Manyan al'amura masu girma da aka gabatar a cikin rabin farko na wannan sūrah sun haɗa da kyawawan hotuna da aka zana daga faffadan sararin duniya da abin da ke bayansa, da kuma zurfin ran ɗan adam. Yanzu, rabin na biyu yana ƙara wata hikima mai kyau wadda take magana kan manyan batutuwa na wahayi da saƙon Allah, tsarkin Ubangiji ɗaya tilo, yadda kafirai ke danganta abokan tarayya ga God, da kuma buƙatarsu ta mu'ujizai da kuma gaggawar neman azabar God.

Great scenes drawn from the vast universe and the world beyond, as well as the depths of the human soul were presented in the first half of the sūrah. Now, this second half adds a fine rationality that deals with the great issues of revelation and the divine message, God’s oneness, the unbelievers’ attributing partners to Him, as well as their demand for miracles and their hastening of God’s punishment.

Wannan sabon mataki ya buɗe da bayani kan yanayin imani da kafirci. Na farko shaida ce ta ilimi na gaskiya, yayin da na ƙarshe kuwa makanta ce.

This new phase opens with a demonstration of the natures of belief and denial of the truth. The former is evidence of true knowledge, while the latter is blindness.

Wani taɓawa ta bayyana yanayin muminai da kafirai, da halaye na musamman na kowannensu. Sai kuma wani hoto na Ranar Alƙiyama, da farin cikin da take kawo wa na farko da azaba ga na ƙarshe. Daga nan sai bayanin arziƙi mai yawa da arziƙi da aka takaita, kamar yadda God ya ƙaddara. Sannan ya biyo hoton zukatan masu imani da suke samun natsuwa ta hanyar ambaton God. Daga nan kuma sai bayanin Alƙur'ani wanda kusan yana motsa duwatsu, ko yana tsaga ƙasa, ko yana sa matattu suyi magana. Wani hoto kuma ya taɓa abubuwan masifa da ke faɗawa kafirai, ko waɗanda ke sauka kusa da mazauninsu. Wannan ya biyo baya da wata magana ta izgili game da waɗanda kafirai suke bautawa ba God ba. Daga nan aka ambaci halakar al'ummomin da suka gabata, domin a kawar da su daga duniya lokaci bayan lokaci. Sashe na ƙarshe ya ƙunshi gargaɗi mai tsanani ga waɗanda suke ƙaryata saƙon Annabi Muhammadu ﷺ, da barazanar barin su ga halakarsu da babu makawa.

Another touch delineates the nature of believers and unbelievers, and the distinctive qualities of both. This is followed by a scene of the Day of Judgement and the bliss it brings to the former and suffering to the latter. We then have a description of plentiful and stinted provisions as determined by God. Then follows an image of believing hearts gaining reassurance through remembrance of God. Then we move to a description of the Qur’ān which almost makes mountains move, or the earth split apart, or the dead speak. A further image touches on the calamities that befall unbelievers or which strike a short distance from their quarters. This is followed by a sarcastic remark directed at the unbelievers’ false gods. Mention is then made of the doom of past communities so as to rid the earth of them time after time. The closing part contains a stern warning to those who deny the message of the Prophet Muĥammad (peace be upon him), threatening to leave them to their inevitable doom.

Tambayar farko da aka gabatar a wannan sashe na sūrah an riga an tayar da ita a rabin farko. Amma a nan, an gabatar da ita ta wata hanya daban: "Shin, to, wanda ya sani cewa abin da aka saukar maka daga Ubangijinka gaskiya ne, kamar makãhon makaho yake? Waɗanda ke da hankali ne kawai ke tunawa da wannan." (Aya ta 19)

The first question addressed in this part of the sūrah was already raised in the first half. Here, however, it is presented rather differently: “Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind.” (Verse 19)

Wannan ayar ya bayyana a sarari cewa abin da ya sabawa mutumin da ya san cewa wahayin da Annabi ya karɓa daga Ubangijinsa gaskiya ne, ba mutumin da ba shi da wannan sani ba ne, a'a, makaho ne. Wannan hanya ce ta musamman ta bayyana abin da ke taɓa zukata da kuma ƙara bambance-bambance a fili. A lokaci guda kuma ta faɗi gaskiya ba tare da wuce gona da iri ba, ba tare da ƙari ko murdiya ba. Wannan gaskiya ce babba, bayyananna kuma a fili take, wadda makaho ne kawai ba ya lura da ita. Mutane, to, suna cikin rukuni biyu: waɗanda ke buɗe idanunsu, don haka suka sani, da kuma waɗanda makafi ne, don haka ba sa sani. Makanta ta gaskiya ita ce wadda ke rufe zukata, hankali da ƙarfin koyo. Makanta ce da ke kashe tushen ilimin ruhaniya. "Waɗanda kawai ke da hankali ne ke tunawa da wannan." (Ayar 19) Waɗannan su ne masu buɗaɗɗen zukata da ƙwararrun ƙarfin fahimta.

This verse states clearly that the opposite of a person who knows that the revelation received by the Prophet from his Lord is the truth is not one who does not have that knowledge, but one who is blind. This is a unique way of expressing that which touches hearts and magnifies differences. At the same time it states the truth without any exaggeration, addition or distortion. This is a great, clear and readily apparent fact that remains unnoticed only by he who is blind. People, then, belong to one of two groups: those who keep their eyes open, so they know it, and those who are blind, so they do not. Real blindness is that which shuts minds, intelligence and learning faculties. It is a blindness which switches off the source of spiritual knowledge. “Only those who are endowed with understanding keep this in mind.” (Verse 19) Those are the ones who have open minds and active faculties of understanding.

Idan an tuna da gaskiya, sai su riƙe ta a zuciya, kuma idan an faɗakar da su ga alamomin da ke nuna ta, sai su godewa hakan.

When those are reminded of the truth, they keep it in mind, and when they are alerted to its indications, they appreciate them.

Suratin ta bayyana wasu halaye na waɗanda Allah ya ba su fahimta:

Mun riga mun yi nuni zuwa ga babban bambanci tsakanin wanda ya san cewa abin da aka saukar daga sama ga Annabi Muhammad ﷺ gaskiya ne, da kuma wanda yake makaho.

We have already referred to the great difference between a person who knows that what has been bestowed from on high to the Prophet Muĥammad (peace be upon him) is the truth and one who is blind.

ۡالسورة الآن تتحدث عن العميان الذين لا يرون جميع الآيات التي وضعها الله في الكون، والذين لا يرضون بالقرآن باعتباره آية عظيمة. ولذلك يطالبون بآية معجزة أخرى. وقد ذكرت السورة شيئاً من ذلك من قبل، وعلّقت بأن النبي ﷺ ليس إلا منذراً، وأن الآيات المعجزة بيد الله. والآن تذكر مطالبتهم من جديد، وتبيّن الأسباب التي تعين شخصاً على اتباع الهداية الإلهية، وتجعل آخر يبقى في الضلال. كما ترسم صورة لقلوب قانعة بالتيقظ لحضور الله. فهذه القلوب لا تقلق ولا تطالب بالمعجزات حتى تؤمن، ما دام القرآن متاحاً لها.

Now the sūrah speaks about the blind who do not see all the signs God has placed in the universe and who are not satisfied with the Qur’ān as a great sign. Hence they demand another miraculous sign. The sūrah mentions something of this earlier and comments by saying that the Prophet is only a warner, for miraculous signs rest with God. Now it mentions their demand anew, outlining the reasons that help one person to follow divine guidance and cause another to remain in error. It also paints a picture of hearts content with alertness of God’s presence. Such hearts do not worry or demand miracles in order to believe when they have the Qur’ān available to them.

Domin Alkur'ani yana iya sa duwatsu su motsa, ƙasa ta tsage. Da Alkur'ani, ana iya yin magana da matattu. Wannan ya isa ya nuna mana girman ikon da ikon Alkur'ani yake da shi. Surar tana kammala bayaninta game da waɗanda suke neman mu'ujizai da bayyana wa muminai cewa ba su da wani fata. Tana jawo hankalinsu zuwa misalan da suke gani a gabansu da kuma abin da yake faruwa lokaci-lokaci ga waɗanda suke musun gaskiya.

For the Qur’ān can make mountains move and the earth split apart. With the Qur’ān, the dead can be addressed. This is sufficient to tell us about the power and authority of the Qur’ān. The sūrah concludes its discussion of those who ask for miracles by explaining to the believers that they hope for nothing. It draws their attention to the examples they see before them and to what, from time to time, befalls those who deny the truth.

Kafirai suna cewa: "Don me ba a saukar masa da wata alama mai ban mamaki daga Ubangijinsa ba?" Ka ce: "Allah yana barin ɓata duk wanda ya so, kuma yana shiryar da waɗanda suka komo gare Shi; waɗanda suka yi imani kuma zukatansu suna samun natsuwa da ambaton Allah. To, cikin ambaton Allah ne kawai zukatan mutane ke samun natsuwa."

The unbelievers say: ‘Why has no miraculous sign been bestowed on him by his Lord?’ Say: ‘God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

Batu na biyu da ake tattaunawa a nan shi ne na abokan tarayya da mutane ke haɗawa da Allah. Note: per the rules, "God" should be written as the Hausa word for God, not "Allah". Corrected translation: Batu na biyu da ake tattaunawa a nan shi ne na abokan tarayya da mutane ke haɗawa da Ubangiji.

The second point discussed here is that of the partners people associate with God.

Wannan batu an riga an tattauna shi a cikin farkon sūrah. Anan ana gabatar da shi a cikin tambaya ta izgili, wadda ke kwatanta irin waɗannan abokan tarayya da ake zargi da Allah, wanda yake lura da kowace rai kuma yana sakawa kowacce rai bisa abin da ta aikata a wannan rayuwa. Labarin ya ƙare da bayanin azabar da waɗanda suka ƙirƙiri wannan ruɗu za su tabbata su sha a wannan rayuwa, da kuma azaba mafi girma da za su fuskanta a Lahira. Wannan ya bambanta da tsaro da ni'imomin da ke jiran masu adalci. "Shin, to, wanda yake tsaye a kan kowace rai [yana sane da] duk abin da take aikatawa [kamar sauran waɗanda ba haka ba]? Duk da haka suna sanya abokan tarayya ga Allah. Ka ce:

The issue was also discussed in the first part of the sūrah. It is raised here in the form of a sarcastic question which compares such alleged partners with God who deals with every soul and rewards it for what it earns in this life. The scene is concluded with a description of the suffering those who invent this fallacy are certain to endure in this life and the greater suffering they will meet in the hereafter. This contrasts with the security and blessings awaiting the righteous: “Is, then, He who stands over every soul [and knows] all that it does [like any other]? Yet they ascribe partners to God. Say:

Nasu su. Shin za ka gaya Masa wani abu a duniya wanda Ba Ya sani ba, ko kuwa magana ce kawai ta banza?” Hakika makircin da suke yi yana kama da kyau ga kafirai, kuma an karkatar da su daga tafarki madaidaici. Duk wanda God ya bari ya bata, ba zai taba samun jagora ba. Za su sha azaba a rayuwar duniyar nan, amma, hakika, azabarsu a rayuwa ta gaba za ta fi tsanani, kuma ba za su sami wanda zai kare su daga God ba. Irin wannan ita ce aljannar da aka yi wa masu tsoron God alkawari: ta cikinta ruwa mai gudu yake gudana. 'Ya'yanta za su kasance har abada, haka ma inuwarta. Irin wannan ne makomar masu tsoron God, yayin da makomar kafirai kuwa wuta ce.” (Ayoyi 33-35)

Name them. Would you tell Him of anything on earth which He does not know; or are these merely empty words?’ Indeed their own cunning devices seem fair to the unbelievers, and they are turned away from the right path. Whoever God lets go astray can never find any guide. They shall endure suffering in the life of this world, but, truly, their suffering in the life to come will be harder still, and they will have none to shield them from God. Such is the paradise which the God-fearing have been promised: through it running waters flow. Its fruits will be everlasting, and so will be its shade. Such will be the destiny of those who fear God, while the destiny of the unbelievers is the fire.” (Verses 33-35)

Manyan jigogi na wannan sūratu su ne na wahayi da kuma tauhidin Allah. Yayin da yake magana a kan su biyun tare, sūratun ya ambaci halin mutanen wahayin da suka gabata game da Alƙur'ani da Annabi, yana bayyana wa Annabi a fili cewa wahayin da aka saukar masa daga sama shi ne hukunci na ƙarshe a kan abin da wahayin da suka gabata suka ƙunsa. Lallai shi ne kalma ta ƙarshe wadda ta ƙunshi duk abin da Allah yake so ya ci gaba da aiki da shi na addinin Allah wanda dukan manzanninsa suka yi wa'azi da shi. Yana barin abin da Allah yake so a bar shi, domin manufarsa, wadda Allah ne kaɗai ya sani, ta cika. Saboda haka, Annabi dole ne ya manne da abin da Allah ya yi masa wahayi. Kada ya bi son zuciyar waɗanda suke bin wahayin da ya gabata, ko waɗanda aka fi sani da 'Ahlul Kitābi', a kowane al'amari, ko mai muhimmanci ne ko akasin haka. Dangane da waɗanda ke buƙatar ya nuna musu alama, a gaya musu cewa ana ba da alamu ne kawai idan Allah ya so a ba su. Aikin Annabi ɗaya ne kawai: isar da saƙonsa.

The main themes of this sūrah are those of revelation and God’s oneness. Speaking of the two together, the sūrah mentions the attitude of the people of earlier revelations towards the Qur’ān and the Prophet, making it clear to the Prophet that the revelations he has received from on high constitute the final judgement on what earlier revelations included. It is indeed the final word which includes whatever God wants to remain applicable of the divine faith preached by all His messengers. It omits what God wants to be omitted, because its purpose, which is known to God, has been served. The Prophet, then, must stick to what God has revealed to Him. He must not follow the desires of those who follow earlier revelations, or those who are generally known as the ‘People of the Book’, in any matter, whether serious or otherwise. As for those who require him to produce a sign, they should be told that signs are given only when God wills them to be given. The Prophet’s task is only to convey his message.

Waɗanda Muka ba su littafi suna farin ciki da abin da aka saukar maka, amma a cikin ƙungiyoyi akwai waɗanda suke ƙin wani sashe daga cikinsa. Ka ce: "An umarce ni kawai da in bauta wa Allah, kuma kada in haɗa Shi da wani abokin tarayya. Zuwa gare Shi nake kira, kuma zuwa gare Shi ne makoma ta." Haka Muka saukar da shi, a matsayin dokar hukunci cikin harshen Larabci. Idan ka bi son zuciyarsu bayan ilimin da aka ba ka, to ba za ka sami wani mai kāre ka ko mai tsare ka daga Allah ba. Lalle ne Mun aika manzanni gabanka, kuma Muka ba su mata da zuriya. Amma babu wani manzo da zai kawo mu'ujiza sai da izinin Allah. Kowane zamani yana da littafinsa.

Those to whom We have given revelations rejoice at what has been bestowed on you from on high, but among different factions there are some who deny part of it. Say: I have only been bidden to worship God, and not to associate any partners with Him. To Him I pray, and to Him do I return.’ Thus have We revealed it, a code of judgement in the Arabic tongue. If you should follow their desires after all the knowledge you have been given, you shall have none to protect or shield you from God. We have indeed sent messengers before you and given them wives and offspring. Yet no messenger could produce a miracle except by God’s permission. Every age has had its revelation.

Sūrah ta zana ainihin alamomin akidar Musulunci, bisa ga hanyar Alƙur'ani ta bayyana ka'idojinsa. Ana iya cewa ya kamata mu tsaya kan waɗannan fannonin akidar Musulunci kamar yadda aka ambace su a cikin sūrah ɗin. Duk da haka, mun zaɓi kada mu katse tafiyar jigon Alƙur'ani a cikin wannan sūrah, muna barin irin wannan tattaunawa har zuwa ƙarshe.

The sūrah draws clear outlines of the Islamic faith, following the Qur’ānic method of explaining its principles. It could be said that we should have dwelt on these aspects of the Islamic faith as they are mentioned in the sūrah. However, we have chosen instead not to interrupt the flow of the Qur’ānic theme in this sūrah, leaving such discussion to the end.

ظاهرُ افتتاح السورة، والقضايا التي تتناولها، وعددٌ من التوجيهات التي تحتويها، كلُّ ذلك يدلّ بوضوح على أنها سورة مكية النزول، ولم تنزل في المدينة كما تذكر بعض الروايات. والحقّ أنها نزلت في وقت اشتدّ فيه موقف الكفار، وظهر ذلك في رفضهم الصريح للرسالة الإسلامية، وتوجيههم التحديات إلى النبي ﷺ، ومطالبتهم إياه بإظهار المعجزات والآيات الأخرى، واستعجالهم عذاب الله الذي حذّرهم منه. وكان هذا الموقف يستدعي بيانًا واضحًا يهدف إلى تقوية النبي ﷺ وأصحابه، ليتمسكوا بما أنزل الله، ويتجاهلوا كل معارضة. فلا يبالوا بما يُلقى عليهم من اتهامات باطلة، وما يُوجَّه إليهم من تحديات، بل ينبغي أن يشعروا بأنهم على الحق وأنهم الأعلى، لأنهم يتبعون الحق، ويستطيعون أن يلجأوا إلى الله وحده طلبًا للعون، وأن يعلنوا توحيده رب العالمين وحده. وعليهم أن يؤمنوا بدينهم على أنه الحق، مهما اشتد إنكار الكفار والمشركين له ورفضهم إياه. كما تقدّم السورة للمشركين أدلةً قاطعة على هذا الحق، يشاهدونها في الكون من حولهم، وفي أنفسهم، وكذلك في أحداث التاريخ البشري. وكل هذه الجوانب مجموعةٌ ومستخدَمةٌ بطريقة تجعلها خطابًا عميقًا يخاطب العقل البشري.

The opening of the sūrah and the issues it discusses, as well as a number of directives it contains point clearly to the fact that it is a Makkan revelation. It certainly was not revealed in Madinah as some reports indicate. In fact it was revealed at a time when the unbelievers’ attitude was hardened, manifesting itself in outright rejection of the Islamic message, throwing challenges at the Prophet, demanding that he produce miracles and other signs, and precipitating God’s punishment against which he warned them. This required a clear statement which aimed at strengthening the Prophet and his Companions so that they held on to what God had revealed, disregarding all opposition. They were to care little for all the false accusations levelled at them and the challenges put to them. They were to feel themselves as having the upper hand since they were following the truth, able to turn to God alone for support, and declare His oneness as the only Lord of the universe. They were to believe their faith as truth, no matter how vehemently it was denied or rejected by the unbelievers and the idolaters. The sūrah also puts some irrefutable evidence supporting this truth to the idolaters, which they could witness in the universe around them, within themselves, as also in the events of human history. All these aspects are grouped together and utilized in such a way as to make a profound address to the human mind.

Babban halayen umarnin Allah ga Manzon Allah ﷺ shi ne cewa ya fuskanci duk adawa, ƙalubale, zagi da wahalhalun da ake jefa masa, ta hanyar bayyana gaskiyar saƙonsa cikakke. Wannan yana nufin dole ne ya bayyana a sarari cewa babu wani abin bautawa sai Allah, Ubangiji kaɗai a cikin halitta, Maɗaukaki wanda dole ne a bauta masa shi kaɗai ba tare da haɗa shi da wani abokin tarayya ba. Dukkan mutane babu makawa za su koma gare shi domin hisabi, lokacin da za a shigar da su Aljanna ko a jefa su cikin Wuta. Waɗannan su ne ginshiƙan gaskiya da kafirai suka musanta suka kuma ƙalubalanci Annabi ﷺ a kansu. An ƙara umurtar sa kada ya bi son zuciyarsu, ko ya nemi sulhu da su wanda ke buƙatar a ɓoye, a danne ko a jinkirta kowane ɓangare na waɗannan gaskiyoyi. Ma'ana, an gargaɗi Annabi ﷺ cewa azabar Allah za ta shafe shi shi ma idan ya bi son zuciyarsu a wannan fanni, bayan ilimin bayyananne da aka ba shi.

A main feature of the divine instructions to God’s Messenger is that he should face all the opposition, challenges, denunciations and difficulties thrown in his face by declaring the truth of his message in full. This means that he must declare in all clarity that there is no deity other than God, the only Lord in the universe, the Almighty who must be worshipped alone without associating any partners with Him. All people will inevitably return to Him for judgement, when they will either be admitted into heaven or thrown in hell. These are the basic truths which the unbelievers denied and challenged the Prophet over. He is further instructed not to follow their desires, or seek compromises with them that require that any part of these truths be concealed, suppressed or delayed. In fact the Prophet is warned that God’s punishment will apply to him also if he follows their desires in this respect, after all the clear knowledge that has been given to him.

Wannan babban fasali ya nuna a fili cewa masu kiran zuwa saƙon Musulunci ba za su iya karkata daga yanayin saƙon da hanyar kiran zuwa gare shi ba. Dole ne kuma su bayyana muhimman gaskiyar addinin Musulunci ba tare da jinkiri ko shakka ba, ba tare da ɓoye komai ba kuma ba tare da jinkirtawa ba. Na farko daga cikin waɗannan muhimman gaskiya shi ne cewa dukkan allahntaka da ubangiji a cikin halitta na Allah kaɗai ne. Saboda haka, dukkan biyayya dole ne ta kasance gare shi kaɗai.

This main feature clearly shows that the advocates of the Islamic message cannot deviate from the nature of the message and its method of advocacy. They must also declare the basic truths of the Islamic faith without hesitation, suppressing nothing and delaying nothing. The first of these essential truths is that all Godhead and Lordship in the universe belong to God alone. Hence, all submission must be to Him.

Shi ne wanda ya kamata a yi masa biyayya cikin dukkan al'amura. Wannan gaskiya dole ne a bayyana ta, ko wace irin adawa ta tarar da ita, ko yadda kafirai suka tsaya tsayin daka wajen hana ta. Ko a lokacin wahala da tsanantawa, masu kira zuwa gare ta dole ne su bayyana ta cikakkiya. Ba nasu ba ne su yanke hukuncin cewa wani sashi na wannan gaskiya a ajiye shi, ko a boye shi na wani lokaci, saboda azzalumai ba sa son ta, ko kuma saboda suna tsananta wa masu kiranta, ko kuma saboda mutane suna juya baya ga addini saboda ita. Babu wani daga cikin wadannan dalilai da ya halatta wa masu kira zuwa saƙon Musulunci su canja tsarinsu, misali su fara da al'amuran ibada ko dabi'u na kyawawan halaye, ladabi ko al'amuran ruhi. Yana iya bayyana cewa irin wannan tafarki ya fi dacewa domin a guje wa fushin azzalumai, amma hakan zai zama babban kuskure. Domin masu kira zuwa saƙon Musulunci dole ne a kowane lokaci su bayyana tauhidin Allah da Ubangijintaka a kan dukkan halittu, kuma cewa dukkan biyayya da mika wuya na Allah kadai ne.

Ta haka dukkan duniya ta zama wani babban baje koli wanda ke tabbatar da ikon Allah (Ubangiji) da kuma nuna abin da ya kamata ya sa mutane su karɓi imani. Yana magana da yanayin ɗan Adam da hikima mai zurfi, kuma yana magana da dukan mutum da dukan gabobinsa na fahimta da tunani. Wannan duka yana faruwa cikin cikakkiyar jituwa.

The whole universe is thus turned into a great exhibition proving God’s power and pointing out what should motivate people to accept the faith. It addresses human nature with profound logic, and addresses the whole human being with all its faculties of perception and understanding. This is all done in perfect harmony.

Zuwa babban littafin duniya an ƙara wasu shafuka na tarihin ɗan Adam, tare da bayyanannun tasirin ikon Allah... Correction per rules: write the Hausa word for God, not "Allah". Zuwa babban littafin duniya an ƙara wasu shafuka na tarihin ɗan Adam, tare da bayyanannun tasirin ikon Ubangiji, da iko Shi a kan sararin halitta, da tsarinsa mai zurfi na rayuwar ɗan Adam:

To the great book of the universe is added a few pages of human history, together with the visible effects of God’s power, control of the universe and His elaborate planning of human life:

Suna neman ka hanzarta zuwa ga sharri maimakon alheri, alhali hukunce-hukuncen da suka gabata sun riga sun wuce gare su. (Aya ta 6)

They ask you to hasten evil rather than good, although exemplary punishments have indeed come to pass before their time. (Verse 6)

Allah ya sani abin da kowace mace take ɗauke da shi, da kuma yawan abin da mahaifa za ta rage (a cikin ciki), da kuma yawan abin da za ta ƙara. Dukkan abu yana da ƙayyadadden ma'auni a wurinsa. Shi ne Masani game da abin da yake ɓoye daga fahimtar ɗan Adam, da abin da kowa yake gani. Shi ne Babba, Maɗaukaki. Daidai ne a gare shi ko wanda daga cikinku ya yi magana a asirce ko a bayyane, ko wanda yake neman ɓoyewa a cikin duhun dare ko yana tafiya a fili a hasken rana. Kowane mutum yana da malaiku masu tsaro a gabansa da bayansa, suna sa ido a kansa da umarnin Allah. Lalle Allah ba ya canja yanayin wani jama'a sai sun canja abin da ke cikin zukatansu. Idan Allah ya nufi jama'a da wata masifa, babu wanda zai iya kawar da ita. Baya ga Shi, ba su da wani mai kare su.

God knows what every female bears, and by how much the wombs may fall short [in gestation], and by how much they may increase. With Him everything has its definite measure. He knows all that lies beyond the reach of human perception and all that anyone may witness. He is the Great One, the Most High. It is all alike [to Him] whether any of you speaks in secret or aloud, whether he seeks to hide under the cover of the night or walks openly in the light of day. Each has guardian angels before him and behind him, who watch him by God’s command. Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it. Besides Him, they have none to protect them. (Verses 8-11)

Alkur'ani yana ɗaukar matuƙar kulawa wajen bayyana a sarari irin saƙon da kuma irin Manzon Allah. Yana yin haka ne domin kafa wa mutane ainihin Ubangijinsu, da kuma cire duk wani alamar shirka daga zukatansu. A baya an sami misalai da dama na karkacewa daga wannan tsarkakakken ra'ayi, a tsakanin mutanen littattafan da suka gabata, wanda ya haifar da ruɗani tsakanin yanayin Ubangiji da yanayin annabta. Mafi bayyanannen misali shi ne na Kiristoci, waɗanda suka danganta wa Nabi Isa (amincin Allah ya tabbata a gare shi) halaye na Allah da halayen Ubangiji waɗanda na Allah kaɗai ne. Sakamakon haka, mabiyan majami'u daban-daban suka shiga cikin ruɗani mai cike da rikici, wanda ya saɓa wa gaskiya.

The Qur’ān takes great care to show in the clearest of terms the nature of the message and the nature of God’s Messenger. It does so in order to establish for people who their true Lord is, and to remove any trace of polytheism from their minds. There were in the past many instances of deviation from this proper concept, among the people of earlier revelations, which led to confusion between the nature of Godhead and the nature of prophethood. The clearest example was among the Christians who added to Jesus (peace be upon him) divine qualities and qualities of Lordship that belong to God alone. As a result, the followers of different churches became involved in a maze of conflict that was contrary to the truth.

Amma Kiristoci ba su ne kaɗai waɗanda imaninsu ya gauraya haka ba. Dukkan al'ummomin arna sun shiga irin wannan rikicewar da ba ta ƙarewa ba, suna samar da ra'ayoyin da ke danganta annabta da sirrikan halaye, ko kuma suna haɗa ta da sihiri, ko duba na gaibi, ko kuma alaƙa da aljanu da ruhohi.

But the Christians were not the only ones whose beliefs were so confused. All pagan communities were similarly involved in such endless confusion, producing concepts that assign mysterious qualities to prophethood, or link it with magic, or clairvoyance, or with contacts with spirits and the jinn.

Yawancin waɗannan ra'ayoyi sun shiga cikin imanin larabawan jahiliyya. Saboda haka wasu daga cikinsu suna buƙatar Annabi ﷺ ya gaya musu game da abubuwan da suka wuce iyakar ilimin ɗan adam. Wasu kuma suna buƙatar ya nuna musu wasu mu'jizoji na zahiri. Haka kuma sun zarge shi da cewa mayu ne, ko kuma mahaukaci wanda yake da alaƙa da aljannu, yayin da wasu suka ba da shawarar cewa ya kamata a samu mala'ika da zai goyi bayan abin da yake faɗa. Gaskiya ne cewa duk waɗannan shawarwari, buƙatu, zarge-zarge da ƙalubale da aka jefa masa sun samo asali ne daga ra'ayoyin jahiliyya game da yanayin annabta da annabawa gabaɗaya.

Many of these concepts found their way into the beliefs of the pagan Arabs. Hence some of them used to demand that the Prophet tell them about things beyond the reach of human knowledge. Some demanded that he should produce some physical miracles. They also accused him of being a sorcerer, or a madman who had contacts with the jinn, while some suggested that he should have an angel supporting what he said. The fact is that all such suggestions, demands, accusations and challenges thrown at him had their roots in the pagan concepts of the nature of prophethood and prophets in general.

Kafin mu kammala tattaunawarmu kan wannan tambaya, ya dace mu yi tunani kadan a kan wani abu da aka bayyana a fili a cikin ayar da ke cewa: "Ko dai Mu nuna maka wani sashe daga abin da Muka yi musu alkawari, ko kuma Mu karɓe ka [kafin cikarsa], aikinka kawai shi ne isar da saƙo: al'amarin hisabi kuwa yana kan Mu." (Ayar 40) Wannan magana an yi ta ne ga Annabi ﷺ, Manzon Allah wanda aka yi wa wahayi, aka umurce shi ya yi magana da mutane, ya kuma kira su su yi imani da addinin Musulunci. A takaice, ma'anar wannan magana ita ce: abin da zai faru da wannan addini da saƙo ba ruwansa da shi ba ne. Babu wani abu a cikinsa da zai zama damuwarsa. Aikinsa shi ne ya isar da saƙonsa cikakke. Shiryar da mutane su karɓe shi ba aikinsa ba ne. Shiriya Allah kaɗai ke bayarwa. Ko Allah ya cika wani sashe daga abin da ya alkawarta masa game da makomar waɗannan mutane, ko kuma rayuwarsa a duniya ta ƙare kafin hakan, yanayin aikinsa ya kasance iri ɗaya: abin da ke kansa shi ne isar da saƙo kawai. Hisabi da tabbatar da makomarsu suna hannun Allah. Babu abin da ya fi bayyana matsayin masu kira zuwa Musulunci da aikin da ake kira gare su su yi. Sakamakon wannan addini, da ma duk wani abu, Allah kaɗai ne yake ƙaddara shi.

Before we conclude our remarks on this question we should reflect a little on a point clearly stated in the verse that says: “Whether We let you see some of what We have promised them, or cause you to die [before its fulfilment], your duty is only to deliver your message: it is for Us to do the reckoning.” (Verse 40) This is said to the Prophet (peace be upon him), God’s Messenger who received His revelations and was commanded to address people and call on them to believe in the Islamic faith. In a nutshell, this statement means that what becomes of this faith and message has nothing to do with him. Nothing of it is his concern. His task is to deliver his message complete. Guiding people to accept it is not his task. Guidance is provided by God alone. Whether God fulfils part of what He has promised him with regard to the fate of those people or his term in this life comes to an end before that, the nature of his task remains the same: he has only to deliver his message. The reckoning and the determination of their fate are left to God. Nothing sums up more clearly the role of the advocates of Islam and the task they are called on to perform. The outcome concerning this faith, and indeed everything else, is determined by God alone.

Wannan ya kamata ya koyar da masu kiran zuwa Musulunci su san iyakokinsu, su kuma tsaya a cikinsu. Ba za su iya hanzarta sakamako da makomar mutane ba. Kada su yi ƙoƙarin hanzarta karɓar mutane addinin, ko su matsa lamba a kan cikar alƙawarin Allah ga waɗanda suke bin shiryarwarsa, ko gargaɗinsa ga waɗanda suka ƙi saƙonsa nan take.

This should teach the advocates of Islam to recognize their limits and remain within them. They cannot precipitate results and fates. They must not try to hasten people’s acceptance of the faith, or urge the immediate fulfilment of God’s promise to those who follow His guidance or His warning to those who reject His message.

Wani muhimmin al'amari na wannan sura shi ne cewa tana bayyana ƙarshen magana game da alaƙar halin mutum da ayyukansa a gefe ɗaya, da makomarsa da ƙaddararsa a ɗayan gefen. Tana bayyana a fili cewa yanayin mutane yana ƙayyadewa ne ta abin da suke aikatawa wa kansu da kuma abin da suke aikatawa da kansu. A lokaci guda kuma, tana bayyana cewa kowane lamari yana faruwa ne da nufin Allah. Sura ta ƙunshi maganganu da dama da suka shafi wannan batu. Waɗannan maganganu sun isa su bayyana ra'ayin Musulunci game da wannan muhimmin al'amari sosai. Ga wasu misalai kaɗan daga cikinsu:

An important feature of this sūrah is that it states the final word concerning the relation between a human being’s attitude and action on the one hand and his fate and destiny on the other. It makes it clear that people’s conditions are determined by what they do for and by themselves. At the same time, it states that every event takes place by God’s will. The sūrah includes several statements which are relevant to this point. They are sufficient to make the Islamic concept of this very serious issue abundantly clear. Here are just a few such examples:

Lalle Allah ba ya canja yanayin wani jama'a sai sun canja abin da ke cikin zukatansu. Idan Allah ya nufi jama'a da wata masifa, babu wanda zai iya hana ta.

Indeed God does not change a people’s conditions unless they first change what is in their hearts. When God wills people to suffer some misfortune, none can avert it.

Ba su da wani mai kāriya a gare su baicin Shi. (Ayah ta 11)

Besides Him, they have none to protect them. (Verse 11)

Ga waɗanda suka amsa wa Ubangijinsu, akwai lada mai girma. Amma waɗanda ba su amsa masa ba, koda suna da duk abin da ke cikin duniya, da kuma ninkinsa, lallai za su yi fansa da shi. Hisabinsu zai zama mai tsanani, Jahannama kuma ita ce mafakarsu, kuma wurin kwana mafi muni!

For those who respond to their Lord is a rich reward. As for those who do not respond to Him, should they have all that the earth contains, and twice as much, they would gladly offer it for their ransom. Theirs shall be an awful reckoning, and hell shall be their abode, an evil resting place! (Verse 18)

Allah ya bar Allah? Ba haka ba ne: "God" ba za a fassara shi da "Allah" ba. Ga fassarar: Allah (God) yana barin wanda ya so ya ɓace, kuma yana shiryar da waɗanda suka koma gare Shi zuwa gare Shi; waɗanda suka yi imani kuma zukatansu suka samu natsuwa da ambaton God. Lalle ne, da ambaton God ne zukatan mutane ke samun natsuwarsu.

God lets go astray anyone who wills [to go astray] and guides to Himself those who turn to Him; those who believe and whose hearts find comfort in the remembrance of God. It is indeed in the remembrance of God that people’s hearts find their comfort.

Wannan sūrah ta ba da hukunci na ƙarshe a kan cewa ƙin addinin Allah da kuma mayar da martani mara kyau ga gaskiyar da wannan addini ya ƙunsa, alama ce ta cewa yanayin ɗan Adam ya karkata da kuma lalacewar tsarinsa na karɓar gaskiya. Babu yanayin ɗan Adam mai lafiya, wanda ba shi da wani tasiri da ke ɓata shi ko karkatar da shi, da zai yi jinkiri wajen amsa gaskiya da kyau, yana zaɓar miƙa wuya ga Allah, idan aka gabatar da ita a sarari kamar yadda take a cikin Alƙur'ani. A zurfin zuciyarsa, yanayin ɗan Adam ya san wannan gaskiya kuma ya karɓe ta. Ana juya shi daga gare ta ne kawai idan mutum yana da wani abu da yake sa shi zaɓar wa kansa wata hanyaban da imani da shiriyarsa ta gaskiya. Ta haka yake sa kansa ya cancanci ɓata, kuma ta haka yake jawo hukuncin Allah. Wannan shi ne abin da Allah ya faɗa a wata sūrah: "Zan karkatar da waɗanda suke girman kai a cikin duniya ba da wani hakki ba daga ayoyina: domin ko sun ga kowace alama, ba sa yin imani da ita. Idan sun ga hanyar adalci, ba sa zaɓar bin ta, amma idan sun ga hanyar ɓata, sukan zaɓe ta hanyarsu; saboda sun ƙaryata ayoyinmu, kuma ba sa kula da su." (7:146)

This sūrah provides the final word on the fact that rejecting God’s religion and giving a negative response to the truth embodied in this faith is evidence of human nature going awry and the malfunctioning of its receptive system. No sound human nature, without any corrupting or distorting influences, would hesitate to respond positively to the truth, choosing submission to God, when it is presented so clearly, as it is in the Qur’ān. Deep inside, human nature knows this truth and accepts it. It is only turned away from it when a person has something that makes him choose for himself an option other than faith and its true guidance. He thus makes himself deserving of error and thereby incurs God’s punishment. This is what God says in another sūrah: “I will turn away from My revelations those who, without any right, behave arrogantly on earth: for, though they may see every sign, they do not believe in it. If they see the path of righteousness, they do not choose to follow it, but if they see the path of error, they choose it for their path; because they disbelieve in Our revelations and pay no heed to them.” (7:146)

A cikin wannan sūratu akwai ayoyi da dama masu kama da juna waɗanda ke nuna yanayin kafirci, suna bayyana a fili cewa ba komai ba ne face makanta ta zuciya.

In the present sūrah we have a number of similar verses which indicate the nature of unbelief, making it clear that it is nothing other than blindness of the heart.

Hakika, karɓar gaskiya kawai da bin shiriyar Allah ba, a'a, Allah ne, wato Ubangiji, yana nuna cewa yanayin ɗan Adam ba ya ƙara makanta. Hakika kuma a ko'ina cikin duniya akwai isassun alamu da nuni da ke bayyana gaskiya ga waɗanda suke tunani suna amfani da hankalinsu.

Wani al'amari na ƙarshe na imani da surah ɗin ta fito da shi shi ne kusanci mai ƙarfi tsakanin lalacewar da ke shiga rayuwar mutane a duniya da makanta ga saƙon gaskiya da Allah ya ba mutane, wanda ke shiryar da su zuwa abin da yake daidai, mai amfani da alheri. Waɗanda ba sa amsawa, ko ga alkawarin da Allah ya yi da yanayin ɗan Adam, ko ga gaskiyar da ta zo daga gare Shi, suna sane da cewa gaskiya ce, to, su ne lallai masu yada lalacewa a bayan ƙasa. Sabanin haka, waɗanda suka san cewa gaskiya ce kuma suka amsa mata, su ne masu aiki don daidaita al'amura bisa hanya madaidaiciya, kuma aikinsu yana taimakawa rayuwa ta wadata.

A final aspect of faith that the sūrah highlights is the close relationship between the corruption that creeps into people’s life on earth and their blindness to the message of the truth God has bestowed on people guiding them to what is right, useful and beneficial. Those who do not respond either to the covenant God has made with human nature or to the truth which has come from Him, knowing it to be the truth, are indeed the ones who spread corruption on earth. By contrast, those who know it to be the truth and respond to it are the ones who work to set matters on the right course and whose work helps life prosper.

Shin, wanda ya sani cewa abin da aka saukar maka daga Ubangijinka gaskiya ne, yayi kama da wanda makaho ne? Waɗanda ke da hankali ne kawai ke tunawa da wannan: waɗanda ke cika alkawarin da suka yi da Allah kuma ba sa karya yarjejeniya; waɗanda ke haɗa abubuwan da Allah ya umarta a haɗa; waɗanda ke tsoron Ubangijinsu kuma suna jin tsoron azabar hisabi; waɗanda ke haƙuri cikin wahala suna neman yardar Ubangijinsu, suna tsayuwa a kan sallolinsu, suna ciyarwa daga abin da Muka azurta su da shi, a ɓoye da kuma a bayyane, kuma waɗanda ke mayar da mugunta da alheri. Waɗannan su ne za su sami ƙarshen gida mai kyau.

Is, then, he who knows that what has been revealed to you by your Lord is the Truth like one who is blind? Only those who are endowed with understanding keep this in mind: those who are true to their bond with God and never break their covenant; and who keep together what God has bidden to be joined; who fear their Lord and dread the terrors of the reckoning; who remain patient in adversity seeking the countenance of their Lord, and attend to their prayers, and spend on others, secretly and openly, out of what We provide for them, and who repel evil with good. Such will have the attainment of the [ultimate] abode. (Verses 19-22)

Waɗanda ke karya alkawarinsu da Allah bayan an tabbatar da shi, suna yanke abin da Allah ya umarta a haɗa, suna kuma yada fasadi a bayan ƙasa, to, la'anta tana kansu, kuma suna da mummunan gida.

As for those who break their bond with God after it has been established, and cut asunder what God has bidden to be joined, and spread corruption on earth, the curse will be laid upon them; and theirs shall be an evil abode. (Verse 25)