Wannan shi ne ƙarshen wata sūratu mai arziƙin abubuwan da take ƙunshe da su da kuma hotuna masu ɗaukar hankali. Tana bayyanawa tare da kafa tushen ra'ayin Musulunci game da rayuwa, kuma ta hanyar muhawara da mutanen littattafan da suka gabata, sa'an nan daga baya da munafukan Madina da kafirai na Larabawa, ta kawar da duk ruɗani da fassarar ƙarya da waɗannan ƙungiyoyi suka yi ƙoƙarin ƙirƙira. Tana yin bayani kan tsarin Ubangiji na rayuwa, da wajibai na mutum da na dukiya, kuma tana koyar da Musulmi yadda za su girmama waɗannan wajibai da yadda za su jure wahalhalu da jarrabawoyin da suke fuskanta wajen cika su. Tana nuna wa Musulmi yadda za su sadaukar da kansu da dukiyoyinsu wajen cika waɗannan manyan wajibai.

This is the closing passage of a sūrah rich in subject matter and imagery. It defines and establishes the fundamentals of the Islamic outlook and, through the debate with the people of earlier revelations and later on with the “hypocrites” of Madinah and the Arab unbelievers, removes all the confusion and misinterpretation all those groups tried to create. It expounds the Divine order of life, its human and financial obligations, and teaches the Muslims how to honour those obligations and how to deal with the hardships and ordeals encountered in so doing. It shows the Muslims how to dedicate themselves and their possessions to fulfilling those enormous obligations.

Waɗannan ayoyin ƙarshe sun dace sosai da jigo da salon sūrah gabaɗaya, duka a abin da suke ƙunshe da shi da kuma mahallin da gabatarwarsu. Wannan sashe yana gabatar da wata zurfafa ma’ana: cewa duniyar zahiri gabaɗaya littafi ne a buɗe, wanda da kansa yake isar da alamu da hujjojin imani. Yana nuna hannun da ke tafiyar da ita da kulawa da hikima, kuma yana bayyana cewa bayan wannan rayuwa akwai wata rayuwa inda za a yi hisabi da sakamako. Sai dai waɗannan alamu ana fahimtar su ne kuma ana godiya da su ne kawai ga mutane “masu hankali”; waɗanda ba sa rayuwa da idanunsu da hankulansu a rufe ga abubuwan al’ajabi masu girma na wannan “littafi a buɗe”.

These concluding strains resonate perfectly with the theme and the style of the sūrah as a whole in content as well as context and presentation. This section presents a most profound concept: that the entire physical world is an open “book” which in itself conveys the signs and evidence of faith. It points to the hand that runs it with care and prudence, and reveals that beyond this life there is another where accountability and reward will be decided. These signs, however, are only perceived and appreciated by people “who understand”; those who do not go through life with their eyes and minds closed to the overwhelming marvels of this “open book”.

Wannan yana ɗaya daga cikin ginshiƙan asali na ra'ayin Musulunci game da duniyar zahiri, da kuma dangantaka mai zurfi da jituwa da ke tsakaninsa da ainihin yanayin ɗan Adam na asali, wanda bai gurɓata ba. Wannan ra'ayi ya tabbatar da cewa duniyar zahiri, a kanta, hujja ce mai rai kuma bayyananniya ga wanzuwar Mahaliccinta, a gefe ɗaya, da kuma bayyanuwar tsarin da ke goyon bayan wanzuwarta, da manufa, da ƙa'ida, da ma'anar da ke bayyana wannan wanzuwa, a ɗayan gefen. Wannan ra'ayi yana da muhimmanci sosai wajen bayyana halin ɗan Adam ga duniyar zahiri da Ubangijinta, Allah Maɗaukaki, saboda haka ginshiƙi ne na tsakiya a ra'ayin Musulunci game da dukkan wanzuwa.

Cikin halittar sammai da ƙasa, da kuma jujjuyawar dare da rana, akwai lalle alamu ga mutane masu hankali, waɗanda suke ambaton Allah a lokacin da suke tsaye, da zaune, da kwance, kuma suna tunani game da halittar sammai da ƙasa: "Ya Ubangijinmu, ba ka halicci wannan duka a banza ba. Tsarki ya tabbata a gare Ka. Ka kiyaye mu daga azabar wuta. Ya Ubangijinmu, wanda Ka shigar da shi wuta, lalle ne Ka wulakanta shi. Azzalumai kuma ba su da wani mai taimako."

In the creation of the heavens and the earth, and in the succession of night and day, there are indeed signs for men endowed with insight, who remember God when they stand, sit and lie down, and reflect on the creation of the heavens and the earth: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire. Our Lord, him whom You shall commit to the fire, You will have condemned to disgrace. The evildoers shall have none to help them.

Ya Ubangijinmu, mun ji mai kira zuwa ga imani, yana cewa: "Ku yi imani da Ubangijinku," sai muka yi imani. Ya Ubangijinmu, ka gafarta mana zunubanmu, ka kankare mana munanan ayyukanmu, ka karɓi rayuwarmu tare da nagargarun bayi. Ya Ubangijinmu, ka ba mu abin da ka yi mana alkawari ta hannun manzanninka, kuma kada ka kunyatar da mu a Ranar Tashin Kiyama. Lalle ne kai ba ka karya alkawari.

Our Lord, we have heard the voice of one who calls to faith, [saying], ‘Believe in your Lord,’ and we have believed. Our Lord, forgive us, then, our sins and efface our bad deeds and let us die with the truly virtuous. Our Lord, grant us what You have promised us through Your messengers, and do not disgrace us on the Day of Resurrection. Surely, You never fail to fulfil Your promise. (Verses 190-4)

Menene waɗannan alamomin da ke cikin halittar sammai da ƙasa da kuma jerin dare da rana? Me ne saƙon da masu hikima ke fahimta idan sun yi tunani a kan waɗannan abubuwan, yayin da suke tuna Allah a kowane hali, a lokacin da suke tsaye, zaune, ko kwance? Bugu da ƙari, mene ne dangantakar tunaninsu game da waɗannan alamomi da tunawarsu da Allah a kowane hali? Ta yaya tunaninsu ke kai su ga yin addu'arsu wadda ke nuna tawali'unsu da tsoron Allah: "Ya Ubangijinmu, ba ka halicci duk wannan a banza ba. Tsarki ya tabbata a gare Ka. Ka kiyaye mu, don haka, daga azabar wuta"? Abin da muke gani a nan shi ne kwatanci bayyananne na karɓar saƙonnin da duniyar zahiri ke isarwa ga hankali mai lafiya cikin dacewa da kuma daidai. Ana mayar da martani mai dacewa ga waɗannan saƙonni, waɗanda suke a buɗe ga kowa a ko'ina cikin duniya, da rana da kuma da dare.

What are these signs contained in the creation of the heavens and the earth and the succession of day and night? What is the message understood by men of wisdom when they reflect on these phenomena, as they remember God in all situations, when they stand up, sit and lie down? Furthermore, what is the relationship between their reflection on these signs and their remembrance of God in all situations? How does their reflection lead them to engage in their supplication which expresses their humility and fear of God: “Our Lord, You have not created all this in vain. Limitless are You in Your glory. Guard us, then, against the torment of the fire.” What we find here is a vivid image of the sound and proper reception of the messages transmitted by the physical universe to a healthy mind. Proper response is made to these messages which are open to all throughout the universe, both during the day and during the night.

Gaskiyar farko ita ce, tunani a kan halittar Allah da kuma lura da littafin buɗaɗɗe na duniya da abubuwan al'ajabi masu girma da Allah ya sanya a cikin duniya, aiki ne na ibada tabbatacce kuma muhimmin ɓangare na tuna Allah. Idan ilimomin kimiyyar halitta, waɗanda ke nazarin sassa daban-daban, dokoki da al'amuran duniya domin buɗe asirinta da damarta, an karkata su zuwa tunawa da Mahaliccin wannan duniya, da kuma fahimtar girmansa da alherinsa da yabon sa, to nan take za su zama wani ɓangare na ibada da addu'a ga Mahalicci.

The first fact is that reflection on God’s creation and contemplation of the open book of the universe and the great wonders which God has placed in the universe constitute a definite act of worship and an essential part of remembering God. Had natural sciences which study various aspects, laws and phenomena of the universe in order to unravel their secrets and potential, been directed to remembrance of the Creator of this universe and to appreciate and acknowledge His majesty and grace, they would instantaneously have become part of worship and prayer to the Creator.

Rayuwar ɗan adam da yawa za ta amfana sosai da waɗannan ilimomi, kuma da ta juya zuwa ga Allah. Sai dai yanayin ɗabi'ar duniya (materialism) yana yanke dukkan haɗin kai tsakanin halitta da Mahaliccinta, yana kuma yanke alaƙar da ya kamata ta kasance koyaushe tsakanin ilimin kimiyyar halitta da gaskiyar madawwamiyar Ubangiji. Binciken kimiyya, babbar baiwar Allah ga ɗan adam, ta haka sai ya zama la'ana, wacce ke mayar da rayuwar ɗan adam jerin wahala, damuwa da gibin ruhi a koyaushe, waɗanda ke yi wa mutum nauyi ƙwarai.

Human life would have benefited a great deal by these sciences and would have turned towards God. The materialistic trend, however, severs all links between the universe and its Creator, and severs the relationship which should have always existed between natural sciences and the eternal truth of the Divine Being. Scientific research, God’s great gift to man, thus becomes a curse which makes human life a continuous succession of misery, worry and spiritual emptiness which weigh very heavily on man.

Gaskiyar ta biyu ita ce cewa alamomin da Allah ya sanya a ko'ina cikin sararin halitta ba sa isar da saƙonnin da ke tada hankali sai ga zukatan da ibada da ambaton Allah suka tsarkake su. Waɗanda ke ambaton Allah a kowane hali, a lokacin da suke tsaye, suna zaune, ko suna kwance, kuma suke tunani game da halittar sammai da ƙasa, da kuma jujjuyawar dare da rana, su ne lallai mutanen da zukatansu da hankulansu a shirye suke su fahimci saƙonnin da waɗannan abubuwan halitta ke isarwa.

The second fact is that the signs that God has placed throughout the universe do not impart their inspiring messages except to hearts and minds refined by worship and the remembrance of God. Those who remember God in all situations, when they stand, sit and lie down, and reflect on the creation of the heavens and the earth and on the succession of day and night are indeed the very people whose hearts and minds are ready to appreciate the messages imparted by these universal phenomena.

Ubangijinsu yana amsa musu: ‘Ba zan bari aikin kowane mai aiki daga cikinku, namiji ko mace, ya ɓace ba. Kowannenku yana daga ɗayan. Saboda haka, waɗanda suka yi hijira, aka kore su daga gidajensu, suka sha wahala saboda Ni, suka yi yaƙi, aka kuma kashe su [saboda shi] — lallai zan shafe munanan ayyukansu, in shigar da su aljannoni waɗanda koguna ke gudana a ƙarƙashinsu, a matsayin lada daga wurin Allah. Wurin Allah ne kyakkyawan lada yake. Kada arzikin kafirai a cikin ƙasa ya ruɗe ku. Jin daɗi ne na ɗan lokaci kawai. Sa'an nan, Jahannama ce za ta zama masaukinsu. Wane munanan masauki ne.’ (Ayoyi 195-197)

Their Lord answers them: ‘I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other. Therefore, those who emigrate and are driven out of their homes and suffer persecution in My cause, and fight and are slain [for it] — I shall indeed efface their bad deeds and admit them to gardens through which running waters flow, as a reward from God. With God is the best of rewards. Let not the disbelievers’ prosperity in the land deceive you. It is but a brief enjoyment. Then, Hell shall be their abode. What an evil abode. (Verses 195-7)

A cikin wannan ayar akwai amsar Allah ga addu'ar da muminai, waɗanda suka karɓi imani bayan tunani a kan yanayin halittar duniya, suka maimaita sosai. Sun fahimci cewa Allah bai halicci wannan duka a banza ba. Sun gane saƙon da waɗannan abubuwa suke isarwa, sun kuma mayar da martani mai dacewa, suna roƙon Allah ya kiyaye su daga wulakancin shiga wuta a Lahira. Amsar Allah tana da cikakken bayani, mai jituwa da salon Alƙur'ani na fasaha wanda ke la'akari da bukatun tunani na kowane hali. Bari mu duba wannan amsa da abin da take koya mana game da yanayin hanyar Allah da yadda Musulunci yake tsara halayen mabiyansa. Waɗannan mutane, waɗanda ayar da ta gabata ta siffanta da "masu hankali", sun yi tunani a kan halittar sammai da ƙasa da kuma bambancin dare da rana, sun kuma fahimci saƙon littafin halitta, suna amsa gaskiya kamar yadda take bayyana a cikinsa a fili. Sun yi wa Ubangijinsu addu'a mai tsawo, daga zuciya, wacce ke nuna tsoronsu. A nan ne suka karɓi amsa daga Ubangijinsu mai jin kai. Ana amsa addu'arsu yayin da aka jawo hankalinsu zuwa ga abubuwan da suke tattare da tsarin rayuwar da Allah yake so su karɓa da wajibanta: "Ubangijinsu ya amsa musu: Ba zan ɓata aikin wani mai aiki daga cikinku ba, namiji ko mace. Kowannenku yana daga ɗayan." A nan ana gaya musu cewa tunani, bimbini, tsoro da addu'a mai zafi ba su isa ba, haka kuma ba ya isa a juya zuwa ga Allah neman gafara, a shafe mugayen ayyuka da samun tsira. Waɗannan manufofi suna buƙatar aiki mai kyau na wani nau'i, wanda ake motsawa ta hanyar fahimtar darussan da aka koya ta hanyar tunani a kan halittar duniya.

In this passage we have God’s answer to the prayer repeated at length by the believers who have come to accept the faith after their reflection on the scene of the universe. They recognise that God has not created all this in vain. They understand the message imparted by these scenes and make the appropriate response and pray to God to spare them the disgrace of being committed to hell in the Hereafter. God’s answer is a detailed one, harmonious with the artistic characteristics of the Qur’ānic style which takes into account the psychological requirements of every situation. Let us consider this answer and what it tells us about the nature of the Divine method and how Islam sets about refining the characters of its followers. Those people, described in an earlier verse as “endowed with insight” have reflected on the creation of the heavens and the earth and on the succession of night and day and have appreciated the message of the book of the universe, responding to the truth as it is clearly explained in it. They have addressed their Lord with a long, heart-felt prayer which reflects their apprehension. Here they receive the response of their merciful Lord. Their prayers are answered as their attention is drawn to the constituent elements of the way of life God wants them to adopt and to its obligations: “Their Lord answers them: I will not suffer the work of any worker among you, male or female, to be lost. Each of you is an issue of the other.’” Here they are told that reflection, contemplation, apprehension and passionate prayer are not enough, nor is it enough to turn to God for forgiveness and for bad deeds to be effaced and salvation to be granted. These goals require positive action of a particular type that is motivated by understanding the lessons learnt through reflection on the creation of the universe.

Sabanin wannan jin daɗi na ɗan lokaci da wadata mai wucewa, akwai ga muminai har abada da albarkoyi daga wurin Allah. Note: the rules say the Hausa word for God, never "Allah", so the correct rendering is: Sabanin wannan jin daɗi na ɗan lokaci da wadata mai wucewa, akwai ga muminai har abada da albarkoyi daga wurin Ubangiji.

In contrast to that brief enjoyment and fleeting prosperity there are for the believers eternity and blessings from God:

Waɗanda suka ji tsoron Ubangijinsu, nasu ne lambuna waɗanda koguna ke gudana a ƙarƙashinsu, za su dawwama a cikinsu, kyauta ce ta marhabin daga wurin Allah. Abin da ke wurin Allah shi ne mafi alheri ga masu tsarkin zuciya. Haƙiƙa daga cikin mutanen littattafan da aka saukar a baya akwai waɗanda suke yin imani da Allah da abin da aka saukar muku daga sama, da abin da aka saukar musu, suna mai ƙasƙantar da kansu ga Allah.

As for those who fear their Lord, theirs shall be gardens through which running waters flow, in which they shall abide, a gift of welcome from God. That which is with God is best for the truly virtuous. There are indeed among the people of earlier revelations some who believe in God and in what has been bestowed from on high upon you and in what has been bestowed upon them, humbling themselves before God.

Ba sa musayar ayoyin Allah da farashi kankani. Suna da ladansu a wurin Ubangijinsu. Lallai Allah mai gaggawar hisabi ne. Note on the rules: since the original says "God", I've written the Hausa word for God, "Allah" in the rule means I should not use it, so the corrected version is: Ba sa musayar ayoyin Ubangiji da farashi kankani. Suna da ladansu a wurin Ubangijinsu. Hisabi yana tafiya da sauri a wurin Allah.

They do not barter away God’s revelations for a trifling price. They shall have their reward with their Lord. Swift is God’s reckoning. (Verses 198-9)

Duk wani kwatanta zai kawar da ko ƙaramin shakka cewa abin da ke wurin Allah ya fi kyau ƙwarai ga mutane masu gaskiya da nagarta. Babu wanda zai yi tunanin cewa abin da masu tsoron Allah za su samu a ƙarshe ya fi na kafirai da suke morewa. Saboda haka, duk wanda yake da basira zai zaɓi wa kansa rabon da mutanen da aka siffanta su a baya da “masu hankali” suka zaɓa, ba tare da wata shakka ba. A wannan lokaci, da yake mahallin shi ne ƙarfafa halayen muminai da kafa muhimman dabi'u bisa ga ra'ayin Musulunci game da rayuwa, Allah ba Ya yi wa muminai alkawarin nasara, ko cewa za su ci abokan gābarsu, ko cewa za a kafa su a kowace ƙasa. Lallai ba Ya yi musu alkawarin komai a wannan duniya. A wannan wuri ba Ya haɗa cikin alkawarinSa abin da Ya yi musu alkawarinsa a wasu wuraren cikin Alƙur'ani, ko abin da Ya ɗauki alhakin samarwa muminai yayin da suke yaƙi da abokan gābar Allah.

Ya ku waɗanda suka yi imani, ku yi haƙuri a cikin wahala, kuma kada haƙurinku ya ƙare; ku kasance cikin shiri koyaushe, kuma ku ji tsoron Allah domin ku sami rabauta. (Aya ta 200) Note: the rules require writing "God" in the Hausa, so the translation should read "Ubangiji" (God) rather than "Allah". Corrected translation: Ya ku waɗanda suka yi imani, ku yi haƙuri a cikin wahala, kuma kada haƙurinku ya ƙare; ku kasance cikin shiri koyaushe, kuma ku ji tsoron Ubangiji domin ku sami rabauta. (Aya ta 200)

Believers, be patient in adversity, and let your patience never be exhausted; be ever ready and fear God so that you may prosper. (Verse 200)

Aya ta ƙarshe a cikin wannan dogon sura ita ce kira zuwa ga muminai wadda ta taƙaita wajibai da Allah ya ɗora musu a cikin tsarin rayuwa da Ya zaɓa dominsu. Kira ce daga sama zuwa ga muminai. Tana kiran su da halinsu na musamman, wanda ke kafa dangantakarsu da tushen wannan kira, kuma yana ɗora musu wajibai tare da sanya su cancanta wajen cika su. Wannan halin ne yake ba su daraja a duniya, yake kuma sa su zama masu daraja a aljanna. An umarce su da su yi haƙuri a cikin wahala, su ci gaba da yin haka a dukan yanayi, su kasance kullum a shirye domin sadaukarwa, kuma su kiyaye tsoron Allah.

The closing verse in this long sūrah is an address to the believers which sums up the obligations imposed on them by the constitution God has chosen for them. It is an address from on high to the believers. It calls them by their very quality which establishes their bond with the source of that address and places on them their obligations and qualifies them for the fulfilment of those obligations. It is the quality which gives them honour in this world and makes them honoured in heaven. They are called upon to show patience in adversity and to continue to do so in all situations, to be always ready for sacrifice and to maintain their fear of God.

Sūrah ta yi magana akai-akai game da haƙuri a cikin wahala da tsoron Allah. Waɗannan halaye biyu ana ambaton su wani lokaci daban-daban, wani lokaci kuma tare. Sūrah ɗin kuma tana kira ga muminai akai-akai da su jure duk wata wahala da za su fuskanta, su yi gwagwarmaya, su warware makircin abokan gābansu, kuma kada su saurari masu tsoro ko waɗanda ke shuka rarrabuwar kai. Cewa ayar ƙarshe ta sūrah tana kira ga mumini da ya yi haƙuri a cikin wahala kuma ya dage koyaushe, yana nuna cewa waɗannan su ne ginshiƙan waɗanda ke son bin tafarkin imani na Ubangiji. Hanya ce mai tsawo kuma mai wahala, cike da cikas, zalunci, jarrabawa da wahalhalu. Domin bin ta, dole ne su yi haƙuri.

The sūrah speaks repeatedly about patience in adversity and fear of God. The two qualities are mentioned on occasions separately and on others together. The sūrah also repeatedly calls on the believers to endure whatever hardship they have to face, to struggle and to foil the schemes of their enemies and never to listen to the defeatists or to those who sow the seeds of discord. That the concluding verse of the sūrah calls on the believer to be patient in adversity and to always persevere demonstrates that these are the essential ingredients of those who want to follow the path of Divine faith. It is a long and hard way, full of impediments, persecution, trials and tribulations. To follow it they must be patient.