Surar ta fara da haruffa biyu daban-daban, Ţā Sīn, a matsayin ishara zuwa ga tushen kayan da aka gina surar da dukan Alƙur'ani da su. Wadannan haruffa suna samuwa ga dukkan masu magana da harshen Larabci, duk da haka dukkansu ba su iya hada wani abu kamar Alƙur'ani ba: an kalubalance su su yi hakan, amma babu wanda ya taba samar da wani abu da ya kusanci girman Alƙur'ani. Bayan wadannan haruffa biyu, akwai ambaton Alƙur'anin kansa: "Wadannan ayoyi ne na Alƙur'ani, littafi mai bayyanawa da kuma haskakawa." (Aya ta 1) Ya kamata a lura cewa a cikin rubutun Larabci, harafin wa, wanda ke nufin 'kuma', yana zuwa bayan kalmar 'Alƙur'ani', amma a wannan amfani yana nufin kawai 'wanda shi ne'.
The sūrah begins with two separate letters, Ţā Sīn, as reference to the basic material of which the sūrah and the entire Qur’ān are composed. These letters are available to all Arabic-speaking people, yet they are all unable to compose anything like the Qur’ān: they have been challenged to do so, yet none has ever produced anything that approximates the excellence of the Qur’ān. These two letters are followed by a reference to the Qur’ān itself: “These are verses of the Qur’ān, a clear, elucidating book.” (Verse 1) It should be noted that in the Arabic text the conjunction wa, which means ‘and’, occurs after the word ‘Qur’ān’, but in this usage it only means ‘which is’.
Bayyana Alkur'ani a nan a matsayin "littafi" yana ba da wani kamanci a boye tsakanin yadda kafirai a Makkah suka karbi littafin da aka saukar musu daga sama, da yadda Sarauniyar Saba'a da mutanenta suka karbi wasikar Sulaiman, wadda a cikin wannan surar ana kiranta kitab, ma'ana 'littafi'. Duk da haka, Sulaiman bawan Allah ne kawai.
Describing the Qur’ān here as ‘a book’ provides a subtle element of comparison with how the unbelievers in Makkah received the book bestowed on them from on high and how the Queen of Sheba and her people received Solomon’s letter, which in this sūrah is also called a kitāb, meaning ‘book’. Yet Solomon is no more than God’s servant.
Ana bayyana Alkur'ani, ko littafin, sannan a matsayin "shiriya da kuma bishara mai daɗi ga muminai." (Aya ta 2) Wannan ya fi bayyana ma'ana fiye da a ce yana ƙunshe da shiriya da bishara mai daɗi, ko kuma yana bayar da su. Hakika, yadda aka tsara bayanin yana sa ainihin Alkur'ani ya zama shiriyar da kuma bishara mai daɗin kanta. Tabbas, Alkur'ani yana shiryar da muminai ta kowace hanya da kowace ma'ana. Haka kuma yana ba su abin da ke kawo farin ciki a wannan duniya da kuma a lahira.
The Qur’ān, or the book, is then described as “a guidance and joyful tidings to the believers.” (Verse 2) This is more expressive than saying that it contains or provides guidance and joyful tidings. Indeed the way the description is phrased makes the very entity of the Qur’ān the guidance and the happy tiding. For certain, the Qur’ān provides guidance to believers in every way and every sense. It also gives them what brings happiness both in this life and in the life to come.
Cewa shiriya da labari mai daɗi suna ga masu imani kaɗai yana da matuƙar muhimmanci. Al-Qur'ani ba littafi ne na ilimi na ka'idoji ko na aiki ba wanda zai ba da dukkan amfaninsa ga duk wanda ya karanta shi ya fahimce shi. Al-Qur'ani da farko yana magana ne da zukata, kuma yana bayar da dukkan haskensa da ƙamshinsa ga buɗaɗɗiyar zuciya wadda take karɓarsa da yakini da gamsuwa. Idan zuciyar mutum ta wartsake da imani mai ƙarfi, sai ta iya fahimtar Al-Qur'ani sosai, kuma ta gane ma'anoninsa fiye da yadda za mu iya tunani. Yana kawo canje-canje masu ban mamaki a wannan duniya yayin da mutum ya karɓi sabuwar hanyar rayuwa ya bar tsohuwarsa. Dukkan tsare-tsare, dokoki da dabi'un da Al-Qur'ani ya ƙarfafa an gina su ne da farko kuma sama da duka bisa imani. Saboda haka, mutumin da ba ya yin imani a cikin zuciyarsa da Allah ba, ko bai karɓi cewa wannan Al-Qur'ani Allah ne ya saukar da shi ba, ko kuma cewa abubuwan da ke cikinsa tsarin da Allah yake so a aiwatar da shi a rayuwar ɗan adam ne ba, ba zai iya samun shiriyar da ake so daga Al-Qur'ani ba, kuma ba zai rabu da labari mai daɗi da yake kawowa ba.
That the guidance and the happy news are given to the believers only is especially significant. The Qur’ān is not a book of theoretical or applicable science that yields all its benefits to whoever reads and understands it. The Qur’ān addresses hearts in the first instance and gives all its light and fragrance to an open mind which receives it with certainty and contentment. When a person’s mind is refreshed with firm belief, it can better appreciate the Qur’ān and understand far more of its meanings than we can imagine. It brings about miraculous changes in this life as one adopts a new way of life and discards his old one. All the systems, legislation and values the Qur’ān promotes are based first and foremost on faith. Hence, a person who does not, deep at heart, believe in God or accept that this Qur’ān is revealed by God or that its contents represent the system God wants implemented in human life, cannot find the desired guidance in the Qur’ān and will not share in the joyful news it brings.
Wannan littafi, Alƙur'ani, yana ƙunshe da taskoki marasa ƙarewa na shiriya, ilimi da umarni masu kyau, amma imani ne mabuɗin buɗe su duka. Ba tare da wannan mabuɗi ba, Alƙur'ani ba ya bayar da taskokinsa ga kowa. Saboda haka, waɗanda suka gaskata da shi gaskiya ne suka iya cim ma abubuwan al'ajabi. Amma sa'ad da aka mayar da Alƙur'ani zuwa kawai waƙoƙi da aka sanya wa sautuka masu daɗi, waɗanda mutane ke jin daɗin ji ba tare da sun taɓa zukatansu ba, sai ya zama taska a rufe, wadda ba ta iya cim ma kome ba.
This book, the Qur’ān, contains inexhaustible treasures of guidance, knowledge and sound directives, but faith is the key to opening it all. Without this key, the Qur’ān does not yield its treasures to anyone. Hence those who truly believed in it were able to accomplish miracles. But when the Qur’ān was reduced to no more than chants set to charming tunes that people enjoyed hearing without touching their hearts, it remained an unopened treasure, incapable of achieving anything.
Sūrah ta yi bayanin halaye na muminai waɗanda suke samun shiriya da labari mai daɗi a cikin Alƙur'ani. Su ne waɗanda: "Suna tsayar da salla, kuma suna bayar da zakka, kuma suna yin imani da lahira da gaske." (Aya ta 3)
Halin farko shi ne tsayar da salla, a yi ta yadda ya kamata, da zukatansu da rayukansu suna sane da cewa suna tsaye a gaban Allah, cikin dukkan girmansa. Ta haka sai su ji cewa suna cikin hulɗa da kasancewarsa maɗaukaki, tunaninsu kuma gaba ɗaya yana mai da hankali wajen kiransa da ɗaukaka shi. Na biyu, suna bayar da zakka, wadda sadaka ce ta wajibi. Idan suka bayar da ita, sukan tsarkake zukatansu daga rowa, suna tashi sama da jan hankalin dukiya. Suna ba 'yan'uwansu wani ɓangare na abin da Allah ya ba su, ta haka suna cika aikinsu na zamantakewa ga al'ummarsu. A ƙarshe, suna yin imani da lahira da gaske, wato makomarsu a lahira tana kan gaba a tunaninsu. Hakan yana hana su bin son zuciyarsu ba tare da iyaka ba, kuma yana sa tsoron Allah ya dawwama a zukatansu. Suna jin tsoron kada a ɗauke su a matsayin masu rashin biyayya idan sun tsaya a gabansa domin hukunci.
The sūrah outlines the qualities of those believers who find guidance and happy news in the Qur’ān. They are ones: “who attend regularly to prayers and pay their zakāt, and who firmly believe in the life to come.” (Verse 3) The first quality is to attend regularly to prayer, offering it as it should be offered, with their hearts and souls conscious of the fact that they are standing in front of God, in all His majesty. Thus they feel themselves in contact with His sublime presence, and their thoughts fully attentive to addressing and glorifying Him. Secondly, they pay their zakāt, which is the obligatory charity. When they pay it they purge their hearts of stinginess rising above the lure of wealth. They give their brethren some of what God has granted them, thus fulfilling their social duty towards their community. Finally, they firmly believe in the life to come, which means that their fate in the hereafter remains topmost in their thoughts. It prevents them from giving free rein to their desires and keeps the fear of God alive in their hearts. They dread lest they might be considered disobedient when they come before Him for judgement.
Waɗannan masu biyayya kaɗai ne za su iya fatan samun ladan Allah, a lokaci guda kuma su ji tsoron azabarSa. Su kaɗai, da zukatansu a buɗe ga Alƙur'ani, ne za su iya samun shiriyarsa, su kuma karɓi labari mai daɗi daga gare shi. A gare su, Alƙur'ani haske ne da ke haskaka rayuwarsu, yana ba su ƙarfafan dalili na aiki. Shi ne jagorarsu tilo abin dogara, kuma shi ne suke komawa zuwa gare shi koyaushe.
It is only such obedient believers who can hope for God’s reward yet still dread His punishment. Only they, with their hearts open to the Qur’ān, can find its guidance and receive its happy news. For them, it is a light illuminating their lives, providing them with strong motivation for action. It is their only reliable guide and one to which they always refer.
Ana mai da hankali sosai kan imani da Lahira; wannan kuwa a cikin gargaɗi mai tsanani ga waɗanda suka ƙi yin imani, suka kuma dage a kan tafarkinsu na ɓata: "Waɗanda ba su yin imani da rayuwa ta gaba, Mun ƙawata musu ayyukansu, don haka suke yawo cikin ruɗani." (Aya ta 4)
Strong emphasis is placed on believing in the hereafter; this in the form of a stern warning to those who refuse to believe, and persist with their erring ways: “As for those who will not believe in the life to come, We make their deeds seem fair to them, and so they wander about in distraction.” (Verse 4)
Imani ga lahira ita ce ke sa a riƙe son zuciya da sha'awace-sha'awace, kuma take kiran mutum ya rayu cikin matsakaici. Idan irin wannan imani ya ɓace, mutum ba zai iya hana kansa bin sha'awace-sha'awace marasa iyaka ba, yana tunanin cewa damarsa kaɗai ta jin daɗi ita ce wadda rayuwar duniya ke bayarwa. Duk da haka, rayuwar duniya ba ta isa ba ko kaɗan wajen cika ɗan ƙaramin abin da mutane ke so ko suke fata. Bugu da ƙari, idan mutum yana da hanyar rayuwa cikin alfarma, me zai hana shi bin mafi girman jin daɗinsa, sai dai idan yana da abin da zai yi la'akari da shi: tsayuwa a gaban Allah, jiran hukuncinsa, lada ko azaba? Lalle ne, mutumin da ba shi da imani da lahira zai bi kowane jin daɗi da yake iya samu. Babu wata kunya ko wani abu da zai hana shi. Halin ɗan adam ne ya so jin daɗi, sai dai idan an shiryar da shi ta hanyar saƙon Allah wanda ya bayyana masa wata rayuwa ta gaba, madawwamiya, wadda ke biyo bayan wannan gajeriyar rayuwa, kuma cewa wannan rayuwa ita ce shiri domin wannan rayuwa ta gaba. Idan suka karɓi wannan shiriya, to za su sami jin daɗi mai girma sosai a cikin nau'o'in ayyuka daban-daban.
Believing in the life to come is the motive that keeps whims and desires in check, urging us to lead a life of moderation. When such belief is lacking, a person cannot restrain himself from pursuing wanton desires, thinking that his only chance for indulging in pleasure is that offered in this life. Yet life on earth is scarcely long enough to fulfil a small portion of what people desire or hope for. Besides, when someone has the means to lead a life of indulgence, what can stop him from pursuing his wildest pleasures unless he has to reckon with standing before God, awaiting His judgement, reward or punishment? Indeed, a person lacking belief in the hereafter will inevitably pursue every pleasure within his ability. No sense of shame or check will restrain him. It is in the nature of human beings that they love pleasure unless they are guided by a divine message that tells them of a future, permanent life that follows this short one, and that the latter is but preparation for that future life. If they heed this guidance then they will find much greater pleasure in different types of pursuits.
Allah ya ne ya siffanta ɗabi'ar ɗan Adam haka, ya ba ta ƙarfin bin shiriyarsa idan ta buɗe gaɓoɓin fahimtarta don karɓar hakan, sannan ya ba ta akasin hakan, wato ta kasance makaho idan ta rufe irin waɗannan gaɓoɓi. Nufinsa koyaushe yana cika, a cikin yanayi biyun. Saboda haka, Alƙur'ani ya ce game da waɗanda ba sa yin imani da Lahira: "Mun sa ayyukansu su yi musu kyau, don haka suna yawo cikin ruɗani." (Aya ta 4)
Sun zaɓi kada su yi imani, don haka dokar Allah tana aiki wajen sa ayyukansu su yi musu kyau da burgewa. Ba sa iya ganin wani mummunan abu a cikin abin da suke aikatawa, don haka sun kasa samun hanya bayyananniya da za ta shiryar da su.
It is God who has moulded human nature in this fashion, giving it the propensity to follow His guidance when it opens its receptive faculties to this, and the opposite propensity to remain blind when it shuts such faculties down. His will is always done, in both situations. Hence, the Qur’ān says in reference to those who will not believe in the hereafter: “We make their deeds seem fair to them, and so they wander about in distraction.” (Verse 4) They choose not to believe, and thus God’s law comes into operation making their deeds seem fair and attractive to them. They cannot see any foul element in what they do and so remain unable to find a clear way leading them aright.
Idan an sa mugunta ta yi kyau a idanun mutum, to sakamakonta sananne ne: "Waɗannan su ne waɗanda azaba mai tsanani take jiran su, kuma a Lahira su ne mafi hasara." (Aya ta 5) Ko azaba ta same su a wannan rayuwa ta yanzu ko a rayuwa ta gaba, dole ne su fuskanci halaka gabaɗaya a Lahira. Hakan zai zama sakamakon da suka cancanta saboda bin abin da ke mugunta.
When evil is made to seem fair, the end result is well known: “These are the ones for whom grievous suffering is in store, and who in the life to come shall be the worst losers.” (Verse 5) Whether suffering is meted out to them in this present life or in the life to come, they will have to face utter ruin in the hereafter. It will be their just recompense for pursuing what is evil.
Ƙarshen wannan sūrah an kammala shi da wata āya da ke ƙara jaddada tushen Alƙur'ānin daga wurin Allah: "Lalle ne, kai ana karɓar Alƙur'ānin daga alherin Mai hikima, Masani." (Āya ta 6) Kalmar Larabci tulaqqā, wadda aka fassara a nan da "ana karɓar", tana ba da ma'anar cewa Alƙur'ān kyauta ce mai daraja da Wanda ke yin komai da hikima kuma yake shirya komai bisa cikakken sani ya bayar.
The sūrah’s opening is completed with a verse that re-emphasizes the divine source of the Qur’ān: “Most certainly, you receive the Qur’ān out of the grace of One who is Wise, All-Knowing.” (Verse 6) The Arabic verb tulaqqā, which is rendered here as ‘you receive’, gives a sense of the Qur’ān being a sublime gift presented by the One who does everything wisely and plans everything on the basis of perfect knowledge.
Lalle ne, hikimarsa da ilimin Allah sun bayyana a fili a cikin Alkur'ani; a salon da yake bi, da wajibai da yake sanyawa da umarnin da yake bayarwa, a tsarin da yake bi, a saukarsa a lokacin da ya fi dacewa, a tafiyar sassansa, da kuma daidaituwar abubuwan da yake magana a kansu.
Indeed, His wisdom and knowledge are clearly seen in the Qur’ān; its mode, the duties it assigns and directives it gives, in the system it follows, in its revelation at the most appropriate time, in the flow of its component parts and in the harmony of its subject matter.
Sūrah ɗin sai ya fara bayanan tarihi waɗanda ke nuna cikakken hoto na wasu fannoni na hikimar Allah... — wait, rule: never write "Allah", use God. So:
Sūrah ɗin sai ya fara bayanan tarihi waɗanda ke ba da cikakken hoto na wasu fannoni na hikima, ilimi, tsari da kulawar Ubangiji.
The sūrah then begins its historical accounts which provide a panoramic exhibition of aspects of God’s wisdom, knowledge, planning and care.