Wannan surar tana gabatar mana da wani abu a fili tun kafin mu duba takamaiman ra'ayoyin da ta tattauna. Waka ce mai jituwa wadda ke fitar da sautuka masu ƙarfi, bayyanannu, tare da yanayi na natsuwa da baƙin ciki da tunani mai zurfi.

This surah presents us with something very clear even before we look at any of the specific ideas it tackles. It is a symphony ringing out clear, strong beats coupled with an air of calm sadness and reflective sorrow.

Dangane da wannan, akwai hotuna da yanayin da surar ta zana, da kalmomi masu ƙarfafa zuciya da take ɗauke da su, musamman a cikin ɓangarenta na ƙarshe bayan aljannu sun kammala maganarsu. A wannan ɓangare, surar tana magana da Annabi ﷺ ta hanyar da take sa mai sauraro ya ji tausayi sosai. An umarce shi ya ce ba ya neman komai dangane da saƙonsa sai isar da shi, kuma Allah yana lura da shi sosai yayin da yake aiwatar da wannan aiki: "Ka ce: Ina kira ga Ubangijina kaɗai, kuma ban haɗa masa abokin tarayya ba." "Ka ce: Ba a hannuna yake ba cewa in cuce ku ko in shiryar da ku." "Ka ce: 'Babu wanda zai iya kare ni daga Allah, kuma ba zan sami wurin ɓoyewa daga gare Shi ba. Aikina kawai shi ne isar da abin da na karɓa daga Allah da saƙonninsa.' Duk wanda ya saɓa wa Allah da Manzonsa, to yana da wutar Jahannama, inda zai dawwama a cikinta har abada. Idan suka ga abin da aka yi musu alkawarinsa, za su san wanda taimakonsa ya fi rauni kuma wanda yawansa ya fi ƙanƙanta." "Ka ce: 'Ban sani ba ko abin da aka yi muku alkawarinsa yana kusa, ko kuwa Ubangijina ya sanya masa wa'adi mai nisa. Shi kaɗai ne Mai sani game da abin da ya fi ƙarfin fahimtar ɗan adam, kuma ba ya bayyana asirinsa ga kowa sai ga manzon da Ya yarda ya zaɓa. Sannan Yana aika masu tsaro da suke tafiya a gabansa da bayansa, domin Ya san cewa sun isar da saƙonnin Ubangijinsu. Yana da cikakken sani game da duk abin da suke da shi, kuma Yana lissafin komai!" (Ayoyi 20-28)

Consistent with this phenomenon are the images and scenes the surah portrays and the inspiring statements it includes, particularly in its last passage after the jinn concluded their discourse. In this last part, the surah addresses the Prophet in a way that fills the listener with much sympathy. He is commanded to declare that he looks for nothing in respect of his message other than delivering it, and that he is closely watched by God as he goes about this task: “Say: 7 invoke my Lord alone, and I associate no partners with Him. 'Say: It is not in my power to cause you harm or to set you on the right course. 'Say: ‘No one can ever protect me from God, nor can I ever find a place to hide from Him. My task is only to deliver what I receive from God and His messages.' Whoever disobeys God and His Messenger will have the fire of hell, where they will abide for ever. When they see what they have been promised, they will realize who has the lesser help and is smaller in number. Say: ‘I do not know whether that which you have been promised is imminent, or whether my Lord has set for it a distant term. He alone knows that which is beyond the reach of human perception, and He does not disclose His secrets to anyone except to a messenger whom He has been pleased to choose. He then sends watchers to walk before and behind him, to know that they have delivered their Lord's messages. He has full knowledge of all they have. He takes count of everything! (Verses 20-28)

Bugu da ƙari, wannan surar tana da wani tasiri na musamman da na hankali ta hanyar bayyana a sarari abin da al-jinn suka faɗa, da gaskiyar da ke cikin labarinsu. Wannan gaskiya tana da muhimmanci sosai, tana kira zuwa ga tunani da zurfafa tunani. Haka kuma tana dacewa da yanayin baƙin ciki da ke bayyana a cikin salon karatun surar. Abin da ake buƙata kawai shi ne a karanta ta a hankali, domin a isar da wannan jin da muka bayyana.

In addition, the surah delivers a special and psychological effect in its lucid presentation of what thej7»n said and the truth included in their account. This truth is of great significance, inviting much reflection and contemplation. It also suits the sad overtone evident in the surah's rhythm. It only needs to be read rather slowly to impart the feeling we have just outlined.

Surah ta gabatar da shaida ga gaskiyar bangarori da dama na addinin Allah daga wata duniya dabam, duniyar da ta wuce ta mutum.

The surah presents a testimony to the truth of many aspects of the divine faith from a different world, a world beyond that of man.

Waɗannan al'amura sun kasance batun jayayya mai yawa daga kafirai, waɗanda ko dai suka musanta su ko kuma suka yi hasashen da babu wata hujja a kansa. Kafirai a Makka wani lokaci suna zargin cewa Muhammad ﷺ yana tuntuɓar wani wanda ya koya masa abin da zai faɗa game da imani. Yanzu, wata ƙungiya ta aljannu suna bada shaida, suna cewa ba su san komai game da Alƙur'ani ba sai da suka saurari Muhammad ﷺ yana karanta shi, kuma sai suka cika da gaskiyarsa mai ƙarfi. Hakika, tasirinsa a kansu ya yi zurfi har ba su iya yin shiru ba. Dole ne su yi magana dalla-dalla game da abin da suka ji da abin da suka ji a zukatansu. Maganarsu tana nuna mamakinsu ƙwarai da wannan babban al'amari da tasirinsa mai dorewa a kan sammai, da ƙasa, da mutane, da aljannu, da mala'iku, da taurari. Hakika, tasirinsa ya game dukkan duniya. Shaidarsu babu shakka tana da tasiri mai ƙarfi a kan mutum ma.

These aspects were the subject of much argument by the unbelievers who either denied them or who arrived at assumptions lacking any supporting evidence. The unbelievers in Makkah sometimes alleged that Muhammad (peace be upon him) was in contact with the who taught him what to say about faith. Now, a group of the jinn give their testimony, stating that they did not know anything about the Qur’an until they listened to Muhammad (peace be upon him) reciting it, and that they were then overwhelmed by its powerful truth. In fact, its effect on them was so profound that they could not remain silent. They had to speak in detail about what they had heard and felt. Their discourse reflects their total amazement at this great event with its lasting effects on the heavens, the earth, humans, jinn, angels and stars. Indeed, its effects cover the entire universe. Their testimony undoubtedly has a strong effect on man too.

Haka kuma, maganar aljani ta gyara da yawa daga cikin ra'ayoyin tsafi da mutanen da surar ta fara magana da su suka riƙe, da kuma mutane da yawa a cikin tsararraki masu biyowa. Tana gabatar da gaskiya bayyananniya game da wannan nau'in halittun Allah, ba tare da wata kari ba. Larabawan da Alƙur'ani ya fara magana da su sun yi imani cewa aljannu suna da iko sosai a duniya. Idan wani Balarabe ya samu kansa da dare a cikin kwari ko fili buɗaɗɗe, sai ya nemi mafaka wurin aljanin wurin, yana cewa: "Ina neman mafaka ga ubangijin wannan kwarin daga shirme na miyagun halittu daga cikin mutanensa." Idan ya faɗi haka, sai ya iya yin barci cikin kwanciyar hankali. Suna kuma yin imani cewa aljannu suna da sanin gaibi, wato abin da ke bayan iyakar fahimtar ɗan adam.

Moreover, the jinn's statement corrects many aspects of superstition upheld by those addressed by the surah for the first time, and by many other people across successive generations. It presents clear facts about this type of God’s creatures, without any exaggeration. The Arabs who were the first to be addressed by the Qur’an believed that the jinn exercised much power on earth. When an Arab found himself at night in a valley or an open plain, he would seek shelter with the jinnee of that place, saying: “I seek shelter with the master of this valley against the designs of the wicked elements among his people.” When he had said so, he could then sleep in peace. They also believed that the jinn had knowledge of ghayb, or what lies beyond the reach of human perception.

Wannan surah tana ba da gudummawa sosai wajen samar da ra'ayin Musulunci game da gaskiyar Ubangijintaka da bautar da ake yi masa, da kuma gaskiyar duniya, da halittun da ke rayuwa a cikinta, da alakar da ke tsakaninsu.

This surah contributes significantly to the formulation of the Islamic concept of the truth of the Godhead and servitude to Him, as well as the truth of the universe, the creatures living in it and their interrelations.

A cikin labarin aljannu akwai tabbatar da tauhidin Allah, da kuma musanta cewa yana da mata ko ɗa, da tabbatar da hisabi da sakamako a rayuwa ta gaba, da kuma gaskiyar cewa babu wata halitta da za ta iya tserewa daga Allah a ko'ina cikin duniya. Dukkansu za su karɓi hakkinsu na adalci.

In the jinns account we have confirmation of Gods oneness, a negation of His having a spouse or a son, affirmation of reckoning and requital in the life to come, and the fact that no creature can ever escape God anywhere in the universe. All will receive their fair dues.

Wasu daga cikin gaskiyar da aljannu suka bayyana an sake maimaita su a cikin sashen surah da ke magana da Annabi ﷺ: "Ka ce: Ina kira ga Ubangijina shi kaɗai, kuma ban haɗa shi da wani abokin tarayya ba." (Aya ta 20) "Ka ce: Babu wanda zai iya kare ni daga Allah, ba kuma zan sami wurin ɓoye daga gare shi ba" (Aya ta 22) Note: the original says "God" throughout, so the Hausa word for God is used. Correcting the above to follow the rule: Wasu daga cikin gaskiyar da aljannu suka bayyana an sake maimaita su a cikin sashen surah da ke magana da Annabi ﷺ: "Ka ce: Ina kira ga Ubangijina shi kaɗai, kuma ban haɗa shi da wani abokin tarayya ba." (Aya ta 20) "Ka ce: Babu wanda zai iya kare ni daga Ubangiji, ba kuma zan sami wurin ɓoye daga gare shi ba" (Aya ta 22)

Some of the facts clearly stated by the jinn are then repeated in the part of the surah that addresses the Prophet: “Say: 7 invoke my Lord alone, and I associate no partners with Him.”’ (Verse 20) “Say: No one can ever protect me from God, nor can I ever find a place to hide from Him” (Verse 22)

Labarin aljannu ya tabbatar da cewa ubangiji ɗaya ne kaɗai yake da iko na allahntaka, kuma bautar Allah ita ce matsayi mafi girma da mutane za su iya kaiwa: "Amma sa'ad da bawan Allah ya tsaya yana yi masa sujjada, sai suka matsa masa a cikin taro." (Aya ta 19) Surar ta tabbatar da wannan gaskiya a cikin jawabinta ga Annabi ﷺ: "Ka ce: Ba ni da iko na cutar da ku ko na shiryar da ku." (Aya ta 21) Duniyar da ba ta cikin fahimtarmu ta kasance ta Allah shi kaɗai, aljannu kuma ba su san komai game da ita ba: "Ba mu sani ba ko wannan yana nufin sharri ga waɗanda ke cikin duniya, ko kuwa Ubangijinsu yana nufin ya shiryar da su zuwa abin da yake daidai." (Aya ta 10) Haka ma manzannin Allah ba sa sanin ta, sai abin da Allah, cikin hikimarsa mara iyaka, ya zaɓi ya sanar da su: "Ka ce: Ban sani ba ko abin da aka yi maka alkawarinsa yana kusa, ko kuwa Ubangijina ya sa masa wani lokaci mai nisa. Shi kaɗai ne ya san abin da ke bayan fahimtar ɗan adam, kuma ba ya bayyana asirinsa ga kowa sai ga manzon da ya yarda ya zaɓa. Sa'an nan yakan aika masu tsaro su yi tafiya a gabansa da bayansa." (Ayoyi 25-27)

Akwai rahotanni daban-daban game da aljannu suna sauraron Alƙur'ani. Ɗaya daga cikinsu yana ambaton ‘Abdullah ibn ‘Abbas yana cewa: "Manzon Allah ba ya karanta Alƙur'ani ga aljannu, kuma bai gan su ba. Abin da ya faru shi ne, Annabi ﷺ da wasu daga cikin sahabbansa sun taɓa zuwa kasuwar ‘Ukaz. Aljannu sun kasance an riga an hana su yunƙurin kaiwa sama domin yin satar ji, sai aka jefe su da taurari masu harbi."

There are a number of different reports about the jinn listening to the Qur’an. One quotes ‘Abdullah ibn ‘Abbas as saying: “God’s Messenger did not read the Qur’an to the jinn, nor did he see them. What took place was that the Prophet and a group of his Companions once went to the ‘Ukaz market place. The jinn had previously been barred from trying to reach heaven to eavesdrop and were struck by shooting stars.

Sun koma wurin mutanensu, suka faɗa musu abin da ya faru. Suka ce:

They went back to their people and told them what happened. They said:

"Wani abu dole ne ya faru da ya hana ku samun labari daga sama. Ku je ku nemi labari a ko'ina a duniya domin ku gano abin da ya faru." Sai suka tafi cikin rukuni-rukuni, suna tafiya gabas da yamma a ko'ina a duniya. Rukunin da ya je Tihamah ya kusanci ﷺ Annabi yana cikin Kwarin Nakhlah, yana tafiya zuwa 'Ukaz. Yana jagorantar sahabbansa a sallar Asuba, ko Sallar Alfijir. Suka saurari yana karatun Alƙur'ani. Da ya gama karatunsa, sai suka ce wa juna: "Wannan ne hakika abin da ya faru da ya sa aka hana ku samun labari daga sama." Suka koma wajen mutanensu suka ce musu: "Mun ji wata magana mai ban mamaki, mai shiryarwa zuwa ga abin da yake hikima, kuma mun yi imani da ita. Ba za mu taba sanya abokan tarayya ga Ubangijinmu ba!" Sai God ya saukar wa Annabi ﷺ surar Al-Jinn, yana magana game da wannan lamari. [Ahmad ya ruwaito; al-Bukhari da Muslim suka ruwaito.] Wani rahoto ya ambata cewa 'Abdullah ibn Mas'ud ya ba da amsa kan tambayar ko akwai wani daga cikin sahabban Annabi ﷺ da yake tare da shi lokacin da ya gamu da aljanu: "Babu wanda daga cikinmu da yake wurin. Sai dai muna tare da shi wata dare da ya bace. Mun neme shi ko'ina, a cikin kwaruruka da kan hanyoyi, amma ba mu same shi ba. Wasu daga cikinmu sun yi tunanin ko an dauke shi ko ma an kashe shi. Wannan ita ce dare mafi muni a gare mu. Da safe, sai muka gan shi yana zuwa wajenmu daga hanyar Hira'. Muka ce: 'Manzon God! Mun rasa ka, mun neme ka ko'ina amma ba mu same ka ba."

‘Something must have happened to prevent you from learning anything from heaven. Go in pursuit of information throughout the earth to find out what has happened. They went in groups, travelling east and west throughout the earth. The group that went to Tihamah drew close to the Prophet when he was in the Nakhlah Valley, going to ‘Ukaz. He was leading his Companions in the Fajr, or Dawn, Prayer. They listened to him reciting the Qur’an. When he finished his recitation, they said to each other: ‘This is indeed what happened to cause you to be barred from learning news from on high.’ They went back to their people and told them: ‘ We have heard a wondrous discourse, giving guidance to what is sagacious, and we have come to believe in it. We shall never associate partners with our Lord! God then revealed the surah, The Jinn, to the Prophet speaking of this event.” [Related by al-Bukhari and Muslim.] Another report mentions that 'Abdullah ibn Mas'ud gave the following answer to the question about whether any of the Prophets Companions were present with him when he met the jinn: “None of us were present. However, we were with him one night when he went missing. We looked for him everywhere, in valleys and on the paths, but could not find him. Some of us thought that he might have been taken or even killed. That was our worst night. In the morning, we saw him coming to us from the direction of Hira’. We said: ‘Messenger of God! We missed you and looked for you everywhere but could not find you.