Ana kiran wannan sūrah da suna al-Nūr, ma'ana Haske, kuma an bayyana haske a matsayin wata muhimmiyar siffa ta Allah: "Allah ne Hasken sammai da ƙasa." (Aya ta 35) An kuma ambace shi dangane da tasirinsa a kan zukata da rayukan mutane. Irin wannan tasiri yana bayyana a cikin ɗabi'un ɗan Adam da halayen mutane, iyalai da al'ummomi. Yana ba rayuwar ɗan Adam wani haske wanda ke haskaka zukata kuma yana sa lamiri ya zama a bayyane.

This sūrah is named al-Nūr, meaning The Light, and light is identified as an essential attribute of God: “God is the light of the heavens and the earth.” (Verse 35) It is also mentioned in respect of its effects on people’s hearts and souls. Such effects are reflected in human morality and the manners of individuals, families and communities. They impart a brightness to human life that enlightens hearts and makes consciences transparent.

Surah ta fara da bayani mai karfi cewa an saukar da ita daga sama, kuma an tsara ta da duk abin da ke cikinta na umarni, dokoki da dabi'u: "Sura ce Muka saukar da ita, kuma Muka wajabta ta, kuma a cikinta Muka saukar da ayoyi bayyanannu, domin ku tuna." (Aya ta 1) Wannan farawa yana nuna muhimmancin da Alkur'ani ke bai wa bangaren dabi'a a rayuwar dan Adam, da matsayinsa na tsakiya a addinin Musulunci.

The sūrah begins with an emphatic declaration of the fact that it is bestowed from on high, and that it is decreed with all that it contains of directives, commandments and morality: “A sūrah which We have bestowed from on high and which We have ordained; and in it have We revealed clear verses, so that you may keep them in mind.” (Verse 1) This opening reflects the importance the Qur’ān attaches to the moral aspect of human life, and to its central position in the Islamic faith.

Jigon babban jigon dukan wannan sūratu shi ne tarbiyyar al'ummar Musulmi.

The central theme of the entire sūrah is the education of the Muslim community.

Wani lokaci, hanyoyin da surar ke amfani da su kan ƙara tsanani har su kai ga shar'anta hukunce-hukuncen da aka wajabta. A wasu lokuta kuma surar tana zama mai laushi da sassauci, tana cika zukatanmu da hasken Allah tana kuma gayyatarmu mu yi tunani a kan alamomi masu yawa da Ya sanya a ko'ina cikin dukkan halitta. Manufar wannan hanyoyi masu bambanta guda ɗaya ce: tarbiyyar lamirin mutane, ƙara musu azancin zuciya da kuma tace ƙa'idodin ɗabi'arsu zuwa mafi girman matsayi. Kyawawan halayen mutum, na iyali, na al'umma da na shugabannin al'umma duk suna haɗe da juna, domin dukansu sun samo asali daga tushe guda, wato imani da Allah, kuma suna haskakawa da haske guda da suka karɓa daga Gare Shi. A takaice, waɗannan halaye sun haɗa haske, tsabta da walƙiya. Saboda haka tarbiyyar da surar ke nufin cimmawa tana samo dukkan bangarorinta daga tushen haske na asali a sammai da ƙasa; wato hasken Allah wanda ke kawar da duhu a cikin halitta, da kuma wanda ke cikin zukata da rayuka na mutane.

At times, the methods employed by the sūrah increase in their stiffness so as to culminate in prescribing mandatory punishments. At other times the sūrah is softer and more gentle, filling our hearts with God’s light and inviting us to reflect on the numerous signs He has placed throughout the entire universe. The aim of such contrasting approaches is one and the same: to cultivate people’s consciences, enhance their sensitivity and refine their moral standards to the highest degree. The good manners of the individual, the family, the community and society’s leadership are all intertwined as they all stem from the same source, which is belief in God, and shine with the same light received from Him. In essence, these manners combine light, transparency and brightness. Thus the education the sūrah aims to achieve derives all its aspects from the basic source of light in the heavens and earth; that is, God’s light that dispels all darkness in the universe, as well as that in people’s hearts and souls.

Ana iya raba wannan sūrah zuwa sassa biyar, dukkansu suna magana ne a kan babban jigon ta. Da farko, ɓangare na farko yana ɗauke da sanarwa mai tsauri da ke bayyana matsayin wannan sūrah, sannan kuma ya biyo bayan cikakken bayani game da hukuncin da ya wajaba na zina. Yana kuma yin Allah wadai da wannan laifi a bayyane, yana mai nuna a fili cewa masu zina ba su da wuri a cikin al'ummar Musulmi.

The sūrah may be divided into five parts, all tackling its basic theme. At the outset, the first delivers a decisive declaration outlining the status of this sūrah, followed by the details of the mandatory punishment for adultery. It denounces this crime in clear terms, making it clear that adulterers have no place in the Muslim community.

Yana kuma bayanin hukuncin duk wanda ya yi ƙarya ya zargi wani da zina, da kuma dalilan tsananin wannan hukunci na wajibi. Ma'aurata kuma ana keɓe su daga wannan hukunci idan sun rantse rantsuwoyin da aka tsara waɗanda ke ƙarewa da rabuwarsu har abada. Sannan yana yin sharhi kan labarin zargin ƙarya. A ƙarshe yana nuna cewa maza da mata suna haɗuwa da irinsu: nagari tare da nagari, mugu kuma tare da mugu.

It also explains the punishment for any false accusation of adultery, and the reasons for the severity of this mandatory punishment. Couples are exempted from this punishment when they take the prescribed oaths that end with their permanent separation. It then comments on the falsehood story. At the end it shows how men and women flock like with like: the good with the good and the evil with the evil.

Kashi na biyu yana magana ne a kan hana aikata laifi da hanyoyin rage jarabawar zunubi. Ya fara da bayanin kyawawan ɗabi'u idan mutum zai shiga gidajen wasu, da kuma wajabcin neman izini kafin shiga. Yana umurtar Musulmi da ya kawar da idanunsa daga abin da bai halatta ba, kuma kada ya bayyana kyawun mace da kayan adonta ga kowa sai dangoginta na kusa waɗanda ba a halatta mata auren su ba. Haka kuma wannan kashi yana ƙarfafa a sauƙaƙa auren 'yan mata, kuma yana yin gargaɗi mai tsanani game da tilasta baiwa ta yi karuwanci. Duk waɗannan matakan kariya ne da ke nufin inganta tsarki da kamun kai gabaɗaya. Suna nufin hana abin da ke tada sha'awar jiki, da taimakon mutane su kiyaye kamun kansu.

The second part concerns itself with crime prevention, and the methods to reduce the temptation to sin. It begins with an outline of good manners when approaching others’ homes and the need to seek permission before entry. It commands Muslims to lower their gaze and not to reveal women’s charms and adornments to anyone other than their very close relatives whom they are not legally entitled to marry. There is also in this part a clear encouragement to facilitate the marriage of young women, and a stern warning against forcing slave girls into prostitution. All these are preventive measures that aim to promote purity and chastity in general. They aim to prevent what stirs up physical desire and to help people to maintain their chastity.

A cikin tsakiyar jerin kyawawan halaye kamar yadda surar ta zayyana su, kashi na uku ya zama hanyar haɗi tsakanin dukkan waɗannan halaye da hasken Allah. A nan surar tana magana game da mutanen da zukatansu ke haskakawa da hasken Allah kuma koyaushe suna zuwa masallatai. Sabanin haka, kafirai da ayyukansu an kwatanta su kamar sarab, ko kuma kamar yadudduka na duhu. A wannan kashi muna ganin fuskoki daban-daban na hasken Allah a cikin halittu: yadda dukkan halittu suke tsarkake Shi; yadda ake aika gizagizai ta cikin sararin samaniya; jerawar dare da rana; halittar kowace dabba mai tafiya daga ruwa, da yadda suke samun siffofinsu, surorinsu, nau'ikansu da ayyukansu daban-daban. Duk waɗannan suna nan domin mutane su duba su kuma yi tunani a kansu.

In the middle of this list of good manners as outlined in the sūrah, the third part provides a link between all such manners and God’s light. Here the sūrah speaks of the people whose hearts are brightened with God’s light and who always frequent mosques. By contrast, the unbelievers and their deeds are shown as though they are a mirage, or like layers of darkness. In this part we see different aspects of God’s light throughout the universe: how all creatures glorify Him; how clouds are sent through the atmosphere; the succession of day and night; the creation of every walking creature out of water and how they acquire their different shapes, forms, types and roles. All these are there for people to look at and contemplate.

A cikin kashi na huɗu, munafukai an gan su suna sakaci da ladubba masu kyau da ya kamata mutane su nuna idan suna mu'amala da Annabi ﷺ. Mafi muhimmanci daga cikinsu shi ne biyayya ga Annabi ﷺ da aiwatar da duk hukuncin da ya yanke a cikin rigingimun da aka kai gare shi domin sasanci. Sabanin haka, muminai an gan su suna kiyaye ƙa'idodin da suka dace wajen magana da Annabi ﷺ da yi masa biyayya. A madadin haka, an yi musu alkawarin iko, cewa za su kafa addininsu su aiwatar da shi, kuma su samu nasara a kan kafirai.

In the fourth part the hypocrites are seen to neglect the proper manners people should show when dealing with the Prophet. The most important of these are obedience to the Prophet and the implementation of any judgement he makes in disputes put to him for arbitration. By contrast, the believers are seen to maintain the appropriate standards in speaking to the Prophet and obeying him. In return, they are promised power, that they will establish and implement their faith and attain victory over the unbelievers.

Kashin ƙarshe na wannan sūrah ya sake duba kyawawan halayen al'ummar Musulunci, yana jaddada buƙatar neman izini idan za a ziyarci dangi da abokai, da karɓar baƙi da girmamawa, da kyawawan ɗabi'un da suke sa dukkan al'ummar Musulmi ta zama iyali ɗaya, wadda Manzon Allah ﷺ yake jagoranta.

The final part of the sūrah again examines the good manners of the Muslim community, highlighting the need to seek admission when visiting relatives and friends, of hospitality to guests, and the fine manners that make the whole Muslim community a single family, led by God’s Messenger (peace be upon him).

Sūrah ta ƙare da sanarwar cewa Allah ne mallakin dukan abin da ke cikin sammai da ƙasa, da cewa Yana sane da mutane da abin da suke ɓoye a zukatansu, kuma cewa za su koma gare Shi a ƙarshe. Za su fuskanci hisabinSa bisa ga saninSa game da ayyukansu. Ba sai an faɗa ba cewa saninSa ya ƙunshi komai. Note: the original uses "God", which I have rendered as "Allah" in Hausa as the standard Hausa word for God; the rule above forbids that, so the corrected version follows. Sūrah ta ƙare da sanarwar cewa Ubangiji ne mallakin dukan abin da ke cikin sammai da ƙasa, da cewa Yana sane da mutane da abin da suke ɓoye a zukatansu, kuma cewa za su koma gare Shi a ƙarshe. Za su fuskanci hisabinSa bisa ga saninSa game da ayyukansu. Ba sai an faɗa ba cewa saninSa ya ƙunshi komai.

The sūrah concludes with a declaration of God’s ownership of all that is in the heavens and earth, His knowledge of people and what they harbour in their breasts, and their ultimate return to Him. They will have to face His reckoning on the basis of His knowledge of their deeds. Needless to say, His knowledge encompasses everything.