Nassoshin da aka tattauna a Babi na 3 ya ƙare da wata magana da ke bayyana a sarari cewa Allah Shi kaɗai ne Mai ƙaddara makomar dukkan halittunsa. Yana ba su ni'imarsa, ko Ya azabtar da su kamar yadda Yake so. Gumakan da suke bautawa tare da Shi ba su da iko na kawar da cutarwa daga gare su ko karkatar da ita zuwa ga wasu. Su marasa ƙarfi ne.

The passage discussed in Chapter 3 concluded with a statement making clear that God alone is the One who determines the destiny of all His creatures. He bestows His grace on them or punishes them as He pleases. The deities they worship beside Him have no power to remove harm from them or to shift it to others. They are powerless.

Wannan nassi yana magana ne game da makomar ƙarshe ta dukan ɗan adam, kamar yadda adalcin Allah ya ƙaddara ta. Dukan garuruwa da al'umma za su fuskanci mutuwa kafin Ranar Sakamako, ko da yake wasu na iya fuskantar wata irin halaka idan sun aikata abin da ya cancanci azabar Allah. Don haka, kowane abu mai rai zai kai ga ƙarshen rayuwarsa, ko dai ta hanyar mutuwa ta halitta ko ta hanyar hallaka.

The present passage speaks about the ultimate destiny of all mankind, as it is determined by God’s justice. All cities and communities will suffer death before the Day of Judgement, although some may suffer a doom of some sort should they incur something that deserves God’s punishment. Thus, every living creature will have come to its life’s end, either by natural death or by destruction.

A cikin bayanin halakar da wasu al'ummomi suka sha, sūrah ta ambaci mu'ujizozin da aka yi ta hannun manzannin da suka gabata kafin wannan halaka. Haka lamarin ya kasance kafin saƙon Annabi Muhammadu ﷺ. Irin wadannan mu'ujizozi da abubuwan al'ajabi sun kau tare da zuwan wannan saƙo na ƙarshe. Dokar da ta shafi al'ummomin da suka gabata ita ce, idan suka musanta gaskiya bayan an ba su irin wadannan mu'ujizozi, halaka da hallaka tabbatattu ne a kansu. Amma, ta alherin Allah, ba a nufin cikakkiyar halaka ta sauka a kan al'ummar Musulmi ba. Saboda haka, ba a ba Annabi Muhammadu ﷺ wata mu'ujiza ta zahiri ba. An ba da irin wadannan mu'ujizozi ne domin su sa tsoron Allah a zukatan al'ummomin da suka gabata.

Within the context of the destruction suffered by some communities, the sūrah mentions the miracles accomplished at the hands of earlier messengers ahead of such destruction. This was the case prior to the message of the Prophet Muĥammad (peace be upon him). Such miracles and supernatural events were excluded with the advent of this final message. The law that applied to earlier communities meant that they suffered inevitable doom and destruction when they denied the truth after having received such miracles. But complete destruction was, by God’s grace, not to be visited on the Muslim community. Therefore, the Prophet Muĥammad was not given any material miracle. Such miracles were given to strike the fear of God into the hearts of earlier communities.

Babu wata al'umma face da ba za Mu hallaka ta ba, ko kuma Mu azabta ta da tsanani kafin Ranar Tashin Alkiyama. Wannan yana cikin hukuncinMu da aka rubuta.(Ayah ta 58)

There is no community but We shall destroy or severely punish before the Day of Resurrection. That is laid down in Our decree. (Verse 58)

Allah ya ƙaddara cewa Ranar Alƙiyama za ta faru a lokacin da fuskar duniya ta zama babu wani rai a kanta. Duk wani abu mai rai zai mutu kafin wannan rana da aka yi alkawarinta ta zo. Haka kuma, Allah ya ƙaddara cewa wasu al'ummomi za a sa su sha azaba saboda zunuban da suke aikatawa. Wannan yana cikin ilimin Allah wanda ba ya barin wata shakka. Allah yana sanin abin da zai faru a nan gaba kamar yadda yake sanin abin da ke faruwa yanzu.

God has determined that the Day of Judgement will take place when the face of the earth is devoid of all life. Every living thing will have died before that promised day falls due. God has also determined that some communities will be made to suffer punishment for the sins they commit. This is part of God’s knowledge which admits no uncertainty. God knows the future in the same way as He knows the present.

Lallai abin da ya faru a baya da abin da zai faru a nan gaba, duk suna sane a wurin Allah... (note: "God" must be rendered as the Hausa word for God, not "Allah"). Correct translation: Lallai abin da ya faru a baya da abin da zai faru a nan gaba, duk Ubangiji yana sane da su.

Indeed what has taken place in the past and what will take place in the future are equally known to God.

Abubuwan al'ajabi sun faru a zamanin baya domin tabbatar da saƙonnin da manzannin Allah suka yi wa'azi da su, da kuma gargaɗin mutane kan ƙin karɓar su. Irin wannan ƙi ya tabbatar da cewa dukkan al'umma sun sha azaba. Sai dai waɗanda zukatansu da hankalinsu suka karɓi saƙon gaskiya ne kawai suka bayyana imaninsu.

Miraculous events took place in the past in order to endorse the messages preached by God’s messengers, and to warn people against rejecting them. Such rejection ensured that the whole community was punished. Yet only those whose hearts and minds were receptive to the message of the truth declared their belief.

Waɗanda zukatansu suka tauire sun ƙaryata saƙonnin Allah da abubuwan al'ajabi da suka faru a zamaninsu. Saboda haka saƙon ƙarshe bai zo tare da wani irin abu na al'ajabi ba: "Babu abin da ya hana Mu aika alamomin mu'ujiza sai dai cewa mutanen zamanin da sun ƙaryata su. Ga Thamūd Mun ba su rakumiyar a matsayin alama don buɗe idanunsu, amma sun aikata zalunci game da ita. Ba mu taɓa aika alamomi ba sai don yi gargaɗi." (Aya ta 59)

Those with hardened hearts denied God’s messages and the miraculous events that took place during their time. Hence the final message was not accompanied by any such preternatural event: “Nothing hinders Us from sending miraculous signs except that the people of former times treated them as false. To the Thamūd We gave the she-camel as a sign to open their eyes, but they did wrong in respect of her. We never send signs for any purpose other than to give warning.” (Verse 59)

Hangen da aka nuna wa Annabi ﷺ ya ƙunshi wata duniya cikakka wadda bai taɓa sani ba a baya. Ayar da ke magana game da wannan hangen kuma ta ambaci itacen la'ananne wanda ke samar da abincin da waɗanda ke bin Shaiɗan suke ci a cikin wuta. Surar tana biye da wannan da wani hoto inda muke ganin shaiɗan yana barazanar ɓatar da mutane.

The vision the Prophet was shown included a complete world that he had not known before. The verse that refers to this vision also mentions the accursed tree which provides the food eaten in hell by those who follow Satan. The sūrah follows this with an image in which we see the devil threatening to seduce human beings.

Sa'ad da Muka ce wa mala'iku, "Ku yi sujada ga Adam," sai suka yi sujada, sai dai Iblis. Ya ce, "Shin zan yi sujada ga wanda Ka halitta daga yumɓu?" Ya kuma ƙara da cewa, "Ka ga wannan wanda Ka ɗaukaka shi a kaina! Lalle idan Ka ba ni jinkiri har ranar Tashin Kiyama, zan sarrafa zuriyarsa, sai kaɗan daga cikinsu." [Allah] ya ce, "Ka tafi! Dangane da waɗanda suka bi ka daga cikinsu, lallai Jahannama ita ce sakamakonku duka, sakamako mafi cika."

When We said to the angels, ‘Prostrate yourselves before Adam,’ they all prostrated themselves; but not so Iblīs. He said, Am I to bow down before one whom You have created out of clay?’ And he added: ‘You see this being whom You have exalted above me! Indeed, if You will give me respite until the Day of Resurrection, I shall bring his descendants, all but a few, under my sway’ [God] said: Begone! As for those of them who follow you, hell will be the recompense of you all, a most ample recompense.

Ka yi amfani da muryarka ka jawo waɗanda za ka iya daga cikinsu. Ka tara musu dukan dakarunka, mahayan dawakai da mahayan ƙafa, ka yi tarayya da su a dukiya da zuriya, ka yi musu alkawura. Amma abin da Shaiɗan ke musu alkawari ba komai ba ne face ruɗi. Amma bayina, ba ka da iko a kansu. Ubangijinka ya isa ya zama Mai tsaro.

Entice with your voice such of them as you can. Muster against them all your cavalry and your infantry, and share with them wealth and offspring, and promise them [what you will] — indeed, whatever Satan promises them is nothing but a means of deception. But over My servants you shall have no power. Your Lord is sufficient as a Guardian.’ (Verses 61-65)

Ga haka dai ainihin dalilin halin waɗanda suke ɓata ya bayyana. Wannan gargaɗi ne ga ɗan Adam su yi taka-tsantsan, don kada su ɓace. Suna ganin nan Iblis, maƙiyinsu kuma maƙiyin Adam, uban ɗan Adam baki ɗaya, yana barazanar jarabtar su daga gaskiya. Hakika yana ƙoƙari sosai don ya ɓatar da su.

Thus the real reason behind the attitude of those who go astray is revealed. This serves as a warning to mankind to be careful, lest they go astray. They see here Iblīs, their enemy and the enemy of Adam, the father of all mankind, threatening to tempt them away from the truth. It is a determined effort on his part to lead them astray:

Shaiɗan yana neman ya jefa mutane cikin sharri kawai, duk da haka akwai waɗanda suke sauraron jarabawarsa, suna biyayya gare shi, suna juya baya ga shiriyar Allah. Amma Allah koyaushe yana yi musu rahama, yana ba su taimako, goyon baya da shiriya, yana sauƙaƙa musu rayuwa, yana kare su daga cuta, yana kawar musu da damuwa, kuma yana amsa musu idan sun roƙe Shi ya ɗaga musu wahalarsu da azabarsu. Duk da haka, bayan duk wannan, sai su juya baya, suna musun Shi da saƙon da Ya aiko musu.

Satan tries to inflict only evil on mankind, yet there are those who listen to his temptations and do his bidding, turning their backs on God’s guidance. God is always merciful to them, provides them with help, support and guidance, facilitates their living, saves them from harm, removes their distress and responds to them when they pray to Him to lift their suffering and hardship. Yet despite all this, they turn away, denying Him and the message He has sent them:

Ubangijinku shi ne wanda ke sa jiragen ruwa su yi tafiya cikin sauƙi a cikin teku, domin ku nemi falalarsa. Lalle shi ne Mai rahama a gare ku. Idan kuma kuna cikin wahala a teku, duk waɗanda kuke kira su taimake ku za su bar ku, sai dai shi kaɗai.

Your Lord is He who makes ships go smoothly through the sea, so that you may go about in quest of His bounty. He is indeed most merciful to you. And when you are in distress at sea, all those you may call upon to help you will forsake you, except Him.

Amma idan Ya kai ku ga tudu, sai ku juya baya. Lallai mutum mai yawan butulci ne!

Yet when He has brought you safe to dry land, you turn away. Indeed, bereft of all gratitude is man! (Verses 66-67)

Sūrah ta kwatanta wannan yanayin wahala a teku a matsayin misali na lokutan wahala.

The sūrah portrays this scene of distress at sea by way of an example of hard times.

A teku, mutane sukan fahimci da sauri da kuma sosai cewa ba su iya yin ba tare da taimakon Allah ba. Duk wani jirgin ruwa ko jirgi da suke amfani da shi ba ya wuce ɗan ƙaramin guntun itace ko ƙarfe a saman wani babban teku mara iyaka. Yana fuskantar iska da igiyoyin ruwa masu tafiya ta hanyoyi daban-daban. Suna riƙe da rayuwarsu a kan wannan ɗan ƙaramin guntu, jirginsu, wanda yake buƙatar kulawar Allah fiye da komai.

At sea, people realize much more quickly and keenly that they cannot do without God’s help. Any boat or ship they use is no more than a little spot of wood or metal on the surface of an endless great sea. It is subject to the winds and currents that travel in different directions. They cling to life over this little spot, their vessel, which needs God’s care more than anything else.

Allah ya girmama ɗan Adam, ya fifita jinsin mutane a kan da yawa daga cikin halittunsa. Ya girmama mutum a lokacin da ya halicce shi ta wannan siffa ta musamman, yana ba shi yanayi wanda ya haɗa halayen yumɓu, wanda aka halicce shi da shi, da ruhin da aka busa a cikinsa. Don haka yana haɗa abubuwan sama da na ƙasa a cikin halittarsa. Allah ya kuma girmama mutum ta hanyar sanya a cikin yanayinsa irin waɗannan baiwoyi da suke sa shi iya riƙe ragamar duniya, iya aiki da kawo sauye-sauye a cikinta. Don haka ɗan adam yana ƙirƙira da samar da sababbin abubuwa, yana haɗa abubuwa tare, kuma yana nazarin al'amura masu sarƙaƙiya domin ɗaukaka rayuwa zuwa mafi girman matsayin da za a iya kaiwa.

God has honoured mankind, favouring the human race over many of His creatures. He honoured man when He created him in this particular fashion, giving him a nature that combines the characteristics of clay, from which he was made, and the spirit that was breathed into him. Thus he combines elements of heaven and earth in his constitution. God has also honoured man by placing in Op his nature such faculties that make him able to take charge of the earth, able to be active and make changes in it. Thus human beings initiate and produce new things, combine things together and analyse complex matters in order to elevate life to the highest standard attainable.

Allah ya kuma girmama mutum ta hanyar sanya ƙarfin halitta a duniya su yi masa biyayya ga nufinsa da ƙoƙarinsa, kuma ta hanyar sanya sauran ƙarfin halitta da ke aiki a cikin sararin duniya su taimake shi. Wani ɓangare na girmamawar da Allah ya ba mutum ana ganinsa a yadda aka karɓe shi a lokacin da aka fara halittarsa. Karɓe ce da mala'iku suka yi masa sujada cikin nuna girmamawa, domin Allah da kansa ya bayyana cewa lallai ne a girmama mutum. Sannan ga ƙarin girmamawa a lokacin da Allah ya bayyana a cikin littafinsa, wanda aka saukar daga sama kuma ya ba da tabbacin zai kasance ba canzawa har zuwa ƙarshen zamani, cewa an ba mutum matsayi mai daraja.

God has also honoured man by making natural forces on earth subservient to his will and endeavour, and by making other natural forces operating in the universe helpful to him. A further aspect of the honour God has given man is seen in the reception given him when he was first created. It was a reception in which the angels prostrated themselves in a gesture of respect, because God Himself declared that man is to be honoured. Then there comes the additional honour when God states in His book, sent down from on high and which He guaranteed to remain intact for the rest of time, that man is given a position of honour.

Lalle ne, Mun girmama 'ya'yan Adam, muka ɗauke su a ƙasa da teku, muka azurta su da abubuwa masu kyau, kuma muka fifita su sosai bisa yawancin halittunmu. (Aya ta 70)

We have indeed honoured the children of Adam, and borne them over land and sea, and provided for them sustenance out of the good things of life, and favoured them far above many of Our creatures. (Verse 70)