told them, the same is the case with the unbelievers in your community. They all show the same attitude. Their hearts, having turned away from God’s messages and been hostile to God’s chosen messengers, are no longer able to reflect or receive a message as it should be received: “Thus do We cause it [i.e. this scorn of the revelation] to slip into the hearts of the guilty, who do not believe in it, although the ways of ancient communities have gone before them.” (Verses 12-13) We let it sink into their hearts as its truth is denied, subject to ridicule, because their hearts cannot receive it except in this way. This applies to all generations and communities, past, present and future. Those who deny the truth of God’s message are of the same nature: “The ways of ancient communities have gone before them.” (Verse 13)

Duniya ba za ta iya halitta kanta ba, sannan ta halicci dokokin da ke tafiyar da wanzuwarta.

The universe cannot create itself, then create the laws that control its existence.

Ba za mu iya danganta bayyanar rayuwa ga duniya marar rai ba. Saboda haka, ba yanayin ɗan Adam ba, ba kuma hankalin ɗan Adam ba, yake karɓar bayyanar duniya ko rayuwa ba tare da Mahalicci mai ci gaba da tafiyar da ita ba. Haka nan, ilimin kimiyyar abubuwa yanzu yana ƙin hakan.

Nor can we attribute the emergence of life to a lifeless universe. Hence neither human nature nor human intelligence accepts the emergence of the universe or life without a Creator who continues to control it. Indeed material science is now rejecting it as well.

Russell Charles Artist, Farfesa a fannin Ilimin Halittu (Biology) a Kwalejin David Lipscomb, Nashville, Tennessee, ya ce:

Russell Charles Artist, Professor of Biology at David Lipscomb College, Nashville, Tennessee, says:

Yawancin ra'ayoyi an gabatar da su a ƙoƙarin samo ƙwayoyin halitta masu rai daga abu marar rai. Wasu masu bincike suna da'awar cewa rayuwa ta samo asali ne ta hanyar protogene, ko ta hanyar ƙwayoyin cuta (viruses), ko kuma ta hanyar haɗuwar manyan ƙwayoyin sinadarin protein, wanda hakan na iya ba da ra'ayin cewa a ƙarshe an cike gibin da ke tsakanin marar rai da mai rai. Amma dai dole ne a yarda cewa duk ƙoƙarin samar da abu mai rai ta hanyar gwaji daga abu marar rai ya gaza gaba ɗaya.

Many theories have been brought forward in the attempt to derive living cells from inanimate matter. Certain investigators are claiming that life has originated through the protogene, or through viruses, or through an aggregation of large protein molecules, which may leave the impression that at last the gap between the lifeless and the living has been spanned. Actually it must be admitted that all attempts to produce living matter experimentally from inanimate matter have failed utterly.

Haka kuma, mai musun kasancewar Allah ba ya gabatar da wata hujja kai tsaye ga duniyar da ke jiran ji cewa tarin atom da molecules da ya taru ba da gangan ba shi ne rai, mai iya kiyaye kansa da jagorantar kansa kamar yadda sel din da aka bayyana a nan suke yi. Ba haka ba ne. Yana karɓar wannan a matsayin imani. Fassarar kansa ce ta abubuwan da kowa ke gani, cewa wata haɗuwa ta kwatsam ce ta haifar da sel na farko. Amma wannan yana nufin karɓar wata mu'ujiza mafi girma fiye da yarda cewa Hankali ne ya kira ta zuwa rai! Ni ina ganin cewa kowane ɗayan waɗannan sel guda ɗaya (kowannensu tsari ne mai sarkakiya da laushi har cikakken aikinsa bai zuwa ga binciken mu ba har yanzu), da duk tiriliyoyin su a wannan duniyar, suna gabatar da wata hujja mai inganci ta hankali — hankali, ko basira, ko tunani, wanda muke kira Allah. Kimiyya ma tana amincewa da wannan hujja kuma tana karɓarta.