Ha. Mim. Wannan littafi an saukar da shi daga sama daga Allah, Mai girma, Mai hikima. Lalle ne, a cikin sammai da ƙasa akwai alamu ga masu bada gaskiya. Haka kuma a cikin halittarku, da dabbobin da Allah ke watsawa a ƙasa akwai alamu ga mutane masu ƙarfin imani. Haka kuma a cikin juyawar dare da rana, da a cikin abinci da Allah ke saukarwa daga sama, yana rayar da ƙasa da shi bayan ta mutu, da a cikin canjin iskoki akwai alamu ga mutane masu amfani da hankalinsu. (Ayoyi 1-5)

Ha. Mim. This book is bestowed from on high by God, the Almighty, the Wise. Surely, in the heavens and the earth there are signs for those who believe. And in your own creation, and in the animals God scatters on earth there are signs for people of sure faith. And in the alternation of night and day, and in the means of subsistence God sends down from the skies, reviving with it the earth after it had been lifeless, and in the shifting of the winds there are signs for those who use their reason. (Verses 1-5)

Surah ta ambaci saukar wannan littafi, Alkur'ani, daga wurin Allah, Mai iko, Mai hikima, bayan ta gabatar da harafai biyu daban-daban na Larabci, Ha da Mim, don nuna asalin littafin. Mun ambaci a wani wuri cewa harafai daban-daban da ake gabatarwa a farkon surori da dama suna nuna cewa Alkur'ani an tsara shi ne da harafan da suke samar da harshen Larabawa da kansu, amma ba su iya kawo ko ƙaramin ɓangare irinsa ba.

The surah mentions the revelation of this book, the Qur’an, by God, the Almighty, the Wise after having introduced the two separate Arabic letters Ha, Mim, to point to this books source. In speaking about the separate letters introduced at the beginning of a number of surahs, we have mentioned elsewhere that they highlight the fact that the Qur’an is composed of the letters forming the Arab’s own language, yet they cannot produce even a very small portion like it.

Wannan, don haka, yana zama hujja ta dindindin cewa Alƙur'ani an saukar da shi daga sama ta wurin Allah? — no, the rule says write the Hausa word for God, never "Allah". Ga fassarar: Wannan, saboda haka, shaida ce ta dindindin cewa Alƙur'ani an saukar da shi daga sama ta wurin Allah, Mai Iko Madaukaki wanda zai iya yin duk abin da Yake so, Mai hikima wanda yake halitta komai bisa ƙayyadadden ma'auni kuma domin wata manufa ta musamman. Wannan kalami ne mai dacewa wanda ya dace da yanayin surar da kuma tattaunawarta game da nau'o'in mutane daban-daban.

This, then, constitutes permanent evidence that the Qur’an is bestowed from on high by God, the Almighty who can do whatever He wishes, the Wise who creates everything according to a certain measure and to serve a particular purpose. This is an apt comment that fits the ambience of the surah and its discussion of different types of people.

Alƙur'ani, wanda Allah ya saukar, yana bayyana waɗannan alamomi na duniya ta hanyar da take zaburar da muminai waɗanda suke da yakini a cikin imani kuma suke amfani da hankalinsu. Ta haka yana taɓa zukata da hankula, kuma yana magana da yanayin mutane. Dangantaka mai zurfi tsakanin yanayin ɗan adam da duniya tana nufin cewa yana buƙatar wasu kalmomi masu zaburarwa, kamar ayoyin Alƙur'ani, kawai domin a tada hankula a sa su amsa.

The Qur’an, revealed by God, highlights these universal signs in a way that inspires believers who have certainty of faith and who use their reason. In this way, it touches hearts and minds and addresses people’s natures. The profound link between human nature and the universe means that it only requires some inspiring words, such as the verses of the Qur’an, for senses to be alerted and made responsive.

Duk wanda bai yi imani ba saboda yin tunani a kan waɗannan alamu, to, kusan babu yiwuwar zai yi imani ta wata hanya. Kuma wanda Ayoyin Alƙur'ani masu motsawa ba su farkar da shi sosai ba, ba kuma za a farkar da shi da kururuwa masu ƙarfi daga wata majiya ba: "Waɗannan alamomin Allah ne da Muke karanta maka su, suna bayyana gaskiya. To da wane bayani za su yi imani bayan sun ƙaryata Allah da ayoyinsa?" (Aya ta 6)

Anyone who does not believe as a result of contemplating these signs is totally unlikely to believe in some other way; and the one who is not fully alerted by the inspiring verses of the Qur’an will not be alerted by loud outcries from any other source: “Such are God's signs that We recount to you, setting forth the truth. In what discourse will they then believe, if they deny God and His revelations?" (Verse 6)

Babu wata kalma da za ta yi tasiri kamar Alƙur'ani, maganar Allah. Haka nan babu halitta da za ta kai halittar Allah a cikin duniya. Hakanan kuma babu gaskiya da za ta kai gaskiyar Allah a fili kuma tabbatacciya: "To da wane hadisi bayansa za su yi imani, idan sun ƙaryata Allah da ayoyinsa?" (Aya ta 6)

No words will be as effective as the Qur’an, God’s word. Nor will any creation be equal to God’s creation in the universe. Likewise, no truth will be as clear and confirmed as the truth of God: “In what discourse will they then believe, if they deny God and His revelations?' (Verse 6)

Ladan da ya dace a biya wanda ya kafirta shi ne azaba mai tsanani kawai:

The only requital fit to be given to an unbeliever is severe punishment:

Kaiton ga kowane mai karya, mai zunubi, wanda ke jin ayoyin Allah ana karanta masa, sannan ya ci gaba da girman kai da raina su, kamar bai ji ba. Don haka ka ba shi labarin azaba mai raɗaɗi. Idan ya san wani abu daga ayoyinmu, sai ya yi musu izgili. Ga irin waɗannan mutane akwai azaba mai wulakanci. Jahannama tana a bayansu; kuma duk abin da suka samu ba zai amfane su ba ko kaɗan, haka kuma ba zai amfane su ba waɗanda suka riƙa a matsayin masu tsare su baicin Allah. Suna da azaba mai girma da ke jiransu.

Sake da haka surar ta sake tunatar da su manyan falalo da albarkun da Allah ya ba su a wannan duniya, don zukatansu su yi laushi su yi tunani.

Once again the surah reminds them of the great favours and blessings God has given them in this world, so that their hearts may soften and reflect:

Allah ya hana ka teku, domin jiragen ruwa su yi tafiya a cikinsa da umarninsa, kuma domin ku nemi falalarsa, kuma ku yi godiya. Kuma ya hana muku dukkan abin da ke cikin sammai da abin da ke cikin ƙasa, a matsayin baiwa daga gare shi. Lallai a cikin wannan akwai alamu ga mutane masu tunani. (Ayoyi 12-13)

It is God who has subjected the sea for you, so that ships sail through it by His command, and that you may seek of His bounty, and that you give thanks. And He has subjected to you, as a gift from Himself all that is in the heavens and on earth. In this there are signs for people who think. (Verses 12-13)

Mutum, wani abu maras muhimmanci a cikin wannan babbar duniya, yana samun babban rabo na kulawar Allah, wanda ke ba shi damar amfani da halittu masu girma a cikin duniya, yana cin moriyarsu ta hanyoyi iri-iri idan ya fahimci wani ɓangare na asirin dokar Allah mai sarrafa komai. Da ace mutum ya kasance cikin jahilci game da wannan ɓangare na dokar Allah, da ba zai iya ba, duk da rauninsa, ya amfana da irin waɗannan manyan ƙarfi ba. Ba zai ma iya rayuwa tare da su ba, la'akari da ƙanƙantar jikinsa da ƙarfinsa idan aka kwatanta da nasu.

Man, an insignificant creature in this great universe, receives a large share of God’s care, which allows him to make use of greater creatures in the universe, benefiting by them in a variety of ways when he understands a part of the secret, Divine law that controls all. Had man remained ignorant of this part of God’s law, he could not, weak as he is, have benefited by such great forces. He would not even be able to live with them, considering his small stature and strength compared with theirs.

Teku ruwa wata babbar halitta ce da Allah ya hore wa mutum, ta hanyar bayyana masa wani sashe na asirin tsarinta da siffofinta. Saboda haka, mutum ya iya yin jiragen ruwa da ke tafiya a cikin manyan tekuna ba tare da tsoron tsananin raƙuman ruwansu ba: "domin jiragen ruwa su yi tafiya a cikinsa da umarninsa." (Aya ta 12) Shi ne Allah ya ba teku da kayan da aka yi jiragen ruwa da su siffofinsu, ya kuma sa matsin yanayi, saurin iska, nauyin duniya da sauran sifofin duniya na gaba ɗaya su kasance yadda suke. Ta haka suke haɗuwa domin jiragen ruwa su iya tafiya a teku. Allah ya ƙara shiryar da mutum ya fahimci duk wannan ya kuma yi amfani da shi don amfanin kansa, ko ta hanyar kamun kifi, kasuwanci, neman ilimi, ko wasanni da nishaɗi: "kuma domin ku nemi falalarsa." Don haka ya dace mutum ya juya ga Allah cikin godiya saboda dukan waɗannan alherai: "kuma domin ku gode." (Aya ta 12) Alƙur'ani yana umurtar mutum ya kula da wannan aiki, kuma ya fahimci dangantaka ta kut-da-kut tsakaninsa da halitta. Komai Allah ne ya fara halittarsa, kuma komai a ƙarshe zai koma gare shi.

Yanzu surar tana kira ga muminai da su nuna karimci da haƙuri ga waɗanda suke raunana saboda zukatansu ba sa buɗewa ga babbar tushen iko. Ana kuma umurtar su da nuna alheri ga waɗanda suka makanta ga manyan gaskiyoyi, kuma saboda haka, ba sa sa ran manyan kwanakin Allah da wasu bangarori na girmansa za su bayyana a fili.

Now the surah calls on believers to show magnanimity and forbearance to those who are weak because their hearts do not open to the great source of power. They are urged to show kindness to those who are blind to the great truths, and as a result, do not look forward to God’s great days when some aspects of His majesty are clearly shown:

Ka gaya wa muminai su yi gafara ga waɗanda ba sa fatan ranakun Allah. Shi kaɗai ne zai saka wa mutane abin da suka aikata. Wanda ya yi aiki nagari, to, yana amfanar kansa; wanda kuma ya aikata mugunta, to, yana cutar da kansa. Daga ƙarshe, zuwa ga Ubangijinku ne za ku koma, ku duka.

Tell the believers that they should forgive those who do not look forward to the Days of God. It is for Him alone to requite people for whatever they may have earned. Whoever does what is right benefits himself; and whoever does evil causes himself harm. In the end to your Lord you will all return. (Verses 14-15)

Wannan umarni an bai shi ne ga muminai, yana bukatar su yi hakuri da wadanda ba sa fatan ranakun Allah.

This directive is issued to the believers, requiring them to be forbearing towards those who do not look forward to Gods days.

Halin su ya kamata ya zama na gafara wanda ya haɗa karimci da ƙarfi da mutunci. Gaskiya ne cewa irin waɗannan mutane sun cancanci tausayi da jin ƙai, domin an hana su amfanin imani da Allah, wanda dukiya ce mai yawa ta alheri, ƙarfi, arziki, kwanciyar hankali da jin ƙai. Yana ba da kariya ta gaske a lokutan matsi da rauni.

Theirs should be an attitude of forgiveness that combines generosity with power and dignity. The truth is that such people deserve pity and sympathy because they are deprived of the benefit of believing in God, which is a rich treasure of grace, strength, wealth, reassurance and kindness. It provides true protection in moments of stress and weakness.

Su ma ba su da ilimi na gaskiya wanda ya fahimci yanayin dokokin duniya da abin da za su iya kawowa na iko da dukiya don amfanin mutum. Waɗanda suke jin daɗin arziƙin alheri da fa'idodin da imani ke kawo su ne ya kamata su zama masu haƙuri. Ya kamata su yafe zamewa da kuskuren waɗanda aka hana su waɗannan.

They are also deprived of true knowledge that understands the nature of universal laws and what they can bring of power and riches for mans benefit. Those who enjoy the wealth of grace and benefits that come with faith are the ones who should be forbearing. They should forgive the slips and errors of the ones who are deprived of them.

Surah ɗin daga nan tana magana game da jagorancin ɗan adam da yadda a ƙarshe aka ba da shi ga masu imani da saƙon Musulunci. Tana ambaton rarrabuwar kan da ta raba Banu Isra'ila bayan da Allah ya ba su littattafai, hikima da annabci. Yanzu an ba da hakimcin jagoranci ga manzon da yake kira zuwa saƙo na ƙarshe na Allah.

The surah then speaks of the leadership of humanity and how it has ultimately been assigned to believers in the Islamic message. It refers to the divisions that split the Children of Israel after God had given them scriptures, wisdom and prophethood. The mantle of leadership has now been given to the messenger advocating Gods final message.

An wannan an bayyana shi ne a lokacin da Annabi yake har yanzu a Makka, yana wahala tare da sahabbansa daga zalunci da tsanantawar kafirai. Duk da haka, wannan yana nuna mana wani abu game da yanayin saƙon Musulunci, tun daga farkonsa, da kuma aikin da ake tsammanin zai cika.

This was clearly stated when the Prophet was still in Makkah, suffering with his followers from persecution by the unbelievers. Yet this tells us something about the nature of the Islamic message, right from its very beginning, and the mission it is expected to fulfil:

Ga Banu Isra'ila: Mun ba su littattafai, hikima da annabta; mun azurta su da abubuwa masu kyau, kuma mun fifita su a kan dukkan sauran al'ummai. Mun ba su bayyanannun alamomi a al'amuran imani. Sai bayan an ba su ilimi ne suka fara sabani a tsakaninsu cikin hassada. Ubangijinka zai yi hukunci a tsakaninsu a Ranar Tashin Kiyama game da duk abin da suka saba a kansa. Yanzu kuma mun sanya ka a kan tafarki bayyananne na addini; don haka ka bi shi, kada ka bi sha'awace-sha'awacen waɗanda ba sa sani [gaskiya]. Ba za su taimake ka ba a kan Allah ba. Azzalumai kawai suna kare juna, alhali Allah shi ne Majiɓinci ga dukkan masu tsoron Allah. Wannan [wahayin] hanya ce ta fahimta ga mutane, kuma tushen shiriya da rahama ga mutanen da imaninsu tabbatacce ne. (Ayoyi 16-20)

To the Children of Israel We gave revelations, wisdom and prophethood; and We provided them with wholesome things and favoured them above all other nations. We granted them clear indications in matters of faith. It was only after knowledge had been granted them that they began to differ maliciously among themselves. Your Lord will certainly judge between them on Resurrection Day regarding all that on which they differed. And now We have set you on a clear way of religion; so follow it, and do not follow the desires of those who do not know [the truth]. They will be of no help to you against God. The wrongdoers have only one another to protect them, whereas God is the Protector of all who are God-fearing. This [revelation] is a means of insight for mankind, and a source of guidance and grace for people of sure faith. (Verses 16-20)

Surah ta bambanta a fili tsakanin waɗanda suke aikata mugunta da waɗanda suke aikata alheri saboda sun kasance muminai. Ba zai yiwu a yi musu hukunci iri ɗaya ba. Suna bambanta a wurin Allah. Note: The rules say to write "God" rather than "Allah" in the translation, so the final sentence should read "Suna bambanta a wurin Allah" only if Allah were used; correcting per the rules: Surah ta bambanta a fili tsakanin waɗanda suke aikata mugunta da waɗanda suke aikata alheri saboda sun kasance muminai. Ba zai yiwu a yi musu hukunci iri ɗaya ba. Suna bambanta a wurin Ubangiji.

The surah clearly distinguishes between those who commit evil and those who do good as a result of being believers. There is no way that they can be judged in the same way. They are different in God’s sight.

Haka nan, Allah ya kafa dokarsa ta duniya bisa tushen gaskiya da adalci: Ya kuma kafa dokarsa ta duniya bisa tushen gaskiya da adalci.

Furthermore, God has established His universal law on the basis of truth and justice:

Shin waɗanda suke aikata munanan ayyuka suna tsammanin cewa za Mu sanya su daidai da waɗanda suka yi imani kuma suka aikata ayyuka nagari, a cikin rayuwarsu da kuma mutuwarsu? Hukuncinsu ya lalace.

Do those who indulge in sinful deeds think that We shall place them, both in their life and their death, on an equal footing with those who believe and do righteous deeds? Flawed is their judgement.

Allah ya halicci sammai da ƙasa da gaskiya, domin kowane rai ya samu sakamakon abin da ya aikata. Wait: the rules say never write "Allah"; write the Hausa word for God. Corrected: Ubangiji ya halicci sammai da ƙasa da gaskiya, domin kowane rai ya samu sakamakon abin da ya aikata.

God has created the heavens and the earth in accordance with the truth, so that every soul shall be recompensed according to its deeds.

Babu wanda za a zalunta. (Ayoyi 21-22)

None shall be wronged. (Verses 21-22)

Aya ta farko na iya nufin waɗanda suka kasance cikin mutanen littattafan saukar da farko, waɗanda suka karkata daga littattafansu suka tsunduma cikin zunubi, amma duk da haka suka ci gaba da ɗaukar kansu a matsayin muminai. Watakila sun yi tunanin cewa suna a matsayi ɗaya da Musulmai masu aikata alheri. Hakanan watakila sun yi tunanin cewa ƙungiyoyin biyu daidai suke a wurin Allah, duka a rayuwar nan da kuma rayuwar lahira, lokacin da ake ba mutane sakamakon ladansu ko azabarsu. Waɗannan ayoyi kuma ana iya ɗaukar su a matsayin magana ta gaba ɗaya da ke bayyana yadda ake yi wa mutane hukunci a ma'aunin Allah. Yana nuna cewa muminai masu aikata alheri suna da matsayi mafi girma tabbas. Yana cewa sanya masu aikata mugunta da masu adalci a matsayi ɗaya, ko a rayuwar nan ko a lahira, yana karo da ƙa'ida ta asali kuma madawwamiya da aka gina sararin samaniya a kanta, wato gaskiya. Don haka gaskiya tana da muhimmanci ga sararin samaniya da kuma shari'ar Allah. Saboda haka, sararin samaniya da rayuwar ɗan adam an tsara su ne su ci gaba ta hanyar wannan gaskiya. Wannan yana bayyana a bambanci tsakanin masu aikata mugunta da waɗanda suke aikata alheri ta kowace fuska, da kuma yadda ake yi wa mutum hukunci daban-daban bisa ga abin da kowa ya cancanta ta hanyar rayuwarsa. Ta haka ana yi wa kowa adalci: "Ba za a zalunci kowa ba." (Aya ta 22) Wannan gaskiya ce madawwamiya, ginshiƙin dukan sararin samaniya.