Gabaɗaya, surar sanarwa ce ta gaba ɗaya wadda aka bayar daga sama kuma take amsawa a ko'ina cikin duniya. Bugu da ƙari, duk wanda ke zaune a cikin duniya yana fahimtarta.

In total, the surah is a general announcement issued from on high and echoed throughout the universe. Furthermore, it is understood by all who dwell in the universe.

Surar ta fara da ayah guda mai kalma ɗaya, al-Rahmān, wadda muke fassarawa da ‘Ubangiji Mai Alheri’. Wannan farkon an yi shi ne da nufi cikin ma’ana, da furuci, da kuma salo. Al-Rahmān: kalmar tana da wata ƙara wadda ake amsawa ko’ina, nesa da kusa, da ƙarfi. Al-Rahmān: sautinta mai tashi yana yin amo a ko’ina cikin halitta, yana magana da kowace halitta. Yana cika sararin sama da duniya, kuma yana isa ga kowane kunne da kowace zuciya.

It begins with a verse consisting of one word, al-Rahmdn, which we translate as ‘the Lord of Grace. This opening is intended in meaning, pronunciation and cadence. Al-Rahmdn: the word has a ring which is echoed everywhere far and loud. Al-Rahman: its rising intonation resonates throughout the universe, speaking to every creature. It fills the skies and the earth, and reaches every ear and every heart.

Ar-Rahmān. Kalma ɗaya kaɗai, kuma ayar ta cika. Dukkan duniya tana sauraro, tana jiran babban labarin da zai biyo bayan wannan farkon mai girma. Yana zuwa nan take.

Al-Rahmdn. Just the one word, and the verse is finished. The whole universe hearkens, awaiting the great news that follows this great opening. It comes immediately:

(Ya) Mai Rahama ne ya koyar da Alƙur'ani. Ya halicci mutum, ya koyar da shi bayyana tunani da magana. Rana da wata suna tafiya da ƙayyadadden ma'auni. Taurari da itatuwa suna yin sujada (gare Shi). Ya ɗaukaka sama, ya kuma kafa mizani, domin kada ku wuce gona da iri a cikin mizani. Don haka ku auna da adalci, kada ku yi ƙaranci a cikin mizani. Ya shimfiɗa ƙasa domin halittunsa, tare da dukan 'ya'yanta, da dabino masu kwallin 'ya'ya a nannaɗe, da hatsi mai kwasfa, da tsire-tsire masu ƙamshi. To wace ni'ima ta Ubangijinku ku biyu za ku musanta?" (Ayoyi 1-13)

[It is] the Lord of Grace who has taught the Quran. He created man and taught him to articulate thought and speech. The sun and the moon function in due measure. The stars and the trees prostrate themselves [before Him]. He has raised the skies high, and has set the balance, so that you may not exceed the balance. Weigh, therefore, with justice and do not fall short in the balance. He has laid the earth for His creatures, with all its fruits, its palm trees with sheathed clusters, its husked grain and its sweet-smelling plants. Which, then, of your Lord's blessings do you both deny? (Verses 1-13)

Saboda haka, surar tana ambaton koyar da Alqur'ani kafin halittar mutum: "Ya halicci mutum, ya koya masa bayani." (Ayoyi na 3—4) Za mu bar batun halittar mutum a yanzu, domin surar za ta sake ambatonsa nan ba da jimawa ba. Abin da ake nufi musamman a nan shi ne koyar da mutum don ya iya bayyana abin da ke cikin zuciyarsa.

Therefore, the surah mentions teaching the Qur’an ahead of man’s creation: “He created man and taught him to articulate thought and speech.” (Verses 3—4) We will leave aside for now the point of man’s creation, as the surah will presently mention this again. What is specifically intended here is man’s teaching so that he is able to express what is in his mind.

Muna ganin mutum yana magana, yana bayyana tunaninsa, yana bayyana ra'ayoyinsa, yana kuma amsa wa wasu, amma ba ma yin tunani sosai game da wannan babbar ni'ima da Allah ya yi masa. Lallai wannan babban abin al'ajabi ne wanda Alkur'ani ya sha faɗakar da mu a kansa. Menene mutum? Ta yaya yake farawa? Kuma ta yaya yake koyon bayyana kansa?

We see man speaking and articulating his thoughts, explaining his ideas, and responding to others, but we do not give much thought to this great favour God has granted. It is indeed a great miracle to which the Qur’an often alerts us. What is man? How does he begin? And how does he learn to articulate himself?

Ita ce tantanin halitta ɗaya da ke fara tafiyar rayuwarta a cikin mahaifa, ƙarama ƙwarai, kusan ba a iya ganinta a ƙarƙashin na'urar hangen nesa, kuma ba ta iya bayyana komai da kanta. Amma ba da daɗewa ba wannan tantanin halitta guda ɗaya yakan zama tayi wanda ya ƙunshi miliyoyin tantanin halitta iri-iri masu yawa: wasu ƙashi ne, wasu guringuntsi, tsoka, jijiya, fata, da sauransu. Su ne suke samar da gabobi daban-daban da ayyukansu masu ban sha'awa, kamar ji, gani, ɗanɗano, ƙamshi, taɓawa, har ma da mafi muhimmanci da mafi girma daga cikin waɗannan ni'imomi marasa kima: fahimtar hankali, furta magana, jin abubuwa da ilhama. Duk wannan daga wannan tantanin halitta ƙarami: yaya? Da wane iko? Duk daga Ubangijin Alheri ne, kuma da halittarsa.

It is one cell that begins its life journey in the uterus, infinitely small, hardly visible under the microscope, and cannot reveal anything by itself. Yet soon enough this single cell becomes an embryo made up of millions of cells of a great variety: some are bone, some cartilage, flesh, nerve, skin, etc. They make up the different organs with their fascinating functions, such as hearing, sight, taste, smell, touch, and even the most important and greatest of these priceless favours: mental perception, verbal articulation, sensing and inspiration. All this from that microscopic cell: how? With what power? It is all from the Lord of Grace, and by His making.

Surah ta ci gaba da nuna ni'imomin Allah: "Rana da wata suna tafiya bisa ƙayyadadden lissafi." (Aya ta 5) Daidaiton kowane irin wannan lissafi da kuma tsarin motsinsu da suke daidaituwa suna cika mu da mamaki yayin da muke ƙoƙarin fahimtar gaskiyar da wannan magana ke nufi. Rana tabbas ba ita ce mafi girma daga cikin halittun sama ba. A cikin sararin samaniya, wanda ba za mu iya bayyana iyakokinsa ba, akwai miliyoyin halittun sama, da yawa daga cikinsu sun fi rana girma da zafi, kuma suna fitar da haske fiye da ta. Misali, Sirius ya fi rana nauyi sau 20, kuma yana fitar da haske sau 50 fiye da ita. Arcturus kuma ya fi rana girma sau 80, yana fitar da haske sau 8,000 fiye da ta. Sauran halittun sama sun fi wannan girma, nauyi da haske. Duk da haka, a gare mu, mazauna wannan ƙaramar duniyar tamu da ke dogara ga rana don haske da zafi, rana ita ce mafi muhimmanci daga cikin dukkan waɗannan.

The surah moves on highlighting God s favours: “ The sun and the moon function in due measure.” (Verse 5) The accuracy of each such measure and coordinated movement fills us with wonder as we try to appreciate the facts to which this statement refers. The sun is certainly not the largest celestial body. In open space, to which we can offer no definition of boundaries, there are millions upon millions of celestial bodies, many of which are larger and hotter, and produce more light than the sun. Sirius, for example, is 20 times heavier than the sun, and gives off 50 times more light. Arcturus is 80 times bigger in size than the sun and emanates 8,000 times more light. Other celestial bodies are even greater in size, weight and light. Yet for us, the inhabitants of this little planet earth that rely on the sun for light and heat, the sun is the most important of all of these.

Wata, wata ƙaramin tauraron ɗan adam ne na duniya, amma yana da babban tasiri a rayuwarta. Hakika shi ne abu mafi muhimmanci a cikin motsin igiyar ruwan teku.

The moon is a small satellite of the earth, but has a great influence on its life. It is indeed the most important element in the tidal movements of the sea.

Girman rana da wata, yanayin zafinsu, nisansu daga gare mu, da motsinsu a cikin falakinsu, duk an lissafa su da matuƙar daidaito domin su haifar da tasirin da ake so a kan rayuwa a doron ƙasa.

The sizes of both the sun and the moon, their respective temperatures, distances from us and movement in their orbits are most accurately calculated so as to produce their desirable effects on life on earth.

Haka kuma, an sanya su a matsayinsu da ya dace dangane da sauran halittun sama.

Furthermore, they are placed in their proper respective positions in relation to other celestial bodies.

"Taurari da bishiyoyi suna yin sujada [gare Shi]." (Aya ta 6)

“The stars and the trees prostrate themselves [before Him].” (Verse 6)

Maganar ƙarshe ta yi nuni ga daidaitaccen ma'auni da ake gani a tsarin babbar duniya. Yanzu magana ta koma kan alkiblar da duniya take bi. Wannan gajeriyar magana ta ƙunshi nuni mai ƙarfafa zuciya zuwa ga gaskiya mai haske kuma mai muhimmanci.

The last reference was to the accurate measure observed in the structure of the great universe. Now the reference is to what direction the universe follows. This brief statement contains a highly inspiring reference to an enlightening and fundamental truth.

Akwai dangantakar ibada da biyayya tsakanin wannan duniya da Mahaliccinta kuma Mai samar da ita, Allah Maɗaukaki. Taurari da bishiyoyi misalai ne guda biyu na halittun da ke rayuwa a cikin duniya. Suna ba da cikakkiyar fahimta game da tafarkin da duniya ke bi. Masana tafsiri suna da ra'ayoyi daban-daban game da ma'anar kalmar najm, wato tauraro, wadda ta zo a cikin wannan ayar. Wasu sun ce tana nufin taurarin da ke sararin sama, yayin da wasu ke cewa tana nufin tsire-tsire waɗanda ba sa tsayuwa kai tsaye kamar bishiyoyi. Ko wace fassara muka ɗauka, abin da wannan ayar ke jaddadawa iri ɗaya ne, wato bayyana dangantakar da ke tsakanin duniya da Mahaliccinta. Duniya halitta ce mai rai, mai rai da ruhi wanda ya bambanta da girma da yanayi daga wata halitta zuwa wata, amma jigonsa yana nan iri ɗaya.

There is a bond of worship and submission between this universe and its Creator and Originator, God Almighty. The stars and the trees are two examples of creatures that live in the universe. They give a clear idea of the direction the universe follows. Commentators have different views about the meaning of the word najm, or star, which occurs in this verse, with some saying that it refers to the stars in the sky, while others claim that it refers to plants that do not stand erect like trees. Whichever interpretation we take the point this verse stresses is the same, identifying the bond between the universe and its Creator. The universe is a living creature with a soul that differs in degree and nature from one creature to another, but its essence remains the same.

Tun da can, zuciyar ɗan adam ta fahimci wannan gaskiya game da duniya da ruhinta. Wannan fahimta ta dogara ne da siffar ji mai laushi da Allah ya ba ta. Sai dai wannan gaskiya ta kan ɓace duk lokacin da mutum ya yi ƙoƙarin kama ta da hankalinsa, a cikin hasken abin da ya fuskanta da kansa. Duk da haka, mutum ya sami damar gane haɗin kan tsarin duniya kwanan nan, amma yana nesa da fahimtar yanayin ruhin duniya mai rai.

Long ago, the human heart realized this fact about the universe and its soul. This realization is based on the sensitive quality God gave it. This fact, however, became blurred every time man tried to capture it with his mind, in the light of his own experience. Man, however, has recently been able to recognize the unity of the structure of the universe, but he remains far from understanding the nature of the universe’s living soul.

Yanzu mu koma zuwa ga duniya da ruwayenta, waɗanda Allah ya halitta su da ma'auni daidai wanda ke ƙayyade yawansu, irinsu, yadda suke gudana da yadda ake amfani da su.

We now turn back to the earth and its waters, which God has made in exact measure that determines quantity, type, how it runs and how it is used:

Ya saki iyakar ruwan teku biyu, har su haɗu; amma akwai shinge a tsakaninsu, ba sa ketare shi. To wane ne daga cikin ni'imomin Ubangijinku kuke ƙaryatawa? Daga cikinsu ne ake fitar da lu'lu'u da murjani. To wane ne daga cikin ni'imomin Ubangijinku kuke ƙaryatawa? Nasa ne jiragen ruwa masu tsayi, waɗanda ke tafiya cikin teku kamar duwatsu masu iyo. To wane ne daga cikin ni'imomin Ubangijinku kuke ƙaryatawa? (Ayoyi 19-25)

He has given freedom to the two great bodies of water, so that they may meet;yet between them is a barrier which they do not cross. Which, then, of your Lord's blessings do you both deny? Pearls and corals come from both. Which, then, of your Lord's blessings do you both deny? His are the lofty ships that sail like floating mountains through the seas. Which, then, of your Lord's blessings do you both deny? (Verses 19-25)

Ruwan ruwa biyu, wanda aka bayyana a cikin rubutun Larabci a matsayin "tekuna biyu", a zahiri su ne ruwan gishiri, wanda ya haɗa da tekuna da tekun Indiya, da kuma ruwan da ba shi da gishiri, wato koguna. Allah ya bar su su gudana su haɗu, amma bai yarda su wuce iyakokinsu ba. Kowannensu zai cika aikinsa.

The two bodies of water, expressed in the Arabic text as 'the two seas', are in fact the salty bodies of water including seas and oceans and the unsalty ones or rivers. God left them free to run and to meet, but did not allow them to exceed their limits. Each will fulfil its own function.

Tsakanin su akwai wani shinge irin nasa, wanda Allah ya sanya. Adadin ruwan da ke doron ƙasa ba sakamakon wata dama ba ne; an ƙayyade shi da ma'auni daidai. Ruwan gishiri yana rufe kashi uku cikin huɗu na saman duniya, kuma galibi yana haɗe da juna, yayin da busasshiyar ƙasa ba ta wuce kusan kashi ɗaya cikin huɗu na duniya ba. Wannan yawan babban ruwan gishiri shi ne adadin da ake buƙata don kiyaye iskar duniya tsafta da kuma dacewa da tallafa wa rayuwa.

In between them there is a barrier of the same nature, which God has put in place. The quantities of water on earth are not the result of any coincidence; they are determined by exact measure. Salty waters cover three-quarters of the earths surface and they are mostly connected, while dry land represents only about one quarter of the earth. This very large quantity of salty water is the amount needed to keep the earth’s atmosphere clean and suitable for supporting life.

Bayan da ya kai mu wannan zagayen a cikin babbar duniyar nan, yana magana game da nau'o'in halittu da lallai za su mutu, surar yanzu ta ambaci Wanda shi kaɗai ne madawwami, wanda dukkan girma da daraja nasa ne. Yayin da muke ganin mutuwa tana riskar dukkan halittu, muna sane da gaskiyar Allah, Madawwamin, cewa shi ne...

Having taken us on this round in the great universe, referring to different types of creatures that will inevitably die, the surah now mentions the only One who is eternal, and to whom all glory and majesty belong. As we see death overtaking all creatures, we are conscious of the truth of God, the Eternal:

Duk wanda ke a kanta zai lalace; amma fuskar Ubangijinka, mai girma da daraja, za ta ci gaba da kasancewa har abada. To wane ne daga cikin ni'imomin Ubangijinku ku biyu kuke musantawa? (Ayoyi 26-28)

All that lives on it perishes; but forever will remain the face of your Lord, full of majesty, granting grace. Which, then, of your Lord's blessings do you both deny? (Verses 26-28)

Duk sautuka sun yi shiru, numfashi ya yi rauni, gaɓoɓi kuma sun daina motsi.

All sounds become hushed, breathing faint, and limbs stop moving.

Iskar mutuwa tana yaɗuwa a kan dukkan halittu masu rai, tana dakatar da kowane motsi a sammai da ƙasa. Sai dai girman fuskar Madawwamin ne kaɗai ke rufe dukkan halittu, lokaci, wuri, da dukkan duniya. Furucin ɗan adam ba zai iya zana wannan yanayi ba. Ba zai iya ƙara wani abu ga nassin Alƙur'ani ba, wanda ke ba mu jin natsuwa mai tawali'u, cikakkiyar shiru, da girma gabaki ɗaya. Yana zana yanayin cikakkiyar wofi wanda ya bar dukkan duniya babu motsi bayan ta kasance cike da rayuwa. Duk da haka yana sanya mana wani hoto da ba za mu iya fahimta daga gogewarmu ba, amma za mu iya gane shi. Haka kuma an ƙara sharhi iri ɗaya, domin surar tana ɗaukar cikakkiyar fahimtar wannan gaskiya a matsayin ɗaya daga cikin ni'imomin da ake tunatar da mutane da aljanu a kansu: "To, wane ne daga cikin ni'imomin Ubangijinku ku biyu kuke musantawa? (Aya ta 28)

The air of death spreads over all living creatures, stopping every move throughout the heavens and earth. Only the majesty of the Eternal face overshadows all creatures, time, place and the entire universe. Human expression cannot depict the scene. It cannot add to the Qur’anic text which gives us a feeling of humble tranquillity, complete silence and total majesty. It paints a scene of total emptiness that leaves the whole universe motionless after it had been bustling with life. Yet it instils in us an image which we cannot understand from our experience but can comprehend. The same comment is added, as the surah considers the full understanding of this fact to be one of the blessings humans and jinn are reminded of: “Which, then, of your Lord's blessings do you both deny? (Verse 28)

Gaskiyar madawwamin zaman Allah tana haifar da wata gaskiya: dukkan halittu tabbas za su lalace, saboda haka dukkansu suna mika duk abin da ya shafi wanzuwarsu ga Wanda babu kamarsa, Madawwami, kuma Mai iko bisa komai a cikin sararin halitta:

The truth of Gods eternity gives rise to another truth: all creatures are bound to perish and, therefore, they all address everything related to their existence to the One who is without equal, eternal and in control of everything in the universe:

Kowa da kowa a sama da ƙasa yana roƙonSa. Kowace rana Yana bayyana Kansa ta wata hanya mai ban al'ajabi. To, wace ce daga cikin ni'imomin Ubangijinku ku biyu kuke ƙaryatawa?” (Ayoyi 29-30)

Everyone in heaven and earth entreats Him. Every day He manifests Himself in some wonderful way. Which, then, of your Lord's blessings do you both deny?” (Verses 29-30)

Dukansu suna karkata addu'o'insu da roƙonsu zuwa gare Shi kaɗai, domin Shi kaɗai ne ake miƙa irin waɗannan buƙatu gare Shi. Duk sauran abubuwa za su lalace, don haka ba za a iya roƙon su da irin wannan addu'a ba. Shi kaɗai ne yake amsa buƙatu, kuma babu wanda ya roƙe Shi shi kaɗai da zai taɓa kasawa.

They all address their entreaties and appeals to Him alone because He is the only One to receive such requests. All else will perish, so they cannot be addressed with such appeals. He is the only One to answer requests, and none who appeals to Him alone will ever end in failure.

Duk wanda ya roki ko ya nemi taimako daga wani wanda ba Allah ba, to hakika yana cikin bata gaba ɗaya. Me halittar da za ta mutu babu makawa za ta iya yi wa wata halitta mai mutuwa ita ma? Me mai bukata zai iya bayarwa ga wani mai bukata shi ma?

Anyone who entreats or appeals to someone other than God is utterly in error. What can a creature that will inevitably perish do to another who will also perish? What can one in need give to another also in need?

Duk girma ya tabbata gare Shi (SWT), Yana bayyana Kansa kowace rana ta wata hanya dabam.

All glory to Him, He manifests Himself every day in a different way.

Wannan duniya, wadda iyakokinta ba su sani ba, dukanta tana ƙarƙashin nufinSa, tana aiki a ƙarƙashin ikonSa. Wannan iko yana shafar duniya baki ɗaya, kuma a lokaci guda yana shafar kowace halitta daban-daban, da kowace gaɓa, da kowace sel da kowane ƙwayar hallaka a cikin kowane mutum. Yana ba kowane abu hakkinsa, yana ba shi aikinsa, kuma yana lura da yadda yake cika wannan aiki. Irin wannan iko yana sa ido kan kowane tsiro da ke fitowa daga ƙasa, kowane ganye da ke faɗuwa, kowane hatsi a cikin duhun zurfin ƙasa, kowane abu mai danshi ko busasshe, kowane kifi a teku, tsutsa a cikin ƙasa, kowane kwari, dabba ko tsuntsu a inda suke ɓoye, kowane ƙwai, kaza, gashin fuka-fuki da sel a cikin duk abin da yake rayuwa. Wanda yake sarrafa komai ba ya taɓa shagaltuwa da wani abu har ya karkata daga wani abu. Babu wani abu ɓoyayye ko bayyane da ya taɓa kuɓuta daga saninSa.

Bayan wannan gaskiyar mai muhimmanci game da dawwamar Allah, yayin da komai ke lalacewa, da kuma abin da ya biyo baya, wato cewa Shi ne ke tafiyar da dukkan al'amuran dukkan halittunSa, surar ta fara wani sabon sashe da wata barazana wacce ke sanya tsoro a cikin zukata. Wannan shi ne gabatarwa ga tattaunawar Ranar Alkiyama da za ta zo daga baya a cikin surar.

Having stated this fundamental truth of Gods eternity while everything else perishes and its correlate making clear that He controls all the affairs of all His creatures, the surah begins a new section that starts with a threat that sends fear into all hearts. This is a prelude to the discussion of the Day of Judgement that follows later in the surah'.

Za mu mayar da hankali gare ku ga al'ummomi biyu masu girma [na aljannu da na mutane].

We shall attend to you two huge communities [of jinn and mankind].

Wane ni'ima daga cikin ni'imomin Ubangijinku ne kuke musantawa? Ya ku jama'ar aljannu da mutane, idan kuna iya ketare yankunan sammai da ƙasa, to ku ketare. Ba za ku iya ketare su ba face da izini. Wane ni'ima daga cikin ni'imomin Ubangijinku ne kuke musantawa? Za a aika muku da walƙiyar wuta da tagulla narkakkiya, ba kuwa za ku sami wanda zai taimake ku ba. Wane ni'ima daga cikin ni'imomin Ubangijinku ne kuke musantawa? (Ayoyi 31-36)

Which, then, of your Lord's blessings do you both deny? Jinn and mankind, if you can pass beyond the regions of heaven and earth, then do so. You cannot pass beyond them without authority. Which, then, of your Lord's blessings do you both deny? A flash of fire will be sent against you, and molten brass, and you will be left without support. Which, then, of your Lord's blessings do you both deny? (Verses 31-36)

"Za Mu tanadi kanmu zuwa ga ku, ya ku al'ummomi biyu masu girma [na aljannu da mutane]." (Ayah ta 31) Wannan wata barazana ce mai ban tsoro da babu mutum ko aljani da zai iya fuskanta. Haka ma manyan duwatsu, taurari da galaxies suna girgiza idan suka ji ta. Allah Maɗaukakin Sarki, cikin ikonSa da girmanSa, Ya ce zai lissafta waɗannan halittu biyu marasa girma, mutum da aljani, yana ba maganarSa yanayin gargaɗi! Abu ne mai ban tsoro wanda ba a iya tunaninsa! Fassarar barazanar da ta fi dacewa da asali za ta ce: "Za Mu sami damar tanadar kanmu zuwa gare ku biyu..." Allah - tsarki ya tabbata a gare Shi cikin girmanSa - ba Ya shagaltuwa da wani abu har sai Ya buƙaci 'yantar da kansa daga abin da ke shagaltar da Shi. Wannan magana ce kawai da aka yi niyya don sauƙaƙa mana fahimta, da isar da gargaɗin cikin hanya mai ban mamaki da murkushewa. Wannan duniya gabaɗaya an samar da ita kuma aka kafa ta da kalma ɗaya, 'Kasance', kuma da zarar an furta kalmar, sai duniya gabaɗaya ta wanzu. Haka nan, ɓacewarta gabaɗaya ba ta buƙatar fiye da umarni guda da za a bayar sau ɗaya, cikin ƙasa da kiftawar ido. To me zai iya faruwa ga waɗannan al'ummomi biyu na halittu, mutum da aljani, sa'ad da Allah ya tanadi kansa gare su su kaɗai cikakke, yana aiwatar da hukuncinsu? A ƙarƙashin inuwar wannan barazana mai ban tsoro, ana tambayar su duka biyu:

Surah ta ƙare sashenta na ƙarshe ga hotuna da al'amuran Ranar Lahira, tana farawa da wata babbar girgiza ga dukan halitta, sannan ta biyo bayan hotunan lissafi, sakamako da lada. Wannan yana farawa da wani hoto na sararin samaniya wanda ya dace da farkon surah ɗin: "Sa'ad da sama ta tsage, ta zama ja kamar fure, kamar mai mai zafi." (Aya ta 37) Muna ganin hoton sama tana juyawa ta zama ja kamar fure, tana gudana kamar mai. Jimillar ayoyin da ke kwatanta halitta a Ranar Lahira sun tabbatar da lalacewar dukan taurari da duniyoyi gaba ɗaya, bayan sun kuɓuta daga tsarin da ke sarrafa motsinsu da kewayen su. Ɗaya daga cikin waɗannan ayoyin ita ce wadda muke tattaunawa yanzu. Akwai wasu da za a iya ambata, kamar: "Sa'ad da ƙasa ta girgiza da ƙarfi, duwatsu suka rushe suka warwatse kamar ƙura." (56: 4-6) "Sa'ad da idanu suka ruɗe, wata ya yi duhu, rana da wata kuma aka haɗa su." (75: 7-9) "Rana ta yi duhu, taurari suka faɗi suka warwatse, duwatsu aka kai su nesa, raƙuma masu ciki na wata goma aka bar su ba tare da makiyayi ba, dabbobin daji aka tara su, tekuna kuma aka kunna wuta a cikinsu." (81)

The surah devotes its remaining part to images and scenes of the Last Day, starting with a universal upheaval, followed by images of reckoning, requital and reward. This commences with an image of the universe that fits with the opening of the surah-. “When the sky is rent asunder and becomes rose-red like [burning] oil." (Verse 37) We are introduced to a picture of the sky turning rose-red or looking like a red rose and flowing like oil. The sum of the verses describing the universe on the Day of Judgement confirm the total destruction of all celestial bodies, after they break loose of the system which controls their operation and coordinates their orbits and movements. One of these verses is the one we are now discussing. Others may be cited, such as: “ When the earth is violently shaken and the mountains crumble away and scatter abroad into fine dust.n (56: 4-6) “When eyes are dazzled, and the moon eclipsed, and the sun and the moon are brought together.” (75: 7-9) the sun is darkened, when the stars fall and disperse, when the mountains are made to move away, when the camels, ten months pregnant, are left untended, when the wild beasts are brought together, when the seas are set alight.” (81:

1—6) “Idan sama ta tsage, idan taurari suka warwatse, idan tekuna suka tafasa,”. (82: 1-3) “Idan sama ta tsage, tana mai biyayya ga Ubangijinta cikin gaskiyar biyayya; idan kasa aka shimfiɗa ta, ta jefar da abin da ke cikinta, ta zama fanko, tana mai biyayya ga Ubangijinta cikin gaskiyar biyayya!” (84: 1-5) Dukkan wadannan ayoyi, da kuma da yawa, suna nufin wannan babban al'amari da zai mamaye dukkan halittu, wanda ainihin yanayinsa sanannen Allah ne kaɗai.

A karon farko a cikin Alkur'ani zuwa yanzu an ambaci lambuna biyu, kuma wataƙila akwai wasu a cikin babban lambun Aljanna. Ambaton su a nan, musamman, watakila don jaddada muhimmancinsu. A cikin sura ta gaba, Al-Wãqi'a (Abin da Zai Faru Babu Shakka), mun koyi cewa mazauna Aljanna suna da manyan ƙungiyoyi biyu: waɗanda suke gaba waɗanda za a kusantar da su zuwa ga Allah, da mutanen dama. Kowannensu zai samu jin daɗi mai girma.

For the first time in the Qur’an so far two gardens are mentioned, and there are probably more within the great garden of heaven. Their mention here, in particular, may be to stress their importance. In the next surah, The Inevitable Event, we learn that the dwellers of heaven form two large groups: the ones to the fore who will be brought nearest to God, and the people to the right. Each will experience great bliss.

A nan kuma muna jin cewa waɗannan lambuna biyu an tanada su ne ga wata ƙungiya mai babban matsayi. Watakila ita ce ƙungiyar da aka kwatanta a cikin sūratu mai biyo baya a matsayin mafi kusa da Allah. Muna ganin wasu lambuna biyu waɗanda ba su kai na farko kyau ba, kuma muna jin cewa na wata ƙungiya ce wadda ke biye da waɗanda aka ambata. Wannan ƙungiya na iya zama mutanen dama. Ko menene gaskiyar lamarin, bari mu duba wannan rukunin farko na lambuna biyu, muna jin daɗinsu. Su ne “masu inuwar rassa.” (Aya ta 48)

Here also we feel that these two gardens are designated for a group with a high position. It may be the group described in the next surah as being closest to God. We see another two gardens which are less refined than the first two and we feel that they belong to a group that comes next to the ones already mentioned. This group may be the people to the right. Whatever the case may be, let us look at this first grouping of two gardens, feeling their bliss. They are “ With shading branches.” (Verse 48)

Kalmar Larabci "afnan", wacce ake amfani da ita don rassan itatuwa, tana nuna musamman rassan da suke tohowa sabo, masu yada iska ta sabuwa da annashuwa. Waɗannan lambuna suna da "ruwayen gudana guda biyu." (Aya ta 50) Don haka, ba su taɓa rasa ruwa ba.

The Arabic word used for branches, afnan, conveys in particular newly springing branches that spread an air of freshness. These gardens have “a pair of flowing springs.” (Verse 50) Thus, they are never short of water.

Bugu da ƙari, su ne "da kowane irin 'ya'yan itace biyu-biyu" (Aya ta 52). 'Ya'yan itacensu suna da yawa kuma iri-iri ne. Yaya mazaunan waɗannan aljannu za su rayu? "Za su yi kwanciya a kan shimfiɗu masu layin siliki mai kauri." (Aya ta 54)

Moreover, they are “With every kind of fruit in pairs” (Verse 52) Their fruits are plentiful and varied. How will the dwellers of these gardens live? “They will recline on carpets lined with rich brocade.” (Verse 54)