Surat ta bayyana abin da take nufi tun daga farko a fili:

The sūrah states its case very clearly from the outset:

Duk godiya ta tabbata ga Allah — a nan ina nufin "God", wato Ubangiji — wanda ya saukar da wannan littafi daga sama ga bawansa, kuma ya tabbatar da cewa ba shi da wata murdiya, madaidaici ne a kowane hali, don ya gargadi mutane game da azaba mai tsanani daga wurinsa, kuma ya yi wa muminai masu aikata ayyukan alheri bushara da cewa za su samu lada mai kyau wanda zai kasance nasu har abada. Haka kuma, yana gargadin wadanda suke ikirarin cewa, "God ya dauki da" wani da, "ya." Ba su da wani ilimi a kansa, haka kuma ba su da shi ba kakanninsu.

All praise is due to God who has bestowed this book from on high on His servant, and has ensured that it remains free of distortion, unerringly straight, meant to warn people of a severe punishment from Himself, and to give the believers who do good works the happy news that they shall have a goodly reward which continues to be theirs forever. Furthermore, it warns those who assert, ‘God has taken to Himself a son.’ No knowledge whatever have they of Him, and neither had their forefathers.

Abin tsoro ne wannan magana da take fitowa daga bakunansu. Ba abin da suke faɗa face ƙarya. Shin, ko za ka azabtar da kanka har ka mutu saboda baƙin ciki a kansu idan ba za su yi imani da wannan saƙo ba? Mun sanya abin da ke cikin duniya gaba ɗaya ado domin mu jarraba mutane, mu ga wanene daga cikinsu ya fi kyawun aiki; kuma, a lokacin da ya dace, lallai za mu mayar da abin da ke cikinta gaba ɗaya ya zama ƙasa marar amfani. (Ayoyi 1-8)

Dreadful indeed is this saying that issues from their mouths. Nothing but falsehood do they utter. Would you, perhaps, torment yourself to death with grief over them if they will not believe in this message? We have made all that is on earth as an adornment in order to test people as to which of them are best in conduct; and, in time, We shall indeed reduce all that is on it to barren dust. (Verses 1-8)

Wannan gabatarwa tana magana ne game da matsaya mai sauƙi kuma mai tabbaci. Ta haɗa wannan da yabon Allah da godiya gare shi saboda saukar da littafin, watau

This opening speaks of a very straightforward and decisive position. It combines this with praising God and expressing gratitude to Him for revealing the book, i.e.

…Alƙur'ani, zuwa ga 'bawansa', Muhammadu ﷺ, kuma don bayyana shi sosai, babu murdiya a cikinsa, kuma madaidaici ne gaba ɗaya. Babu abin da ke cikinsa da za a iya kwatanta shi da cewa mai ɓoye-ɓoye ne ko mai karkata. Manufarsa ita ce 'gargaɗi ga mutane game da azaba mai tsanani daga wurinSa' (Ayah ta 2).

Bayan gajeriyar farkonta, surar ta yi magana game da mutanen kogon, tana bayyana tasirin imani ga muminai: yana ba su kwanciyar hankali da natsuwar zuciya. Saboda haka, sun fi shi fifiko a kan dukkan dukiyar duniya da jin dadinta. Idan sun gaza rayuwa a matsayin muminai a cikin al'ummarsu, sai su nemi mafaka a cikin kogo, inda suke samun kulawa da kariyar Allah, kuma suna jin daɗin alherinSa.

After its brief opening, the sūrah speaks about the people of the cave, depicting the effect faith has on believers: giving them reassurance and inner peace. Hence, they prefer it to all material riches and pleasures. When they find it hard to live as believers within their community, they seek refuge in a cave where they receive God’s care and protection and enjoy His grace.

Akwai rahotanni marasa adadi da ke magana game da mutanen kogon, haka kuma akwai nau'o'in labarinsu da yawa. Sai dai ba mu da amfani da kowanne daga cikinsu; za mu takaita ga abin da Alƙur'ani ya faɗa mana game da su, domin shi ne kawai tushen da ke ba da gaskiyar bayani. Akwai wasu rahotanni da suka samu hanyar shiga littattafan tafsirin Alƙur'ani, amma za mu yi watsi da duk waɗannan saboda ba su da hujjar ingancinsu. A cikin wannan muna dogara ga shawara mai kyau, domin surar tana ƙunshe da umarni da ya hana duk wata muhawara game da mutanen kogon, da kuma yin ambaton wata majiya banda Alƙur'ani don neman tabbatar da gaskiyar al'amarinsu.

There are countless reports that speak about the sleepers in the cave, and just as many versions of their story. However, we have no use for any of these; we will confine ourselves to what the Qur’ān tells us about them as it is the only source that provides true information. There may be other reports that have found their way into books of commentary on the Qur’ān, but we will disregard all these as they lack proof of authenticity. In this we rely on good counsel, because the sūrah contains an order prohibiting all argument concerning the people of the cave and reference to any source other than the Qur’ān in trying to establish the truth about them.

An an ruwaito cewa dalilin saukar wannan labari da na Dhul-Qarnayn, wanda aka ambata daga baya a cikin surar, shi ne Yahudawa sun sa mutanen Makkah su tambayi Annabi ﷺ tambayoyi game da su, da kuma game da ruhi. Haka nan an ce mutanen Makkah da kansu ne suka roki Yahudawa su shirya musu wasu tambayoyi, don a gwada ko Muhammad ﷺ annabi ne na gaskiya. Wannan na iya zama gaskiya gaba ɗaya ko a wani ɓangare, musamman tun da labarin tarihin Dhul-Qarnayn ya fara da cewa: "Za su tambaye ka game da Dhul-Qarnayn. Ka ce: Zan ba ku labari game da shi." (Aya ta 83) Amma ba a yi wata ambaton wata tambaya game da mutanen kogon ba. Mu bar wannan batu a gefe, mu ci gaba da tattauna labarin kamar yadda aka ruwaito shi, tun da a fili yake yana da alaka da babban jigon surar.

Wannan ita ce matsayar shawarwarinsu, kuma nan take suka aiwatar da ita: "Don haka, yanzu da kuka janye daga gare su da duk abin da suke bautawa baya ga Allah, ku nemi mafaka a cikin kogo. Allah na iya shimfiɗa rahamarsa a kanku, ya kuma shirya muku al'amuranku cikin kyau." (Aya ta 16)

That is the conclusion of their consultations and they immediately put it into effect: “Hence, now that you have withdrawn from them and all that they worship instead of God, take refuge in the cave. God may well spread His grace over you and make fitting arrangements for you in your affairs.” (Verse 16)

Abin mamaki yana da girma sosai. Waɗannan matasan muminai da suka bar mutanensu da iyalansu, suka watsar da dukan jin daɗin wannan rayuwa, suka zaɓi su kwana a waje a cikin wani ƙaramin kogo mai duhu, sai suka fara jin alherin Allah. Suna jin yana zuwa, mai sauƙi, mai ta'aziyya, mai yawa, marar iyaka. Ana yayyafa shi a kansu don ya canza yanayin rayuwarsu a cikin kogon: "Mai yiwuwa ne Allah ya yayyafa muku alherinSa." (Aya ta 16)

The surprise here is great indeed. These young believers who have abandoned their people and families, forsaking all the pleasures of this life and preferring instead to sleep rough in a small dark cave, begin to sense God’s grace. They feel it coming, easy, comforting, abundant, limitless. It is spread over them to change the quality of their life in the cave: “God may well spread His grace over you.” (Verse 16)

Saboda haka, kogon ya zama kamar fili mai faɗi, inda ake yi wa rahamar Allah baiwa a yalwace don ya canza dukkan kallonsu ga rayuwa, ya kuma kawo jin daɗi da gamsuwa. Ganuwar kogon da take ƙarfe da dutse an sa ta dubi sararin sama mai faɗi, kuma kaɗaicin da ke cikin kogon ya gushe gaba ɗaya, domin Allah ya shimfiɗa rahamarSa a kan zukatansu matasa, kuma Yana kula da su, yana shirya musu wani abu don jin daɗinsu.

Thus, the cave becomes like a wide expanse, where God’s grace is bestowed in abundance to change their whole outlook on life and bring about comfort and contentment. The solid, rocky walls of the cave are made to overlook a wide horizon, and loneliness in the cave is totally dispelled, for God has spread His grace over their young hearts and He takes care of them, arranging something for their comfort.

Wannan wani bangare ne na abin da imani zai iya yi wa mutum. Dukkan bayyanar abubuwa tana canzawa gaba daya. Duk abin da mutane ke daraja da duk tunaninsu game da rayuwa da farin ciki ba su da muhimmanci. Idan zuciyar mutum ta cika da imani, sai ta ga wata duniya daban gaba daya, inda alherin Allah ke ba da natsuwa da farin ciki na gaskiya. Note: the rules require "God" rendered as the Hausa word for God, not "Allah", so the correct version is: Wannan wani bangare ne na abin da imani zai iya yi wa mutum. Dukkan bayyanar abubuwa tana canzawa gaba daya. Duk abin da mutane ke daraja da duk tunaninsu game da rayuwa da farin ciki ba su da muhimmanci. Idan zuciyar mutum ta cika da imani, sai ta ga wata duniya daban gaba daya, inda alherin Ubangiji ke ba da natsuwa da farin ciki na gaskiya.

Ba zato ba tsammani, abubuwa sun canja gaba ɗaya:

Suddenly things change totally:

Haka dai, Muka farkar da su; sai suka fara tambayar juna.

Such being their state, We awakened them; and they began to question one another.

Ɗaya daga cikinsu ya tambaya: ‘Har yaushe kuka zauna a haka?’ Suka amsa: ‘Mun zauna a haka yini ɗaya, ko kuma wani ɓangare na yini.’ Suka ce: ‘Ubangijinku ne ya fi sanin tsawon lokacin da kuka zauna a haka. Saboda haka, bari ɗayanku ya tafi cikin gari da waɗannan kuɗin azurfa, ya duba wane abinci ne ya fi tsabta a cikinsa, ya kawo muku wani daga cikinsa. Amma ya yi taka-tsantsan, kuma kada ya bari kowa ya san da zamanku. Domin, idan suka sani game da ku, za su iya jefe ku da duwatsu har ku mutu, ko su tilasta ku komawa addinin su, a lokacin ba za ku taɓa samun wani alheri ba!’ (Ayoyi 19-20)

One of them asked: ‘How long have you remained thus?’ They answered: ‘We have remained thus a day, or part of a day.’ They said ‘Your Lord knows best how long you have remained thus. Let, then, one of you go with these silver coins to the town, and let him find out what food is purest there, and bring you some of it. But let him behave with great care and by no means make anyone aware of you. For, indeed, if they should come to know of you, they might stone you to death or force you back to their faith, in which case you would never attain to any good!’ (Verses 19-20)

Abin mamaki koyaushe ana amfani da shi a cikin labaran Alƙur'ani don ƙara tasiri. A nan wurin yana bayyana matasan yayin da suka farka bayan dogon barcinsu. Ba su fahimci tsawon lokacin da suka yi suna barci ba. Suna shafa idanunsu suna fara tambayar juna abin da ya faru. Ɗayansu ya juya ga sauran yana tambayar tsawon lokacin da suka yi barci, kamar kowa da ya tashi bayan ya yi barci na sa'o'i da yawa. Lallai ya ji cewa wannan karon barcinsa ya yi tsayi fiye da kima. Amsar da ya samu daga abokan nasa ba ta da tabbas: "Mun zauna a haka kwana ɗaya, ko wani ɓangare na kwana ɗaya." (Aya ta 19)

The element of surprise is always used in Qur’ānic stories in order to enhance the effect. Here the scene portrays the youths as they woke after their long slumber. They do not realize how long they have been asleep. They rub their eyes and begin to ask one another about what had happened. One turns to the others asking how long they were asleep for, just like anyone rising after having slept for many hours. He must have felt that this time his sleep was unduly long. The answer he received from his friends is indefinite: “We have remained thus a day, or part of a day.” (Verse 19)

Amma sai su gane cewa tantance tsawon lokacin barcinsu ba shi da wani muhimmanci. Sai su bar wannan batu a gefe, kamar yadda mumini ya kamata ya yi a duk wani al'amari da ba shi da wani muhimmanci na musamman. Sai su koma kan wani abu mai amfani. Suna jin yunwa, kuma suna da wasu kuɗi da suka ɗauka tare da su a lokacin da suka bar gida. Tattaunawarsu ta ɗauki wata sabuwar hanya: "Suka ce: 'Ubangijinku ya fi sanin tsawon lokacin da kuka yi a haka. Saboda haka, bari ɗayanku ya tafi da waɗannan azurfar zuwa gari, ya nemi abinci mafi tsarki a can, ya kawo muku wani daga cikinsa.'" (Aya ta 19) Wannan shi ne abin da mutum zai fi so ya yi a irin wannan yanayi! Shi ne zuwa birni domin kawo mafi kyawun abincin da ake da shi a gare su.

Yanzu fage ya ƙare, sai kuma aka nuna wani fage inda mutane ke muhawara game da mutanen kogon. Wannan abu ne na halitta, domin mutane kan ba da labari da rahotanni, suna ƙara wani abu a nan, suna cire wani abu a can. Suna iya ƙirƙirar wasu cikakkun bayanai a nan ko can, daga tsara zuwa tsara. Ta haka ne ake ba da labari mai sauƙi ta hanyoyi daban-daban yayin da lokaci ke wucewa. Saboda haka, jayayya game da adadin matasan da ke cikin kogon ta ci gaba na dogon lokaci:

Again the scene is brought to a close and another is shown with people in debate about the sleepers in the cave. This is only natural as people normally relate reports and news, adding something here and omitting something there. They may invent some details here or there, one generation after another. Thus a simple story is told in different ways as time passes. Hence, dispute about the number of youth in the cave continued for a long time:

Wasu za su ce, "Su uku ne, na huɗu daga cikinsu karensu ne," wasu kuma su ce, "Biyar ne, na shida daga cikinsu karensu ne," suna jifa-jifa a kan abin da ba a sani ba. Wasu kuma za su ce, "Bakwai ne, na takwas daga cikinsu karensu ne." Ka ce: Ubangijina ne ya fi sanin adadinsu. Ba kowa ne ya sani ba sai kaɗan.

Some will say, ‘They were three, the fourth of them being their dog,’ while others will say, ‘Five, with their dog being the sixth of them,’ idly guessing at the unknown. Yet others will say, ‘They were seven, the eighth of them being their dog.’ Say: My Lord knows best how many they were. None hut a few have any real knowledge of them.

Saboda haka, kada ka shiga muhawara a kansu, sai dai a kan al'amari bayyananne, kuma kada ka tambayi kowa daga cikinsu ya yi maka bayani a kansu. (Aya ta 22)

Hence, do not enter into argument about them, except on a matter that is clear, nor ask anyone of these people to enlighten you about them.’ (Verse 22)

Duk irin wadannan muhawara game da adadinsu ba su da amfani. Ko sun kasance uku, biyar, bakwai ko ma fiye da haka, duk daya ne. Lamarinsu yana wurin Allah, wanda ya san dukkan cikakkun bayanansu. Haka kuma, akwai 'yan kadan da suka san gaskiyar dukkan al'amarin yadda ya faru, ko kuma suka ji ingantaccen labarinsa. Don haka babu bukatar shiga wata jayayya game da adadinsu, domin ana iya fitar da darasin labarinsu ba tare da hakan ba. Alkur'ani ya umurci Annabi ﷺ kada ya shiga kowace jayayya a kan wannan al'amari, kuma kada ya tambayi kowa game da lamarinsu. Wannan ya yi daidai da tsarin Musulunci wanda ke kare tunanin dan Adam daga dukkan muhawarar banza. Musulmi bai kamata ya bi abin da ba zai iya tabbatarwa da ingantaccen ilimi ba. Wannan lamari da ya faru tun fil azal yana cikin ilimin Allah wanda yake cikakke. Saboda haka, bari mu bar shi a nan.

Dangane da haramcin jayayya game da abubuwan da ba a sani ba na baya, an umurci mutum kada ya yanke hukunci a kan nan gaba ko abubuwan da za su faru a cikinta.

In connection with the prohibition of dispute about unknown events of the past, an order is given not to pre-judge the future or its events.

Ba zai yiwu ga mutum ya san abin da zai faru a nan gaba ba. Saboda haka, bai kamata ya yanke wani hukunci tabbatacce a kansa ba:

It is impossible for man to know what may happen in the future. Hence, he should not give any definite judgement of it:

Kada ka taɓa cewa game da wani abu, "Zan yi hakan gobe," sai dai idan ka ƙara da cewa, "in Allah Ya yarda." Idan kuma ka manta, to ka tuna Ubangijinka, ka ce: "Ina roƙon Ubangijina Ya shiryar da ni zuwa ga abin da yake daidai, fiye da wannan."

Never say about anything, ‘I shall do this tomorrow,’ without adding, ‘if God so wills.‘ Should you forget, then call your Lord to mind and say, ‘I pray that my Lord will guide me even closer than this to what is right.’ (Verses 23-24)

Kowane aiki da mutum yake yi ko ya bari, har ma kowace numfashi da mutum yake sha, yana ƙarƙashin nufin Allah. Labulen da ke ɓoye nan gaba an miƙe su gaba ɗaya don ɓoye duk abin da ke bayan lokacin yanzu. Idanunmu ba sa iya ganin abin da ke bayan wannan labule, kuma hankalinmu takaitacce ne, ko ilimin mu ya ci gaba sosai kamar yadda yake. Saboda haka, mutum bai kamata ya taɓa cewa tabbas zai yi wani abu gobe ba, sai dai idan ya haɗa niyyarsa da nufin Allah. Wannan saboda gobe tana cikin yankin da ya wuce iyakar fahimtar ɗan adam. Don haka, ita kaɗai ce Allah ya sani. Saboda haka, ba mu yin wata tabbatacciyar magana game da ita.

Every action a human being does or omits to do, indeed every breath a human being takes, is subject to God’s will. The curtains hiding the future are stretched in full so as to hide everything beyond the present moment. Our eyes cannot discern what is behind that curtain, and our minds are finite, no matter how advanced our knowledge may be. Hence a human being must never say that he is definitely doing something tomorrow unless he attaches his intention to God’s will. This is because tomorrow belongs to the realm that lies beyond the reach of human perception. As such, it is known only to God. Hence, we do not make any assertion about it.

Wannan ba ya nufin cewa mutum ya zama mai yarda da ƙaddara, ba ya tunani game da gaba ko ba ya yin shirye-shirye a kanta. Bai kamata ya rayu domin lokacin yanzu kawai ba, yana yanke kansa daga abin da ya gabata da kuma abin da zai zo nan gaba. A'a, wannan ba abin da umarnin ya ke nufi ba.

Tare da duk abin da aka faɗa da abin da aka ruwaito, har yanzu ba a sanar da mu tsawon lokacin da masu barci suka yi a cikin kogonsu ba. Yanzu kuwa an faɗa mana tabbas:

With all that has been said and told, we have still not been informed of the duration of the sleepers’ stay in their cave. Now we are told for certain:

Sun zauna a cikin kogonsu shekaru ɗari uku, kuma wasu suna ƙara shekara tara. Ka ce:

So they stayed in their cave three hundred years, and [some] add nine years more. Say:

Allah ya fi kowa sanin tsawon lokacin da suka zauna a can. Shi kaɗai ne ilimin ɓoyayyun abubuwan sammai da ƙasa. Yaya yake gani, yaya yake ji!" (Ayoyi 25-26) Note: the rules say the Hausa word for God must be used, not "Allah", so the correct rendering is: Ubangiji ya fi kowa sanin tsawon lokacin da suka zauna a can. Shi kaɗai ne ilimin ɓoyayyun abubuwan sammai da ƙasa. Yaya yake gani, yaya yake ji!" (Ayoyi 25-26)

‘God knows best how long they remained there. His alone is the knowledge of the secrets of the heavens and earth. How well does He see and hear!’ (Verses 25-26)

Wannan ita ce gaskiyar tsawon zaman da suka yi a cikin kogon, wanda Mai sanin dukkan asirai a cikin sammai da ƙasa ya ba mu labarinsa. Lallai Shi Yana gani, Yana kuma ji.

This is the truth of the length of their stay in the cave, given to us by the One who knows all secrets in the heavens and the earth. Well indeed He sees and hears.

Cikakke ne sanin Sa. Maganarsa ta kawo karshen al'amarin, ba tare da wani guri na jayayya ba.

Perfect is His knowledge. His statement puts an end to the matter, leaving no room for dispute.

Ana ƙara wata sharhi ta ƙarshe game da dukan labarin wanda a cikinsa ake ganin imani ga tauhidin Allah a fili cikin dukan cikakkun bayanansa: "Ba su da wani majiɓinciban da Shi; kuma Ba Ya sanya wa kowa rabo a cikin mulkinSa." (Aya ta 26) Haka kuma, an ƙara wata sharhi a cikin umarni ga Annabi ﷺ da ya karanta abin da Allah ya yi masa wahayi, domin shi ne magana ta ƙarshe, kuma gaskiya ce wadda ba ta yarda da kowane irin ƙarya ba. Ya kamata ya nemi mafaka gare Shi, domin babu wanda zai iya ba da wata mafaka ban da Shi.

A final comment is added about the whole story in which we see faith in God’s oneness clearly apparent in all its details: “No guardian have they apart from Him; nor does He allot to anyone a share in His rule.” (Verse 26) A further comment is added in the form of a directive to the Prophet to recite what God has revealed to him, as it represents the final word, and the truth that admits no falsehood whatsoever. He should seek refuge with Him, for no one can provide any shelter other than He.