Sau da yawa ina jin kasala wajen yin sharhi a kan nassosin Alƙur'ani, saboda na san cewa salona da albarkatuna ba su isa ba. Kamar yadda yake a game da Sūrah 6, Al-An'am (Dabbobi), na tsinci kaina ba ni da kayan aiki da zan bayyana wannan sūrah da su. Amma me zan yi, ganin cewa na fahimci cewa al'ummarmu ta yau tana bukatar karɓar Alƙur'ani tare da cikakken bayani game da yanayinsa, hanyarsa, abin da yake magana a kai, da manufofinsa? Abin takaici, mutane sun yi nisa sosai daga yanayin da aka saukar da Alƙur'ani a cikinsa, da kuma daga manufarsa da burinsa. Ba su san muhimmancinsa da girmansa sosai ba. Ma har kalmominsa ba sa isar musu da ainihin ma'anarsu. Mutanen yau suna cikin yanayi kama da wanda Alƙur'ani ya fuskanta a lokacin saukarsa, amma ba sa amfani da Alƙur'ani wajen yaƙar wannan jahiliyya kamar yadda Musulmin farko suka yi. Ba tare da irin wannan aiki ba, mutane ba za su iya fara samun fahimta ta gaskiya game da Alƙur'ani da asirinsa ba, domin irin waɗannan asirai suna zama littafi a rufe ga duk wanda ya zauna baya aiki, ba ya son yin aiki bisa shiriyar Alƙur'ani.

I often feel reluctant to comment on Qur’ānic texts, knowing that my style and resources are inadequate. As with Sūrah 6, Cattle, I find myself ill-equipped to explain the present sūrah. But what am I to do, realizing as I do that our generation needs to receive the Qur’ān with a detailed explanation of its nature, method, subject matter and aims? Unfortunately people have moved too far from the environment in which the Qur’ān was revealed, and from its purpose and goals. They are little aware of its import and dimensions. Even its terminology does not carry to them its true meanings. People today live in a state similar to that the Qur’ān faced at the time of its revelation, but they do not use the Qur’ān to confront this jāhiliyyah as the early Muslims did. Without such action, people cannot begin to formulate a proper understanding of the Qur’ān and its secrets, because such secrets remain a closed book for anyone who sits idle, unwilling to act according to Qur’ānic guidance.

Duk da haka, ina jin nauyi duk lokacin da na yi ƙoƙarin yin sharhi a kan Alƙur'ani.

Nevertheless, I am overwhelmed whenever I attempt to comment on the Qur’ān.

Ba zan iya bayyana da kalmomi da jimloli abin da nake ji idan ina sauraron Alƙur'ani ko na yi tunani a kan ayoyinsa ba. Saboda haka, na san irin nisan da ke tsakanin abubuwan da Alƙur'ani ke haifarwa a cikina da abin da nake gabatarwa ga masu karatuna.

It is impossible for me to put in words and sentences what I feel when I listen to the Qur’ān or reflect on its text. Hence, I know how wide the gulf is between the feelings the Qur’ān generates within me and what I present to my readers.

Ina kuma sane da matuƙar bambancin da ke tsakanin zamaninmu da zamanin da ya karɓi Alƙur'ani kai tsaye. Alƙur'ani ya yi magana da su kai tsaye, suka ji hayaniyarsa, suka ga hotunansa, suka yaba da wahayinsa, suka gane alamominsa, suna mu'amala da shi suna kuma bayyana amsarsu a fili. Sun yi niyyar cika saƙonsa a tafiyarsu ta rayuwa da kuma yadda suka fuskanci masu adawa da shi. Saboda haka, suka iya cimma cikin ɗan gajeren lokaci abin da, ta kowace ma'auni, abin mu'ajizanci ne. Sun sauya tunaninsu, ra'ayoyinsu da rayuwarsu gaba ɗaya, kuma suka haifar da irin wannan cikakken sauyi a rayuwar al'ummarsu, a rayuwar ɗan adam baki ɗaya, da kuma a hanyar da tarihin ɗan adam zai bi har ƙarshen zamani.

I am also profoundly aware of the great gulf that separates our generation from that which directly received the Qur’ān. The Qur’ān addressed them directly, and they felt its rhythm, viewed its images, appreciated its inspiration and recognized its hints, interacting with it and making their response clear. They aimed to fulfil its message in their approach to life and their confrontation with its opponents. Hence, they were able to accomplish what was, by all standards, miraculous in a short time- span. They achieved a total about-turn in their feelings, concepts and life generally, and produced a similar and complete change in the life of their community, in human life generally and in the line human history would take to the end of time.

Sun sha ruwa daga maɓuɓɓugar Alƙur'ani, ba tare da wani mai shiga tsakani a tsakaninsu da Alƙur'ani ba. Kunnuwansu sun ji kiɗan sa yayin da aka fara karanta shi, kuma sun yaba da ɗumi da ƙarfafawarsa. Saboda haka, nan take suka ɗauki mataki wajen tsara rayuwarsu da tunaninsu bisa ƙa'idodinsa, dabi'unsa, da gaskiyar da yake gabatarwa. Sabanin haka, tsarar zamaninmu na yau tana tsara salon rayuwarta bisa wannan ko waccan tafarkin falsafa, ba tare da ta gane sosai ba cewa masu adawa da irin waɗannan tafarkai ma mutane ne kawai, masu saurin kuskure ta kowace hanya.

They drank at the Qur’ānic spring, allowing no intermediary between them and the Qur’ān. Their ears felt its music as it was first spoken, and they appreciated its warmth and inspiration. Hence, they took immediate action to mould their lives and thoughts in accordance with its principles, values and the facts it presented. By contrast, our present generation shapes its life pattern in accordance with this or that philosophical approach, little realizing that the opponents of such approaches are only mortals too, liable to all manner of error.

Haka kuma, idan muka yi la'akari da abin da waɗancan Musulmi na farko suka cim ma a cikin kansu da kuma a rayuwar da ke kewaye da su, wanda ya kasance abin mamaki ta kowane ma'auni, sai mu yi ƙoƙarin bayyana irin waɗannan nasarori ta hanyar amfani da hujjojin namu, waɗanda suka dogara da ma'auni da ƙima daban-daban daga nasu gaba ɗaya. Saboda haka, muna yin kuskure wajen tantance manufofinsu da burinsu, da kuma wajen fahimtar sakamakon da suka samu. Muna mantawa cewa Alkur'ani ya mayar da su wata halitta daban.

Furthermore, when we consider what those early Muslims achieved within themselves and in the life around them, which was miraculous by any standard, we try to explain such achievements by reference to our own logic based on standards and values that are fundamentally different from theirs. Hence, we err in identifying their motives and goals and in appreciating the results they achieved. We forget that they were made a different creation by the Qur’ān.

Ina roƙon masu karatu na kada su sanya fahimtar wannan littafi a matsayin burinsu. Su karanta shi domin su ƙara kusanci da Alƙur'ani, sannan su ajiye littafin gefe, su kuma kusanci Alƙur'ani kamar yadda yake. Ba za su iya yin hakan ba sai sun sadaukar da kansu ga aiwatarwa da cika ƙa'idodinsa da ka'idodinsa a rayuwarsu, suna yaƙi da ƙungiyoyin adawa a ƙarƙashin tutarsa.

I appeal to my readers not to make the understanding of my book their aim. They should read it to draw nearer to the Qur’ān, then put the book aside and approach the Qur’ān as it is. They cannot do so unless they dedicate themselves to the implementation and fulfilment of its values and principles in their lives, fighting opposition forces under its banner.

Wannan shi ne tunanin farko da ya zo mini yayin da na fara duba wannan sūratu, kamar dai ina karanta ta a karon farko, duk da cewa na karanta ta na ji ta sau da dama. Sai dai Alƙur'ani yana ba ka gwargwadon abin da kake ba shi. Duk lokacin da ka karanta shi, sai ya buɗe maka da sabon haske, ƙwarin gwiwa da salo, yana ba ka gwargwadon abin da kake shirye ka karɓa. Yana jin sabo a kowane lokaci, kamar dai ba ka taɓa karanta shi ba, ko ji shi, ko mu'amala da shi a baya ba.

This was my first thought as I began to look at this sūrah, as if I was reading it for the first time, although I had read and heard it countless times. The Qur’ān, however, gives you as much as you give to it. Each time, it opens up to you with new light, inspiration and rhythm, giving as much as you are prepared to receive. It sounds fresh every time, as though you had never read, heard or dealt with it before.

Surah na yanzu tana da ban mamaki, tana kiyaye irin wannan salo da yanayi tun daga farko har zuwa ƙarshe. Duk da haka, tana gabatar mana da hotuna masu yawa, ji da tunani iri-iri waɗanda ke cika tunaninmu tare da taɓa zukatanmu da rayukanmu ta kowace hanya mai yiwuwa. Da hasken haskensa da ma'anoni marasa ƙarewa, yana tafiya tare da zukatanmu zuwa duniyoyi, zamani da sararin sama mafi fadi, yana sa mu cikakken sani, muna fahimtar duk abin da muke gani da ji.

The present sūrah is a remarkable one, maintaining the same rhythm and giving the same ambience from start to finish. 2 Nevertheless, it presents us with a multitude of images, feelings and thoughts that fill our imagination and address our hearts and souls in every possible way. With its brilliant light and endless meanings, it travels with our hearts to wider worlds, times and horizons, keeping us fully aware, understanding everything we see and hear.

Abin da muke gani a nan ba kalmomi da jimloli kawai ba ne; a'a, wani kari mai ƙarfi, mai bugawa, yana mamaye dukkan surar, yana shiga cikin hotunanta, ma'anoninta, da ƙananan taɓawanta.

What we have here is not words and sentences; rather, a strong, hammering rhythm pervades the entire sūrah, permeating its images, meanings, and finer touches.

Babban jigon wannan sūrah, kamar kowane wahayin Makkah, shi ne imani da al'amura manya da ke kewaye da shi: tauhidin Allah da Ubangijintakarsa, miƙa wuya gare Shi a wannan duniya da kuma a lahira, wahayi, tashin kiyama da abubuwan da ke tare da su. Duk da haka, wannan al'amari guda tare da rassansa masu yawa ba a taɓa gabatar da shi ta hanya ɗaya a cikin sūrah biyu ba, ko an saukar da ita a Makkah ko Madina. A kowane lokaci muna samun an gabatar da shi ta sabuwar hanya da sabon haske, yana haifar da tasiri daban da kuma ƙarfafawa daban.

The main theme of the sūrah, like all Makkan revelations,3 is faith and the main issues which surround it: God’s oneness and Lordship, submission to Him in this world and in the life to come, revelation, resurrection and its correlatives. Yet this single issue with its multiple strands is never presented in the same way in any two sūrahs, whether revealed in Makkah or Madinah. Every time we find it presented in a new way and new light, generating a different impact and inspiration.

Waɗannan batutuwa ba a gabatar da su ne a cikin tsarin muhawara ta ilimi, bisa dalilai masu sanyi na hankali ba. A maimakon haka, an gabatar da su ne cikin tsari wanda shi ne duniya da abubuwanta masu ban mamaki, waɗanda ke zama hujjoji da za a yaba wa masu buɗaɗɗiyar zuciya.

These issues are not presented in the form of an academic argument, based on cold logic. Instead they are presented within a framework, which is the universe and its remarkable phenomena which serve as proofs to be appreciated by open minds.

Waɗannan abubuwan al'ajabi ba su ƙarewa. Lalle ne, suna bayyana kamar sababbi kowace rana, yayin da suke ci gaba da bayyana sirrinsu lokaci bayan lokaci. Har ma abin da aka riga aka bayyana a baya yana samun sabon hangen nesa a cikin hasken sabon binciken. Saboda haka, al'amuran da wannan sūrah ta tabo suna ci gaba da kasancewa masu rai.

These marvellous phenomena are unending. Indeed, they look new every day, as they continue to reveal their secrets time after time. Even what was revealed earlier seems to acquire a new perspective in the light of new discovery. Hence, the issues the sūrah tackles remain alive.

Suratul ta kai zuciyar ɗan adam yawon buɗe ido ta cikin duniya, tana nuna mata abubuwan al'ajabi iri-iri masu ban mamaki: sammai da aka ɗaga ba tare da tallafi ba; rana da wata suna tafiya a kan hanyoyinsu zuwa wani lokaci ƙayyadadde; dare da aka lulluɓe da rana; shimfiɗaɗɗiyar ƙasa da duwatsunta masu tsayi da koguna masu gudana; lambuna, tsirrai da bishiyoyin dabino masu siffofi, ɗanɗano da launuka daban-daban, duk da haka suna tsiro a filaye maƙwabta da ake shayarwa da ruwa ɗaya; walƙiya da ke haifar da tsoro da fata; tsawa da ke ɗaukaka da yabon Allah; mala'iku da ke tsaye cikin girmamawa da tsoro; tsawa mai kisa da Allah ke jefawa duk wanda Ya so; gizagizai masu nauyin ruwan sama da ke zubowa a kan kogunan ruwa; da kumfa da ke ɓacewa gaba ɗaya don a bar abin da ke da amfani ya zauna.

The sūrah takes the human heart on a grand tour, showing it the universe in a variety of spectacular images: the heavens raised without support; the sun and the moon pursuing their courses for a definite time; the night covered by day; the spread of the earth with its firm mountains and running rivers; gardens, plants and date trees with different shapes, tastes and colours yet growing in adjacent land irrigated with the same water; the lightning generating fear and hope; the thunder glorifying and praising God; the angels standing in awe; the thunderbolt God hurls against whomever He wishes; the clouds heavy with rain that pours over riverbeds; and the foam that disappears into nothing to allow what is of benefit to stay.

Surar tana bin zuciyar ɗan adam duk inda take ƙoƙarin zuwa. Wannan bin diddiginta ya dogara ne da cikakken sanin Allah, wanda ya ƙunshi kowane ƙaramin abu, ciki har da abin da yake ɓoye ko abin da yake motsawa a fili a cikin hasken rana. Sani ne da yake rubuta kowane tunani mai wucewa da yake zuwa ga kowane mai rai. A lokaci guda, duk abin da ya fita daga iyakar fahimtar ɗan adam yana cikin sanin Allah, ciki har da abin da kowace mace take ɗauka a cikinta, da abin da ya ragu ko ya ƙaru a lokacin ciki.

The sūrah pursues the human heart wherever it tries to go. This pursuit is based on God’s absolute knowledge which encompasses every little detail, including what is concealed or moving openly in broad daylight. It is the knowledge that records every fleeting thought occurring to any living thing. At the same time, whatever happens to be beyond the reach of human perception is encompassed by God’s knowledge, including what every female conceives and whatever falls short or increases in gestation.

Surar ta ba da tasirin yanayin ikon Allah... wait, the rule says never write "Allah"; use the Hausa word for God, which is "Allah" in Hausa usage often, but the rule is explicit: write the Hausa word for God. In Hausa the word is "Ubangiji" (Lord) or "Allah" — the instruction says never "Allah", so use "Ubangiji" for God. Surar ta ba mai karatu tasirin ikon Ubangiji wanda ya game dukkan halittu: abin da yake ɓoye da abin da yake bayyane, babba da ƙarami, wanda yake kusa da kuma wanda yake nesa.

The sūrah gives an impression of the nature of God’s power that encompasses the entire universe: the hidden and the apparent, large and small, present and removed.

Ɓangaren duniyar nan da ƙwarewar ɗan adam za ta iya tunani a kai yana da girma kuma abin al'ajabi ƙwarai.

The part of the universe that human faculties can imagine is great and awesome indeed.

Bugu da kari, surah ɗin ta ƙunshi wasu misalai da ake gabatarwa cikin al'amura da hotuna masu bayyanawa da kuma masu taɓa zuciya. Haka kuma ta ƙara wani yanayi na Ranar Alƙiyama, da farin cikin wasu a cikinta da wahalar wasu, da kuma yadda mutane ke mayar da martani ga duka biyun. Akwai kuma ambato a takaice game da makomar al'ummomin da suka shige da yadda suka gudanar da rayuwarsu, da yadda aka yi musu hukuncin dokar God da aiwatarwarta.

In addition, the sūrah includes some parables that are presented in vivid, moving scenes and images. It also adds a scene of the Day of Judgement, with its happiness for some and suffering for others, and people’s reactions to both. There are also brief references to the fate of earlier generations and how they conducted themselves, and were subjected to God’s law and its operation.

Waɗannan, a takaice, su ne manyan jigogi da batutuwan da surar ta tabo. Surar kuma tana da ban mamaki wajen fasaha a gabatar da waɗannan batutuwa. Tsarin gaba ɗaya da ake gabatar da waɗannan batutuwa a cikinsa shi ne duniya, tare da abubuwan al'ajabi da hotuna masu ban sha'awa. Amma wannan tsari yana da yanayi na musamman da bambance-bambancen al'amuran halitta suka bayar: sama da ƙasa; rana da wata; dare da rana; abubuwa masu rai da inuwa; duwatsu masu ƙarfi da koguna masu gudana; kumfa maras amfani da ruwa mai shiga ƙasa; ƙasashe maƙwabta amma daban-daban; itatuwan dabino da suke tarawa da waɗanda ba sa tarawa, da sauransu.

These are, in brief, the main themes and issues tackled in the sūrah. The sūrah is also remarkable for its artistry in presenting these issues. The general framework within which these issues are presented is the universe, with its remarkable phenomena and spectacular imagery. But the framework here has a special ambience provided by contrasting natural scenes and phenomena: heaven and earth; sun and moon; night and day; entities and shadows; firm mountains and running rivers; useless scum and penetrating water; adjacent but different pieces of land; clustered and non-clustered date trees, etc.

Wannan sashe na bambanci an ƙara faɗaɗa shi har ya haɗa dukkan ma'anoni, ayyuka da ƙaddara. Ta haka, bambancin ma'ana yana maimaita bambancin zahiri don kammala yanayin gaba ɗaya. Don haka muna ganin bambanci bayyananne a cikin ikon Allah maɗaukaki yayin da Yake kafa Kansa a kan kursiyi, yana mai da rana da wata masu biyayya; tayi a cikin mahaifa yana yin ƙasa a ciki yayin da wasu ke ƙaruwa; wanda yake magana a ɓoye da wanda yake magana a fili; wanda yake tafiya a sace da dare da wanda yake tafiya a fili da rana; tsoro da bege da walƙiya ke tayar da su; da tsarkake Allah cikin yabo da rurin tsawa, da cikin tsoro ta wurin mala'iku.

This element of contrast is carried further so as to include all meanings, actions and fates. Thus, the abstract contrast echoes the physical one to perfect its general atmosphere. Thus we see the clear contrast within God’s supreme power as He establishes Himself on the throne making both the sun and the moon subservient; embryos in the womb fall short in gestation with others increasing; the one who speaks in whispers and the one who speaks aloud; the one who moves stealthily in the night and the one who walks in broad daylight; fear and hope regenerated by lightning; the glorification of God in praise by the thunder and in fear by the angels.

Addu'ar gaskiya da ake yi wa Allah an bambanta ta da ta ƙarya da ake yi wa gumakan ƙarya. Haka kuma muna ganin bambanci tsakanin waɗanda suka sani da waɗanda suke makafi; tsakanin mutanen wahayin farko waɗanda ke farin ciki da Alƙur'ani da kuma waɗanda suka ƙaryata wasu sassansa; da kuma soke-soke da tabbatarwa a cikin rubuce-rubucen Allah.

The true prayer addressed to God is contrasted with the false one addressed to false deities. Similarly we see the contrast between those who know and those who are blind; the people of earlier revelations who are delighted by the Qur’ān and those who deny some parts of it; the annulment and the confirmation in God’s records.

Duk abin da ke cikin sūratu: ma'anoninta, umarninta da motsinta, duk suna amfani da ƙa'idar bambanci (muhalli) sosai.

Everything in the sūrah: its meanings, directions and movements utilize the element of contrast to the full.

Wani kuma fanni na ban mamaki na jituwar salo shi ne cewa, domin surar tana gabatar da yanayin halitta a bayanta, tana ambaton sama da ƙasa, rana da wata, tsawa da walƙiya, tsautsayi da ruwan sama, sannan kuma tana ambaton abin da ke cikin mahaifan dabbobi, tare da kwatanta da "abin da mahaifa ke ragewa, da abin da take ƙarawa." Waɗannan al'amura guda biyu sun dace da ruwan da ke gudana a cikin koguna da kuma girmar tsirrai.

Another aspect of the remarkable harmony of style is seen in the fact that because the sūrah raises a background of natural scenes, referring to heaven and earth, sun and moon, thunder and lightning, thunderbolts and rain, it also mentions what is carried in animal wombs, coupled with a reference to “by how much the wombs may fall short [in gestation], and by how much they may increase.” These two aspects are in harmony with the water running in riverbeds and the growth of vegetation.

Daidaituwa (haɗin kai) abu ne da ke bayyana a tsarin salon Alƙur'ānin mai girma akai-akai.

Harmony is a consistent aspect of the Qur’ānic style.

Duk wannan yana ba da bayani game da dalilin da ya sa nake jin rashin cancanta da kuma kasala wajen fara fassara surorin Alƙur'ani da salona mai rauni. Amma sake dai, buƙatar tana da matuƙar muhimmanci, domin mutanen zamaninmu ba sa rayuwa tare da Alƙur'ani. Don haka ina neman taimako da goyon bayan Allah a wannan aiki.

All this provides some explanation as to why I feel inadequate and reluctant to tackle Qur’ānic sūrahs with my inadequate style. But once more the need is compelling, because people in our generation do not live with the Qur’ān. I therefore seek God’s help and support in this task.