Ulasan da aka saukar da su a Madina, wato surorin goma da suka gabata (57-66), sun bambanta da wannan surar da kuma tara da suke biye da ita a cikin wannan juzu'i, waɗanda aka saukar da su a Makka. Kowane nau'i yana da nasa siffofi kuma yana barin nasa tasiri na musamman a zuciyar mai karatu. Saukar Makka galibi tana magana ne a kan imani da Allah, da wahayi, da Ranar Alkiyama, da kuma kafa ra'ayoyi game da rayuwa, duniya da alakarta da Mahaliccinta bisa irin waɗannan imani. Tana magana game da Allah, Mahalicci, ta hanyar da ke sa zukatanmu su ji kasancewarSa, kuma tana zayyana irin motsin zuciya da halaye da suka dace da mutum wanda yake magana da Ubangijinsa yana kuma dogara gare Shi. Tana kuma kafa ma'auni da dabi'un da Musulmi yake ɗauka wajen yanke hukunci a kan al'amura, yanayi da mutane a fili.

Whereas the revelation of the previous ten surahs (57-66) took place in Madinah, this surah and all nine that follow in this volume were revealed in Makkah. Each type has its own features and leaves its special impressions on the reader. Makkan revelation generally deals with belief in God, revelation and the Day of Judgement, as well as establishing concepts about life, the universe and its relation with its Creator based on such beliefs. It speaks about God, the Creator, in such a way that makes our hearts feel His presence and outlines the sort of emotions and manners that are appropriate for a human being who addresses his Lord and looks up to Him. It clearly sets the standards and values a Muslim adopts in judging events, situations and people.

Yayin da muke tattaunawa kan sauran surorin da ke cikin wannan juzu'i, za mu ga misalan irin wannan magani, wanda za a ƙara a kan abin da muka riga muka gani a sauran surorin Makkah.

As we discuss the remaining surahs in this volume, we will see examples of such treatment, to be added to what we have already seen in other Makkan surahs.

Wahayoyin da aka saukar a Madina suna magana ne akan aiwatar da irin wadannan imani, ra'ayoyi, ka'idoji da dabi'u a rayuwar yau da kullum. Suna kira ga mutane su rayu bisa ga imaninsu, wanda shi ne amanar da aka dora musu.

Revelations given in Madinah address the implementation of such beliefs, concepts, standards and values in practical life. They urge people to live up to their faith, which is the trust assigned to them.

Dole ne su cika wajibansu, duka a cikin kansu da kuma a rayuwarsu ta jama'a.

They must fulfil their obligations both within themselves and in their public lives.

Wannan sura tana neman kafa sabuwar fahimta game da duniya da dangantakarta da Mahaliccinta. Fahimta ce mai fadi da cikakke, wacce ta wuce duniyar da muke rayuwa a cikinta da iyakantattun rayuwarmu, har ta hada da duniya baki daya da rayuwa ta gaba. Tana magana game da halittun da suke rayuwa a doron kasa tare da mutum, kamar aljanu da tsuntsaye, ko kuma wadanda ke na lahira, kamar wuta da masu tsaronta. Haka kuma, tana ambaton duniyoyin da suka fi karfin fahimtar mutum, tana kawo su kusa da ji da zukatanmu, don kada mu mayar da hankali kan rayuwarmu ta yanzu a doron kasa kawai. Tana kira gare mu da mu yi tunani a kan abin da muke gani a rayuwarmu da abin da ke cikin kanmu, amma wanda mukan dauka a matsayin wani abu da ya zama tilas.

The present surah seeks to formulate a new concept of the universe and its relation with its Creator. It is a broad, comprehensive concept that transcends the world we live in and our limited lifespans to include the universe at large and the life to come. It speaks of creatures living on earth alongside man, such as the jinn and the birds, or belonging to the hereafter, such as hell and its guards. Furthermore, it refers to worlds beyond the reach of our human perception bringing these closer to our feelings so that we do not focus solely on our present life on earth. It invites us to reflect on what we see in our lives and within ourselves but which we tend to take for granted.

Yana farkar da dukkan hotuna da tasirin da suka daɗe a daskare a cikin mutum sakamakon riƙe ra'ayoyin jahiliyya. Yana kawar da ƙurar da ta taru a kan zukatanmu, yana buɗe tagogi kuma yana 'yantar da tunani, yana 'yantar da hankula da fahimta domin su duba sararin sama mai faɗi, fili mai girma, tekuna masu zurfi, ruhi na ciki da duniyar da ke bayansa, suna tunani a kan halittar Allah mai ban mamaki.

It awakens within man all images and impressions that have long been stagnant as a result of holding on to jdhiliyyah concepts. It removes the dust that has gathered over our feelings, opens windows and releases minds, and frees senses and perceptions so that they can look at the wide horizon, the vast space, the deep oceans, the inner soul and the world beyond, reflecting on Gods marvellous creation.

Yana kiran mu mu duba yadda duniya ke tafiya bisa nufin Allah. Ta haka sai mu fahimci cewa dukan wannan abu ya fi girma sosai, kuma iyakarsa ta fi fadi fiye da yadda za mu iya tunani. Sai kuma ba mu sake mayar da hankali ga duniyarmu kawai ba, sai dai mu daga kai zuwa sama; muna motsawa daga abin da muke gani zuwa gaskiyar da ke bayansa, kuma muna iya ganin yadda nufin Allah ke bayar da rai da kuma sarrafa shi.

It invites us to look at how the universe moves on by Gods will. We thus realize that the whole thing is far greater and its scope much wider than we could possibly have imagined. Then, we no longer focus on our earth, but instead look up to heaven; we move from what we see to the truth beyond and we are able to see how Gods will both brings life and controls it.

Rayuwa da mutuwa abubuwa ne guda biyu da aka saba da su. Duk da haka, surar tana kira gare mu da mu duba abin da ke bayan waɗannan abubuwa biyu: nufin Allah, hikimarsa, da yadda yake sanya jarabawa da kuma yadda yake tafiyar da dukkan al'amura. Shi ne Allah: "wanda ya halicci mutuwa da rayuwa, domin ya jarabce ku, ya gwada wanene a cikinku ya fi kyau a aiki. Shi ne Mai iko, Mai yawan gafara." (Aya ta 2)

Life and death are two familiar phenomena. Yet the surah invites us to look at what lies beyond these two phenomena of Gods will, wisdom, and the way He sets tests and conducts all affairs. It is God: “who has created death as well as life, so that He may put you to a test to show who of you is best in conduct. He alone is Almighty, Much-Forgiving.” (Verse 2)

Sammai da ke sama halittu ne da mutane ke gani da idanunsu. Duk da haka, ba sa duba bayansu don ganin hannun Allah wanda ya kawo su wanzuwa, ko kamalar da suke bayyanawa. Sai dai surar ta na fara aiki don mu yi tunani a kan irin wannan kyau da kamala, da kuma manufar ƙarshe ta halitta: "Shi ne Ya halicci sammai bakwai, layi-layi. Ba za ka ga wani lahani ba a cikin abin da Ubangijin Rahama Ya halitta. Ka sake duban idanunka: shin za ka ga wani kuskure? Sa'an nan ka sake duba, sau biyu da sau uku: ganinka zai koma gare ka yana kasala da gajiya. Mun yi wa sama mafi kusa ado da fitilu, kuma Muka mai da su jifa ga shaiɗanu." (Ayoyi 3-5)

The skies above are creatures people see with their eyes. Yet they do not look beyond them to see Gods hand that brought them into existence, nor the perfection they manifest. The surah, however, initiates action so that we contemplate such beauty and perfection as well as the ultimate objective of creation: “He created seven heavens in layers. No fault will you see in what the Lord of Grace creates. Turn up your eyes: can you see any flaw? Then look again, and again: your vision will come back to you dull and weary. We have adorned the lowest heaven with lamps and made them missiles to pelt the devils with." (Verses 3-5)

Ga waɗanda suke rayuwa cikin jahilci, wato jahiliyyah, rayuwar duniya tana bayyana a gare su a matsayin manufa ta ƙarshe. Amma wannan sura tana gabatar da wata duniya daban ga shaiɗanu da kafirai, duniyar da ke cike da motsi da jiran abin da ke tafe. Tana tsaye cikin jira: "Mun shirya musu azaba ta wuta mai ci. Azaba a cikin Jahannama tana jiran waɗanda suka musanta Ubangijinsu: wuri mafi muni ne. Idan aka jefa su cikinta, za su ji ta tana ruri tana tafasa, kusan tana fashewa saboda fushi."

To those who live in a state of ignorance, or jdhiliyyah, the life of this world appears to be the ultimate objective. The surah, however, presents another world to devils and unbelievers, a world that is full of movement and expectation. It stands in waiting: "We have prepared for them suffering through the blazing fire. Suffering in hell awaits those who deny their Lord: an evil destination. When they are thrown in it, they will hear it drawing in its breath as it boils up, almost bursting with fury.

Duk lokacin da wata ƙungiya ta jefa a cikinta, masu tsaronta za su tambaye su, "Shin babu wanda ya zo muku da gargaɗi?" "I," za su amsa, "lalle wani mai gargaɗi ya zo mana, amma ba mu gaskata shi ba. Mun ce, 'Allah bai saukar da kome ba. Kuna cikin ɓata mai tsanani.'" Za su ƙara da cewa, "Da mun saurara, ko mun yi tunani, da ba za mu kasance yanzu cikin mazaunan wuta mai ci ba." Haka za su yi ikirarin zunubansu. Nisa ya tabbata ga mazaunan wuta mai ci [daga rahamar Allah]. Note: The original says "God", so I have written the Hausa word for God as required, and I have not used the word "Allah".

Every time a group is thrown in it, its keepers will ask them, 'Did no one come to warn you?* 'Yes,* they will reply, 'a warner did indeed come to us, but we did not believe him. We said, "God has revealed nothing. You are in total error.”* They will further say, 'Had we but listened, or reasoned, we would not now be among the inhabitants of the blazing fire. ’ Thus they shall confess their sins. Far be the inhabitants of the blazing fire [from God's mercy].” (Verses 5—11)

A cikin duniyar jahiliyyah, mutane ba sa cika duba fiye da rayuwarsu ta yanzu, ko tunanin duniyar da ta wuce abin da suke iya gani. Suna kamar an kulle su ne a cikin kejin rayuwarsu ta yanzu a duniya.

In a world of jdhiliyyah, people hardly ever look beyond their immediate life or think of a world beyond what they can perceive. They are, as it were, locked within the cage of their current life on earth.

Surah na don haka tana karkata tunani da idanun mutane zuwa ga abin da ke bayan haka, zuwa ga sammai da nufin Allah wanda, ko da yake babu ido na ɗan adam da zai gan shi, zai iya yin duk abin da ya ga dama, a duk lokacin da kuma duk inda ya so. Saboda haka, ƙasa, kamar yadda take da tsayuwa a idanunsu, sai a girgiza ta sosai: "Ko kun ɓoye maganganunku ko kuna bayyana su a fili, Shi ne Masani ga abin da ke cikin dukkan zukata. Yaya zai yiwu Wanda ya halicci ba zai san komai ba? Haƙiƙa Shi Mai tausayi ne, Masani. Shi ne wanda ya sanya ƙasa ta zama mai sauƙi ga rayuwa a kanta. Ku yi tafiya, saboda haka, a cikin dukkan tuddanta, kuma ku ci daga arzikinsa. Gare Shi ne za a tashe ku. Shin kun tabbata cewa Wanda ke cikin sama ba zai sa ƙasa ta haɗiye ku ba lokacin da ta girgiza? Ko kuwa kun tabbata cewa Wanda ke cikin sama ba zai aika muku da guguwar yashi ba? Za ku sani gaskiyar gargaɗina." (Ayoyi 13-17)

The surah, therefore, directs their minds and sights to look to what is beyond, to the heavens and the divine will which, though unseen by any human eye, can do whatever it wills, whenever and wherever it chooses. Thus, the earth, stable as it appears before their eyes, is strongly shaken: " Whether you keep your words secret or state them openly, He has full knowledge of what is in all hearts. How could it be that He who has created should not know all? He is indeed Most Gracious, All-Aware. He it is who has made the earth easy to live upon. Go about, then, in all its highlands and eat of His provisions. To Him you will be resurrected. Do you feel secure that He who is in heaven will not cause the earth to swallow you up when it quakes? Or do you feel secure that He who is in heaven will not let loose against you a sandy whirlwind. You will come to know the truth of My warning.” (Verses 13-17)

Suna kallon tsuntsaye, wani bangare na halitta da suke gani akai-akai amma ba kasafai suke yin tunani a kan kyawawan halittarsa ba. Surar ta sake mayar da idanunsu kan wannan, kuma ta bari zukatansu su fahimci ikon Allah yayin da Yake siffanta da kuma tsara halittarSa: "Ba su ga tsuntsaye a sama ba, suna shimfiɗa fukafukansu suna kuma tattare su? Babu wanda ke riƙe su sai Ubangiji Mai Rahama. Lallai Shi ne Mai ganin kowane abu." (Aya ta 19)

They look at birds, an aspect of creation they see frequently but which they rarely contemplate its marvellous creation. The surah again fixes their eyes on this and lets their minds appreciate Gods power as He shapes and fashions His creation: "Do they not see the birds above them, spreading their wings and drawing them in? None but the Lord of Grace holds them up. He sees everything.” (Verse 19)

Suna jin aminci da tsaro a duniya, amma wannan jin tsaron na ƙarya ne ga wanda ba ya sane da abin da nufin Allah da ikonsa zai iya haifarwa.

They feel safe and secure on earth, but this is only the false sense of one who is oblivious to what Gods will and power may bring about.

Bayan da ya girgiza ƙasa a ƙarƙashin ƙafafunsu, har da duk abin da ke kewaye da su, sūrar ta ƙara girgiza su sosai, domin su fahimci cewa babu abin da zai iya tsayayya da ikon Allah, wanda sau da yawa ba sa ma lissafa shi: "Wane runduna ce za ta zo muku da taimako, sai dai Ubangijin Rahama? Kāfirai suna cikin ruɗi sosai."(Aya ta 20)

Having shaken the earth under their feet, including all that forms their environment, the surah then shakes them even harder so that they realize that nothing can ever withstand Gods power, which they hardly ever even take into account: “ What army is there to come to your aid, except for the Lord of Grace? The unbelievers are truly lost in self- delusion” Verse 20)

Suna jin cewa abubuwan rayuwarsu suna kusa da su, kuma suna iya yin gogayya a kansu yadda suka ga dama. Amma surar tana karkatar da hankalinsu su duba nesa fiye da abubuwan da suke ganin suna da hannu wajen samun abincinsu: "Wane ne zai azurta ku, idan Ya riƙe azurtawarSa? Duk da haka sai su dage cikin girman kai da tawaye" (Aya ta 21).

They feel that the provisions they have are close at hand, and that they can compete for them as they please. The surah, however, directs their attentions to look far beyond the elements they think to be involved in securing their provisions: “Who will provide for you, if He were to withhold His provision? Yet they persist in their arrogance and in rebellion” (Verse 21)

Yayin da suke ci gaba da tafiya a kan hanyoyinsu na ɓata, suna tunanin cewa suna kan shiriya, surar tana zana musu wani hoto mai ban sha'awa da ke nuna yanayinsu da na waɗanda suke bin shiriya ta gaskiya: "Shin wanda yake tafiya yana jan kansa a fuskarsa ya fi shiriya, ko wanda yake tafiya madaidaici a kan hanya madaidaiciya?" (Aya ta 22)

As they pursue their erring ways, thinking they are well guided, the surah paints them a vivid, inspiring image showing their own condition and that of those who truly follow correct guidance: “Is he who goes grovelling on his face better guided than the one who walks upright on a straight path?” (Verse 22)

Ba sa amfana da abin da Allah ya sanya a cikin halittarsu na basira, gabobi da fahimta. Ba sa wuce abin da suke gani ko fahimta domin su duba abin da ke bayan duniyarsu ta yanzu. Surah ta tunatar da su ni'imar God saboda Ya ba su waɗannan iyawa, kuma ta umurce su da amfani da su ta hanyar da za ta yi ƙoƙarin hasashen abin da zai zo nan gaba da kuma tantance manufa ta ƙarshe: "Ka ce: Shi ne wanda Ya halicce ku, Ya ba ku ji, gani da zukata. Amma kaɗan ne kuke godiya. Kuma Shi ne wanda Ya sa kuka yawaita a bayan ƙasa; kuma gare Shi za a tara ku" (Ayoyi 23-24).

They do not benefit by what God has placed in their make-up of talents, faculties and perceptions. They do not go beyond what they perceive so as to look at what lies beyond their immediate world. The surah reminds them of Gods grace as He has given them these abilities, and directs them to use these in a way that tries to divine the future and determine the ultimate objective: “Say: It is He who has brought you into being, and given you hearing, sight and hearts. Yet seldom are you thankful. And He it is who caused you to multiply on earth; and to Him you shall be gathered” (Verses 23-24)

Ko da yake suna ci gaba da musun tashin kiyama, suna ci gaba da tambaya game da lokacin da zai faru. Surar ta nuna wannan a matsayin abu na gaskiya kuma mai gab da zuwa, wanda zai zo musu ba zato ba tsammani. Saboda haka, ba su da komai sai ƙyama gare shi: "Suna cewa: 'Yaushe ne wannan alkawari zai cika, idan kuna gaskiya?' Ka ce: Ilimin wannan yana wurin Allah kaɗai. Ni ba kome ba ne face mai gargaɗi bayyananne." Sa'ad da suka ga yana kusa, fuskokin kafirai za su yi baƙin ciki ƙwarai, kuma za a ce: "Wannan ne abin da kuke kira zuwansa?"

Even in their persistent denial of the resurrection, they still constantly ask about its timing. The surah depicts this as a true and imminent event, one that will approach them all of a sudden. Hence, they have nothing but distaste for it: “ They say: 'When is this promise to be fulfilled, if what you say be true?' Say: God alone has knowledge of this. I am only a plain warner. ’ When they see it close at hand, the unbelievers faces will be stricken with grief, and it will be said: 'This is what you were calling for?” Verses 25-27)

Suna fatan cewa Annabi ﷺ da waɗanda suka bi shi za su halaka, domin hakan zai yi shiru da wannan murya wadda ta daɗe tana ɓata musu rai da gargaɗin da take isarwa. Sun fi so su koma ga barcinsu na wauta.

They hope that the Prophet and those who follow him will perish, as this will silence this voice that has for long irritated them by the warnings it delivers. They would rather revert to their foolish slumber.

Surah ta tunatar da su cewa ko wannan ƙungiyar mumunai ta halaka ko ta bunƙasa, hakan ba zai iya shafar makomarsu ta kansu ba, wadda aka ƙaddara ta hanyar ci gaba da ƙin imani. Saboda haka, ya fi musu kyau su duba halin da suke ciki, su gyara kuskurensu kafin lokaci ya ƙure: "Ka ce: Ku yi tunani: ko Allah ya halaka ni da waɗanda suke bi na, ko ya yi mana rahama, to wa zai kare kafirai daga azaba mai raɗaɗi?" Ka ce: "Shi ne Mai rahama; gare Shi muka yi imani, kuma gare Shi muka dogara."

The surah reminds them that whether this group of believers perish or flourish, it cannot affect their own destiny that is determined by a persistent rejection of faith. Hence, they are better advised to look at their own situation and to make amends before it is too late: “Say: Just think: whether God destroys me and those who follow me, or bestows mercy upon us, who will protect the unbelievers from painful suffering?’ Say: 'He is the Lord of Grace: in Him we believe, and in Him we place our trust.

"…Za ku sani wanda yake cikin bayyanannen ɓata."" (Ayoyi 28-29)

You will come to know who is in manifest error.”’ (Verses 28-29)

A ƙarshe, surar tana gargaɗin su cewa ruwa, wanda yake da muhimmanci ga rayuwa, Allah na iya ɗaukewa, wanda kafirai ke musanta shi: "Ka ce: Ku yi tunani: idan dukkan ruwanku ya nutse cikin ƙasa, wa zai ba ku ruwa mai tsabta mai gudana?" (Aya ta 30)

Finally, the surah warns them that water, which is essential for life, may be taken away by God, whom the unbelievers deny: “Say: Just think: if all your water were to sink underground, who would give you clear flowing water?” (Verse 30)

Albarkacin Wanda mulkin duniya yake hannunsa; Shi ne mai iko akan kowane abu." (Aya ta 1) Maɓallin dukan sura da ginshiƙin motsin da take sanyawa a zukatanmu, hankalinmu, gabobinmu da ji namu, suna cikin farkonta mai ƙarfafawa: "Albarkacin Wanda mulkin duniya yake hannunsa; Shi ne mai iko akan kowane abu." (Aya ta 1) Daga gaskiyar mulkin Allah da ikonsa ne dukkan hotuna da suka bayyana a cikin sura, da dukkan motsin ɓoye da na bayyane da take nunawa, suke tsiro. Haka nan halitta rayuwa da mutuwa, da jarrabawar mutane ta hanyarsu, da halittar sammai da ƙawata su da fitilu waɗanda ke aiki a matsayin makamai da ake jifan shaiɗanu da su, da shirya wuta kamar yadda aka bayyana ta, da sanin abin da yake a ɓoye da abin da yake a fili, da sauƙaƙa duniya domin mutane su zauna a kanta, da hallaka al'ummomin farko waɗanda suka ƙi shiriyar Allah, da riƙe tsuntsaye a sama, da ikon Allah mai rinjaye da girmansa, da tanadar arziki ga kowa yadda ya so, da halittar mutane da ba su ji, gani da zukata, da yaɗa su a doron ƙasa sa'an nan ya tara su duka, da cikakken sanin lahira wadda take nasa ne kaɗai, da zartar da azaba ga kafirai, da samar da ruwa wanda rayuwa ba ta tsayuwa ba tare da shi, da ikon kwashe shi duk lokacin da ya so, duk suna fitowa ne daga gaskiyar cewa mulkin dukan duniya nasa ne. Shi ne mai iko akan kowane abu.

The key to the whole surah and the axis of the movement it sets in our hearts, minds, senses and feelings are found in its inspiring opening: “Blessed be He in whose hand all dominion rests; who has power over all things.” (Verse 1) It is from the truth of Gods dominion and power that all images presented in the surah, as well as all hidden and apparent movements to which it alludes, branch out. Thus, the creation of life and death, testing people through them, the creation of the heavens and their adornment with lamps that serve as missiles pelting devils, the preparation of hell as it is described, the knowledge of what is secret and public, making the earth easy for humans to live upon, the destruction of early communities who rejected divine guidance, holding birds in the sky, Gods overwhelming power and His exaltation, providing sustenance to all as He pleases, His creation of people and granting them hearing, eyesight and hearts, causing them to multiply on earth and then gathering them all, His full knowledge of the hereafter which is His own preserve, the meting out of punishment to the unbelievers, the provision of water, which is essential to life, and the ability to take it away whenever He wishes all emanate from the fact that to God belongs all dominion in the universe. He has power over all things.

Surah ta ƙunshi jerin gaskiya masu tsayi waɗanda ke gudana ba tare da katsewa ba, tare da jerin tasiri da ra'ayoyi masu biyo juna, domin bayyana farkonta mai taƙaitacce amma mai cikakken ma'ana. Saboda haka, yana da wuya a raba ta zuwa sassa. Bari mu duba ta yadda take bunƙasa jigonta tun daga farko har ƙarshe.

The surah states a long sequence of truths that flow uninterruptedly with successive impressions and ideas to explain its concise, yet comprehensive, opening. It is, therefore, difficult to divide into passages. Let us, then, look at it as it develops its theme from start to finish.