Wani ɓangare na tsarinSa shi ne "Yana bayyana ayoyinSa a fili." (Aya ta 2) Kalmar da Alƙur'ani ya yi amfani da ita don "ayoyi", āyāt, tana nufin har ila yau "alamomi". Don haka Yana ba da ayoyinSa, Yana kuma sanya alamominSa cikin tsari cikakke, yana nuna kowacce a lokacinta da kuma don wata manufa ƙayyadaddiya, "domin ku tabbatar sosai cewa lallai za ku sadu da Ubangijinku" (Aya ta 2). Idan ka ga waɗannan alamomi a fili suna nuni ga gaskiyar halitta, suna kuma nuna abin da ke bayansu na manyan alamomi a sararin duniya, waɗanda Allah ya halitta duka, kuma an siffanta su a sarari kuma a bayyane a cikin Alƙur'ani, ta hanyar da ke bayyana ƙarfin ikonSa da tsara Shi mai zurfi, za ka fara tunanin cewa komawarka zuwa ga Mahalicci bayan wannan rayuwa ta farko babu makawa. A lokacin ne za a tantance ayyukan mutane a kuma ƙayyade ladansu. Wannan ɓangare ne na tsarin da yake cikakke gabaki ɗaya kuma mai hikima.
It is part of His planning that “He makes plain His revelations.” (Verse 2) The term used in the Qur’ān for ‘revelations’, āyāt, also means ‘signs’. Thus He bestows His revelations and places His signs in their perfect order, showing each at the right time and for a definite purpose, “so that you may firmly believe that you will certainly be meeting your Lord “ (Verse 2) When you see these signs clearly pointing to the truth of creation, indicating also what lies beyond them of great signs in the universe, all created by God, and described plainly and clearly in the Qur’ān, in a way which speaks volumes of God’s ability and elaborate planning, you will begin to think that your return to the Creator after this first life is inevitable. It is then that the deeds of human beings will be assessed and their reward determined. That is part of the planning that is absolutely perfect and wise.
Wannan kwatancin mai ban mamaki sai ya koma daga sama zuwa ƙasa domin bayyana faɗinsa mai girma: "Shi ne wanda ya shimfiɗa ƙasa, ya sanya mata duwatsu masu ƙarfi da koguna, kuma ya halicci a cikinta nau'i biyu na kowane irin 'ya'yan itace, kuma ya sa dare ya rufe rana."
This inimitable imagery then moves from the heavens to the earth to depict its wider view: “It is He who has spread out the earth and placed upon it firm mountains and rivers, and created on it two sexes of every type of fruit, and caused the night to cover the day.
"Lalle a cikin waɗannan akwai alamu ga mutanen da suke tunani." (Aya ta 3)
In all these there are signs for people who think.” (Verse 3)
Babban layukan su ne miƙewar ƙasa domin faɗinta ya bayyana. Duk yadda siffarta take gabaɗaya, an miƙe ta ne domin ta bayyana faɗi. Wannan shi ne bangare na farko. Sa'an nan aka zana layin duwatsu masu tsayawa da ƙarfi, sai layin koguna masu gudana, domin a cika manyan layukan kallon gaba ɗaya. Waɗannan an yi su duka daidai da juna kuma cikin bambanci, domin suna cika cikakken hoton abin da ƙasa ta ƙunsa da abin da rayuwa a cikinta take ɗauke da shi. Na farko yana magana ne a kan tsire-tsiren da suke fitowa daga ƙasa: ‘Shi ne wanda ... ya halicci a cikinta nau'i biyu na kowane irin 'ya'yan itace,’ yayin da ɗayan kuma ana wakilta shi cikin al'amuran dare da rana: ‘kuma ya sa dare ya lulluɓe rana.’ (Aya ta 3)
The main lines here are the spreading out of the earth so that its expanse comes into view. Whatever its total shape, it is spread out to give the appearance of broadness. This is the first aspect. Then the line of firm mountains is drawn, followed by that of flowing rivers to complete the broad lines of the main view. These are made both parallel and contrasting, for they are complemented with a total picture of what the earth contains and what life in it holds. The first refers to the plants that come out of the earth: ‘It is He who... has created on it two sexes of every type of fruit,’ while the other is represented in the phenomena of night and day: ‘and caused the night to cover the day.’ (Verse 3)
Yanayin farko a cikin waɗannan al'amuran ya ƙunshi wani gaskiya da binciken kimiyya ya fahimta kwanan nan. Wato duk halittu masu rai, har da tsirrai, suna da namiji da mace. An taɓa tunanin cewa tsirrai ba su da jinsin namiji, amma kwanan nan aka gano cewa tsirran da jinsi ɗaya ke cikinsu suna ɗauke da gaɓoɓin namiji da mace a cikin fure guda ko kuma cikin kara guda. Wannan gaskiyar tana ƙara tasirin yanayin, domin tana kira gare mu da mu yi tunani a kan asirran duniya bayan mun yi la'akari da abubuwan da suke bayyane kawai.
The first of these scenes includes a fact that has only recently been fathomed by scientific research. That is that all living creatures, and plants among them, have a male and female. It used to be thought that plants have no male sex, but it was recently discovered that one- sex plants carry the male and female organs within the same flower, or the same stem. This fact increases the effect of the scene as it urges us to contemplate the secrets of the universe after considering only its apparent aspects.
Sahnar na biyu yana magana ne a kan jerin dare da rana, inda ɗayansu ke mamaye ɗayan a cikin wani tsari da ba ya gazawa. Wannan yana kiran mu mu yi tunani sosai a kan dokokin halitta. Zuwan dare bayan tafiyar rana, da kuma wayewar gari yayin da dare ke fara janyewa, abubuwa ne da mun saba da su. Sanin su na iya sa su zama ba masu ban mamaki ba, amma ɗan tunani kaɗan ne kawai ake buƙata domin su bayyana a gabanmu a matsayin abubuwa masu ban al'ajabi marasa iyaka. Muna buƙatar kawai mu ji su kamar dai duk abin yana faruwa ne a karon farko. Haka kuma, tsari mai sarƙaƙiya sosai wanda ke taimaka wa dukkan halittun sama su yi motsi a cikin kewayen su, ba tare da kasawa ba, yana kiran mu mu yi tunani a kan ikon da ke mulkin dukkan wannan kuma yake tabbatar da cewa yana ci gaba da aiki da daidaito cikakke. "Lallai a cikin waɗannan akwai ayoyi ga mutane masu tunani." (Aya ta 3)
The other scene speaks of the succession of night and day, with one overwhelming the other in a never-failing system. This invites us to think more carefully about the laws of nature. The arrival of the night after the departure of the day, and the break of dawn when the night begins to move away are phenomena that we are familiar with. Familiarity may make them less striking, but only a little contemplation is needed for them to appear before us as infinitely marvellous. We only need to feel them as if it were all happening for the first time. Moreover, the very elaborate system that helps all celestial bodies move in their respective orbits, without fail, invites us to think of the power that governs all this and ensures that it continues to function with perfect accuracy. “In all these there are signs for people who think.” (Verse 3)
Ya kamata mu sake tsayawa a nan don yin tunani a kan bambance-bambancen da ke cikin wannan yanayi kafin mu koma zuwa na gaba. Akwai bambanci, misali, tsakanin duwatsu masu tsayawa da kyau a wuraren su, da koguna masu gudana; tsakanin namiji da mace a dukkan 'ya'yan itatuwa da bishiyoyi; tsakanin dare da rana; sannan tsakanin ƙasa da sama. Waɗannan abubuwa biyu na ƙarshe suna cika juna a cikin cikakken hangen duniya baki ɗaya.
We should pause again here to reflect on the contrasting features in the scene before moving to the next one. There is a contrast for example between the firm mountains that appear well established in their positions, and the flowing rivers; between the male and female in all fruits and trees; between the night and the day; and then between the earth and the sky. These last two scenes complement each other in the overall panoramic view of the universe.
Yayin da muke ci gaba da sūrah, muna ganin wannan fenti mai ƙirƙira yana ba da ƙarin bayani game da yanayin fuskar duniya: "Kuma akwai a cikin duniya yankunan ƙasa da ke maƙwabtaka da juna; da gonakin inabi, da gonaki na hatsi, da itatuwan dabino, masu tsiro a jere ɗaya ko a warwatse. Dukansu ana shayar da su da ruwa ɗaya; amma wasu daga cikinsu ana fifita su a kan wasu dangane da abincin da suke bayarwa. Haƙiƙa, a cikin wannan akwai alamu ga mutanen da suke amfani da hankalinsu." (Aya ta 4)
As we move along with the sūrah, we see this highly creative paintbrush delivering further detail of the scene of the face of the earth: “And there are on earth adjoining tracts of land; and vineyards, and fields of grains and date palms, growing in clusters or non-clustered. [All] are irrigated by the same water; yet some of them are favoured above others with regard to the food [they provide]. In all this there are signs for people who use their reason.” (Verse 4)
Yawancin mu muna wucewa ta waɗannan wurare ba tare da mun duba sosai ga abin da muke gani ba, har sai rayukanmu sun koma ga asalinsu, suka sake haɗuwa da duniya wadda su ɗaya ne daga cikinta. Mu kan tsaya a gefe domin mu yi tunani a kanta kafin mu sake komawa cikinta.
"Kuma a cikin duniya akwai rukunan ƙasa maƙwabta juna," masu halaye daban-daban. Da sun kasance iri ɗaya, da sun zama guda ɗaya ko yanki ɗaya. Amma su "rukunai" ne, wasu daga cikinsu masu albarka wasu kuma ba haka ba; wasu duwatsu ne wasu kuma busassu marasa amfani. Cikin kowane nau'i akwai matakai da launuka daban-daban. Wasu an gina su, wasu kuma sun nutse; wasu ana nomansu wasu kuma an watsar da su; wasu an shayar da su da ruwa wasu kuma busassu ne, da sauransu. Duk da haka, dukansu suna maƙwabtaka da juna.
Many of us pass by these scenes not looking carefully at what we see, until our souls go back to their nature and re-establish contact with the universe of which they constitute a part. We stand aside to contemplate it before reuniting with it. “And there are on earth adjoining tracts of land,” with different characteristics. Had they been the same, they would have constituted a single piece or tract. But they are ‘tracts’, some of which are fertile and some which are not; some are rocky and some barren. In each type there are grades and colours. Some are built up, while others have subsided; some are cultivated while others abandoned; some are well-watered and others arid, etc. Yet they are all next to each other.
Sannan an ba mu ƙarin bayani: gonakin inabi, gonakin hatsi da bishiyoyin dabino.
Then we are given yet further detail: vineyards, fields of grains and palm trees.
Suna wakiltar nau'i uku daban-daban na tsirrai: itacen inabi mai yaduwa a kasa, dabino mai tsayi madaidaici, da tsirran hatsi na yau da kullum, da bishiyoyi masu kanana kamar wake, fure, da sauransu. Hoton yana nuna bambancin tsirrai da launi mai girman gaske.
They represent three different types of plant: the creeping grape tree, and the high, upright date-palm and the ordinary grain plants, shrubs of beans, roses, etc. The picture is one of immense variety and colour.
Itatuwan dabino na iya girma a cikin gungu-gungu ko kuma su tsaya su kaɗai. Wasu bishiyoyin dabino suna da kututture guda ɗaya, wasu kuma suna da biyu ko fiye da haka suna fitowa daga bishiya guda ɗaya. Dukansu “ana shayar da su da ruwa guda ɗaya,” kuma suna da ƙasa guda ɗaya, amma 'ya'yan da suke bayarwa suna da dandano daban-daban:
The date-palms may grow in clusters or stand alone. Some date trees have one stem and others have two or more shooting from a single tree. All these are “irrigated by the same water,” and have the same soil, but the fruits they give taste differently:
"Duk da haka wasu daga cikinsu an fi su da falala a kan wasu dangane da abincin da suke bayarwa."
“Yet some of them are favoured above others with regard to the food they provide.” (Verse 4)
Wane ne, sai Mahalicci, mai hikima wajen tsarawa, zai iya yin dukkan wannan? Wane ne daga cikinmu bai taba ganin dandano daban-daban na 'ya'yan itace daga filaye guda ɗaya ba? Amma nawa ne suka dubi wannan fannin da Alkur'ani ya jawo hankalinmu zuwa gare shi? Ta irin wadannan taɓawa ne Alkur'ani ke ci gaba da zama sabo koyaushe, domin yana ƙara karfafa ji-jin zukatanmu da yadda abin da muke gani a kewayenmu ke shafar su. Wadannan abubuwa sun yi yawa har ba za a iya yin tunani a kansu gaba ɗaya a cikin rayuwar mutum ɗaya ba. Haka kuma sun yi yawa har dukkan bil'adama ba za su iya fahimtarsu ba. Saboda haka ne Alkur'ani ya ce: "Lallai a cikin wannan akwai ayoyi ga mutanen da suke amfani da hankalinsu." (Aya ta 4)
Who other than the Creator, the wise planner, can do all this? Who of us has not found different tastes in fruits from the same piece of land? Yet how many have looked at this aspect to which the Qur’ān draws our attention? It is with touches like these that the Qur’ān remains ever new, because it enhances our feelings and the way these are influenced by what we see around us. These are too numerous to be fully contemplated within the lifetime of any one person. In fact they are too many for all mankind to fathom. Hence the Qur’ānic comment: “In all this there are signs for people who use their reason.” (Verse 4)
Sake da haka sūratu ta sake zana bambanci tsakanin gonaki masu makwabtaka da juna waɗanda suka bambanta da juna. Bishiyoyin dabino na iya zama guda ɗaya ko kuma su yi gungu. Haka kuma, dandanai, tsirrai da 'ya'yan itatuwa duk suna da yalwar iri-iri.
Once more the sūrah draws a contrast between the adjoining tracts of land that differ from one another. The date trees can be single or clustered. Moreover, tastes, plants and fruit are all of a rich variety.
Suratin ta fara da fage-fage masu faɗi daga cikin sararin duniya, amma sai ta yi magana game da mutanen da alamomin da ke kewaye da su ba su tada musu hankali ba, alamomin da ake gani a kowane fanni na halitta. Zukatansu da tunaninsu ba su san cewa bayan waɗannan abubuwan al'ajabi akwai ikon Mahalicci mai girma ba. Wannan saboda tunaninsu a ɗaure yake, zukatansu kuma a ɗaure suke. Ba sa iya yin tunani a kan fagen sararin duniya da ke kewaye da su: "Amma idan ka yi mamaki, abin mamaki ne ma maganarsu:
The sūrah starts with such panoramic scenes from the vast universe, but then speaks of people who remain uninspired by all these signs around them, visible in every aspect of creation. Their hearts and minds remain oblivious to the fact that behind all these marvels lies the great power of the Creator. This is because their minds are in chains and their hearts bound. They cannot contemplate the vast universal scenes around them: “But if you are amazed, amazing, too, is their saying:
"Shin bayan mun zama turɓaya, za a tayar da mu a wata sabuwar halitta?" Waɗannan su ne waɗanda suke musun Ubangijinsu. Su ne waɗanda suke ɗauke da sarƙoƙinsu a wuyansu; kuma su ne waɗanda aka ƙaddara wa wuta, inda za su dawwama a cikinta. (Aya ta 5)
‘What! After we have become dust, shall we be raised [to life] in a new act of creation?’ These are the ones who deny their Lord. They are the ones who carry their own shackles around their necks; and they are the ones who are destined for the fire wherein they will abide.” (Verse 5)
Abin mamaki ne duk da waɗannan alamu, mutane su yi tambaya: ‘Ashe, bayan mun zama turɓaya, za a sake tayar da mu zuwa rai a sabuwar halitta?’ (Aya ta 5) Wanda ya halicci wannan babban sararin duniya kuma yake tafiyar da al’amuransa cikin kyakkyawan tsari, shi tabbas yana iya tayar da ’yan Adam zuwa rai a sabuwar halitta. Amma irin waɗannan mutane sun ƙi yarda da haka, saboda rashin imani ga Ubangijinsu wanda ya halicce su. Abin da ke hana su su ne sarƙoƙi da ɗaurarrun da ke daure zukatansu da hankulansu. Kamar yadda ake ɗaure su a wannan rayuwa, haka za a ɗaure su a rayuwa ta gaba. Azabarsu ba za ta cika ba sai an jefa su cikin wutar Jahannama, inda za su zauna na tsawon lokaci mai tsawo. Sun kashe duk gwanintar da God ya ba mutane, ya kuma girmama su da ita. Haka kuma sun karɓi matsayi mara daraja a wannan rayuwa.
It is quite amazing that after all these signs people should wonder: ‘What! After we have become dust, shall we be raised to life in a new act of creation?’ (Verse 5) The One who has created the great universe and manages its affairs in meticulous fashion is certainly able to resurrect human beings in a new act of creation. But such people refuse to believe this, lacking faith in their Lord who created them. What holds them back are the chains and shackles that restrain their hearts and minds. Just as they are shackled in this life, so will they be in the life to come. Their punishment will only be completed when they are thrown in the fire of hell where they will abide for a very long time. They have switched off all the faculties God has given to people and honoured them on their account. They have also accepted a low position in this life.
Wannan yana sa su samun matsayi mafi ƙasƙanci a lahira, kawai saboda sun shafe rayuwarsu ta farko ba tare da amfani da hankulansu, ji da motsin zuciyarsu ba.
This earns them an even lower life in the hereafter, simply because they have lived their first life making no use of their faculties, feelings and emotions.