Wannan sūrah, Al-Isrā’, ko Tafiyar Dare, an saukar da ita ne a lokacin da Annabi yake zaune a Makkah. Tana farawa da girmama God, kuma tana ƙarewa da yabon Sa. Ta ƙunshi jigogi da dama, mafi yawansu suna da alaƙa kai tsaye da batun imani, amma wasu suna magana kan wasu fannoni na halayyar mutum da al’umma da kuma tushen ɗabi’arsu a imani. Haka kuma ta ƙunshi labarai game da Banu Isra’ila waɗanda ke da alaƙa da Masallacin Aqṣā, wurin da Annabi ﷺ ya nufa a ƙasa a tafiyarsa ta dare, da kuma wasu bangarori na labarin Adam da Shaiɗan, da darajar da God ya ba ɗan adam.

This sūrah, Al-Isrā’, or The Night Journey, was revealed whilst the Prophet lived in Makkah. It begins with glorifying God and ends with praising Him. It includes a number of themes, most of which directly relate to the issue of faith, but some tackle certain aspects of individual and social behaviour and its moral basis of faith. It also includes stories about the Children of Israel relevant to the Aqşā Mosque, the Prophet’s terrestrial destination on his night journey, as well as some aspects of the story of Adam and Satan, and the honour God has granted to mankind.

Duk da haka, mafi fitowar abu a cikin sūrah da kuma babban maƙasudinta shi ne Manzon Allah da kansa (tsira da aminci su tabbata a gare shi). Tana bincika halin da mutanen Makka suka ɗauka game da shi, da kuma saƙon da ya yi wa'azi da shi, wanda aka ƙunsa a cikin Alƙur'ani, da shiriyar da yake bayarwa da yadda kāfirai suka karɓe shi. Wannan yana kai zuwa tattaunawa game da yanayin saƙon da kuma matsayin manzannin Allah. Tana nuni ga keɓantuwar saƙon Manzo ﷺ saboda rashin wani abin gani ko na abin mamaki na zahiri da zai goyi bayansa. Ya kasance nufin Allah cewa idan irin wannan abin, ko mu'ujiza, an taɓa bayarwa a baya domin goyon bayan saƙon Allah, to waɗanda suka ci gaba da musanta saƙon an halakar da su nan da nan saboda hakan. Tana kuma bayyana ƙa'idar alhakin mutum ɗaya a cikin al'amuran imani, shiriya da ɓata, da alhakin al'umma a cikin al'amuran halayen zamantakewa. Sai dai dukkan irin wannan alhaki yana aiki ne bayan Allah ya riga ya bayyana saƙonsa ga ɗan Adam ta hannun annabawa da manzanni waɗanda aikinsu shi ne yin gargaɗi, kira da ba da shawara mai kyau, haka kuma su bayyana komai a sarari: "Lalle ne Mun bayyana komai dalla-dalla." (Aya ta 12)

However, the most prominent element in the sūrah and its central point is the Prophet himself (peace be upon him). It examines the attitude adopted by the people of Makkah to him, as well as the message he preached, embodied in the Qur’ān, and the guidance it provides and how the unbelievers received it. This leads to a discussion about the nature of the message and the role of God’s messengers. It points to the distinction of the Prophet’s message by virtue of it having no physical, preternatural phenomenon to support it. It has been God’s will that when such a phenomenon, or miracle, was formerly given in support of a divine message, those who continued to deny the message were shortly destroyed in consequence. It also states the principle of individual responsibility in matters of faith, guidance and error, and collective responsibility in matters of social behaviour. However all such responsibility applies after God has made His message clear to mankind through prophets and messengers whose task is to advise, warn and give sound counsel, and also to make everything clear: “Most clearly have We spelled out everything.” (Verse 12)

Sūrah ta yi ta maimaita yabo da ɗaukaka ga Allah, kuma ta ambaci wajabcin yabo da godiya a gare Shi bisa dukan ni'imomin da Yake yi wa bayinsa. Ta fara da ɗaukaka Shi: "Tsarki ya tabbata ga Wanda Ya tafiyar da bawansa da dare daga Masallacin Harām [a Makkah] zuwa Masallacin Aqṣā [a Ƙudus]..." (Aya ta 1) Jim kaɗan bayan haka, an umurci Banu Isrā'īl su yi imani da tauhidin Allah, kuma an tunatar da su cewa su zuriyar Nūh ne, wanda ya kasance "bawa mai godiya ƙwarai daga bayinmu." (Aya ta 3) Sa'ad da aka ambaci iƙirarin mushrikai game da gumakansu na ƙarya, sūrah ta yi sharhi: "Tsarki ya tabbata a gare Shi, kuma Ya fi ɗaukaka sama da abin da suke faɗa [game da Shi]. Sammai bakwai da ƙasa, da duk wanda ke cikinsu, suna yi wa Shi tasbīhi. Babu wani abu face yana yi wa Shi tasbīhi da yabo, amma ba ku fahimtar tasbīhinsu. Hakika Shi Mai haƙuri ne, Mai yawan gafara." (Ayoyi 43-44) Sūrah ta ambaci wasu daga cikin mabiyan addinan Allah na farko waɗanda suke cewa idan aka karanta musu Alƙur'ani: "Tsarki ya tabbata ga Ubangijinmu! Hakika alkawarin Ubangijinmu ya cika." (Aya ta 108) Aya ta ƙarshe a cikin sūrah ta ce: "Ka ce, Godiya ta tabbata ga Allah wanda bai riƙi ɗa ba, wanda ba shi da abokin tarayya a cikin mulkinsa, wanda kuma ba ya buƙatar wani mai taimakonsa saboda wata wahala. Ka girmama Shi da girmamawa." (Aya ta 111)

The sūrah repeatedly praises God and glorifies Him and mentions the need to praise and thank Him for all the blessings He bestows on His servants. It begins with glorifying Him: “Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem]...” (Verse 1) Soon afterwards, the Children of Israel are commanded to believe in God’s oneness and are reminded that they belong to the offspring of Noah who was ‘a truly grateful servant of Ours.’ (Verse 3) When the unbelievers’ claims about their false deities are mentioned, the sūrah comments: “Limitless is He in His glory and sublimely exalted is He above everything they may say [about Him]. The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises. He is indeed Forbearing, Much Forgiving.” (Verses 43-44) The sūrah quotes some of the people of earlier divine religions who say when the Qur’ān is recited to them: “Limitless in His glory is our Lord! Truly has the promise of our Lord been fulfilled.” (Verse 108) The last verse in the sūrah states: “And say, All praise is due to God who has never begotten a son; who has no partner in His dominion; who needs none to support Him against any difficulty.’ And extol His greatness.” (Verse 111)

Don haka surar tana ta'allaƙa ne da mahimmin jigo guda ɗaya, duk da cewa tana magana kan batutuwa da dama. Ɓangarenta na farko yana ambaton tafiyar dare: "Tsarki ya tabbata ga wanda Ya yi tafiya da bawansa da dare daga Masallacin Harami [da ke Makkah] zuwa Masallacin Aqsa [da ke Ƙudus] — wanda Muka albarkaci kewayensa." (Aya ta 1) Har ila yau, yana bayyana manufar wannan tafiya:

Thus the sūrah revolves around one axis although it tackles several subjects. Its first part mentions the night journey: “Limitless in His glory is He who transported His servant by night from the Sacred Mosque [in Makkah] to the Aqşā Mosque [in Jerusalem] — the environs of which We have blessed.” (Verse 1) It also specifies the purpose of this journey:

"ta yadda Muka nuna masa wasu daga cikin ayoyinMu." (Aya ta 1) Dangane da masallacin Ƙudus, sūrah ta ambaci littafin da aka saukar wa Musa da abin da Allah ya ƙaddara a cikinsa ga Banu Isra'ila, tana magana kan lokuta biyu na halaka da tarwatsewa saboda zaluncinsu da ɓarnarsu. An yi musu gargaɗi game da na uku da na huɗu idan suka koma ga irin waɗannan hanyoyi. Sannan ta bayyana cewa wannan saukar wahayi ta ƙarshe daga Allah, wato Alƙur'ani, tana shiryarwa zuwa hanya mafi madaidaici, alhali mutum sau da yawa ana tafiyar da shi ta hanyar martani da ba zai iya sarrafawa ba. Haka kuma tana bayyana ƙa'idar alhakin kowane mutum game da bin shiriyar Allah ko karkacewa daga gare ta, da alhakin gama-gari dangane da ɗabi'a da aiki.

“so that We might show him some of Our signs.” (Verse 1) In connection with the mosque in Jerusalem the sūrah mentions the hook revealed to Moses and what God determined in it for the Children of Israel, speaking about two episodes of destruction and diaspora because of their injustice and corruption. They are warned about a third and a fourth time if they revert to the same ways. It then states that this last divine revelation, the Qur’ān, guides to the path that is straightest, while man is often driven by uncontrollable reactions. It also states the rule of individual responsibility with regard to following divine guidance or straying away from it, and collective responsibility with regard to behaviour and practice.

Sashi na biyu yana magana ne a kan gaskiyar tauhidin Allah, wato Allah Ya zama Ɗaya, yana ɗaukar wannan a matsayin tushen da ya kamata a gina dukkan tsarin al'umma a kai, ciki har da dabi'un aiki da halayya. Wannan muhimmin al'amari na imani ya kamata ya zama ginshiƙin da dukkan rayuwar ɗan adam ke juyawa a kansa.

The second part speaks about the truth of God’s oneness, considering it the basis upon which the whole social set up should be built, including the values of work and behaviour. This central issue of faith should be the pivot around which all human life turns.

Kashi na uku yana magana ne game da camfe-camfen arna waɗanda ke danganta ’ya’ya mata da abokan tarayya ga Allah. Haka kuma yana magana ne game da tashin kiyama da yadda kafirai ba za su taɓa tunanin cewa zai faru ba. Yana nuna yadda suke karɓar wahayin Alƙur’ani da kuma ƙagen da suke maimaitawa game da Manzon Allah ﷺ. Yana umurtar muminai da su faɗi abin da ya fi kyau, sabanin ƙaryar kafirai.

The third part speaks of pagan superstitions which attribute daughters and partners to God. It also mentions resurrection and how the unbelievers could never imagine it would take place. It shows how they received Qur’ānic revelations and the fabrications they reiterated about the Prophet (peace be upon him). It commands the believers to say something better, unlike the falsehood of unbelievers.

A cikin kashi na huɗu, sūratu tana bayyana dalilin rashin ba wa Manzon ﷺ mu'jizoji na zahiri ko abubuwan al'ajabi da suka wuce hankali. Lokacin da aka ba al'ummomin baya irin waɗannan mu'jizoji, amma suka ci gaba da ƙaryata saƙon gaskiya, dokar da Allah ya kafa a irin waɗannan lamura ta same su, sai aka hallaka su. Tana ambaton halin kafirai ga gargaɗin da ke tattare da wahayin da Allah ya nuna wa Manzon ﷺ, da kuma yadda suka dage a kan hanyarsu ta ɓata. Dangane da haka, an ambaci wani ɓangare na labarin Iblis, ko Shaiɗan, da kuma furcinsa cewa zai kasance abokin gābar ɗan Adam har abada. Wannan ɓangare na labarin yana kama da bayani kan dalilan da suka sa kafirai suka ɓace. Tana yin sharhi a kan haka ta hanyar gargaɗin mutane kada su jawo azabar Allah, tare da tuna musu alherin Allah da girmamawar da ya yi wa ɗan Adam. Tana gaya musu abin da ke jiran bayin Allah masu biyayya, tana kwatanta shi da abin da ke jiran masu sabo a ranar da kowace al'umma za a kira ta da sunan shugabanninta ko jagororinta. "Waɗanda aka ba su littafan ayyukansu a hannun dama, za su karanta littafansu. Ba za a zalunce su ba ko da kwatankwacin zaren kwaya. Amma wanda ya makanta a duniya, zai fi makanta a Lahira, kuma ya fi ɓacewa daga hanyar gaskiya." (Ayoyi 71-72)

In the fourth part the sūrah explains the reason for not giving the Prophet physical miracles or preternatural phenomena. When such miracles were given to earlier communities and they continued to deny the message of truth, the law God has set in such cases applied to them and they were destroyed. It refers to the unbelievers’ attitude to the warnings based on the vision God showed to the Prophet, and their persistence in their erring ways. In this connection a part of the story of Iblīs, or Satan, is mentioned and his declaration that he would remain for ever man’s determined foe. This part of the story appears to be an exposition of the reasons for the unbelievers going astray. It comments on this by warning mankind against incurring God’s punishment, coupled with a reminder of God’s grace and the honour He has given to mankind. It tells them about what awaits God’s obedient servants, contrasting it with what awaits the disobedient on the day when every community is summoned by calling their leaders or guides. “Those who are given their records in their right hands will read their records. None shall be wronged by as much as a hair’s breadth. But whoever is blind in this world will be even more blind in the life to come, and still further astray from the path of truth.” (Verses 71-72)

Kashin ƙarshe na sūrah yana magana ne game da shirye-shiryen makirci da kafirai suka yi wa Annabi ﷺ, da kuma yunƙurinsu na jan hankalinsa ya karkata daga wani ɓangare na abin da aka saukar masa. Haka kuma yana ambaton ƙoƙarinsu na korar sa daga Makkah.

The final part of the sūrah speaks about the unbelievers’ schemes against the Prophet (peace be upon him), and their attempts to lure him away from at least part of what was revealed to him. It mentions their attempt to expel him from Makkah.

Sa'ad da ya bar garin a zahiri, ya yi hakan ne yana aiwatar da umarnin Allah. Da ace sun kore shi da karfi, da an hallaka su, kamar yadda ya faru da al'ummomin da a zamanin baya suka kori annabawansu ko suka kashe su. Allah ya umarci Annabi a cikin wannan surar ya ci gaba da aikinsa, yana karanta Alkur'ani da kuma tsayuwa ga sallolinsa, yana rokon Allah ya ba shi damar shiga da fita cikin gaskiya da ikhlasi, kuma ya sanar da cewa gaskiya ta bayyana kuma karya tabbas za ta lalace. Surar ta bayyana cewa wannan Alkur'ani magani ne da shiriya ga masu imani. Sai dai ilimin mutum har yanzu bai isa ba. "Ba a ba ku ilimi ba face kadan, [ya mutane]." (Aya ta 85)

When he actually left, he did so carrying out God’s orders. Had they forcibly expelled him, they would have been destroyed, as happened to communities which in former times expelled their prophets or killed them. God commands the Prophet in the sūrah to carry on with his mission, reciting the Qur’ān and attending to his prayers, appealing to God to enable him to enter and leave in a true and sincere manner, and to declare that the truth has come to light and falsehood is certain to wither away. The sūrah states that this Qur’ān is a source of cure and guidance to believers. Man’s knowledge, however, remains inadequate. “You, [mankind], have been granted but little knowledge.” (Verse 85)

Suratu ta ci gaba da magana game da Alƙur'ani da ƙalubalensa ga dukan ɗan Adam.

The sūrah continues to speak about the Qur’ān and its challenge to all mankind.

Duk da haka kafirai sun nemi mu'ujizai na zahiri, sun kuma nemi a saukar da mala'iku don goyon bayan saƙon Annabi. Sun ce ya kamata Annabi ya sami gida na ado, ko lambu mai itatuwan dabino da inabi, wanda koguna ke gudana ta cikinsa, ko kuma ya sa wata majiya ta ruwa ta fashe musu, ko kuma shi da kansa ya hau sama ya kawo musu wata wasiƙa a rubuce don su karanta. Dukan waɗannan buƙatu sun samo asali ne daga taurin kai, ba daga sha'awar samun hujja domin tabbatar da imani ba.

Yet the unbelievers required physical miracles, and asked for angels to be sent down in support of the Prophet’s message. They suggested that the Prophet should have a house of adornments, or a garden with date and vine trees, through which rivers run, or that he should cause a spring of water to gush forth for them, or that he himself should climb up to heaven and bring them a written letter to read. All these demands were dictated by intransigence, not by the desire to have proof to ensure conviction.

Sūrah ta amsa da cewa duk waɗannan abubuwa sun wuce iyakar aikin Manzon Allah da yanayin saƙonsa. Ta bar al'amura game da wannan ga Allah. Ta raina irin waɗannan buƙatu da waɗanda suke yi, tana gaya musu cewa da a ce suna da iko a kan taskokin alherin Allah, wanda koyaushe yana da yawa, ba ya ƙarewa, to da za su ji tsoron bayar da shi. Ya isa a gare su su gane cewa kowane abu a sararin halitta yana tsarkake Allah. Ya kamata su tuna cewa mu'ujizozin da aka bai wa Musa ba su sa waɗanda suka ƙudura niyyar adawa da shi su canza ra'ayinsu su bi shi ba. Saboda haka, Allah ya aukar musu da azabarsa.

The sūrah replies that all this is beyond the limits of the role of God’s Messenger and the nature of his message. It leaves matters in this regard to God. It derides such demands and those who make them, telling them that had they had control over the treasures of God’s grace, which is always abundant, never exhausted, they would still fear to give it away. It was sufficient for them to realize that everything in the universe glorifies God. They should have remembered that the miracles given to Moses did not lead the ones determined to oppose him to change their minds and follow him. Hence, God inflicted His punishment on them.

Surah ta ƙare da wani ɗan gajeren bayani game da gaskiyar da ke cikin Alƙur'ani.

The sūrah concludes with a short discourse about the truth inherent in the Qur’ān.

An an saukar da shi a cikin ɓangarori, domin Manzon Allah ﷺ ya karanta shi ga mutane tsawon lokaci, kamar yadda zai dace da lokuta da yanayi daban-daban. Mutane kuma za su sami tasiri daga hanyarsa ta aiki da yanayin rayuwa. Mutane masu ilimi mai zurfi sun karɓe shi da tawali'u. Sun shafu da shi har su kai ga kuka da fāɗawa ƙasa sujada ga Allah. Sūrar kuma ta ƙare da yabon Allah wanda bai taɓa ɗaukar ɗa ko abokin tarayya ba, kamar yadda ta fara da tsarkake Shi.

It was revealed in passages, so that the Prophet could read it to people over a long time, as would befit different occasions and circumstances. People would then be influenced by its practical approach to living conditions. It was received by people of sound knowledge with humility. They were so influenced by it to the extent that they wept and prostrated themselves to God. The sūrah then concludes with praising God who has never taken to Himself a son or a partner, just as it began with glorifying Him.

Labarin tafiyar dare da Annabi ya yi daga Masallacin Harami da ke Makkah zuwa Masallacin Aqsa da ke Bait al-Maqdis, sannan hawansa daga can zuwa sama mafi girma da duniyar da ba mu san komai game da ita ba, an ambata shi a rahotanni da dama. Ya kasance batun muhawara mai yawa, wadda take ci gaba har yau. Akwai rahotanni daban-daban game da wurin da tafiyar dare ta Annabi ﷺ ta fara. Wasu suna nuna cewa daga masallacin kansa ne, wanda ya dace da kalmomin ayar.

The story of the night journey by the Prophet from the Sacred Mosque in Makkah to the Aqşā Mosque in Jerusalem, and then his ascension from there to the highest heaven and the world of which we know nothing, is mentioned in several reports. It has been the subject of much controversy, which continues even today. There are various reports about the place from which the Prophet’s night journey started. Some suggest that it was the mosque itself, which fits with the phraseology of the verse.

Wani rahoto ya ruwaito Manzon Allah ﷺ yana cewa: "Yayin da nake cikin masallaci, a Hijr Isma'il, ina cikin barci mai nauyi, sai Jibrilu ya zo mini da Buraq..." Haka kuma an ruwaito cewa tafiyarsa ta fara ne daga gidan dan uwansa Umm Hani. Wannan rahoto yana karbuwa bisa ga cewa kalmar 'Masallacin Harami' ta hada da dukkan yankin Haram wanda ya kewaye masallacin. Ibn Abbas ya ce: "Dukkan yankin Haram masallaci ne." An kuma ruwaito cewa yana barci a gidan Umm Hani a lokacin da aka dauke shi a tafiyarsa, kuma ya koma gida kafin dare ya kare. Ya fadawa dan uwansa labarin, ya ce mata: "Na ga annabawa kuma na jagorance su a sallah." Yana shirin fita zuwa masallaci sai ta hana shi, tana cewa: "Ina tsoron mutane ba za su gaskata ka ba idan ka fada musu abin da ka fada mini." Sai Manzon Allah ﷺ ya nuna niyyarsa ta fadawa mutane, "koda kuwa ba za su gaskata ni ba." Lokacin da Manzon Allah ﷺ ya zauna a masallaci, Abu Jahl, makiyin Musulunci mafi tsanani, ya je wurinsa ya tambaye shi ko yana da wani labari. Manzon Allah ﷺ ya gaya masa game da tafiyarsa ta dare. Abu Jahl ya kira mutane su taru su saurari labari mai ban mamaki da Manzon Allah ﷺ zai fada musu. Yayin da ya fara, wasu daga cikinsu suka fara tafawa a matsayin nuna kin amincewa da abin da suka ji, yayin da wasu suka sanya hannayensu a kawunansu cikin mamaki da rashin imani. Wasu da suka karbi Musulunci a baya yanzu sun juya baya suna cewa ba Musulmi ba ne. Wasu sun je wurin Abu Bakar, sahabin Manzon Allah ﷺ mafi kusa da shi, don su gano yadda zai amsa. Lokacin da suka tabbatar masa cewa Muhammadu ﷺ ya yi ikirarin cewa ya dawo Kudus da dare, Abu Bakar ya ce: "Idan da gaske ya fadi haka, to yana fadin gaskiya." Lokacin da suka nuna mamakinsu da cewa zai gaskata irin wannan labari na musamman, Abu Bakar ya ce: "Me ya ba ku mamaki? Ni ina gaskata shi idan ya fadi abin da ya fi wannan rashin fahimta."

One report quotes the Prophet as saying: “As I was in the mosque, at Ĥijr Ismā`īl, half asleep, Gabriel came to me with al-Burāq...” It is also reported that his journey began from the house of his cousin Umm Hānī. This report is acceptable on the basis that the term, ‘the Sacred Mosque’, includes the whole Ĥaram area, which surrounds the mosque. Ibn `Abbās is reported to have said, “The whole of the Ĥaram area is a mosque.” It is also reported that he was sleeping in Umm Hānī’s house when he was taken on his journey and returned home before the night was over. He related the event to his cousin and told her: “I saw the prophets and led them in prayer.” As he was about to leave to go to the mosque, she stopped him, saying: “I fear that people will not believe you if you tell them what you have just told me.” The Prophet made clear his intention to tell them, ‘even though they would not believe me.’ When the Prophet sat in the mosque, Abū Jahl, the arch-enemy of Islam, went to him and asked him whether he had any news. The Prophet told him of his night journey. Abū Jahl called on people to gather and listen to the strange news the Prophet had to tell them. As the Prophet did so, some of them started clapping as a gesture of rejecting what they heard while others put their hands on their heads in disbelief. Some who had earlier accepted Islam now turned away declaring that they were no longer Muslims. Some went to Abū Bakr, the Prophet’s closest Companion, to find out what his reaction would be. When they assured him that Muĥammad actually claimed to have made the return journey to Jerusalem overnight, Abū Bakr said: “If he has actually said this, he is telling the truth.” When they expressed their amazement that he would believe such a singular story, Abū Bakr said: “What is so surprising? I do believe him when he says something even more incomprehensible.