Ana ce a cikin gabatarwar sūrah ta farko a cikin wannan juzu'i, wanda ya zama juzu'i na talatin na Alƙur'ani, cewa sūrorinsa "kamar ƙwanƙwasa ƙofa mai ci gaba da ƙarfi ne, ko jerin ihu mai ƙarfi da ke neman farkar da waɗanda suke barci mai zurfi, ko waɗanda suka bugu suka rasa hankali, ko waɗanda suke cikin wurin raye-raye, suna nutsuwa gaba ɗaya cikin rawa ko nishaɗi. Ƙwanƙwasawa da ihun suna zuwa ɗaya bayan ɗaya: Ku farka! Ku duba kewayenku! Ku yi tunani! Ku yi tunani mai zurfi! Akwai Allah! Akwai tsari, jarrabawa, lissafi, hisabi, lada, azaba mai tsanani da ni'ima mai dorewa." Wannan sūrah ta yanzu misali ne na gaske na waɗannan halaye. Salonta yana da kaifi. Yanayin da ta zana, salon da aka zaɓa, sautin kalmomi da ma'anoninsu, duk suna ba da gudummawa ga wannan kaifin salo. Yanayin sun haɗa da baƙon dare, tauraro mai huda da haske, ruwan da ke gudana, ruwan sama da ke dawowa da ƙasar da ke tsagewa. Ma'anonin sun haɗa da lura da rayuka: "Ga kowace rai akwai mai tsaro da ke lura da ita"; rashin ƙarfi da taimako: "A ranar da aka jarraba zukata, mutum zai kasance ba shi da mataimaki, babu mai taimakonsa"; da cikakken tsanani:

It is stated in the introduction to the first sūrah in this volume, which forms the thirtieth part of the Qur’ān, that its sūrahs are “like a persistent and strong knocking on a door, or a series of loud shouts seeking to awaken those who are fast asleep, or those who are drunk and have lost consciousness, or are in a night club, completely absorbed in their dancing or entertainment. The knocks and the shouts come one after the other: Wake up! Look around you! Think! Reflect! There is a God! There is planning, trial, liability, reckoning, reward, severe punishment and lasting bliss.” The present sūrah is a typical example of these qualities. Its tone is sharp. The scenes portrayed, the rhythm chosen, the sounds of the individual words and their meanings — all contribute to this sharpness of tone. The scenes include the night visitor, the star piercing with brightness, the gushing water, the returning rain and the splitting earth. The meanings include watching over souls: “For every soul there is a guardian who watches over it”; the lack of strength and help: “On the day when consciences are tried, man shall be helpless, with no supporter”; the complete seriousness:

"Lalle wannan magana ce mai yanke hukunci; ba zance ne na wasa ba." Haka kuma halayen da ke tattare da gargaɗin da aka yi a cikin wannan sūrah suke: "Suna ƙulla dabaru masu yawa, amma Ni ma ina da nawa dabarun. Saboda haka ka ba waɗanda suka kafirta dama; ka bar su na ɗan lokaci." Akwai cikakkiyar jituwa tsakanin hotunan duniya da sūrah ta zayyana da kuma gaskiyar da ta bayyana. Wannan jituwa tana ƙara bayyana sosai idan an yi nazari sosai a kan sūrah.

“This is surely a decisive word; it is no idle talk.” The same characteristics apply to the warnings given in this sūrah: “They devise many an artful scheme, but I too have My schemes. So give respite to the unbelievers; leave them alone for a while.” There is complete harmony between the scenes of the universe portrayed in the sūrah and the facts it states. This harmony becomes abundantly clear when the sūrah is carefully considered.

"Na rantse da sama da mai ziyartar dare. Kaico! Da ka sani menene mai ziyartar dare! Shi ne tauraro mai hudawa ta cikin duhu. Ga kowane rai akwai mai tsaro da yake lura da shi." (Ayoyi 1-4) Wannan rantsuwa ta ƙunshi hoton sararin duniya da kuma gaskiyar imani. Ta fara da ambaton sama da mai ziyartar dare, sannan ta biyo baya da salon mamaki wanda aka saba da shi a cikin Alƙur'ani: "Da ka sani menene mai ziyartar dare!" (Ayah 2)

“By the heaven and by the night visitor. Would that you knew what the night visitor is! It is the star that pierces through darkness. For every soul there is a guardian who watches over it.” (Verses 1-4) This oath includes a scene of the universe and a fact of faith. It opens by mentioning heaven and the night visitor and follows with a form of exclamation made familiar in the Qur’ān; “Would that you knew what the night visitor is!’ (Verse 2)

Wannan kalmar tana ba da ra'ayin cewa tana da ban mamaki, ba za a iya bayyana ta ba.

This exclamation gives the impression that it is mysterious, beyond explanation.

Sannan Alkur'ani ya bayyana yanayinsa da siffarsa: "Tauraro ne mai huda cikin duhu." (Ayah ta 3) Hasken sa mai karfi da hudawa yana tafiya da sauri ta cikin duhun da ke kewaye da shi. Wannan bayanin ya shafi dukkan taurari. Babu bukatar a danganta shi da wani tauraro na musamman. Janyo ma'ana gaba daya ya fi amfani a irin wannan mahallin. Don haka ma'anar tana nufin: Na rantse da sama da taurarinta wadanda ke huda duhu, kuma suke ratsawa ta wannan labule da ke rufe dukkan abubuwa. Ta haka wannan ambaton yana haskaka gaskiyar da aka zayyana a cikin wannan surar da al'amuran da take kwatantawa da nata haske.

The Qur’ān then states its nature and form: “It is the star that pierces through darkness.” (Verse 3) Its powerful, penetrating rays travel at speed through the surrounding darkness. The description applies to all stars. There is no need to attach it to a particular one. Generality is more useful in this kind of context. Thus, the meaning sounds as follows: By heaven and its stars which pierce darkness and penetrate through that veil covering all things. Thus, this reference sheds its own light on the facts outlined in this sūrah and the scenes it portrays.

Allah ya rantse da sama da taurari masu huda, cewa kowace rai tana da mai tsaro wanda Shi ya naɗa ya lura da ita: "Ga kowace rai akwai mai tsaro wanda yake lura da ita." (Aya ta 4) Wannan yana nuna tabbataccen tabbaci cewa akwai wakili wanda Allah ya naɗa domin ya lura da kowace rai, yana kuma rubuta ayyukanta da tunaninta. Ana lura da rai ne saboda a cikinta ne tunani da asirai suke, waɗanda su ke tushen aiki da lada. Don haka, mutane ba a barin su suna yawo a duniya yadda suke so ba.

God swears by heaven and its piercing stars that every soul has an observer appointed by Him to watch over it: “For every soul there is a guardian who watches over it.” (Verse 4) This implies a strong assertion that there is an agent appointed by God to watch over every soul and keep a record of its actions and thoughts. The watch is over the soul because it is there that thoughts and secrets which are responsible for action and reward lie. Thus, people are not left to roam about the earth as they wish.

Wannan farkon taɓawa, wadda ke haɗa ruhin ɗan Adam da duniya, ana biye da wata taɓawa wadda ke jaddada gaskiyar halittar da aka tsara da kuma shirin da aka yi da gangan, wanda God ya rantse da shi ta sama da kuma mai ziyara da dare. Farkon matakan halittar ɗan Adam shaida ce ga wannan gaskiyar, kuma suna nuna cewa ba a manta da ɗan Adam ba a matsayin wani abu maras muhimmanci: "To, mutum ya yi tunani: daga me aka halicce shi. An halicce shi daga ruwa mai tsiyayewa; yana fitowa daga tsakanin ƙashin baya da ƙasusuwan ƙirji." (Ayoyi 5-7)

This opening touch, which unites the human soul with the universe, is followed by another which emphasizes the truth of organized creation and deliberate planning to which God has sworn by the heaven and the night visitor. The early stages of man’s creation constitute a proof of this fact and suggest that man is not forgotten as something insignificant: “Let man then reflect: of what he is created. He is created of gushing water; he issues from between the loins and the chest bones.” (Verses 5-7)

Bari mutum ya yi tunani a kan asalinsa da abin da ya zama. Akwai tazara mai girma da ke raba asali da sakamakon ƙarshe, wato ruwan da ke fitowa da ƙarfi da kuma mutum mai hankali, mai tunani, mai sarrafa tsarin jiki, jijiyoyi, tunani da hankali masu sarkakiya. Ambaton wannan babban gibi da ruwan da ke fitowa ke ratsawa domin a mayar da shi halitta mai iya sadarwa, yana nuna cewa akwai wani iko fiye da ikon mutum wanda ke motsa wannan ruwa marar siffa, marar ƙarfi, a cikin tafiyarsa mai ban mamaki da burgewa har sai an siffanta shi zuwa ga kyakkyawar sura ta ƙarshe. Hakan yana nuna cewa akwai mai tsaro wanda God ya naɗa don ya lura da wannan ƙwayar danshi, ya kuma shiryar da ita a cikin tafiyarta mai ban mamaki.

Let man consider his origins and what has become of him. It is a very wide gulf which divides the origins from the final product, the gushing water from man the intelligent, rational being with his highly sophisticated organic, neurological, mental and psychological systems. The reference to this great gulf which the gushing water crosses in order to be made into a communicating being suggests that there is a power beyond the province of man which moves that shapeless and powerless fluid along its remarkable and impressive journey until it is shaped into its magnificent ultimate form. It implies that there is a guardian appointed by God to look after that moist germ, and to guide it through its remarkable journey.

Wannan kwayar halitta guda mai hadi, wadda akwai miliyoyi a cikin kowane fitar maniyyi, kusan ba a ganinta a ƙarƙashin na'urar hangen nesa. Halitta ce marar tallafi, marar hankali, marar nufi. Amma da zarar ta tsaya a cikin mahaifa, sai ta fara neman abinci. Hannun tsaro na Allah yana ba ta wata ƙwarewa wadda ke ba ta damar mayar da rufin mahaifa da ke kewaye da ita zuwa tafkin jini, ta yadda za ta samu abinci sabo. Da zarar ta tabbatar da samuwar abinci, sai ta fara wani tsari na rabuwa akai-akai don samar da sababbin ƙwayoyin halitta. Wannan halitta marar siffa, marar ƙarfi, wadda ba ta da hankali ko nufi, tana sane da abin da take yi da abin da take so daidai. Hannun tsaro da ke lura da ita yana ba ta shiriya, ilimi, ƙarfi da nufi don ta san hanyarta. An ɗora mata aikin sa kowace ƙungiyar sababbin ƙwayoyin halitta ta ƙware wajen gina wani ɓangare na wannan babban tsari na jikin ɗan adam. Wata ƙungiya tana samar da ƙashi; wata ƙungiya tana samar da tsoka; ta uku tana samar da tsarin jijiyoyi; ta huɗu tana samar da tsarin lymph. Haka lamarin yake ga kowane babban ɓangare na tsarin ɗan adam. Amma al'amarin ba shi da sauƙi haka: yana ƙunshe da wani matsayi mafi girma na ƙwarewa; domin kowane ƙashi, kowace tsoka da kowace jijiya ta musamman ce kuma ba ta yin kama da kowace. Tsarin an shirya shi da kyau daidai, kuma yana da faɗin ayyuka iri-iri. Saboda haka, yayin da kowace ƙungiyar ƙwayoyin halitta ke ci gaba da cika aikin da aka ba ta wajen gina wannan tsari, takan koyi rabuwa zuwa ƙananan sassa na musamman, kowannensu da aikinsa na musamman a cikin tsarin gaba ɗaya. Kowace ƙaramar ƙwaya tana ci gaba tana sane da hanyarta, wurinta da aikinta. Ƙwayoyin da aka ba aikin samar da ido sun san cewa ido dole ne ya kasance a fuska, kuma ba zai iya kasancewa a ciki, ko a ƙafa, ko a hannu ba, duk da cewa kowane ɗaya daga cikin waɗannan wuraren wuri ne da ya dace a samar da ido a cikinsa. Idan kwayar farko da aka dora mata alhakin yin ido aka karkatar da ita zuwa kowane daga cikin wadannan wurare, da ta cika aikinta kuma ta yi ido a can. Amma idan ta fara aikinta, sai kawai ta je daidai wurin da aka kayyade wa ido. To wa ya gaya wa wannan kwayar cewa wannan tsari yana bukatar idonsa ya kasance a wannan wuri na musamman? Allah Mai Tsaro, Mai Lura ne ke shiryar da ita, Yana kula da ita, Yana nuna mata hanyarta.

Wataƙila akwai shakku da suka rage a zukatan wasu mutane game da cewa wannan zai iya faruwa. Saboda haka, surar ta rantse domin tabbatar da muhimmancin wannan magana. Tana haɗa wannan tabbaci da duniya baki ɗaya, kamar yadda muka gani a farkon surar: “Na rantse da sama mai dawowar ruwan sama, da ƙasa mai tsagewa da tsiro, lallai wannan magana ce mai yanke hukunci; ba wasa ba ce.” (Ayoyi 11-14)

There may be some lingering doubts within some people’s minds that this could happen. Therefore, the sūrah gives an oath to its seriousness. It adds a link between this assertion and the universe at large, as we saw at the opening of the sūrah: “By the heaven with its returning rain, by the earth ever splitting with verdure, this is surely a decisive word; it is no idle talk.” (Verses 11-14)

Ruwan sama da ke sauka daga sama lokaci bayan lokaci, da kuma tsiron da ke tsaga ƙasa ya fito, misalai biyu ne da ke bayyana ɗaya daga cikin bayyanannun rayuwa masu yawa, wato rayuwar shuke-shuke da asalinsu. Ruwan da ke zubowa daga sama, da kuma koren ciyayi da ke fitowa daga ƙasa, suna kama da jariri da ke shigowa duniya, yana fitowa daga tsakanin ƙashin baya, yana bullowa daga duhun mahaifa. Rayuwa ɗaya ce, yanayi ɗaya ne, motsi ɗaya ne. Tsari ɗaya ne da ke nuni ga Mahalicci wanda ba shi da abokin hamayya.

The rain which comes from the sky again and again and the vegetation which splits the earth and springs forth are two images describing one of the many manifestations of life, the life of plants and their origins. Water which pours down from heaven and verdure which springs out from the earth, are akin to the infant coming into the world, passing between the loins springing out from the darkness of the womb. It is the same life, the same scene, the same movement. It is one system pointing to the Maker who has no competitors.

Hoton ruwan sama da ciyayi bai bambanta da na baƙon dare ba, tauraron da ke huda gizagizai yayin da yake tsaga labule da mayafai. Hakanan yana kama da yanayin da ke nuna ana binciken zukata da kuma buɗe duk abin da aka ɓoye. Haka kuma tsarin ne irin wanda ke bayyana Mahaliccin. Allah yana rantsuwa da waɗannan halittu biyu da abubuwan da ke faruwa a cikinsu biyu: sama mai dawowar ruwan sama da ƙasa da ke tsagewa da ciyayi. Tasirin yanayin da aka kwatanta, tare da waƙafi, yana haifar da ƙarfi mai nuna ƙarshe da yanke hukunci. Rantsuwar tana nufin cewa wannan magana, ko kuma Alƙur'ani gabaki ɗaya, wanda ke bayyana cewa mutane za su dawo rayuwa domin fuskantar jarabawa, magana ce mai yanke hukunci wadda ba ta yarda da wasa ba. Tana kawo ƙarshen dukkan jayayya, shakka da rashin tabbas. Magana ce ta gaskiya kuma ta ƙarshe, wadda duka sama mai dawowar ruwan sama da ƙasa da ke tsagewa da ciyayi suke shaida a kanta. Lokacin da aka yi wannan magana ta ƙarshe game da dawowa da jarabawa, sai kuma jawabi zuwa ga Manzon Allah ﷺ. A lokacin saukar wahayin yana da ƴan muminai kaɗan da ke goyon bayansa a Makka. Suna shan wahala mafi tsanani daga hanyar gaba da adawar mushrikai da maƙircinsu ga saƙon Musulunci. Mushrikan suna ci gaba da ƙoƙarin murkushe kiran. Ana yin jawabin ga Manzon Allah ﷺ domin ƙarfafa shi da kwantar masa da hankali, da kuma raina abin da masu maƙirci suke shiryawa. Yana nuna cewa maƙircinsu na ɗan lokaci ne kawai; yaƙin yana hannun Allah kuma yana ƙarƙashin umurninsa. Don haka, bari Manzon Allah ﷺ ya dage ya yi haƙuri, kuma bari shi da muminai su sami natsuwa: "Suna shirya dabaru da yawa, ni ma ina da nawa dabarun. Don haka ku ba kafirai dama; ku bar su na ɗan lokaci."