Wannan sūrah ta Makka, kamar wacce ta gabace ta, an tsara ta ne da ayoyi gajeru, tana da saurin bugu, jerin al'amura da yawa, da hotuna masu yawa. Hakika, tasirin da take haifarwa wani lokaci yana da ƙarfi ƙwarai. Kamar dukkan wahayin Makka, manufarsa ita ce kafa imanin Musulunci da ƙarfi a zukatan mutane, tsarkake shi daga duk wani alamar shirka da bautar gumaka. Sai dai a wannan fanni, tana magana ne a kan wani nau'in shirka musamman wanda ya yi galaba a cikin al'ummar Larabawa a lokacin, kuma tana tsayawa na dogon lokaci tana fallasa ƙaryarsa. Duk wannan an taƙaita shi a cikin zargin cewa Allah ya auri aljannu, waɗanda daga baya suka ba Shi mala'iku a matsayin 'ya'yansa mata.

This Makkan sūrah, like the one before it, is composed of short verses and is characterized by fast beats, successive scenes and a myriad of images. Indeed, the effect it produces is at times very intense. Like all Makkan revelations, its aim is to establish the Islamic faith firmly in people’s hearts, purging it of any traces of idolatry and polytheism. In this respect, however, it addresses a particular form of polytheism which prevailed in Arabian society at the time, pausing long to expose its falsehood. All this is summed up in the allegation that God married the jinn, who subsequently gave Him the angels as His daughters.

Sūrah ta kai hari sosai kan wannan camfi, tana fallasa wautarsa da rashin tushensa. Haka kuma, saboda wannan batu yana da muhimmanci, sūrah ta fara da ambaton wasu nau'in mala'iku: "Na rantse da [mala'ikun] da suke tsaye a layuka, waɗanda ke tsawatarwa cikin tsanani, kuma waɗanda ke karanta maganar God." (Aya ta 1-3) Sai kuma ambaton shaiɗanu da yadda ake kore su da harshen wuta mai huda, don hana su leƙen asiri ga abin da ke sama. Da a ce suna a matsayin da camfin jahilci ya ba su, ba za a kore su haka ba. 'Ya'yan itacen bishiyar da take tsirowa a tsakiyar wuta ana misalta su da kawunan shaiɗanu. A ƙarshe, an karyata wannan camfi da ƙarfi da kuma tabbaci: "To, ka tambayi masu kafirci: Shin Ubangijinka yana da 'ya'ya mata, su kuma suna da 'ya'ya maza? Ko kuwa mun halicci mala'iku mata a gabansu ne? Daga ƙarya tasu suke cewa: 'God ya haifi 'ya'ya.' Lallai ƙarya suke yi. Shin zai zaɓi 'ya'ya mata fiye da maza? Me ya same ku? Ta yaya kuke yanke hukunci? Shin ba ku yin tunani? Ko kuwa kuna da wata hujja bayyananniya? Ku kawo littafanku, idan kuna masu gaskiya!" Suna da'awar cewa yana da dangantaka da aljanu; amma aljanun kansu sun sani cewa za a kawo su gaban God don hisabi. Tsarki ya tabbata ga God cikin ɗaukakarsa, daga abin da mutane suke danganta masa.

The sūrah attacks this superstition heavily, exposing its stupidity and lack of substance. Furthermore, because this topic is given prominence, the sūrah begins by mentioning some types of angels: “By the [angels] ranged in ranks, who rebuke reproachfully, and recite God’s word.” (Verses 1-3) This is followed by mention of the devils and how they are targeted by piercing flames to prevent them from eavesdropping on those on high. Had they been in the position given them in ignorant superstitions, they would not have been chased in this way. The fruit of the tree growing in the midst of hell is likened to devils’ heads. At the end, this superstition is strongly and decisively refuted: “Now ask the unbelievers if it be true that your Lord has daughters, while they would have sons? Or is it that We have created the angels female in their presence? Out of their falsehood they say: ‘God has begotten children.’ They are lying indeed. Would He then choose daughters in preference to sons? What is the matter with you? How do you make your judgement? Do you not reflect? Or do you, perhaps, have a clear authority? Bring your scriptures, if you are speaking the truth! They claim that He has kinship with the jinn; yet the jinn themselves know that they will be brought [before God] for judgement. Limitless is God in His glory, above all what people attribute to Him.” (Verses 149-159)

Baya ga magance wannan nau'in bautar gumaka, surar tana tabo da al'amuran imani iri ɗaya da aka tattauna a wasu surorin Makka. Tana tabbatar da cewa Allah Ɗaya ne, tana kawo shaida daga sararin halitta: "Lalle Ubangijinku Ɗaya ne, Ubangijin sammai da ƙasa da abin da yake tsakaninsu, Ubangijin dukan wuraren fitowar rana."

In addition to dealing with this particular form of idolatry, the sūrah tackles the same issues of faith discussed in other Makkan sūrahs. It confirms God’s oneness, citing evidence from the universe: “Most certainly your God is One, Lord of the heavens and the earth and everything between them, Lord of all the points of sunrise.” (Verses 4-5)

Yana zana wani yanayin Ranar Alkiyama, yana bayyana cewa shirka ita ce dalilin da yasa wadanda ake azabtarwa a lahira ke samun azabarsu: "A wannan rana, dukansu za su yi tarayya a cikin azaba ta bai daya. Haka za Mu yi da dukkan masu laifi. A duk lokacin da aka ce musu, 'babu abin bauta da ya cancanta sai Allah,' sai su juya da girman kai, kuma su ce: 'Shin za mu bar gumakanmu saboda mawaki mahaukaci?' Hakika, shi ya kawo gaskiya, kuma ya tabbatar da manzannin da suka gabata. Lallai za ku dandana azaba mai tsanani, ba a sakayya muku ba sai saboda abin da kuke aikatawa." (Ayoyi 33-39)

As it draws a scene of the Day of Judgement, it specifies that idolatry is the reason why those punished in the hereafter receive their punishment: “On that day, they all will share in the common suffering. Thus shall We deal with all the guilty ones. Whenever they were told, ‘there is no deity other than God,’ they would turn away in arrogance, and would say: Are we to forsake our deities for the sake of a mad poet?’ For certain, he has brought the truth, and confirmed the earlier messengers. You will indeed taste grievous suffering, being requited only for what you used to do.” (Verses 33-39)

Surar ta kuma yi magana game da tashin kiyama, hisabi da lada. Dangane da martanin masu bautar gumaka lokacin da aka faɗa musu cewa za a dawo da su rai, ta ce suna cewa: "Wannan ba komai ba ne face sihiri bayyananne. Me! Bayan mun mutu, mun zama ƙura da ƙashi kawai, shin za a tayar da mu da rai? Kuma watakila iyayen kakanninmu ma?" (Ayoyi 15-17)

The sūrah also speaks about resurrection, reckoning and reward. Referring to the idolaters’ reaction when they are told that they will be brought back to life, it states that they say: “This is nothing but plain sorcery. What! After we have died and become mere dust and bones, shall we be raised back to life? And perhaps our forefathers?” (Verses 1517)

Yana biye da wani bayani dalla-dalla na ranar Alƙiyama, cike da hotuna, motsi, martani da abubuwan mamaki.

It follows this with a detailed scene of the Day of Judgement, full of images, movements, reactions and surprises.

Ana kuma yin nuni ga batun wahayi da saƙo, inda ake ambatar kafirai suna cewa: "Shin za mu bar gumakanmu saboda wani mawaƙi mahaukaci?" (Aya ta 36)

Reference is also made to the question of revelation and the message, quoting the unbelievers as saying: “Are we to forsake our deities for the sake of a mad poet?” (Verse 36)

Tabbas, ya zo da gaskiya, kuma ya tabbatar da manzannin da suka gabace shi.

It states the true nature of prophethood: “For certain, he has brought the truth, and confirmed the earlier messengers.” (Verse 37)

Yayin da surah ɗin ke bayyana halin masu bautar gumaka, da yadda suka ɓace, da kuma ƙin gaskiya da suke yi, sai ta ambaci jerin manzanni na farko: Nuhu, Ibrahim da ’ya’yansa, Musa da Haruna, Iliyas, Lutu da Yunus. Waɗannan labarai suna nuna a fili yadda Allah yake ba manzanninSa alherinSa, yadda yake taimakon su a kan maƙiyansu, da yadda yake azabtar da waɗanda suka ƙaryata gaskiya: “Yawancin mutanen dā sun ɓace kafin su, alhali kuwa Mun aika musu masu gargaɗi. Ku duba yadda ƙarshen waɗanda aka yi wa gargaɗi ya kasance. Sai dai bayin Allah masu tsarki.” (Ayoyi 71-74) Labarin Ibrahim da ɗansa Isma’il, da hadaya da fansa, an ba shi muhimmanci na musamman, domin yana kwatanta biyayya da miƙa wuya ga Allah a mafi zurfin siffarsu. Lalle irin wannan miƙa wuya yana kaiwa ga kololuwar da ba a iya kaiwa sai ta hanyar imani tsarkakakke, wanda yake ɗaga mutane zuwa wata sararin sama mai daraja.

As the sūrah describes the attitude of the idolaters, how far astray they go, as well as their rejection of the truth, it mentions a series of earlier messengers: Noah, Abraham and his sons, Moses and Aaron, Elijah, Lot and Jonah. These accounts show clearly how God grants His grace to His messengers, how He supports them against their enemies and how He inflicts punishment on those who deny the truth: “Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 71- 74) The story of Abraham and his son Ishmael, the sacrifice and the ransom, is given special prominence as it paints obedience and submission to God in their most profound form. Indeed, such submission equates with attaining the summit that can only be reached through pure faith, one which elevates people to a splendid horizon.

Ana samun fannoni iri-iri masu tasiri tare da gabatar da batutuwa daban-daban a cikin sūrah.

A wide range of effects accompany the presentation of different issues in the sūrah.

Don misalai, muna ganin sammai, taurari, duniyoyi da wutar harshe mai huda: "Mun kawata sammai mafi kusa da duniya da taurari, kuma mun sanya su kiyaye daga kowane shaidan mai tawaye. Don haka ba za su iya sauraron wadanda ke sama ba, sai a kore su daga kowane bangare, a kore su, kuma azaba mai dorewa tana jiran su. Idan wani daga cikinsu ya sace wani abu a boye, sai wata wuta mai huda ta bi shi." (Ayoyi 6-10)

To mention but a few, we see the skies, stars, planets and piercing flames: “We have adorned the skies nearest to the earth with stars, and have made them secure against every rebellious devil. Thus, they cannot eavesdrop on the ones on high, but shall be repelled from all sides, driven away, with lasting suffering in store for them. If any of them stealthily snatches away a fragment, he will be pursued by a piercing flame.” (Verses 6-10)

Ana kuma samar da tasirin musamman a cikin yanayin da ke bayyana Ranar Alkiyama, abubuwan ban mamaki da ita, da kuma tsananin martanin da ke biyo baya. Wadannan yanayi sun banbanta matuka, kuma wannan fanni zai fito fili daga baya idan muka tattauna wadancan ayoyi cikin zurfi.

Special effects are also provided in the scenes that portray the Day of Judgement, its surprises and the strong reactions that ensue. These scenes are rather unique and this aspect will be highlighted later when we discuss those verses in detail.

Ƙarin tasiri yana zuwa ne daga labaran da surar ta ba da labari, musamman labarin Ibrahim da ɗansa Isma'il yayin da suke shirin miƙa hadaya. A nan ne tasirin yake a kololuwarsa, yana girgiza zukatanmu sosai.

Further effects are provided by the stories the sūrah relates, most particularly that of Abraham and his son Ishmael as they proceed to give the sacrifice. Here, the effects are at their highest, strongly shaking our hearts.

Wannan sūrah tana kuma da salo na musamman na waƙa da sautinta, wanda ya fi dacewa da hotuna da yanayin da take bayyanawa, da kuma salon da take bi, da ma'anonin da take son jaddadawa.

The sūrah is also characterized by its distinctive rhythm which is most suited to the images and scenes it portrays as also to the style it adopts and the meanings it wants to emphasize.

Sūrah ɗin ana iya raba shi zuwa sassa uku. Sashe na farko ya haɗa da buɗewa da ke bayyana nau'o'in mala'iku uku waɗanda ke tsarkake Allah, Ubangijin dukan mafitar rana, wanda ya yi wa sammai ado da taurari. Sa'an nan ya ambaci aljanu da yadda suke ƙoƙarin sauraron abin da ke sama, waɗanda kuma ana bi da su da harshen wuta mai huda. Sannan ana yi musu tambaya: shin sun fi wahalar halitta fiye da sauran halittun da Allah ya halitta, ciki har da mala'iku, sammai, aljanu, taurari da wuta? Wannan ya kai ga ƙaryata abin da suke faɗa game da tashin kiyama, yana nuna rashin ma'ana a cikinsa, da kuma tabbatar da abin da suke ganin yana da wuya su yi imani da shi. Bayan haka sai kwatancin tashin kiyama, hisabi, lada da azaba mai tsawo kuma na musamman.

The sūrah can be divided into three parts. The first includes the opening describing the three types of angels who glorify God, the Lord of all points of sunrise, who adorned the skies with stars. It then mentions the jinn and how they try to eavesdrop on those on high and who are then targeted by piercing flames. A question is then put to them: are they more difficult to create than the other beings God created, including angels, the skies, the jinn, planets and flames? This leads to a refutation of what they used to say about resurrection, showing its absurdity, and confirming what they used to find difficult to believe. This is followed by a long and unique image of resurrection, reckoning, reward and punishment.

Kashi na biyu ya yi bayani cewa waɗanda suka ɓace sun bi sawun kafirai na dā waɗanda suka sami gargaɗi, amma ba su kula ba. Ya ba da labaran mutanen Nuhu, Ibrahim, Musa, Haruna, Ilyas, Lutu da Yunus, yana nuna ƙarshen da ƙungiyoyi biyu suka samu a kowane hali.

The second part mentions how those who were erroneous only followed in the footsteps of the unbelievers of old who received warnings, but paid no heed. It gives accounts of the people’s of Noah, Abraham, Moses, Aaron, Elijah, Lot and Jonah, showing the ends met by the two parties in each respect.

A cikin sashe na ƙarshe, an mayar da hankali kan ƙage game da aljannu da mala'iku. Ayar ta bayyana a fili alkawarin nasara da Allah ya yi wa manzanninsa: "Kalmarmu ta riga ta gabata ga bayinmu manzanni: lalle su ne za a taimake su, kuma lalle rundunarmu ita ce za ta yi nasara." (Ayoyi 171-173) Surar ta ƙare da wani kira na musamman na ɗaukaka Allah, da musanta duk wani zargi na ƙarya a kansa, da gaishe manzanninsa, da yabon Ubangiji Mai Girma: "Tsarki ya tabbata ga Ubangijinka, Ubangijin ɗaukaka, daga abin da suke siffantawa. Kuma aminci ya tabbata ga manzanni baki ɗaya."

In the last part, the superstition concerning the jinn and the angels is brought into focus. It states clearly God’s promise of victory to His messengers: “Our word has already been given to Our servants the messengers: it is they who will be helped, and it is Our forces who will surely be victorious.” (Verses 171-173) The sūrah closes on a special note glorifying God, denying all false claims about Him, greeting His messengers and praising Him as the Supreme Lord: “Limitless in His glory is your Lord, the Lord of almightiness, above all what people attribute to Him. And peace be upon all His messengers.

"Duk yabo ya tabbata ga Allah" — no, per the rules: write God, not Allah. Yabo duka na Ubangiji ne, Ubangijin dukkan halittu.” (Ayoyi 180-182)

All praise is due to God, the Lord of all the worlds.” (Verses 180-182)