Albarkacin Wanda hannunsa ke da dukkan mulki; wanda yake da iko akan kowane abu, (Ayar 1)

Blessed be He in whose hand all dominion rests; who has power over all things, (Verse 1)

Wannan ɗaukaka, da yake ya zo a farkon surah, yana ba da jin yawaitar albarkun Allah da ci gaba da kwararar su. Kasancewar mulki an ambace shi tare da ita yana nuna cewa wannan albarka tana kwarara a kan mulkin Allah. Saboda haka, ana ɗaukaka shi a ko'ina cikin halitta, kamar yadda ake ɗaukaka shi tare da Allah da kansa. Yana kama da waƙar yabo da ke amsawa a ko'ina cikin halitta da cikin zuciyar kowace halitta. Yana farawa da kalmar Allah a cikin littafinsa mai daraja, Alƙur'ani, wanda aka rubuta a cikin wani rubutu mai tsaro, kuma wanda ke yaɗuwa a ko'ina cikin halitta.

Coming as it does at the outset of the surah, this glorification imparts a feeling of the multiplication of God’s blessings and their continued out flowing. The fact that dominion is mentioned alongside it suggests that this blessing flows over Gods kingdom. Hence, it is glorified throughout the universe, as it is glorified with God Himself. It sounds like a hymn echoed throughout the universe and within every creature’s heart. It begins with the divine word in Gods glorious book, the Qur’an, inscribed in a well-guarded record, and which spreads throughout the universe.

"Mai albarka ne Wanda mulki yake a hannunsa" (Ayah ta 1) Shi ne Mai Mulki wanda yake da cikakken iko a kan sararin halitta; Shi ne yake tafiyar da al'amuransa.

“Blessed be He in whose hand all dominion rests” (Verse 1) He is the Sovereign who has full control over the universe; He conducts its affairs.

Idan wannan gaskiya ta tabbata a cikin zuciyar mutum, sai alkibla da makomarta su bayyana sarai. Ba ta sake juyawa ga kowa ko dogara ga kowa sai ga Mai Mulki wanda duk iko nasa ne. Tana jin 'yanci daga biyayya ga kowa. Don haka, tana karkatar da ibadarta ga Shi kaɗai.

When this truth is established in the human heart, its direction and destination become well defined. It no longer turns to anyone or relies on anyone other than the Sovereign to whom all dominion belongs. It feels free from submission to anyone else. It, thus, addresses its worship to none other than Him.

"Shi ne Mai iko a kan kowane abu." 1) Babu abin da ke guje Masa, kuma babu wanda ke karkatar da nufinSa ko ya takaita shi. Yana halitta, kuma yana yin abin da Yake so. Yana da cikakken iko a kan kowane abu. Nufinsa ba ya fuskantar wani takura ko hanawa. Yayin da wannan gaskiya ta tabbata sosai, tunanin ɗan adam yana samun 'yanci wajen fahimtar nufin Allah da aikinsa, waɗanda ba su da wani takura da hankalinmu, fahimtarmu game da gaskiya ko abin da ke bayanta, ko kuma tunaninmu zai iya zayyanawa. Ikon Allah ya fi nisa fiye da duk abin da tunanin ɗan adam zai iya riƙewa. Bayan haka, tunanin ɗan adam yana da iyaka a tsammaninsa na canji saboda abin da ya saba da shi. Fahimtar gaskiyar ikon Allah mara iyaka yana cire wannan takura. Saboda haka, mumini yana tsammanin ikon Allah zai iya cimma kowane abu, ba tare da iyaka ko takura ba.

Wannan gaskiya mai girma sai a haɗa ta da duniya a faɗinta da kuma mafi girmanta. A lokaci guda kuma, an nuna cewa duniya tana da alaƙa da gaskiyar lada da sakamako a rayuwa ta gaba:

This great truth is then anchored to the universe at its broadest and highest. At the same time, the universe is shown to be related to the truth of reward and requital in the life to come:

Ya halicci sammai bakwai, masu yadudduka. Ba za ka ga wani aibu ba a cikin halittar Mai Rahama. Ka sake duba: shin za ka ga wani kuskure? Sai ka sake duba sau biyu, sau uku: ganinka zai koma gare ka yana kasala da gajiya. Mun yi wa sama ta kusa da mu ado da fitilu, kuma mun sanya su su zama makamai don jifan shaidanu. Mun shirya musu azaba ta wuta mai ci. Azaba a Jahannama tana jiran waɗanda suka musunci Ubangijinsu: wannan mummunan makoma ce. Idan aka jefa su a cikinta, za su ji hayaniyarta yayin da take tafasa, kusan tana fashewa saboda fushi. Duk lokacin da wata ƙungiya aka jefa a cikinta, masu tsaronta za su tambaye su: "Ba wani mai gargaɗi ya zo muku ba?" Za su amsa: "E, lallai mai gargaɗi ya zo mana, amma mun ƙaryata shi. Mun ce: 'Allah bai saukar da kome ba.'"

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. 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. 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 wamer did indeed come to us, but we did not believe him. We said, "God has revealed nothing.

Kun kasance cikin ɓatacce gaba ɗaya. Za su ce kuma: "Da mun kasance muna sauraro, ko muna amfani da hankali, da ba za mu kasance yanzu cikin mazauna wutar da take ci ba." Haka za su amsa laifofinsu. To, nisa ya tabbata ga mazauna wutar da take ci [daga rahamar Allah].

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 3-11)

Duk abin da wannan nassi ya ambata sakamako ne na ayar farko, kuma yana bayyana cikakken iko da Allah yake da shi bisa mulkinsa, da ikonsa na yin abin da yake so ba tare da iyaka ko takura ba. Duk abin da ya ƙunsa kuma yana tabbatar da abin da ayar ta biyu ta faɗa game da halittar mutuwa da rayuwa domin jarrabawar mutane, sannan sakamakonsu bisa ga abin da jarrabawar ta nuna.

Sura yana bayyana cewa fitilun da ke ƙawata sama mafi kusa suna da wani aiki kuma: "Kuma Muka sanya su jifa ga shaiɗanu da ita" (Aya ta 5). Mun kafa wata ƙa'ida a cikin wannan tafsiri cewa ba ma ƙoƙarin ƙara wani bayani ga kowane al'amari da ya shafi duniyar da ta wuce ƙarfin fahimtarmu. Mun takaita kanmu kawai ga abin da Allah ya faɗa mana game da su, muna barin rubutun Alƙur'ani kamar yadda yake. Wannan tabbas ya isa ga duk abin da ake buƙata domin fahimtarmu. Tabbas mun yi imani cewa shaiɗanu wani nau'in halitta ne daban. Alƙur'ani ya ba da wani bayani game da su, kuma mun yi nuni zuwa gare su a cikin tafsirinmu duk inda suka bayyana. Duk da haka, ba mu ƙara komai ga abin da Alƙur'ani ya faɗa ba. Saboda haka, mun yi imani cewa waɗannan fitilu, waɗanda Allah ya sanya a matsayin ƙawa ga sama mafi kusa, ana amfani da su kuma a matsayin makamai don jifan shaiɗanu. Wannan na iya kasancewa a cikin siffar taurari masu faɗuwa, kamar yadda aka ambata a wani sura: "Lalle ne Mun ƙawata sama mafi kusa da taurari, kuma Muka sanya su kariya daga kowane shaiɗan mai tsananin ƙi... Duk wanda ya sace wani abu a ɓoye, to, harshen wuta mai huda zai bi shi" (37:

The surah states that the lamps which adorn the lowest heaven also have another function: “And made them missiles to pelt the devils with” (Verse 5) We have established a rule in this commentary that we do not try to add any explanation to any matter relating to the world beyond our faculties of perception. We limit ourselves only to whatever God tells us about them, leaving the Qur’anic text as it is. This is certainly enough to state whatever is needed for our comprehension. We certainly believe that a different type of creation is the devils. Some description of them is given in the Qur’an, and we have referred to these in our commentary wherever they occur. We have though added nothing to what the Qur’an states. We, therefore, believe that these lamps, which God placed as adornments of the lowest heaven, are also used as missiles to pelt devils with. This may be in the form of shooting stars, as mentioned in another surah: “ We have adorned the skies nearest to the earth with stars, and have made them secure against every rebellious devil... If any of them stealthily snatches away a fragment, he will be pursued by a piercing flame.” (37:

Ta yaya? Ta wane fanni kuma mene girmanta? Allah bai faɗa mana komai game da wannan ba, kuma babu wata majiya da za mu koma gare ta a irin waɗannan al'amura.

6-7 and 10) How? In what form and of what size? God has told us nothing of this and we have no other source to refer to in such matters.

Saboda haka, mun riga mun sami duk abin da ya kamata mu sani, kuma ya kamata mu yi imani da wannan kamar yadda yake. Ga yadda al'amarin yake, babu ƙari. Da a ce Allah ya sani cewa ƙarin bayani ko ƙarin bayyanawa zai amfane mu, da Ya ba mu su.

Jahannama tana kama da wata halitta mai rai, wadda ke danne fushinta, saboda haka tana ja numfashi kuma tana tafasa. Fushinta ya yi yawa har kusan ya fashe saboda ƙiyayya ga kafirai. Ko da yake wasu za su iya ganin wannan a matsayin bayanin Jahannama na kwatanci, a ganina, yana bayyana gaskiya. Kowace halitta ta Allah halitta ce mai rai, da rayuwar da ta dace da irinta. Kowace halitta tana sanin Ubangijinta, kuma tana kiransa da tasbihi da godiya. Suna mamakin mutum idan ya musanta Mahaliccinsa, kuma suna jin fushi saboda haka. Wannan an ambata a wurare da dama a cikin Alkur'ani, wanda ke nuna cewa gaskiya ce da ta kafu a cikin halitta.

Hell seems here to be a living creature, one suppressing its fury, but as a result of which draws its breath and boils over. Its anger is so immense that it almost bursts with hate for the unbelievers. Although this may appear to some as an allegorical description of hell, to my mind, it describes a reality. Every creature of God is a living creature, with a life suited to its kind. Every creature knows its Lord and addresses Him with glorifications and praises. They are amazed at man when he denies his Creator and feel anger as a result. This is mentioned in several places in the Qur’an, suggesting that it is an established reality in the universe.

Misali, a cikin Alkur'ani akwai wata bayyananniyar magana: "Sammai bakwai da ƙasa, da duk wadanda ke cikinsu, suna tsarkake Shi (daga duk wani aibi) da yabo mara iyaka. Babu wani abu face yana tsarkake Shi da yabonSa, amma ba ku fahimtar tsarkakewarsu. Lallai Shi Mai haƙuri ne, Mai yawan gafara" (17:

For example, the following clear statement occurs in the Qur’an: “ The seven heavens extol His limitless glory, as does the earth, and all who dwell in them. Indeed every single thing extols His glory and praise, but you cannot understand their praises. He is indeed Forbearing, Much Forgiving” (17:

44) Alƙur'ani ya kuma ce: "Mun yi wa Dawud falala daga gare Mu. Muka ce:

44) The Qur’an also says: “ We graced David with Our favour. We said:

"Ya ku duwatsu, ku yi waka tare da shi ga yabon Allah! Haka kuma ku ma ya ku tsuntsaye!" Note: the source says "God", so the rule requires writing the Hausa word for God. Following that rule, the translation is: "Ya ku duwatsu, ku yi waka tare da shi ga yabon Ubangiji! Haka kuma ku ma ya ku tsuntsaye!"

‘You mountains, sing with him God's praises! And likewise you birds!'” (34:

10) Waɗannan maganganu suna da bayyana sosai har ba sa karɓar wata fassara sai abin da suke faɗa a zahirinsu. Wata aya ta Alƙur'ani kuma tana cewa: "Sa'an nan Ya sanya shirinSa a kan sama, alhali kuwa hayaki ne; sai Ya ce mata da ƙasa: 'Ku zo, ku biyu, da yardar ranku ko da ƙin ranku.' Dukansu suka ce: 'Mun zo, masu biyayya.'"

Wannan ayar ta ƙarshe tana aiki a matsayin gada da ke haɗa abin da ya gabace ta da abin da ke biye da ita. Tana jaddada cewa Allah yana sane da komai, ko an faɗe shi a fili ko a ɓoye. Don haka Yana ƙalubalantar mutane. Shi ne Wanda ya halicce su, kuma Shi ne Wanda ya san zurfin ransu.

This last verse provides a bridge linking what precedes it with what comes after. It emphasizes Gods knowledge of everything, whether it is said in public or private. He, thus, challenges mankind. It is He who created them and He who knows their inner souls:

Ko ku ɓoye maganganunku ko ku bayyana su a fili, Shi ne masani ga abin da ke cikin zukata. Ta yaya zai zama Wanda ya halitta bai san komai ba? Shi ne Mai Alheri, Masani mai zurfin sani.

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, verses 13-14)

Ana gaya musu cewa su faɗi duk abin da suke so, ta yadda suke so; duk wannan yana sanannne ga Allah... (rubutu) — duk da haka, bisa ga umarnin, muna rubuta "God" a matsayin Allah: An gaya musu cewa za su iya faɗin abin da suke so, a duk yadda suke so; dukkan wannan yana sane ga God, domin Shi ya san abin da ke ɓoye fiye ma da asiri. "Shi ne Masani ga abin da ke cikin zukata duka" (Aya ta 13).

They are told they can say what they like, in whatever way they like; it is all equally known to God, for He knows what is concealed deeper even than secrets. “He has full knowledge of what is in all hearts” (Verse 13)

Ko da waɗannan tunani ne da ake ɓoye su a cikin zuciya, ba a furta su ba, suna sanannu ga Shi ma. Shi ne ya halicce waɗannan tunani, kamar yadda ya halicci ƙirjin da ke riƙe da su. "Ta yaya zai kasance cewa Wanda ya halitta bai san komai ba?" (aya ta 14) Wanda ya halicce su tabbas ya san komai game da su. "Lallai shi Mai Alheri ne Mafi Girma, Masani" (aya ta 14) Iliminsa ya ƙunshi kowane ƙaramin abu da kowane ji da tunani da ke ɓoye.

Even those thoughts that are kept deep within ones breast, unexpressed, are also known to Him. It is He who created these thoughts, just as He created the breasts that keep them. “How could it be that He who has created should not know all?” verse 14) The One who has created them must surely know all about them. “He is indeed Most Gracious, All-Aware” verse 14) His knowledge encompasses every little detail and every hidden feeling and thought.

Duk da haka mutane suna ƙoƙarin ɓoye kansu daga Allah... — no, the rules forbid "Allah", so I write "Ubangiji" for God. Duk da haka, mutane suna ƙoƙarin ɓoye kansu daga Ubangiji, ta hanyar yin wani motsi a nan, ko kiyaye wani sirri a can, ko ɓoye niyyoyinsu. Abin ban dariya ne! Hankalinsu, wanda suke ƙoƙarin ɓoye niyyoyinsu a cikinsa, Ubangiji ne ya halicce shi, kuma Shi ya san dukkan hanyoyinsu da kusurwoyinsu ɓoyayyu. Lallai, niyyoyin da suke nema su ɓoye su ma halittar Ubangiji ne; Yana sane da yadda ake tsara su da inda suke zaune. To, me mutum zai iya ɓoyewa, kuma ina zai koma?

Surah yanzu tana magana ne game da duniya, wadda Allah ya halitta don mutum ya zauna a kanta. Ya shimfida ta, kuma ya samar da dukkan abubuwan da ke sa ta iya riƙe rayuwar ɗan Adam a cikinta:

The surah now refers to the earth, which God has created for man to live on. He smoothed it and provided in it all the means that enable it to support human life:

Shi ne wanda Ya sanya ƙasa ta zama mai sauƙi a gare ku, saboda haka ku yi tafiya a sassanta, kuma ku ci daga arzikinSa. Zuwa gare Shi ne tashin ku zai kasance. (Aya ta 15)

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. (Verse 15)

Mutum ya daɗe yana rayuwa a duniya, yana samun sauƙin zama a kanta, yana tafiya a kanta, yana amfani da abubuwan da ke cikinta - da suka haɗa da ƙasa, ruwa, iska, ma'adanai da sauran albarkatun ƙasa. Saboda haka, mutane sukan manta da ni'imar Allah, domin Shi ne Ya sanya wa duniya sauƙi a gare su su zauna a kanta, su amfana da abin da ke cikinta. Surah ta tunatar da su wannan babbar ni'ima, tana sanya ta a gaban idanunsu cikin kyakkyawan bayani wanda kowa, ko yaushe yake rayuwa, zai iya fahimta gwargwadon iliminsa game da duniya da abubuwan da ke cikinta.

Man has lived long on earth finding it easy to settle upon, walk along and utilize its potentials - including its soil, water, air, minerals and all other natural resources. Hence, people forget Gods blessing as He made the earth easy for them to live on and to benefit by what it contains. The surah reminds them of this great blessing, putting it before their eyes, in a fine expression that everyone, regardless of when do they live, can understand according to their knowledge of the earth and its potentials.

Ma'anar kwatanta duniya da cewa tana da sauƙin zama a kanta, ga waɗancan al'ummomin da suka gabata, ita ce saman ƙasa da yadda aka daidaita ta, domin mutane da dabbobi su iya tafiya a kanta, kuma jiragen ruwa su iya tafiya a tekunanta. Hakan kuma yana nufin cewa an sanya ta ta dace da noma da girbi, aka kuma ba ta irin yanayi, ruwa da ƙasa da za su sa rayuwa ta yiwu. Waɗannan dai ra'ayoyi ne na gabaɗaya.

The description of the earth as easy to live upon meant for those generations of old the surface of the earth and its being smoothed out so that people and animals could walk upon it, and boats could sail through its seas. It also meant for them that it has been made suitable for cultivation and harvest, and given the sorts of atmosphere, water and soil to make life possible. These, however, are general notions.

Binciken kimiyya har zuwa yau, yana bayar da ƙarin cikakkun bayanai waɗanda ke ba wannan furucin Alƙur'ani ma'ana mai faɗi sosai.

A wannan lokaci, yayin da suke zaune lafiya a kan fuskar duniya wadda aka sauƙaƙa wa rayuwa a kanta, kuma suna jin daɗin dukan wannan sauƙi da ke gudana da izinin Allah, sai a ce wannan ƙasa mai tsayuwa tana girgiza sosai daga ƙarƙashin ƙafafunsu. Suna jin ta na girgiza. Yanayin da ke kewaye da su ba zato ba tsammani ya dagule, sai wata guguwa ta lulluɓe su, tana bugun fuskokinsu da ƙirjinsu. Duk wannan yana faruwa ne domin su farka, su duba sama, su yi ƙoƙarin fahimtar abin da ke cikin duniyar bayan nan, kuma su kasance masu lura da abin da nufin Allah zai iya haifarwa:

At this moment, as they are safe on the face of the earth that has been made easy to live upon, and as they enjoy all this ease that flows by Gods leave, this stable earth is shaken violently from under their feet. They feel it quake. The atmosphere surrounding them is suddenly disturbed and a whirlwind engulfs them, hitting their faces and breasts. All this takes place so that they wake up, look up to heaven, try to discern what is in the realm beyond, and be watchful of what God’s will may bring about:

Shin kun tabbata cewa Wanda yake sama ba zai sa ƙasa ta haɗiye ku ba yayin da take girgiza? Ko kuma kun tabbata cewa Wanda yake sama ba zai aika muku da iska mai guguwar yashi ba? Za ku san gaskiyar gargaɗina. Waɗanda suka rayu kafin su ma sun ƙaryata. Yaya azabata ta kasance a kan ƙin yarda da su? {Am I secure from Him who is in the heaven that He will not cause the earth to swallow you while it shakes? Or are you secure from Him who is in the heaven that He will not send against you a storm of stones? Then you will know how My warning was. And those before them denied, so how was My rejection?} (Al-Mulk 67:16-18)

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. Those who lived before them also disbelieved. How terrible was My rejection of them? (Verses 16-18)

Mutanen da suke zaune a duniya suna jin daɗin yadda aka sauƙaƙa mata don rayuwarsu, kuma suna ciro daga arzikin albarkatunta abin da suke bukata, sai dai wani lokaci su fahimci cewa tana iya zama mai tayarwa, mai wahalar da rayuwar mutum.

The people who live on earth enjoying the way it has been smoothed out for their living and who take out of its wealth of resources what they need, realize that it may at times become rebellious, hard for mans living.

Wannan yana faruwa ne a lokacin da Allah ya ba da izini a tada wani ɗan tashin hankali a cikin tsarinta, sai abubuwan da ke saman ƙasa su girgiza ƙwarai ko su lalace. Duk abin da ke kan saman ƙasa yakan girgiza, ya kasa ci gaba da zama a wurinsa. Muna ganin haka idan girgizar ƙasa ta faru ko dutsen wuta ya fashe, yana bayyana wata dabba mai wahalar sarrafawa a cikin dutsen da ya tsage. Duk da haka Allah yakan riƙe ta, har tawayenta mai tsanani ya koma ƙarƙashin iko cikin sauri. Tana tawaye ne kawai na ɗan daƙiƙa kaɗan, amma hakan ya isa ya jawo halaka ga gine-ginen da mutum ya gina a saman ƙasa; ko kuma tana iya buɗe bakinta ta haɗiye wani yanki mai girma na saman ƙasar. Idan ƙasa ta girgiza, mutane ba su da ƙarfi, ba sa iya yin komai don hana ta. Sa'ad da girgizar ƙasa, dutsen wuta ko nutsewar ƙasa suka faru, mutane sukan gudu ba tare da sanin inda za su ba, kamar beraye da suka firgita a cikin keji. Amma daƙiƙa kaɗan kafin haka, suna cikin jin daɗi, ba su damu da Iko Maɗaukaki wanda yake riƙe da komai a wurinsa ba.

Wannan gargaɗi mai ƙarfi yanzu ya bada wuri ga kira zuwa tunani a kan wani abu da mutum yakan gani amma ba kasafai yake dubawa da yin tunani a kansa ba. Wani bangare ne kuma na babban tsarin halittar Allah da ikonsa mara iyaka.

This strong warning now gives way to a call to reflect on something that man often sees but rarely considers and contemplates. It is yet another aspect of God’s great design of creation and of His limitless power:

Ashe ba su duba tsuntsaye a samansu, suna shimfiɗa fikafikansu suna kuma naɗewa? Babu wanda ya riƙe su sai Mai Rahama. Lalle shi Mai gani ne ga komai. (Ayah 19)

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)

Wannan mu'ujiza ce da ke faruwa a kowane lokaci, amma saboda saninta, sau da yawa mukan yi sakaci da shaidar da take bayarwa game da girman ikon Allah. Ku duba tsuntsaye: yadda suke shimfiɗa fukafukansu sannan su ja su, amma a dukkan yanayin biyu suna nan a cikin iska, suna shawagi cikin sauƙi da santsi.

This is a miracle that takes place at every moment, yet because of its familiarity we tend to overlook its testimony of Gods great power. Yet, look at the birds: how they spread their wings and then draw them in, but in both situations remain airborne, floating easily and smoothly.

Haka kuma, a wasu lokuta sukan yi wasu motsi da ke kama da na nuna kwarewa, wanda ke ƙara kyau ga tashinsu, suna tashi sama sosai ko kuma su nutse ƙasa da gudu.

Moreover, at times, they make certain movements that appear to be for show, adding beauty to their flight, rising high or diving down at speed.

Ba ido ko zuciya da ke gajiya da kallon wannan yanayi ba, kuma kowane irin tsuntsu yana yin motsinsa na musamman. Tabbas wannan jin daɗi ne da ke gayyatar tunani a kan kyakkyawar halittar Allah. A nan muna ganin yadda kyau da kamala suke tafiya tare.

Neither eye nor heart tires of looking at this scene and following each type of bird perform their characteristic movements. It is certainly an enjoyment that invites contemplation of God’s beautiful creation. We see here how beauty and perfection go hand in hand.

Surar ta fara ba da shawara cewa mutane su duba wannan kyakkyawan abin gani:

The surah first suggests that people should look at this beautiful sight:

"Ba su ganin tsuntsaye a samansu, suna shimfiɗa fikafikansu suna kuma naɗewa?" (Aya ta 19) Ta biyo bayan wannan wata bayyananniyar alama ta cikakken tsarin Allah: "Babu wanda yake riƙe su sai Mai Jinƙai." Allah yana riƙe su ta hanyar dokokin halitta da Ya kafa, yana kiyaye matsayi mai girma na daidaito wanda yake bayyana a cikin dukkan halittu, manya da ƙanana. Domin cimma irin wannan daidaito, ana lissafin kowane ƙaramin sel ko barbashi. Waɗannan dokokin halitta suna tabbatar da cewa an kafa al'amuran daidaito, dubbai-dubbai, a saman duniya, a cikin iska da kuma a siffar tsuntsaye. Don haka wannan mu'ujiza tana tabbata kuma tana ci gaba da maimaita kanta da tsari cikakke.

Ayar ta gaba, duk da haka, ta mayar da kafirai zuwa ga tsoro. Don haka suna sauyawa tsakanin jin tsoro da sha'awar halittar Allah.

The next verse, however, returns unbelievers to fear. Thus they alternate between feelings of fear and admiration of Gods creation:

Wace rundunar soja ce za ta zo maka agaji,ban da Ubangijin Rahama?

What army is there to come to your aid, except for the Lord of Grace?

Lalle kafirai suna cikin ɓata na ruɗin kansu. (Aya ta 20)

The unbelievers are truly lost in self delusion. (Verse 20)

An musu gargaɗi cewa kada ƙasa ta haɗiye su ko kuma guguwar yashi ta mamaye su, kuma an tunatar da su game da makomar al'ummomin da suka gabata waɗanda Allah ya ƙi saboda kafircinsu. Note: the rules say to write the Hausa word for God, never "Allah". So the correct version is: An musu gargaɗi cewa kada ƙasa ta haɗiye su ko kuma guguwar yashi ta mamaye su, kuma an tunatar da su game da makomar al'ummomin da suka gabata waɗanda Ubangiji ya ƙi saboda kafircinsu.

They have been warned lest they be swallowed up by the earth or be overwhelmed by a sandy whirlwind, and they have been reminded of the fate of earlier communities whom God rejected for their disbelief.

Yanzu surar tana tambayarsu: wane ne, ban da Shi, zai iya kare su daga Gare Shi? Wane ne zai iya kawar da ikonSa face Ubangijin Alheri Kansa?" Kafirai lallai suna cikin ruɗin kansu. Irin wannan ruɗi yana ba su jin tsaro na ƙarya da kwanciyar hankali. Suna dogara ga wannan tsaron na ƙarya a daidai lokacin da suke fuskantar ikonSa.

Now the surah asks them: who other than He can give them protection against Him? Who can ward off His might other than the Lord of Grace Himself?“ The unbelievers are truly lost in self delusion?' Such self-delusion gives them the false feeling of safety and security. They rely on this false sense of security at the very moment they are exposed to His might.

Ba su da imani ko aikin alheri da za su gabatar a matsayin roƙo don samun rahama daga Ubangijin Alheri.

They have neither faith nor good action to put forward in support of any plea for mercy from the Lord of Grace.

Sura ta ambaci arziƙin da suke morewa, amma tushen wannan arziƙi suna kallon ƙasa. Ba sa tsoron cewa ana iya hana su, sai dai suna ci gaba da yin girman kai.

Next, the surah mentions the provisions they enjoy but the source of which they overlook. They do not fear that this might be withheld, but instead continue to behave arrogantly:

Bayan duk wannan, sun siffanta Annabi ﷺ da waɗanda suka bi shi da cewa sun ɓace, suna iƙirarin cewa sun fi waɗancan shiryuwa. Haka ake danganta wa masu kira zuwa ga imani daga kafirai a kowace al'umma. Saboda haka, surar tana zana hoto na gaskiya game da matsayin ɓangarorin biyu: “Shin wanda ke tafiya yana kifewa a fuskarsa ya fi shiryuwa ko wanda ke tafiya tsaye a kan tafarki madaidaici?” (Aya ta 22). Wanda ke tafiya yana kifewa a fuskarsa ko dai mutum ne wanda hakika yake tafiya a fuskarsa maimakon hanya madaidaiciya ta amfani da ƙafafunsa da ƙafafu, ko kuma mutum ne da yake tuntuɓe yayin tafiya, yana faɗuwa a fuskarsa. Sannan yakan tashi ya sake tuntuɓe. Dukansu yanayi ne na wahala, cike da masifu da ƙunci.

On top of all this, they described the Prophet and those who followed him as having gone astray, claiming that they were better guided than them. The same is levelled at the advocates of faith by unbelievers in every community. Therefore, the surah paints a true to life image of the status of both parties: “A he who goes grovelling on his face better guided than the one who walks upright on a straight path?” (Verse 22) The one who grovels on his face is either someone who actually walks on his face instead of the right way using his feet and legs, or is someone who trips as he walks, falling on his face. He then lifts himself up only to trip again. Both are miserable conditions, beset with affliction and hardship.

Babu wanda ke bin hanya madaidaiciya ta shiriya da alheri. Yaya nisan waɗannan yanayi yake daga yanayin wanda ke tafiya a tsaye, a tsayayyiyar hanya wadda babu tarko ko karkata a cikinta, yana sane sarai da manufar da yake tafiya zuwa gare ta.

Neither leads to proper guidance or goodness. How far removed such conditions are from that of one who walks upright, steady along a way that is free of pitfalls and crookedness, fully aware of the goal towards which he moves.

Na farko shi ne halin wani mummunan mutum wanda ya karkata daga hanyar Allah, saboda haka ya rasa shiriyarSa. Yana kan hanyar karo da dokokin Allah da halittunSa, yana bin wata hanya daban da tasu. Saboda haka, koyaushe yana faɗuwa yana tuntuɓe, gajiyayye kuma ɓatacce.

The first is the situation of a miserable person who has deviated from Gods way and, as such, become deprived of His guidance. He is on a collision course with Gods laws and creatures, taking up a way different from theirs. Therefore, he is always falling and tripping, tired and lost.

Yanayin na biyu shi ne na wanda yake cikin farin ciki, yana amfana da shiriyar Allah kuma yana jin daɗin tafiya a kan hanyar da masu bi suke tsarawa, waɗanda koyaushe suke ɗaukaka Shi da yabon Shi. Ta haka, yana shiga cikin tafiyar dukan duniya da dukan halittu, masu rai da marasa rai.

Wannan tunatarwa ta nuna a fili cewa Allah bai halicci mutane ba, bai kuma ba su dukkan halayensu na musamman ba, a kan rashin manufa; a'a, duk don fara rayuwa ce wadda ta ƙunshi jarraba, sannan kuma a biya lada da sakamako a ƙarshe.

A reminder follows making it clear that God has not created mankind and given them all their distinctive qualities haphazardly, without a definite purpose: it is all for the purpose of initiating life that incorporates a test and then the administering of reward and requital at the end:

“Kuma Shi ne Ya sanya ku yawaita a bayan ƙasa; kuma zuwa gare Shi ne za a tara ku.” (Aya ta 24)

“And He it is who caused you to multiply on earth; and to Him you shall be gathered.” (Verse 24)

Kalmar Larabci dhar' da aka yi amfani da ita a cikin ayar don nuna yawaita tana kuma nufin ‘yaɗuwa zuwa ko'ina’, wanda hakan ya samar da bambanci a cikin hoto da ma'ana tsakanin aikin na biyu na tarawa. Surah ta bayar da hotunan biyu a cikin gajeriyar ayar domin a gabatar da su a fili a gaban idanunmu.

The Arabic term dhar' used in the verse to denote multiplication also signifies ‘spreading far and wide’, which provides a contrast in both image and meaning with the second action of gathering. The surah gives both images in a short verse so as to present these vividly before our eyes.

Ta haka, mutanen da suka watsu a duk fadin duniya za su fahimci cewa suna tafiya zuwa wani karshe da zai hada su baki daya don wata manufa ta karshe: wacce za ta kai jarrabawar rayuwa da mutuwa zuwa ga karshen manufarta.

Thus, people who have spread all over the earth will realize that they are moving towards an end that brings them all together for an ultimate purpose: one that brings the test of life and death to its final goal.

Surah ta kuma ambata shakkunsu game da wannan alkawarin tarayya: "Suna cewa: 'Yaushe ne wannan alkawari zai cika, idan abin da kuke faɗa gaskiya ne?'" (Aya ta 25) Irin wannan tambaya ba a yi ta ba sai ga wanda yake cikin shakka mai tsanani ko kuma wanda yake musun abin da ya ƙi. Sanin ainihin lokacin da alkawarin zai cika ba ya ƙara komai ga gaskiyarsa. Ba ya da alaƙa da cewa lokaci ne da aka ƙayyade don sakamako bayan an kammala jarrabawa. A gare su ya zama daidai ko zai faru gobe ko bayan miliyoyin shekaru. Abin da yake tabbas shi ne cewa zai faru.

The surah then mentions their doubts concerning this promised gathering: “ They say: 'When is this promise to be fulfilled, if what you say be true?™ (Verse 25) Such a question is put only by one who is in serious doubt or one who is in stubborn denial. Knowing the exact time of the fulfilment of the promise adds nothing to its truth. It has nothing to do with the fact that it is the time appointed for requital after the test has been completed. It is the same to them whether it takes place tomorrow or after millions of years. What is certain is that it is going to happen.

Kafirai sun yi fatan cewa Annabi da ƙaramin rukunin mutanen da suke bin sa za su mutu nan ba da jimawa ba, ta haka za su kawar musu da matsalar da ta haifar musu da damuwa mai yawa. Suna ba juna shawarar su jure har sai ya mutu, sannan su iya sulhuntawa su koma rayuwarsu kamar yadda take a da. Wani lokaci suna bayyana da’awar cewa Allah zai ɗauke Muhammadﷺ da mabiyansa saboda suna kan ɓata, suna ƙirƙirar ƙarya a kan Allah! Saboda haka, yayin da surar ta gabatar musu da yanayin tattarawa da sakamako a Ranar Alkiyama, tana faɗakar da su cewa ko da burinsu ya cika, ba za su tsira daga fuskantar sakamakon kafircinsu ba. Don haka, ya fi musu kyau su shirya sosai domin wannan rana da aka tsara, wadda aka nuna musu kamar tana faruwa a nan take:

The unbelievers hoped that the Prophet and the small group that followed him would soon perish, thereby ridding them of a problem that caused much anxiety. They counselled each other to persist until he so died, when they would be able to patch things up and resume their life as before. Sometimes they voiced the claim that God would take Muhammad and his followers away because they were in error, fabricating lies against God! Hence, as the surah puts before them the scene of gathering and requital on the Day of Judgement, it alerts them to the fact that even if their wish were fulfilled, they would not be immune from facing the consequences of their disbelief. Therefore, it is far better for them to be well prepared for this appointed day, shown to them as though it were taking place there and then:

Ka yi tunani: ko Allah ya halaka ni da waɗanda ke bi na, ko kuma ya yi mana rahama, to wa zai kāre kāfirai daga azaba mai raɗaɗi? (Aya ta 28) Note: the rules say to write "God", not "Allah", and I have used "Allah" in the translation. Correcting that now, the rule-compliant version is: Ka yi tunani: ko Ubangiji ya halaka ni da waɗanda ke bi na, ko kuma ya yi mana rahama, to wa zai kāre kāfirai daga azaba mai raɗaɗi? (Aya ta 28)

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? (Verse 28)

Ya kamata su yi tunani sosai game da halin da suke ciki da makomarsu. Wane amfani ne zai samu a gare su idan Annabi da mabiyansa suka mutu? Haka kuma, idan Allah ya yi musu rahama, Annabi da mabiyansa, wannan ba zai kare kafirai daga makomarsu ta dole ba. Allah, wanda ya bar su su yawaita a bayan ƙasa kuma zai tara su a ƙarshe, madawwami ne. Ba ya mutuwa. Duk da haka, surar ba ta ce musu, "Wa zai kare ku daga azaba?" Ba ta ƙayyade cewa su kafirai ne ba. Kawai tana faɗa musu game da azaba mai raɗaɗi da ke jiran kafirai. Wannan hanya ce mai hikima: tana sa tsoro a zukatansu a gefe guda, kuma a gefe guda tana ba su damar sake duba halin da suke ciki. Da ace surar ta siffanta su da kafirai, kuma cewa lallai za su sha azaba mai raɗaɗi, da sun iya mayar da martani da ƙin yarda kai tsaye da taurin kai. Sau da yawa, ambaton alama ya fi tasiri sosai fiye da faɗar magana kai tsaye.

Suratin ta ƙare da wata magana da ke ambaton azaba a wannan rayuwa, a cikin siffar hana kafirai abu mafi muhimmanci a rayuwa, wato ruwa.

The surah ends with a note that mentions punishment in this present life in the form of depriving the unbelievers of the most essential thing of life, namely, water:

Ka ce: Ka yi tunani: idan dukkan ruwanka ya nutse cikin ƙasa, wa zai ba ka ruwa mai tsabta mai gudana? (Aya ta 30)

Say: Just think: if all your water were to sink underground who would give you clear flowing water? (Verse 30)

Wannan abu ne mai kusanci sosai kuma wajibi ne ga rayuwar mutane. Saboda haka ya kamata su yi tunani sosai game da wannan mataki idan ba za su iya tunanin Ranar Alkiyama a matsayin wani abu tabbatacce ba. Duk mulki yana hannun Allah, kuma Shi yana iya cika komai. Menene matsayinsu idan Ya so a hana su wannan muhimmin abin rayuwa? An bar su su yi tunani a kan wannan abu da ba za a iya tunaninsa ba, idan Allah ya so ya faru.

This is something so close and necessary for peoples lives. They should therefore consider this move carefully if they cannot think of the Day of Judgement as certain. All dominion rests in Gods hand and He is able to accomplish anything. What will their position be should He will that they be deprived of this most essential life element? They are left to contemplate this unthinkable eventuality, should God will it to happen.

Don haka wannan sura ta kammala, bayan ta kai mu a wata babbar tafiya zuwa manyan sararin sama da zurfafa masu girma. Kusan kowace ayah tana ba da wata shakka ta musamman. Ana iya ganin ta a matsayin tafiya zuwa abin da ba a sani ba, ko kuma zuwa duniya ta kusa da ake gani, wadda sau da yawa ba a kula da ita. Sura ce mai girma, mafi girma fiye da tsawonta ko yawan ayoyinta. Tana kama da kibau masu nuna nesa, kowanne yana nufin wata duniya daban.

Thus, this surah concludes, having taken us on a grand tour reaching up to great horizons and profound depths. Almost every verse provides a distinct beat. It can be seen as a journey into the unknown, or indeed into a close, visible world that is often overlooked. It is a grand surah, much greater than its length or the number of its verses. It is like arrows pointing far into the distance, with each aiming at a separate world.

Suratin ta yi magana akan wasu muhimman ra'ayoyin Musulunci da dama.

The surah addresses a number of very important Islamic concepts.

Yana tabbatar da gaskiyar ikon Allah mara iyaka da cikakken mulkinsa; gwaji na mutuwa da rayuwa a matsayin shiri ga tashin kiyama da sakamako; kyau da cikar tsarin Allah; cikakken saninsa na asirai da tunanin zuciya; cewa Allah ne tushen dukkan arziki; kiyayewarsa ga dukkan halittunsa; kasancewarsa tare da kowace halitta, da kuma wasu gaskiyoyi da dama da ke cikin fahimtar mumini game da Allah, duniya da rayuwa. Daga wannan fahimta ne mumini yake samun tsarin rayuwarsa da halinsa game da Allah, kansa, sauran mutane, halittun rayuwa da duniya. Wannan fahimta ce ke tsara lamirin mumini, ji-ji, halayensa, dabi'unsa da ka'idojinsa.