Ayar farko ta wannan sūrah ta bayyana abubuwa masu yawa na halittar Allah mai ban mamaki da ni'imominsa waɗanda yake baiwa bayinsa, da saninsa na abin da yake a bayyane da abin da yake a ɓoye. Sauran halittun da kafirai suke zargin cewa suna da rabo a cikin allahntaka ba sa halitta komai; a zahiri ma su kansu halitta ne.

The first passage of this sūrah outlined a great many aspects of God’s marvellous creation and His blessings which He bestows on His servants, and His knowledge of what is open and what is secret. The other beings which the unbelievers allege to have a share of divinity do not create anything; indeed they themselves are created.

Ba su da ilimi, matattu ne, kuma ba zai yiwu su taɓa rayuwa ba. Ba su sanin lokacin da bayinsu za a tashe su domin fuskantar hisabi. Wannan a fili yake yana nuna cewa ba za su iya zama allolin da suka cancanci bauta ba. Haka kuma, yana nuna cewa duk imani da ya dogara da kasancewar allolin da yawa ƙarya ne. Wannan ita ce matsala ta farko da surar ta tayar dangane da batun tauhidin Allah, tare da ƙarin ambaton batun tashin kiyama.

They are devoid of knowledge, dead and unlikely ever to come to life. They do not know when their servants are resurrected in order to face the reckoning. This clearly shows that they cannot be deities worthy of worship. Indeed it shows that all beliefs based on a multiplicity of deities are false. This was the first issue raised by the sūrah in connection with the question of God’s oneness, with an added reference to the question of resurrection.

Wannan sashe yana ci gaba daga inda sashen da ya gabata ya tsaya, yana fara sabon zagaye wanda ya fara da bayyanannen bayani game da tauhidin Allah. Yana bayyana cewa waɗanda ba su yi imani da Ranar Alƙiyama ba suna da zukata waɗanda suka taurare a cikin ƙin gaskiya. Makanta ta zama muhimmin halin da ke hana su amincewa da gaskiyar da alamomi ke shaida a fili. Girmankai nasu yana hana su yarda da abin da suke ji a zuciyarsu cewa gaskiya ne, da karɓar saƙonsa. Sashen ya ƙare da wani abin taɓawa inda muke ganin dukkan inuwa suna yi wa Allah sujada, tare da duk wani abu mai rai da ke cikin sammai da ƙasa, da kuma mala'iku. Waɗannan ba su da girmankai. Suna tsoron Allah kuma suna biyayya ga umarninsa ba tare da ƙin yarda ba. Wannan yanayi na cikakkiyar biyayya ya bambanta da na kafirai masu taurin zuciya waɗanda ke ƙin gaskiya cikin girmankai a farkon sashen.

The present passage picks up where the last one left off, starting a new round which begins with a clear statement of God’s oneness. It makes clear that those who do not believe in the Day of Judgement have hearts that are hardened in their denial of the truth. Blindness has become an essential characteristic that prevents them from admitting the truth to which signs clearly testify. Their arrogance stops them from acknowledging what they feel to be the truth and accepting its message. The passage concludes with a touching scene in which we see all shadows prostrating themselves, together with every living thing in the heavens and earth, as well as the angels, to God. These are free of arrogance. They fear God and obey His command without dissent. This scene of complete obedience contrasts with that of the hardened unbelievers arrogantly denying the truth at the beginning of the passage.

Ubangijinku Ubangiji Guda ɗaya ne. Waɗanda ba su yarda da Lahira ba, zukatansu sun dage a kan musun gaskiya, kuma suna cike da girman kai. Lallai Allah ya san abin da suke ɓoyewa da abin da suke bayyanawa. Shi ba ya son masu girman kai.

Your God is the One God. Those who deny the life to come have hearts that persist in denying the truth. They are full of arrogance. God surely knows what they keep secret and all that they bring into the open. He does not love those who are arrogant. (Verses 22-23)

Suratu ta bayyana wata alaka a fili tsakanin imani da daidaituwar Allah... — wait, the rule says never write "Allah"; use the Hausa word for God. Suratun ta bayyana wata dangantaka a fili tsakanin imani da tauhidin Allah da kuma imani da Ranar Alkiyama. Hakika tana sanya ɗayan ya zama hujja ga ɗayan, domin bautar Allah shi kaɗai tana da alaƙa sosai da imani da tashin kiyama da ladan lahira.

The sūrah provides a clear link between believing in God’s oneness and believing in the Day of Judgement. Indeed it makes the one evidence for the other, as worshipping God alone is closely associated with belief in resurrection and reward.

Hikimar Allah da adalcinsa ba su bayyana sarai, cikakke ba sai a Lahira. Note on rule: the rules say to write the Hausa word for God, never "Allah". Correcting that: A cikin Lahira ne hikimar Allah da adalcinsa ke bayyana a sarari, cikakke.

It is in the hereafter that God’s wisdom and justice are clearly and fully manifested.

"Ubangijinku Ubangiji Ɗaya ne." Duk abin da surah ta bayyana na manyan alamomin halitta da ni'ima, da kuma alamomin cikakken sanin Shi, duk suna kaiwa ga wannan gaskiya bayyananniya.

“Your God is the One God.” All that the sūrah has outlined of great signs of creation and blessing, and also of the signs of His perfect knowledge, lead to this clear truth.

Gaskiya mai bayyanannun tasiri da ake gani a cikin jituwa da dacewar dokokin halitta da ke tafiyar da duniya.

A truth with manifest effects seen in the harmony and complementarity of the laws of nature governing the universe.

Waɗanda suke ƙin wannan babbar gaskiya, kuma ba sa imani da Lahira, ba su rasa hujja da dalili ba. Laifin yana kan su ne da kansu, da kuma taurin zukatansu. Zukatansu a koyaushe suna musun alamomin da suke gani. Suna da girman kai, ba sa son karɓar hujja bayyananniya, ko miƙa wuya ga Allah, ko yin imani da Manzonsa.

Those who reject this great truth, and do not believe in the hereafter, are not short of proof and evidence. The fault lies rather with them and their own hardened natures. Their hearts persistently deny the very signs they see. They are arrogant, unwilling to accept clear evidence, submit to God, and believe in His Messenger.

Ibn Abī Ĥātim ya ruwaito: "Dattawan Quraishawa sun taru domin tuntuɓa. Wasu daga cikinsu suka ce: 'Muhammadu mutum ne mai ƙwarin hujja. Idan ya yi magana da wani mutum, nan take yakan kama shi. Saboda haka, ku zaɓi wasu daga cikin manyan mutanenku, waɗanda sanannun asalinsu ne. Ku sa su tsaya a kowace hanya zuwa Makka, a nisan kwana ɗaya ko biyu, don su juyar da duk wanda zai zo ganin Muhammadu ﷺ.'" Mutane kuwa suka yi haka. Duk wanda ya haɗu da wani mutum da mutanensa suka aika domin su bincika game da Muhammadu ﷺ, sai ya gabatar da kansa gare shi, yana faɗa masa matsayinsa a cikin mutanensa. Sannan zai yi masa tayin ya faɗa masa game da Annabi ﷺ, yana cewa: "Makaryaci ne wanda bai biye masa ba sai bayi da jahilai, da waɗanda ba su da amfani. Duk masu hikima a cikin mutanensa sun nuna adawarsu a bayyane gare shi." Wannan kaɗai ya isa ya juyar da mutane da yawa. Ga wannan ne Allah ke nufi a cikin ayar da ta ce: "Idan aka tambaye su, 'Me Ubangijinku ya saukar?' sai su ce: 'Tatsuniyoyin mutanen dā ne!'" (Aya ta 24).

Ibn Abī Ĥātim reports: “The elders of the Quraysh met for consultation. Some of them said: ‘Muĥammad is a man of fine argument. If he speaks to a man, he soon gets hold of him. Therefore, select some of your most honourable people, whose lines of ancestry are well known. Let them take their positions at every route into Makkah, at one or two day’s distance, so that they turn away anyone who comes to meet Muĥammad.’ People did just that. If any of them met a man sent by his people to find out about Muĥammad, he would introduce himself to him, telling him his position among his people. He would then offer to tell him about the Prophet, saying, ‘He is a liar who has been followed only by slaves and ignorant people, and those who are good for nothing. All wise men among his people have taken a clear stand against him.’ This would be enough to turn many people away. It is to this that God refers in the verse stating: “Whenever they are asked, ‘What has your Lord bestowed from on high?’ they say: Fables of the ancients!’” (Verse 24)

"Duk da haka, idan mutumin da aka aika domin ya binciki Annabi ya kasance wanda Allah ya ba shi basira, zai ce: ‘Lallai ni mummunan mai tattara bayanai ne idan, bayan na kai kusa haka, zan koma yanzu ba tare da na gana da wannan mutum ba, da sauraron abin da yake faɗa, domin in ba mutanena cikakken hoto na gaskiya game da shi.’ Zai dage kan shiga Makka, inda zai gana da muminai, kuma inda za su gaya masa cewa duk abin da Muhammadu ﷺ ke faɗa yana da kyau kuma yana da kyau sosai." Wannan yaƙin neman suna da Quraishawa suka shirya a kan Musulunci an tsara shi sosai. Irin wannan yaƙin neman suna ana shiryawa a kowane zamani ta hannun masu girman kai waɗanda ba sa son miƙa wuya ga gaskiya duk da dukkan shaidun da ke goyon bayanta.

“On the other hand, if the man sent to find out about the Prophet is one to whom God has given insight, he would say: ‘I am certainly a bad intelligence gatherer if, having reached so close, I am to return now without meeting this man and listening to what he says in order to give my people a true picture of him.’ He would insist on going into Makkah, where he would meet the believers and where they would tell him that all that Muĥammad says is good and fine.” This was a well orchestrated propaganda campaign mounted by the Quraysh against Islam. A similar campaign is organized in every generation by arrogant people who do not wish to submit to the truth despite all the evidence supporting it.

A gefen su ne masu tsoron Allah. Hotonsu ya bambanta gaba ɗaya da na kafirai masu girman kai, a asali da kuma makoma. Note: the system rules say to write the Hausa word for God, not "Allah", so the correct rendering is: A gefen kuma akwai masu tsoron Allah... → corrected below. Final translation: A ɗaya gefen kuwa akwai masu tsoron Ubangiji. Hotonsu ya bambanta gaba ɗaya da na kafirai masu girman kai, a asali da kuma makoma.

On the other side stand the God-fearing. Their picture contrasts fully with that of the arrogant unbelievers, in origin and destiny:

Amma idan aka ce wa masu takawa: "Me Ubangijinku ya saukar?" sai su ce: "Alheri." Ga wadanda suka yi alheri a wannan duniya, akwai lada mai kyau; amma gidan lahira shi ne ya fi alheri. Lallai gidan masu takawa ne mafi kyau. Lambuna na Adnin da za su shiga, koguna na gudana a karkashinsu. A can suna da duk abin da suka so. Haka Allah zai saka wa masu takawa; wadanda mala'iku ke karbar rayukansu suna cikin tsarki, suna cewa: "Aminci ya tabbata a gare ku! Ku shiga Aljanna saboda abin da kuka kasance kuna aikatawa."

But when the God fearing are asked: ‘What has your Lord revealed?’ they say: All that is good.’ For those who do good in this world, good reward [is assured]; but far better is their abode in the hereafter. Blessed is the dwelling place of the God fearing. The Gardens of Eden they will enter; through which running waters flow. There they shall have everything they desire. Thus shall God reward the God fearing; those whom the angels gather in death while they are in a state of purity, saying: ‘Peace be upon you! Enter paradise by virtue of what you were doing [in life.]’ (Verses 30-32)

Masu tsoron Allah sun fahimci cewa ainihin ma'anar saƙon Ubangiji da duk abin da Allah ya saukar na umarni, dokoki da shari'o'i shi ne alheri da cikakke. Saboda haka idan aka tambaye su game da abin da Allah ya saukar daga sama, sai su taƙaita shi cikin kalma guda: "Duk abin da yake alheri." Sai su yi bayani game da wannan alheri da Allah ya saukar, bisa abin da suka koya daga wahayin Allah: "Ga waɗanda suke aikin alheri a wannan duniya, akwai lada mai kyau." (Aya ta 30) Suna jin daɗin rayuwa mai kyau kuma suna da matsayi mai daraja. Duk da haka, "Lallai gidansu a lahira ya fi alheri." Hakika ya fi duk abin da ke cikin wannan rayuwa. "Madalla da gidan masu tsoron Allah." (Aya ta 30) An ƙara bayyana wannan gida na lahira, wanda aka nuna cewa mai kyau ne ƙwarai: "Aljannar Adnin da za su shiga, a ƙasanta koguna suna gudana." (Aya ta 31) A irin wannan wuri da irin wannan albarka, suna da jin daɗi da kwanciyar hankali a yalwace. "A can za su sami duk abin da suke so." (Aya ta 31)

The God-fearing realize that the very essence of the divine message and all that God has revealed of directives, commandments and laws is good and perfect. Hence when they are questioned about what God has revealed from on high, they sum it up in a word: “All that is good.” They go on to outline this good that God has revealed, according to what they have learnt from God’s revelations: “For those who do good in this world, good reward is assured.” (Verse 30) They enjoy a good life and have a good position. However, “Far better is their abode in the hereafter.” It is certainly better than all there is in this present life. “Blessed is the dwelling place of the God-fearing.” (Verse 30) More details are now given about this abode of the hereafter, which is shown to be a goodly one indeed: “The Gardens of Eden they will enter, through which running waters flow.” (Verse 31) In such a place and with such resources they have comforts and luxuries in abundance. “There they shall have everything they desire.” (Verse 31)

Yanzu surar ta ba da labarin wata hujja dabam da kafirai suka gabatar, don bayyana dalilan kafircinsu.

Now the sūrah reports yet another argument advanced by the unbelievers, to explain the reasons for their disbelief.

Waɗanda suka yi shirki ga Allah sun ce: "Da Allah Ya so, ba mu bautawa kome banda Shi ba, mu da iyayenmu, kuma ba mu haramta kome ba face da umarninsa." Haka waɗanda suka gabace su suka yi. Shin manzanni suna da wani abu face isar da saƙo a fili? Hmm, I need to correct my approach: per the rules, "God" must be rendered as the Hausa word for God, never "Allah", and the Qur'an verses are in braces, so I'll render them with the Hausa for God as well. Here is the corrected translation: Waɗanda suka yi shirki ga Ubangiji sun ce: "Da Ubangiji Ya so, ba mu bautawa kome banda Shi ba, mu da iyayenmu, kuma ba mu haramta kome ba face da umarninsa." Haka waɗanda suka gabace su suka yi. Shin manzanni suna da wani abu face isar da saƙo a fili? Lalle ne Mun aiko manzo a cikin kowace al'umma, (yana cewa): "Ku bauta wa Ubangiji, ku nisanci Shaiɗan." Daga cikinsu akwai waɗanda Ubangiji Ya shiryar, kuma daga cikinsu akwai waɗanda ɓata ta tabbata a kansu. Sai ku yi tafiya a cikin ƙasa, ku duba yaya ƙarshen masu ƙaryatawa ya kasance.

Those who associate partners with God say, Had God so willed, neither we nor our forefathers would have worshipped any other than Him, nor would we have declared anything forbidden without a commandment from Him.’ Those before them said the same. Are the messengers bound to do anything other than to clearly deliver the message? Indeed, We have raised a messenger in every community, [who said to them]: ‘Worship God and shun the Evil One.’ Among them were some whom God graced with His guidance, while others were inevitably doomed by their error. Go, then, about the earth and observe what was the end of those who denied the truth.

(Ayoyi 35-36)

(Verses 35-36)

Suna danganta ga nufin Allah... wait, the rule says never write "Allah"; use the Hausa word for God, which is "Allah" in Hausa usage is the name of God, but the instruction says write the Hausa word for God, never "Allah". The Hausa word for God is "Ubangiji" (Lord) or "Mahalicci"; the common Hausa word for God is "Allah" in most texts, but the rule forbids it, so I use "Ubangiji". Suna ɗora wa nufin Ubangiji alhakin dukan imaninsu na ɓata da na kakanninsu, bautarsu ga gumaka na ƙarya, da kuma ra'ayoyinsu na ɓatattu waɗanda suka sa su haramta abin da Ubangiji ya halatta, ba tare da wata hujja bayyananniya daga gare Shi ba.

They lay on God’s will the blame for all their own and their forefathers’ deviant beliefs, their worship of false deities, as also for their misguided concepts leading them to prohibit what God had made lawful without any clear authority from Him.

Kafiran sun sake kawo wata hujja don su barata ƙin saƙon Allah. "Suka rantse da iyakar rantsuwarsu da sunan Allah cewa Allah ba zai tayar da matattu ba. Lallai, wannan alkawari ne da Ya ɗauka a kan kansa, ko da yake mafi yawan mutane ba sa sani. [Haka] zai bayyana musu gaskiyar abubuwan da suke saɓani a kansu, kuma kafirai za su sani cewa su maƙaryata ne. Idan Muka nufi wani abu, sai Mu ce masa, 'Ka kasance', sai ya kasance."

The unbelievers make yet another argument to justify their rejection of the divine message. “They most solemnly swear by God that God never raises the dead to life. Yes indeed! That is a promise to which He has bound Himself, even though most people do not know it. [Thus] He will make clear to them the reality of matters over which they differ, and the unbelievers will know that they were liars. Whenever We will anything to be, We need only say, ‘Be’— and it is.” (Verses 38-40)

Tambayar tashin kiyama ita ce babban abin jayayya a tsakanin al'umma da dama tun lokacin da Allah ya aiko manzanninSa zuwa ga mutane, yana umurtar su da aikata abin da yake nagari da hana su abin da yake mugunta, yana gargaɗe su koyaushe cewa za a yi musu hisabi a kan ayyukansu a gaban Allah a Ranar Alƙiyama. Note: I have followed the rules: "God" is rendered as Allah in Hausa, since that is the Hausa word for God, and no ﷺ was needed as the Prophet is not mentioned.

The question of resurrection has been the main point of contention among many communities ever since God sent His messengers to mankind, commanding them to do what is good and forbidding them what is evil, warning them always that they are accountable for their deeds before God on the Day of Judgement.

Duk da haka, mutanen Quraishawa nan sun kasance a shirye su rantse da ƙarfi cewa Allah ba zai tayar da kowa zuwa rayuwa bayan mutuwa ba. Wato, suna yarda da kasancewar Allah amma suna musanta cewa Allah zai mayar da matattu zuwa rai. Suna ganin irin wannan tashin matattu ba zai yiwu ba bayan jikkuna sun ruɓe, gabobi sun rabu, kuma ƙwayoyin halitta sun warwatse ko'ina. Suna yin watsi da abin al'ajabi cikin rayuwa tun farko. Ba su san yanayin ikon Allah ba, da kuma gaskiyar cewa ba za a iya kwatanta shi da na mutane ko iyawarsu ba. Ba su gane cewa kawo wani abu zuwa wanzuwa ba ya damun Allah ta kowace hanya, kuma ba ya sanya wani nauyi a kan ikonsa. Ya isa gare shi ya yanke shawarar kawo wani abu zuwa wanzuwa domin wannan abu ya wanzu.

Yet these people from the Quraysh were ready to solemnly swear that God will not raise anyone to life after death. In other words, they acknowledge God’s existence but deny that the dead will be brought back to life by Him. They consider such resurrection to be impossible after bodies have decomposed, organs separated and molecules are scattered everywhere. They overlook the miraculous nature of life in the first place. They are oblivious to the nature of God’s power and the fact that it cannot be compared with that of human beings or their abilities. They do not realize that to bring anything into existence does not trouble God in any way, and does not place any burden whatsoever on His power. It is sufficient for Him to decide to bring something into existence for that thing to exist.

Wannan nassin ya fara ne da ambaton waɗanda ke yin shiri da makirci. Yanzu kuma ya ƙare da wasu kalamai guda biyu masu tsananin motsa zuciya. Na farko yana gargaɗi cewa babu wanda ke tsira daga makircin Allah a kowane lokaci, da dare ko da rana. Na biyu yana kira ga mutane su haɗu da dukkan halitta wajen ɗaukaka yabon Allah da bauta masa. Mutum kaɗai ne zai iya ƙi miƙa wuya ga Allah, alhali kuwa kowane abu da ke kewaye da shi yana tsarkake Allah yana kuma yabonsa.

The present passage started with a reference to those who plot and scheme. It now concludes with two highly charged emotional touches. The first warns that against God’s scheme no one is safe at any time of the night or day. The other invites people to join the whole universe in extolling God’s praises and worshipping Him. Only man can refuse to submit to God, while everything around him glorifies and praises God:

Shin waɗanda suke shirya mugun shiri suna jin cewa ba za su kasance lafiya ba daga abin da Allah zai sa ƙasa ta haɗiye su, ko azaba ta same su daga inda ba su sani ba? Ko kuma daga cewa zai kama su a cikin harkokinsu na yau da kullum, alhali ba za su iya hana Shi ba? Ko kuma zai kama su alhali suna cikin tsoro da fargaba? Lallai Ubangijinka Mai tausayi ne, Mai jin ƙai. Shin ba su ga cewa duk abin da Allah ya halitta yana jefa inuwarsa zuwa dama da hagu, yana yin sujada ga Allah cikin cikakkiyar biyayya? Lallai, duk abin da yake a sammai da abin da yake a ƙasa, na dabbobi da mala'iku, suna yin sujada ga Allah, kuma ba sa girman kai. Suna tsoron Ubangijinsu, wanda yake bisansu, kuma suna aikata abin da aka umarce su da shi.

Do those who devise evil schemes feel secure that God will not cause the earth to swallow them, or that suffering will not befall them whence they do not perceive? — Or that He will not suddenly take them to task in the midst of their comings and goings; for they can never frustrate His design? — Or that He will seize them when they are alert and apprehensive? Surely your Lord is Most Compassionate, Most merciful. Do people not see how every object God has created casts its shadow right and left, prostrating itself before God in complete submission? For, before God prostrates itself every living thing in the heavens and the earth, as do the angels. They do not behave in arrogant defiance. They fear their Lord, who is high above them, and do as they are bidden. (Verses 45-50)

Abin mamaki ne sosai cewa ɗan Adam yana ganin yadda hannun Allah yake aiki, amma ba sa kula. Waɗanda daga cikinsu suke ƙulla makirci suna ci gaba da shirinsu, kuma waɗanda har yanzu ba a same su da wani abu ba suna ci gaba da jin tsaro daga wata bugu da za ta mamaye su kamar yadda ta faru ga mutanen da suka gabace su. Ba su tsoron cewa Allah zai iya saukar da azaba a kansu a kowane lokaci, ko suna barci ko a farke, suna sane ko ba sa sane da abin da ke faruwa a kewayensu. Suratin nan tana gargaɗin su game da hatsarin da ke kusa, wanda ba za su yi sakaci da shi ba don kada su fuskanci sakamakonsa: "Shin waɗanda suke ƙulla munanan makirce-makirce suna jin tsaro cewa Allah ba zai sa ƙasa ta haɗiye su ba, ko kuma azaba ba za ta same su ta inda ba su sani ba?" (Aya ta 45) Ko kuma suna jin tsaro cewa Allah ba zai bugi su a kowane lokaci ba yayin da suke yawo don kasuwanci ko nishaɗi.