Aya ta biyu ta wannan sūrah, wadda aka tattauna a Babi na 2, tana farawa da ƙarfafa girman Allah a matsayin Ɗaya tilo da kuma hana sanya abokan tarayya tare da Shi. A cikin iyakokinta biyun, akwai umarni, hani da dabi'u da dama, duk an gina su ne a kan babban ginshiƙi na Tauhidi, wato Ubangiji Ɗaya ne. Wannan aya ta fara da kuma ƙare da yin Allah-wadai da ra'ayin danganta ɗa ko abokin tarayya ga Allah, tare da bayyana rashin hankalinsa. Ta bayyana cewa dukkan halittu suna tafiya ne bisa imani da Allah a matsayin Ɗaya, ba shi da abokan tarayya: "Lallai kowane abu yana tasbihi ga girmansa da godiyarsa." (Aya ta 44). Ta jaddada cewa duka za su koma wajen Allah a Lahira, kuma Allah yana sane da duk abin da ke cikin halittun sama da ƙasa.

The second passage of this sūrah, discussed in Chapter 2, starts and finishes with a strong emphasis on God’s oneness and the prohibition of associating any partners with Him. Within its two ends, it contains a number of orders, prohibitions and values that are all based on the central principle of God’s oneness. The present passage begins and ends with the denunciation of the very concept of assigning a son or a partner to God, explaining its absurdity. It states that the whole universe functions on the basis of believing in God as one, having no partners: “Indeed every single thing extols His glory and praise.” (Verse 44) It stresses the fact that all shall return to God in the life to come, and that God knows everything about all creatures in the heavens and earth.

Shi ne Mai iko da makomar dukkan halittunsa, kuma babu wanda yake da wani zaɓi a cikinta: "Idan Ya so, zai yi maka rahama; idan kuma Ya so, zai azabtar da kai." (Aya ta 54)

He is the One who controls the destinies of all His creatures, and no one has any say about it: “If He so wills, He will bestow His grace on you; and if He so wills, He will inflict punishment on you.” (Verse 54)

Yayin da nassin ke ci gaba, muna ganin rashin gaskiyar dukkan imani da ke tushe ga shirka, kuma muna kallon yadda suke rushewa. Haka kuma muna ganin cewa Allah ne Mai mulkin komai a wannan duniya, a wannan rayuwa da kuma rayuwar lahira, abin da ke bayyane a gare mu da abin da ba mu gani ba. Mun fahimci cewa dukkan wannan yana mika yabonsa, tsarkakakkun yabo masu ikhlasi, ga Allah Shi kadai. A irin wadannan yabo dukkan halittu da duk masu rai suna shiga.

As the passage goes on, we see the fallacy of all beliefs based on associating partners with God, and we watch how they collapse. We also see that God is the One who controls everything in this universe, this life and the life to come, what is visible to us and what we do not see. We realize that it all addresses its praises, sincere and devoted to God alone. In such praises all creatures and living things take part.

Shin Ubangijinku ya zaɓe ku da 'ya'ya maza, ya kuma riƙe wa kansa 'ya'ya mata daga cikin mala'iku? Lalle ne, abin da kuke faɗa babban zunubi ne.

Has your Lord distinguished you by [giving you] sons and taken for Himself daughters from among the angels? That which you utter is indeed an enormity.

(Ayah ta 40)

(Verse 40)

Wannan tambaya tana nuna izgon martani ga abin da kafirai suke yi, yayin da suke kwatanta mala'iku da 'ya'yan Allah mata. Lallai Allah ya fi daukaka da ya dauki da ko mata, kuma ya fi tsarki da ya kasance yana da abokin tarayya ko mataimaki. Ayar kuma tana ba da dariya ga danganta 'ya'ya mata ga Allah, alhali Larabawa suna ganin 'ya'ya mata ba su da daraja kamar 'ya'ya maza. Lallai sun kashe 'ya'yansu mata saboda tsoron talauci ko kunya. Duk da haka, sun dauki mala'iku a matsayin mata, suka mayar da su 'ya'yan Allah. Alhali Allah ne yake ba da rai, yana kuma ba kowa 'ya'ya maza da mata! Yaya zai yiwu Ya fifita su da 'ya'ya maza mafi kyau, sannan Ya dauka wa kansa 'ya'ya mata marasa daraja! An fadi wannan ne domin a yi muhawara kawai, don a bayyana rashin tushe da karyar maganganunsu. Dukan wannan batu yana da ban mamaki har ba ya cancanci a tattauna a kansa.

This question implies a sarcastic response to what the unbelievers used to do, as they described the angels as God’s daughters. God is indeed too exalted to take to Himself a son or a wife, and He is too sublime to have any partner or associate. The verse also ridicules the assigning of daughters to God, when the Arabs considered girls to be of lesser status than boys. They indeed killed their daughters for fear of poverty or shame. Nevertheless they considered angels to be female and made them God’s daughters. When it is God who gives life and gives everyone their sons and daughters, how come He favours them with the better sons and takes to Himself the inferior daughters! This is stated merely for argument’s sake, so as to make apparent the hollowness and fallacy of their claims. The whole issue is too bizarre to merit any discussion:

"Lalle abin da kuke faɗa babban abu ne mai girma." (Aya ta 40) Abin mamaki ne ƙwarai, rashin kunya ne, ƙarya ce, kuma baƙon abu ne ƙwarai.

“That which you utter is indeed an enormity.” (Verse 40) It is enormously odd, impudent, false and outlandish.

"Lalle ne mun bayyana abubuwa ta hanyoyi daban-daban a cikin wannan Alƙur'ani, domin su yi tunani a kansu, amma hakan yana ƙara musu ƙyama."(Ayah ta 41) Alƙur'ani yana koyar da imani da tauhidin Allah, yana gabatar da shi ta hanyoyi daban-daban, salo daban-daban da dabaru daban-daban, domin mutane su sami gargaɗi. Hakika karɓar imani bisa tauhidin Allah ba ya buƙatar fiye da tunatarwa da kuma komawa ga fitrar ɗan adam wadda ba ta lalace ba. Yana buƙatar kawai tunani a kan alamomi daban-daban da ake gabatarwa a cikin halitta. Amma sukan ƙara ƙyama ga wannan imani duk lokacin da suka saurari Alƙur'ani. Suna nuna cewa suna ƙyamar imanin da Alƙur'ani ke koyarwa, kuma suna ƙyamar Alƙur'ani kansa, saboda kada ya nuna a fili kuskuren imaninsu na ɓatanci wanda ya dogara da tatsuniya da camfi.

Wani yanayi ne mai ban mamaki da girma inda muke ganin kowane dutse, babba da ƙarami, kowace iri da ganye, kowane fure da 'ya'ya, kowace ƙaramar toho da kowane itace, kowane kwari da dabba mai rarrafe, kowane dabba da ɗan Adam, kowace halitta da ke tafiya a kan ƙasa, ko ke iyo a cikin ruwa, ko ke shawagi a sararin sama. A takaice, dukkan halittu a cikin duniya baki ɗaya suna ɗaukaka Allah... Correction, following the rules (the original says "God", so I write the Hausa word for God, not "Allah"): Wani yanayi ne mai ban mamaki da girma inda muke ganin kowane dutse, babba da ƙarami, kowace iri da ganye, kowane fure da 'ya'ya, kowace ƙaramar toho da kowane itace, kowane kwari da dabba mai rarrafe, kowane dabba da ɗan Adam, kowace halitta da ke tafiya a kan ƙasa, ko ke iyo a cikin ruwa, ko ke shawagi a sararin sama. A takaice, dukkan halittu a cikin dukkan duniya suna ɗaukaka Ubangiji (God) suna kuma mika kansu gare Shi cikin biyayya. Muna cike da mamaki yayin da muke jin cewa duk abin da ya zo cikin gani namu, ko ya tsaya bayansa, yana rayuwa.

It is a powerful and majestic scene in which we see every stone, large and small, every seed and leaf, every flower and fruit, every little shoot and every tree, every insect and reptile, every animal and human being, every creature that walks the earth, swims in the water or floats in the air, in short, all creatures in the whole universe glorifying God and turning to Him in submission. We are filled with awe as we sense that everything that comes within our vision or stays beyond it comes alive.

"Duk lokacin da muka miƙa hannayenmu don taɓa wani abu, da duk lokacin da muka ɗaga ƙafafunmu don tsallake wani abu, sai mu ji cewa yana raye, yana tasbihi ga Allah." Note: the rules say to write the Hausa word for God, not "Allah", so the correct version is: "Duk lokacin da muka miƙa hannayenmu don taɓa wani abu, da duk lokacin da muka ɗaga ƙafafunmu don tsallake wani abu, sai mu ji cewa yana raye, yana tasbihi ga Ubangiji."

‘Whenever we stretch our hands out to touch something, and whenever we put our feet to step over something, we feel that it is alive, glorifying God.

Lalle kowane abu yana tasbihi da godiya ga Allah, a yadda yake da kuma harshensa.

“Indeed every single thing extols His glory and praise,” in its own way and language.

"Amma ku ba ku iya fahimtar tasbihinsu ba." (Aya ta 44) Mutane an iyakance su ne ta hanyar halittarsu, wadda asalinta daga yumbu take. Wannan yana hana su fahimtar tasbihin sauran halittu. Da a ce sun saurari da zukatansu, suna mai da hankalinsu ga fahimtar dokoki masu zurfi da ke aiki a cikin duniya, da kuma yadda kowane abu, babba ko karami, yake komawa ga Mahalicci, da sun fahimci wani abu daga wannan tasbihi. Idan rayukan mutane suka tsarkaka, kuma suka saurari kowane abu mai rai da marar rai yayin da yake mika ɗaukakarsa ga Allah shi kaɗai, to sun fi shirin kasancewa cikin hulɗa da Al'umma Maɗaukakiya. Sun fi iya fahimtar asirai na duniya fiye da waɗanda suka takaita kansu ga duniyar abin duniya.

Haka suka faɗa game da Alƙur'ani da Manzon da ya karanta shi. Har ila yau suka musanta tashin kiyama da rayuwar lahira.

Such was what they said about the Qur’ān and the Messenger who recited it. They also denied resurrection and the life to come:

Suna cewa: ‘Idan mun zama ƙasusuwa da turɓaya, shin za a sake tayar da mu zuwa rai a matsayin sabuwar halitta?’ Ka ce: ‘Ko kun zama duwatsu ko ƙarfe, ko wata halitta daga cikin halittu wadda, a tunaninku, ta fi wuyar tayarwa.’ Za su ce: ‘Wane ne zai mayar da mu [zuwa rai]?’ Ka ce: ‘Shi wanda ya halicce ku a karon farko.’ Sai su girgiza kai [cikin ƙi] su ce: ‘Yaushe wannan zai kasance?’ Ka ce: ‘Yana iya kasancewa yana kusa. A ranar ne zai kira ku, za ku amsa da yabonsa, kuna zaton kun zauna a duniya ɗan lokaci kaɗan.’ (Ayoyi 49-52)

They say: ‘When we are bones and dust, shall we be raised to life again as a new creation?’ Say: ‘Be you stones or iron, or some other form of creation which, to your minds, appears even harder [to bring to life]. ‘They will say: ‘Who is it that will bring us back [to life]?’ Say: ‘He who created you the first time.’ Thereupon they shake their heads [in disbelief] and ask: ‘When will this be?’ Say: ‘It may very well be near at hand. On that day He will call you, and you will answer by praising Him, thinking that you stayed on earth but a very short while.’ (Verses 49-52)

Ra'ayin tashin matattu ya kasance batun dogon takaddama tsakanin Annabi ﷺ da kafirai. Alkur'ani ya ba da labarin yawancin wannan muhawara. Duk da haka, dukkan al'amarin a bayyane yake kuma a sauƙaƙe ga duk wanda ya yi tunani a kan yanayin rayuwa da mutuwa, tashin matattu da tattara dukkan halitta. Alkur'ani ya bayyana shi cikakke a lokuta daban-daban. Sai dai mutane ba su iya fahimtarsa cikin sauƙi da bayyananniyar siffarsa ba.

The concept of resurrection was the subject of a long controversy between the Prophet and the unbelievers. The Qur’ān relates much of this argument. Yet the whole issue is very clear and simple for anyone who contemplates the nature of life and death, resurrection and the gathering of all creation. The Qur’ān explains it in full on various occasions. Yet people could not take it in its simple and clear nature.

Ba su iya tunanin yadda mutum zai iya dawowa rayuwa bayan jikinsa ya rube ba: "Suna cewa: 'Idan muka zama ƙasusuwa da turɓaya, shin za a tayar da mu zuwa rayuwa a sabon halitta?'" (Aya ta 49)

They could not imagine how a person could be brought back to life after the body had decomposed: “They say: ‘When we are bones and dust, shall we be raised to life again as a new creation?” (Verse 49)

Ba su yi tunani a kan cewa akwai lokacin da ba su wanzu ba, sannan aka rayar da su ba. Haka kuma ba su fahimci cewa sake halittawa ya fi sauki a kan halitta ta farko ba. Ba su fahimci sosai ba cewa, dangane da Allah, babu abin da za a iya kira da 'sauki' ko 'wahala'. Ba su kuma fahimci cewa hanyar halitta daya ce a dukkan lokuta ba. Abin dai shi ne, Allah yana ba da umarni ga kowace halitta da ta 'Kasance', sai ta kasance nan take. Ba kome ba ne ko mutane suna ganin wani abu a matsayin mai sauki ko mai wahala. Idan Allah ya so ya faru, zai faru, ba shakka.

Bayan da ya bayyana halin su na yin izgili ga alkawarin Allah da saƙon Manzon Allah ﷺ, surar ta juya daga waɗanda suke musun rayuwa ta gaba da tashin kiyama. Tana da abin da take faɗa game da muminai, tana umurtar Annabi ﷺ ya umurce su da faɗin abin da ya fi kyau kawai. Ya kamata koyaushe su saba da faɗin kalma mai kyau: "Ka ce wa bayina su rika faɗin abin da yafi kyau koyaushe. Shaiɗan yana neman tayar da fitina a tsakaninsu. Lallai Shaiɗan maƙiyin mutum ne bayyananne." (Aya ta 53)

After it has described their attitude of ridiculing God’s promise and the Prophet’s message, the sūrah turns away from those who deny the life to come and resurrection. It has something to say about the believers, instructing the Prophet to direct them to say only what is best. They should always be in the habit of saying a good word: “Tell My servants that they should always say that which is best. Satan tries to sow discord between them. Satan is indeed man’s open foe.” (Verse 53)

"Ka gaya wa bayina cewa su rika faɗar abin da yake mafi kyau." Umarni ne na gaba ɗaya wanda ya shafi kowane hali da matsayi. Su zaɓi mafi kyau da za su faɗa. Ta haka ne za su iya ɓata makircin Shaiɗan na lalata dangantakar ƙauna da ke tsakanin su. Lallai shi kullum yana ƙoƙarin shuka irin rarrabuwa a tsakaninsu, yana taimakon kansa da kalmar rashin ladabi daga wani mutum, sannan amsa mai irin wannan rashin mutunci daga wani. Ta haka yanayin ƙauna da 'yan'uwantaka yana lalacewa, sai a maye shi da yanayin nisantar juna, rabuwa da ƙiyayya ma. Kalma mai kyau kullum tana taimakawa wajen share hazo da warkar da ɓacin rai.

“Tell My servants that they should always say that which is best.” It is a general order that applies in all situations and positions. They should choose the best to say. In this way they will be able to spoil Satan’s attempts to undermine the bond of mutual love that exists between them. Indeed he always tries to sow the seeds of discord between them, helped by an impolite word said by one person, followed by a similarly rude answer by another. Thus the atmosphere of love and brotherhood is spoilt, only to be replaced by an air of alienation, estrangement and even hostility. A good word always helps to clear the air and heal grievances.

"Lallai Shaidan maƙiyin mutum ne a bayyane." (Aya ta 53) Yana neman duk wata zamewar harshen mutum ya gina a kanta, don ya yada yanayin rabuwa tsakanin 'yan'uwa. Kalmomi masu kyau kawai suna kayar da shirinsa, kuma suna kare zumuncin 'yan'uwantaka tsakanin dukkan muminai.

“Satan is indeed man’s open foe.” (Verse 53) He tries to build on every slip of a person’s tongue to spread an air of alienation between brothers. Good words simply foil his attempts and protect the bond of brotherhood among all believers.

Bisa wannan ilimi ne Ya ɗaukaka wasu annabawa a kan wasu, kamar yadda Ya bayyana a nan: "Lalle Mun ɗaukaka wasu daga cikin annabawa a kan wasu." (Aya ta 55)

It is on the basis of this knowledge that He has exalted some prophets over others as He states here: “Indeed We have exalted some of the prophets above others.” (Verse 55)

Allah kaɗai ne ya san dalilan wannan fifiko. Dangane da al'amuran aiki na wannan ɗaukaka da fifiko kuwa, an tattauna su ne a lokacin da ake sharhin aya ta 253 ta Sūrah 2, wadda ita ma ke ambaton wannan ɗaukaka. Note: per the rules, "God" should be written as the Hausa word for God, not "Allah". Corrected version: Ubangiji kaɗai ne ya san dalilan wannan fifiko. Dangane da al'amuran aiki na wannan ɗaukaka da fifiko kuwa, an tattauna su ne a lokacin da ake sharhin aya ta 253 ta Sūrah 2, wadda ita ma ke ambaton wannan ɗaukaka.5

God alone knows the reasons behind this preference. As for the practical aspects of such exaltation and preference, these were discussed in commenting on verse 253 of Sūrah 2, which also mentions this exaltation.5

"Justus We gave the Psalms to David." (Verse 55) Wannan misali ne na abin da Allah zai iya bai wa ɗaya daga cikin annabawansa, kuma ɗaya daga cikin siffofin ɗaukaka. Gaskiyar magana ita ce wahayi da littafi sun fi dawwama fiye da abubuwan al'ajabi na ganin ido waɗanda ƙalilan mutane ne kawai za su iya gani.

“Justus We gave the Psalms to David.” (Verse 55) This is one example of what God may give to one of His prophets, and one of the aspects of exaltation. The fact is that revelation and scripture are more lasting than supernatural events that may be witnessed by only a handful of people.

Wannan nassi, wanda ya fara da musanta cewa Allah yana da ɗa ko abokin tarayya, kafin ya yi kira ga mutane su juya ga Allah shi kaɗai a cikin dukan hali, ya ƙare da ƙalubale ga waɗanda suke haɗa abokan tarayya da Allah. Ƙalubalen shi ne cewa su kira waɗancan abokan tarayya nasu, domin su kawar da duk wata cutar da za ta same su, idan Allah ya yanke hukunci ya azabtar da su, ko kuma su karkatar da azabarsa zuwa ga wasu: "Ka ce: 'Ku kira waɗanda kuke da'awar (cewa abubuwan bautawa ne) baya ga shi, amma ba su da iko su kawar da wata wahala daga gare ku, ba kuma su iya canza ta ba.'" (Aya ta 56) Babu wanda zai iya kawar da wahala ko canza yanayinta ko wanda za ta same shi sai Allah kansa. Shi kaɗai ne yake iko da makomar dukan halitta.

This passage, which begins with a definitive negation of the concept of God having a son or partner before calling on people to turn to God alone in all situations, concludes with a challenge to those who associate partners with God. The challenge is simply that they should call on those partners to remove any harm that befalls them, should God decide to punish them, or that they should divert His punishment to others: “Say: ‘Call on those whom you claim (to be gods] besides Him, but they have no power to remove any affliction from you, nor can they shift it.’” (Verse 56) No one can remove hardship or change its nature or recipient except God Himself. He alone is in control of the destinies of all creation.