Ayoyin farko na wannan sura an saukar da su ne a lokacin da Farisa ta rinjayi Daular Rum (Byzantine) a yankunan Larabawa da ke karkashin mulkinta. Haka kuma lokaci ne da jayayya ta yi zafi a Makka tsakanin Musulmi na farko da mushrikan Larabawa.

The first few verses of this sūrah were revealed when Persia overpowered the Byzantine Empire in the Arab areas that were under its rule. This was also a time when arguments in Makkah raged between the early Muslims and Arab idolaters.

Tun da Romawan Bizantine a wancan lokaci Kiristoci ne, Farisawa kuma Majusawa ne, sai kafirai na Makka suka yi amfani da wannan lamari, suna ta yada cewa nasarar shirka a kan tauhidi ce, suna ganin a nasarar Farisawan wata alama ta nasararsu a kan muminai.

Since the Byzantines at that time were Christians, and the Persians were Magians, the unbelievers in Makkah exploited the event, drumming up the victory of polytheism over monotheism, and seeing in this Persian victory an omen for their own victory over the believers.

Saboda haka, farkon wannan sūrah yana bada labari mai daɗi game da nasara ga mutanen Littattafai, Ruwan Bayzantiyawa, cikin 'yan shekaru. Yana cewa wannan nasara za ta kawo farin ciki mai yawa ga muminai, domin suna son ganin mabiyan kowane addini na Allah sun samu rinjaye.

Therefore, the opening of this sūrah heralds a victory for the people of the Scriptures, the Byzantines, within a few years. It says that this victory will bring much rejoicing to the believers for they love for believers of any divine religion to gain the upper hand.

Alkur'ani bai tsaya a nan ba wajen yin wannan alkawari ba, kuma bai takaita ga abin da aka ambata ba. A zahiri, yana amfani da wannan lamari don nuna wa muminai da abokan gābansu faɗin sararin sani; a takaice, yana kafa dangantaka tsakanin su da duniya. Haka kuma yana danganta mulkin Allah na goyon bayan imani na Allah da babbar gaskiya wadda take tafiyar da sammai, ƙasa da duk abin da ke tsakaninsu, da kuma abin da ya gabata, abin da ke faruwa yanzu da abin da zai zo na ɗan Adam. Sannan yana ci gaba zuwa rayuwa ta gaba da duniyar da take bayan wannan ƙasa. Lallai, Alkur'ani yana kai mu cikin wani babban zagaye inda muke ganin abubuwan al'ajabi na sararin samaniya, ruhin ɗan Adam, yanayin mutane da al'ajabban halitta. Ta haka ne muke iya duba faɗaɗan sararin ilimi, domin an ɗaukaka rayuwarmu kuma an faɗaɗa ta. Bugu da ƙari, an 'yantar da mu daga tsayayyun iyakokin lokaci, wuri da lamari, kuma muna iya duba sararin samaniya, dokokinta masu aiki, tarihi, yanzu da nan gaba.

The Qur’ān does not, however, stop at making this promise, nor does it confine itself to the event mentioned. In fact, it uses the event to show the believers and their opponents wider horizons; in essence, it establishes a link between them and the universe. It also relates God’s rule to support divine faith to the great truth that regulates the heavens, the earth and all that is between them, as well as to the past, present and future of humanity. It then moves on to the life to come and the world beyond this earth. Indeed, the Qur’ān takes us on a great round in which we see the marvels of the universe, the human soul, people’s situations and the wonders of nature. We are, thus, able to look at the wider horizons of knowledge, for our lives have been elevated and broadened. Furthermore, we are released from the strict confines of time, place and event, and are able to look at the universe, its operative rules, history, present and future.

Ta haka, fahimtar mutane game da ainihin yanayin alaƙoƙi da dangantakan da ke cikin wannan babbar duniya tana hawa zuwa wani matsayi mafi girma. Sai su fara jin girman gaskiya na dokokin da ke mulkin duniya da yanayin ɗan Adam, kuma su yaba da waɗanda ke tsara rayuwar ɗan Adam da al'amuransa. Ta wannan hanya, ana ayyana matsayin nasara da rashin nasara, kuma ana kafa ma'auni na adalci don auna ayyukan mutane da harkokinsu a wannan rayuwa, domin a ba su lada na adalci a rayuwar yanzu da kuma rayuwa ta gaba.

Thus, people’s concept of the true nature of the bonds and relations in this great universe is set on a higher platform. They begin to feel the real greatness of the laws that govern the universe and human nature, and appreciate those that regulate human life and its events. In this way, positions of victory and defeat are defined, and fair measures to judge people’s actions and activities in this life are set, so as to give them just reward both in the present life and in the life to come.

A cikin hasken wannan faffadan ra'ayi, ana iya ganin a fili cewa saƙon Musulunci duniya ce baki ɗaya. Hulɗarsa da al'amura da yanayin duniya, koda yake yana cikin farkon tasowarsa kuma yana a Makka da kwarin da ke kewaye da ita, yana bayyana a matsayin abu mai kyau ƙwarai. Faɗin manufarsa ya wuce wannan duniya, domin ya haɗa shi da yanayin halitta da manyan dokokinta, da ɗabi'ar ɗan Adam da zurfafan cikinta, haka kuma da abin da ya gabata da abin da ke faruwa a rayuwar ɗan Adam, a wannan duniya da kuma duniyar lahira.

In the light of this broad concept, the universality of the Islamic message is clearly shown. Its interaction with events and world situations, even when it is still in its infancy and confined to Makkah and the surrounding valley, appears to be very positive. Its scope is broadened beyond this earth so as to link it to the nature of the universe and its major rules, human nature and its profound depths, as well as to the past and present of human life both in this world and in the world beyond.

Saboda haka, zuciya da hankalin Musulmi suna da alaƙa da waɗannan sararin sammai, har hakan ya rinjayi ji da kallon da yake yi wa rayuwa da kuma darajojin rayuwa gabaɗaya. Yana duban sama da rayuwar lahira, kuma yana tunani a kan abubuwan al'ajabi da ban mamaki na duniya. Yana kuma godiya da matsayinsa, da matsayin al'ummarsa, a cikin wannan babban fili. Yana fahimtar darajarsa da darajar addininsa, duka a ma'aunin mutane da a ma'aunin Allah. Ta haka yake cika rawar da yake takawa, yana gudanar da aikinsa da hankali a bayyane, da amincewa da natsuwa.

Thus, a Muslim’s heart and mind are linked to these horizons, so as to influence his feelings and the way he looks at life and values generally. He looks up to heaven and the life to come and contemplates the wonders and marvels of the universe. He appreciates his own position, and that of his community, in this great expanse. He realizes his own value and the value of his faith both in people’s and God’s measures. He thus fulfils his role and does his duties with a clear mind and with confidence and reassurance.

A cikin hanyar da take bi wajen bayyana waɗannan alaƙoƙi da muhimmancinsu a cikin tsarin duniya baki ɗaya, da kuma tasirinsu ga zukatan mutane, za a iya kallon surar a matsayin tana ƙunshe da sashe biyu masu haɗe da juna. A sashe na farko, tana kafa alaƙa tsakanin nasara da aka bai wa muminai da gaskiya wadda ita ce tushe mai ƙarfi da duniya ta tsaya a kai, kuma da ita ake haɗa wannan rayuwa da ta lahira. Tana jawo hankalin mutane zuwa dokokin Allah kamar yadda suka shafi al'ummomi da zamanai da suka gabata, kuma a cikin wannan mahallin tana amfani da misali game da tashin kiyama. Anan surar tana kwatanta wani yanayi daga Ranar Alƙiyama da abin da zai faru ga muminai da kafirai a lokacin. Sai kuma ƙarin hotunan duniya da alamun da Allah ya sanya a cikinta, tana mai jaddada tasirin waɗannan hotuna a zukatan mutane. Sannan surar tana ba da misali daga kansu da alaƙarsu da bayinsu, don nuna wautar tunanin gumaka da yawa, tana tabbatar da cewa tushensa son zuciya ne da sha'awoyi marasa gaskiya da ilimi. Wannan sashe yana ƙarewa da umarni ga Annabi ﷺ da ya bi tafarkin gaskiya bayyananne, wanda shi ne tafarkin ɗabi'a madaidaiciya, wanda ba ya canzawa don biyan sha'awoyi, kuma ba ya rabuwa zuwa ƙungiyoyi da ɓangarori masu sabani.

In the method it follows in outlining these links and their significances in the overall system of the universe, as well as their effects on people’s hearts, the sūrah may be thought of as consisting of two interlinked sections. In the first, it establishes a link between the victory granted to the believers and the truth that provides the firm basis on which the universe is established and with which this life as well as the next are closely associated. It directs people’s attention to God’s laws as they applied to earlier communities and generations, and in this context makes use of an analogy about resurrection. Here the sūrah depicts a scene from the Day of Judgement and what happens then to believers and unbelievers. This is followed with further scenes of the universe and the signs God has placed in it, highlighting the effects these scenes have on people’s hearts. The sūrah then gives an example drawn from themselves and their relations with their slaves to show the stupidity of the idea of multiple deities, proving that it is based on whims and desires that are devoid of truth and knowledge. This section concludes with a directive to the Prophet to follow the clear path of truth, which is the path of an upright nature that neither alters to suit desires nor divides into sects or divergent groups.

A cikin sashe na biyu, sūrah ta bayyana yadda kula da muradun mutane ke sauyawa cikin sauƙi, da yadda waɗannan ba su dace a zama tushen gina rayuwar ɗan adam ba. Abin da ya kamata mutane su koma gare shi maimakon haka shi ne ma'auni mai dorewa wanda ba ya karkata don ya dace da muradun ɓarna. Ta siffanta irin waɗannan mutane a lokacin da suke jin rahamar Allah da kuma a lokacin da wahala ta same su, haka kuma a yanayin wadata da talauci. Sannan ta ci gaba da magana kan yadda ya kamata a yi amfani da arziƙi da kuma yadda ake ƙara shi. Daga nan ta tattauna batun abokan tarayya da ake dangantawa da Allah ta wannan fuska, tana nuna cewa irin waɗannan abubuwan da ake ɗauka a matsayin allolin ba za su iya ba da abinci ba, ko fara rai ko kawo ƙarshensa. Ta kuma danganta yaɗuwar ɓarna a ƙasa da teku da abin da mutane ke aikatawa, kuma ta umurce su su yi yawo a duniya suna yin tunani a kan ƙarshen da al'ummomin kafirai na baya waɗanda suka haɗa abokan tarayya da Allah suka kai. Sannan ta umurci Annabi ﷺ da ya bi addinin ɗabi'ar ɗan adam tsarkakakkiya kafin ya zo wata rana da kowa zai sami sakamakon abin da ya aikata. Kamar yadda ta yi a sashe na farko, sūrah ta sake kawo wasu al'amuran sararin duniya, tana mai cewa shiriya ta gaskiya ita ce wadda Allah ya bayar, alhali aikin Annabi ﷺ shi ne isar da saƙo kawai. Ba ya cikin ikonsa ya sa makaho ya gani ko kurma ya ji. Sannan sūrah ta kai mu wani sabon zagaye cikin halittar ɗan adam, tana tunatar da mu matakan ci gaban mutum tun farkonsa har ƙarshensa, tun daga rauni mai tsanani a lokacin yarinta, har zuwa mutuwa, tashin kiyama da hisabi, tana ba mu wani sabon hoto na wannan rana. Wannan sashe da sūrah baki ɗaya sun ƙare da umarni ga Annabi ﷺ da ya yi haƙuri cikin wahala, ya jure duk wata matsala da ya fuskanta. Ya kasance koyaushe yana da yaƙini cewa alkawarin Allah zai cika. Saboda haka, kada ya bari waɗanda ba su da imani su dagula masa hankali.

In the second section the sūrah depicts the fickleness of people’s cares and interests and how these are unsuitable as a basis for building human life. What people should look to instead is a constant measure that does not bend to suit nefarious interests. It describes such people when they enjoy God’s mercy and when they are afflicted by hardship, as well as in situations of affluence and poverty. It moves on to speak of how provisions should be used and increased. It then discusses the question of God’s alleged partners from this angle, showing how such alleged deities can never provide sustenance, initiate or terminate life. It links the spread of corruption on land and sea with what people do, and directs them to go about the earth reflecting on the ends met by past communities of unbelievers who associated partners with God. It then directs the Prophet to follow the religion of pure human nature before a day comes when everyone will be rewarded for what they do. Like it did in the first section, the sūrah then provides some scenes of the universe, commenting that true guidance is that given by God, while the Prophet’s task is only to deliver his message. It is not in his power to make the blind see or the deaf hear. The sūrah then takes us on a new round within the human constitution, reminding us of the stages of man’s development from beginning to end, starting with utter weakness in childhood, before it mentions death, resurrection and judgement, giving us a new scene of that day. This section and the sūrah itself conclude with a directive to the Prophet to remain patient in adversity and to bear whatever difficulties he meets. He should always remain confident that God’s promise will be fulfilled. Hence, he must not let himself be disturbed by those who lack faith.

Both the atmosphere of the sūrah and its general flow contribute to its main theme, namely the close relationship between people's circumstances and the events of life; the past, present and future in human life and in universal laws. This shows that every small action, event, growth, consequence, setback and victory are all closely linked and subject to an exact law. In all of these, the final decision rests with God: "To God belongs the command, before and after." (Verse 4) This truth is confirmed time and again in the Qur'an, because it is the fundamental truth of the Islamic faith from which all concepts, values and standards arise.

Both the ambience of the sūrah and its general flow contribute to its main theme, namely the close relation between people’s situations and life’s events; the past, present and future in human life and universal laws. This shows that every little action, event, growth, consequence, setback and victory are all closely linked, and subject to an accurate law. In all these, the final decision rests with God: “All power of decision belongs to God before and after.” (Verse 4) This truth is confirmed time after time in the Qur’ān, because it is the basic truth in the Islamic faith which gives rise to all concepts, values and standards.