Alif. Lām. Mīm. Saukar wannan Littafi, babu shakka, daga Ubangijin talikai ne. Shin suna cewa: "Ya ƙirƙire shi"? A'a, gaskiya ce daga Ubangijinka, don ka yi gargaɗi ga al'ummar da babu mai gargaɗi a gabaninka a cikinta, don su shiryu.

Alif. Lām. Mīm. The revelation of this Book comes, beyond any doubt, from the Lord of all the worlds-. Do they say: ‘He has invented it?’ It is indeed the truth from your Lord, so that you may warn a community to whom no warner has come before you, and that they may be guided. (Verses 1-3)

Harufan nan uku daban-daban da surar ta fara da su sun kasance sananne ga Larabawan da Alƙur'ani ya fara magana da su. Sun san irin maganar da za su iya haɗawa da su da kuma makamancinsu. Sun san sarai babban banbanci tsakanin haɗuwarsu da wannan Alƙur'ani. Tazara ce mai faɗi wadda kowane masani a fannin magana da duk wanda ke aikin sanya ra'ayoyi da ma'anoni cikin kalmomi da jimloli ke gane ta.

The three separate letters the sūrah begins with were well known to the Arabs who were the first to be addressed by the Qur’ān. They knew what speech they could compose of them and their like. They knew full well the great difference between their composition and this Qur’ān. It is a wide gulf recognized by any speech expert and anyone who practises putting ideas and meanings into words and sentences.

Irin wannan mutum yana fahimtar cewa nassin Alkur'ani yana da wani ƙarfi na asali, mai laushi, wanda ke sa shi yin tasiri sosai yayin da yake isa ga zukata da hankulan mutane. Babu wani abin da mutum ya rubuta da zai iya yin irin wannan tasiri. Wannan gaskiya ce da ba za a iya musantawa ba. Duk wanda ya saurari Alkur'ani tabbas zai gane shi kuma ya amsa masa, fiye da kowane magana, ko da kuwa bai san cewa abin da yake saurara shi ne Alkur'ani ba. Akwai misalai masu yawa da mutane iri-iri suka fuskanta, waɗanda ke tabbatar da wannan gaskiya.

Such a person realizes that the Qur’ānic text has an inherent, subtle power that makes it particularly effective as it addresses people’s hearts and minds. No human composition can have any similar effect. This is a fact that cannot be denied. A listener to the Qur’ān will definitely recognize it and interact with it, to the exclusion of all other speech, even though he might not know that what he is listening to is the Qur’ān. Numerous are the examples people of all sorts have experienced, confirming this fact.

Bambancin da ke tsakanin Alkur'ani da abin da mutane ke ƙirƙira, ta hanyar haruffa da sautuka, ba shi da iyaka. Yana kama da gibin da ke tsakanin halittar Allah da abin da mutane ke yi a kowane fanni. Abin da na Allah ne yana da banbanci kuma abin al'ajabi. Mutane ba za su iya kwaikwayonsa ba, ko da a cikin abubuwa mafi sauƙi.

Waɗanda Manzon Allah ﷺ aka umarta da su yi gargaɗi, mushrikai ne, mutanen da suke haɗa abokan tarayya da Allah. Saboda haka, sūrah ta bayyana siffar Allah da ta ke sanar da su gaskiyar Ubangijintaka. Haka kuma tana bambance wanda ya cancanci wannan babban suna, Allah, da wanda ba za a taɓa haɗa shi da matsayinsa ba.

Those whom God’s Messenger is ordered to warn were polytheists, people who associated partners with God. Therefore, the sūrah explains God’s attribute by which they know the truth of Godhead. It also distinguishes who deserves to have this great name, God, and who must never be associated with His status:

Ubangiji ne wanda ya halicci sammai da ƙasa da abin da yake tsakaninsu a cikin kwana shida, sa'an nan ya hau kan Al'arshi. Ba ku da wani majiɓinci face Shi, kuma babu wani mai shiga tsakani a gare ku wajensa. Shin, ba za ku yi tunani ba? Yana shirya dukkan al'amura, yana tafiyar da komai, daga sararin sama har zuwa ƙasa; sa'an nan dukkan al'amura za su koma gare Shi a cikin yini wanda tsawonsa shekara dubu ce bisa ga lissafinku. Shi ne Mai sanin abin da yake a ɓoye da abin da ake gani, Mabuwayi, Mai jin ƙai, wanda ya kyautata duk abin da ya halitta. Ya fara halittar mutum daga yumɓu; sa'an nan ya sa zuriyarsa su samu daga ruwa mai rauni, ƙanƙanin ruwa. Sa'an nan ya siffanta shi, ya busa a cikinsa daga ruhinsa. Ya kuma ba ku ji da gani da zukata. Amma kaɗan ne kuke godiya!

God it is who created the heavens and the earth and all that is between them in six days, and established Himself on the Throne. You have none to protect you from God, and none to intercede with Him for you. Will you not, then, reflect? He regulates and governs all that exists, from the celestial space to the earth; and in the end all shall ascend to Him [for judgement] on a day the length of which is one thousand years by your reckoning. Such is He who knows all that is beyond the reach of human perception, and all that can be witnessed, the Almighty, the Most Merciful, who makes most excellent everything that He creates. He begins the creation of man out of clay; then He causes his progeny to be begotten out of the essence of a humble fluid; then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts. Yet seldom are you grateful! (Verses 4- 9)

Haka Allah yake, kuma haka ne tasiri da alamomin Ubangiyya suke. Ana ganinsu a ko'ina cikin halitta, ana jinsu a cikin duniyar da ke bayan fahimtar mutum, kuma ana ganinsu a asalin mutum da matakan ci gabansa. Allah yana ba su labarin wadannan abubuwa a cikin littafinSa na gaskiya.

Such is God, and such are the effects and indications of Godhead. They are seen all over the universe, felt in the realm that lies beyond human perception, and recognized in the origins of man and the stages of his development. God tells them about these in His true book.

"Irin wannan ne Mai sanin abin da ba a iya gani ba da abin da ake iya gani, Madaukaki, Mai jin ƙai." (Ayah ta 6) Mahalicci wanda yake tsara komai shi ne Mai sanin komai, ko ba ya nan ko yana nan. Shi ne Mai cikakken iko a kan dukkan halitta, kuma yana iya cimma abin da yake so. Amma kuma Shi ne Mafi Jin ƙai cikin abin da yake so da kuma shirin da yake yi wa halittarsa.

“Such is He who knows all that is beyond the reach of human perception, and all that can be witnessed, the Almighty, the Most Merciful.” (Verse 6) The Creator who regulates everything is the One who knows everything, whether absent or present. He is in complete control of all creation, and He is able to accomplish what He wills. But He is also Most Merciful in what He wills and plans for His creation.

"Wanda yake kyautata duk abin da Ya halitta." (Aya ta 7) Ya Ubangijina! Wannan gaskiya ce, kamar yadda muke gani da ji da idanunmu, zukatanmu da hankalinmu. Wannan gaskiyar tana bayyana a siffofi da ayyukan dukan abubuwa; a yanayin kowane abu daban, da kuma a cikin jituwarsu, dacewarsu da juna, siffofinsu, yanayi daban-daban da ayyukansu, da kuma a cikin duk abin da kyautatawa ke shafa.

“Who makes most excellent everything that He creates.” (Verse 7) My Lord! This is indeed the truth as we see and feel with our eyes, hearts and minds. This is the truth apparent in the shapes and functions of all things; in their individual natures, and in their harmony, complementarity, forms, different situations and actions, and in all that to which excellence applies.

Tsarki ya tabbata gare Shi. Irin halittarsa ce da muke gani a sarari a cikin dukkan halitta. Yana nuna kyau da kamala. Babu abin da aka halitta fiye da kima, kuma babu abin da ya gaza. Maimakon haka, cikakkiyar kamala tana nan a ko'ina, cikin girma, siffa, tsari da aiki.

All glory to Him. Such is His making that we see clearly in all creation. It reflects excellence and perfection. Nothing is made in excess and nothing falls short. Instead, complete perfection is maintained throughout, in size, shape, form and function.

Babu wani abu da ya wuce iyakar cikakkiyar daidaito, ko ya faru gaba ko bayan lokacinsa na dace. Komai, tun daga ƙaramin barbashi har zuwa manyan abubuwa, tun daga ƙwayar halitta guda ɗaya har zuwa mafi rikitarwa daga cikin jikuna, yana nuna kyau da cikakkiyar kamala. Haka ma ya shafi ayyuka, matakai da al'amura, dukansu Allah ne ya halicce su. Suna faruwa bisa tsari mai zurfi, a lokacin da wuri da sararin da aka ƙaddara musu. Duk yana dacewa da tsarin gaba ɗaya da aka yi wa wannan duniya tun farkonta har ƙarshenta.

Nothing goes beyond the limit of perfect harmony, or takes place ahead of, or later than its proper time. Everything, from the tiny particle to the largest things, from the single cell to the most complex of bodies, reflects excellence and perfection. The same applies to actions, stages and events, which are all created by God. They take place in accordance with an elaborate plan, at the time and in the place and space determined for them. It all fits within the overall plan made for this existence from its beginning to its end.

"Wanda ke sanya kowane abu da Ya halitta ya zama mafi kyau. Ya fara halittar mutum daga laka." (Aya ta 7) Ɗaya daga cikin bangarorin kyakkyawar halittarSa shi ne cewa an fara halittar mutum daga laka. Yadda aka tsara wannan aya yana ba da damar fahimtar cewa laka tana nan tun a farkon matakin. Ba a ambaci adadin, tsawon lokaci ko tsawon zango na matakan da suka biyo bayan wannan matakin farko na laka ba. Don haka, akwai buɗaɗɗiyar kofa ga duk wani bincike mai inganci, musamman idan muka haɗa wannan magana da wadda ke cikin Suratul Mu'minun, inda aka ce: "Lalle ne Mu, Mun halicci mutum daga tsantsar laka." (23: 12) Wannan magana tana ba da damar fahimtar cewa akwai wani tsari na matakan halittar ɗan adam da suka koma zuwa matakin laka.

“Who makes most excellent everything that He creates. He begins the creation of man out of clay.” (Verse 7) One aspect of His excellent creation is the fact that man’s creation was begun from clay. The phraseology of this verse allows it to be understood as meaning that the clay was present at the beginning, in the first stage. No mention is made of the number, length or duration of the stages that followed this initial clay stage. Hence, the door is open for any accurate study, particularly when we join this statement to the one in Sūrah 23, The Believers, which says: “Indeed, We create man out of the essence of clay.” (23: 12) This statement allows the understanding that there was some sequence in the stages of human creation going back to the clay one.

Wannan na iya zama nuni ga farkon ƙwayar halitta mai rai ta farko a duniya, ma'ana ya fara ne daga yumbu, kuma hakan ya kasance kafin Allah ya busa rai a cikinsa. Babu wanda ya riga ya gano wannan sirrin tukuna: menene shi ko yadda ya faru. Daga ƙwayar halitta mai rai ne mutum ya samo asali. Alƙur'ani ba ya ambaton yadda wannan ya faru, ko tsawon lokacin da aka ɗauka don cimma shi, ko matakai nawa ya wuce ta cikinsu. Saboda haka, batu ne da ake iya bincika. Irin wannan bincike, duk da haka, ba ya saɓa wa ainihin maganar Alƙur'ani cewa asalin mutum yumbu ne. A cikin waɗannan iyakoki, za mu iya cewa da tabbaci cewa muna dogara ne ga bayanin Alƙur'ani mai tabbatacce, kuma muna karɓar sakamakon ingantaccen binciken kimiyya.

This may be a reference to the start of the first living cell on earth, meaning that it started from clay, and which was prior to God breathing life into it. No one has unfathomed this secret yet: what it is or how it happened. It is from the living cell that man originated. The Qur’ān does not mention how this took place, or how long it took to be accomplished, or how many stages it had to go through. Therefore, it is open to investigation. Such investigation, however, is by no means contrary to the accurate Qur’ānic statement that man’s first origin was clay. Within these limits we can safely say that we rely on the definitive Qur’ānic statement and accept the result of proper scientific investigation.

"Sa'an nan Ya sa zuriyarsa su samu ne daga cikin jigon ruwa mai rauni." (Aya ta 8) Wannan magana ce ga maniyyi, ruwan da yake wakiltar matakin farko na tayi, sannan ya zama tsoka mai manne, daga nan ya zama amfrayo wanda nan ba da jimawa ba yake samun kasusuwa da gabobi kafin tayin ya kai cikakkiyar siffarsa. Tafiya ce mai girma idan muka yi la'akari da ci gaban ban mamaki da wannan digon ruwa mai rauni yake yi har ya zama mutum mai cikakkiyar siffa da tsari. Tazarar da ke tsakanin mataki na farko da na ƙarshe tana da girma sosai. Wannan kuwa an bayyana shi a cikin Alkur'ani a cikin aya ɗaya: "Sa'an nan Ya siffanta shi, Ya busa masa daga ruhinSa. Ya kuma ba ku ji da gani da zukata, ku mutane." (Aya ta 9)

“Then He causes his progeny to be begotten out of the essence of a humble fluid.” (Verse 8) This is a reference to semen, the fluid that represents the first stage of the foetus, going on to become a clinging cell mass, then an embryo that soon acquires bones and organs before the foetus reaches its complete form. It is a great journey when we consider the extraordinary development that this tiny drop of humble fluid goes through until it becomes a human being with perfect shape and constitution. The gulf between the first and the final stages is great indeed. This is expressed in the Qur’ān in a single verse: “Then He fashions him and breathes into him of His spirit. Thus He endows you, mankind, with hearing and sight and hearts.” (Verse 9)

Hakika wannan babban abin mamaki ne, amma mutane sukan yi sakaci da shi. Ina nesa wannan ɗigon ruwa ƙarami daga halittar da yake zama? Babu wani iko da zai iya yin wannan sai Allah... Wait, the rules say to write "God", not "Allah", and to use the Hausa word for God. Corrected: Hakika wannan babban abin mamaki ne, amma mutane sukan yi sakaci da shi. Yaya nisa wannan ɗigon ruwa ƙarami yake daga halittar da yake zama? Babu wani iko da zai iya yin wannan sai Ubangiji, wanda ke jagorantar ƙwayar halitta guda ɗaya a hanyar girmanta da ci gabanta har ta zama halitta mai sarƙaƙiya ƙwarai irin wannan.

It is indeed a great miracle, but people are often heedless of it. How far removed is that tiny drop of fluid from the creature it develops into. No power could have done this other than God who directs the single cell along its way of growth and development to make such a highly complex creature.

Initially, one cell divides and multiplies. What happens then is a great diversification of cells with different natures and functions. Each multiplies so that each group of cells forms a particular organ with a specified function. This same organ incorporates parts with special functions and different natures, formed by more specialized cells. Once more, how does such division and multiplication happen, within the first single cell, producing such great diversity? Where were the characteristics and qualities that subsequently emerge in every group of specialized cells in relation to the first cell? Where were the distinctive qualities of the human foetus, rather than any other type of foetus? And where were those that distinguish every particular individual among all human foetuses? Where were those qualities that preserve all that appears later in each foetus of potentials, special functions and distinctive features for the rest of its life? Who could ever have thought that this miracle could happen, except for the fact that it did happen, and continues to happen all the time?

Tun da suna ƙin ra'ayin tashin matattu kansa, kuma suna nuna shakku game da dawowar rai, sūratu tana zana gare su wani yanayi na Ranar Sakamako mai cike da rai da motsi. Haka kuma, tana ba da labarin tattaunawarsa kamar yadda ake yinta yanzu.

Since they object to the very concept of resurrection, and express doubts about coming back to life, the sūrah raises before their eyes a scene of the Day of Judgement which is full of life and movement. Moreover, it reports its dialogue as if it was taking place now:

Kai da ka ga lokacin da azzalumai za su sunkuyar da kawunansu a gaban Ubangijinsu, suna cewa: "Ya Ubangijinmu! Yanzu mun gani, kuma mun ji. Ka mayar da mu (zuwa duniya), za mu aikata aiki nagari. Yanzu mun zama masu imani da gaske." Da Mun so, da Mun ba kowane rai shiryarwarsa. Amma maganata ta tabbata: "Lallai zan cika Jahannama da aljanu da mutane baki ɗaya."

If you could but see when those evildoers will hang down their heads before their Lord and say: ‘Our Lord.’ We have now seen and we have heard. Return us [to our earthly life] and we will do good deeds. We are now firm believers. Had We so willed, We could indeed have imposed Our guidance on every human being. Instead, My word shall be fulfilled: Most certainly will I fill hell with j inn and humans all together.

“Ku ɗanɗana wannan, saboda kun manta cewa za ku haɗu da wannan rana. Mu ma za mu manta da ku; ku ɗanɗana wannan azaba mai dawwama saboda dukan mugun aikin da kuka yi.” (Ayoyi 12-14)

‘Taste this, for you [deliberately] forgot you would ever meet this day. We, too, will forget you; and taste this abiding suffering for all the evil you did.’ (Verses 12-14)

Wannan wani yanayi ne na kunya, inda suke amincewa da kuskurensu, su yarda da gaskiyar da suka taba musantawa. Yanzu suna bayyana tabbacinsu game da abin da suka taba shakka a kai, kuma suna rokon a mayar da su duniya domin gyara abin da suka yi ba daidai ba. Suna sunkuyar da kawunansu cikin kunya yayin da suke tsaye a gaban Ubangijinsu wanda suka musanta cewa ba za su taba haduwa da shi ba. Duk wannan yana faruwa, duk da haka, a lokacin da ya makara, lokacin da babu amfanin wani amincewa ko bayani.

This is a scene of shame, one wherein they acknowledge their error and admit the truth that they once denied. They now declare their certainty of what they used to doubt, and request a return to the earth to put right what they did wrong. They hang their heads in shame as they stand before their Lord whom they denied they would ever meet. All this happens, however, when it is too late, when no admission or declaration is of any use.

Kafin surah ta amsa roƙon su mai tawali'u, sai ta bayyana gaskiyar da ta shafi dukan lamarin kuma wadda ke ƙayyade makomar mutane: "Da Mun so, da Mun iya sanya shiriyarMu a kan kowane mutum. Amma sai maganata ta tabbata: Lalle ne zan cika Jahannama da aljanu da mutane gaba ɗaya." (Ayah ta 13)

Yanayin da ke biye yanzu yana ba da wani yanayi, wani kamshi da kuma wata ruhi daban. Yana da daɗi sosai har zukata su kan yi ɗumi da shi. Hoto ne na muminai a cikin ibadarsu, yana nuna tawali'unsu a gaban Ubangijinsu, suna roƙonsa da tsoro a cikin zukatansu, suna fatan rahamarsa da alherinsa. Yana adana musu lada da ba za su iya tunaninta ba, komai ƙoƙarin da suka yi.

The next scene now imparts a different feeling, aura and fragrance. It is so pleasant that hearts warm to it. It is an image of believers in their devotion, showing their humility before their Lord, praying to Him with awe in their hearts, hoping for His mercy and grace. He has in store for them a reward that they cannot imagine, no matter how they try.

Kawai waɗanda suke yin imani da ayoyinmu kawai su ne waɗanda idan an tuna musu da su, sukan fāɗi sujada, suna kuma tasbihin Ubangijinsu da yabo, kuma ba sa yin girman kai. Suna barin gadajensu da dare suna kiran Ubangijinsu cikin tsoro da fata, kuma suna ciyarwa daga abin da Muka azurta su da shi. Babu wanda ya san irin farin ciki da aka ajiye musu saboda abin da suka kasance suna aikatawa. (Ayoyi 15-17)

Only they believe in Our revelations who, whenever they are reminded of them, fall down prostrating themselves in adoration, and extol their Lord’s limitless glory and praise; and who are never arrogant; who drag themselves out of their beds at night to pray to their Lord in fear and hope; and who are charitable with what We provide for them. No one can imagine what blissful delights have been kept in store for them as a reward for what they used to do. (Verses 15-17)

Wannan kwatanci ne mai daɗi na rayukan masu imani, waɗanda suke da taushi da kuma saurin jin tasiri. Suna da gaskiya a cikin ibadar da suke miƙawa ga Allah Shi kaɗai. Babu girman kai ko fariya da ke shiga zukatansu. Suna karɓar wahayin Allah da sha'awa da amincewa, suna marmarin fahimtar su da yin aiki da su. Idan aka tuna wa waɗannan muminai wahayin Allah, sai "su fāɗi rusuna suna masu sujada." (Aya ta 15) Suna shafar abin da aka faɗa musu sosai, suna ɗaukaka Allah kuma suna jin girmansa. Saboda haka, abin farko da suke yi shi ne faɗuwa suna sujada. Wannan ita ce mafi kyawun bayyana ji nasu, su ajiye goshinsu a ƙasa cikin sujada. Da wannan alamar ta jiki, suna "tsarkake Ubangijinsu da yabo" bisa girmansa marar iyaka. Ba su taɓa yin girman kai ba. Amsarsu ta gaskiya ce, tana bayyana ainihin ji nasu na girman Allah.

This is a pleasant image of believing souls which are so gentle and sensitive. They are sincere in the devotion they address to God alone. No arrogance or pride creeps into their hearts. They receive God’s revelation with interest and acceptance, eager to understand and act on them. When these believers are reminded of God’s revelations, they “fall down prostrating themselves in adoration.” (Verse 15) They are keenly influenced by what they are told, glorify God and feel His majesty. Hence, their first reaction is to fall down prostrating themselves. This is the best expression of their feelings, putting their foreheads on the ground in adoration. With this physical gesture, they “extol their Lord’s limitless glory and praise.” They are never arrogant. Their response is genuine, expressing their true feelings of God’s glory.

Sashe da ke magana game da muminai da kafirai, da masu adalci da azzalumai, da makomar kowane rukuni biyu, ya cika yanzu. Sūrah ta fara wani sabon sashe wanda a takaice yake magana game da Musa da wahayin da Allah ya ba shi domin ya zama shiriya ga Banu Isra'ila, kamar yadda aka saukar da Alqur'ani ga Muhammad ﷺ domin ya zama shiriya ga wadanda suka yi imani da Allah. Dukan masu karbar wahayi daga Allah biyu suna da ka'idoji iri daya da imani guda daya. Zabar wadanda suka yi hakuri cikin wahala daga cikin mutanen Musa domin su zama shugabannin al'ummarsu yana da muhimmin ma'ana ga muminai, yana kuma kira gare su da su tsaya kan imaninsu mai karfi, su kasance masu jajircewa da hakuri cikin wahala. Wadannan halaye ne suke sa su zama shugabanni a rayuwar duniya, kuma suna tabbatar da cewa za a kafa su a bayan kasa.

The section speaking about the believers and unbelievers, the righteous and the wicked, and the fates of both groups is now complete. The sūrah then begins a new section that speaks briefly about Moses and the revelations God gave him to serve as guidance to the Children of Israel, just like the Qur’ān was given to Muhammad to provide guidance to those who believe in God. Both recipients of divine revelations share common principles and a common faith. Choosing those who were patient in adversity among Moses’ people to be leaders of their community carries strong implications for the believers, urging them to maintain their firm beliefs and to remain steadfast and patient in adversity. These are the qualities that make them leaders in this life and ensure that they will be established on earth.

Lalle ne, mun ba Musa Littafin, don haka kada ka kasance cikin shakka game da haɗuwa da shi.

We certainly gave the Book to Moses, so be not in doubt about convergence with it.

Mun sanya shi ya zama shiriya ga Banu Isra'ila. Kuma Muka sanya shugabanni daga cikinsu, waɗanda suke shiryarwa bisa umarninmu, muddin suka yi haƙuri kuma suka yi yakini sosai da ayoyinmu. Lallai Ubangijinka shi ne zai yi hukunci a tsakaninsu a Ranar Tashin Alƙiyama game da abin da suke sabawa a kansa. (Ayoyi 23-25)

We made of it guidance for the Children of Israel, and We raised among them leaders who, so long as they remained steadfast and had sure faith in Our revelations, spread guidance in accordance with Our command. Your Lord is certainly the One who will decide between people on the Day of Resurrection with regard to all that on which they differ. (Verses 23-25)

Jumlar, "saboda haka kada ka kasance cikin shakka game da haduwa da shi," tsaka-tsakin magana ce wacce ke nufin tabbatar da Annabi game da gaskiyar da aka ba shi. Tana jaddada cewa gaskiya ɗaya ce da Musa ya yi kira zuwa gare ta, kamar yadda aka saukar da ita a littafinsa. Annabawan biyu da littattafan biyu sun haɗu wajen yada wannan gaskiya. Wannan ita ce fassarar da na fi so ga wannan jumla. Sai dai wasu malaman tafsiri sun ce ma'anar "haduwa da shi" ita ce "haduwa da shi" ta wurin saduwa, suna nufin haduwar Musa da Muhammad a lokacin tafiyar dare da hawansa zuwa sama. Haƙiƙa, haɗuwa bisa gaskiya da imani ɗaya ita ce mafi dacewa, domin tana ƙarfafa Annabi ya kasance mai jurewa duk da adawa da tsanantawar da shi da mabiyansa suke fuskanta. Haka kuma tana dacewa da abin da aya ta gaba ta ce: "Muka sanya shugabanni daga cikinsu, waɗanda, muddin suka tsaya da haƙuri kuma suka yi imani da ayoyinMu da cikakken tabbaci, suka yada shiriya bisa umurninMu." (Aya ta 24) Wannan yana nuna cewa idan ƙaramin rukunin muminai da ke Makka a lokacin suka dage suka yi haƙuri cikin wahala, kamar waɗancan shugabannin Isra'ilawa, za su zama shugabanni a cikin al'ummar Musulmi. Wannan yana kafa halaye da ke sa mutum ya cancanci zama shugaba, watau haƙuri cikin wahala da imani wanda ba ya girgiza.

Sūrah ta sai ta taɓa zukatansu da hoton rayuwa yadda take farawa, ta nuna musu wata ƙasa marar amfani kafin ta rayu, sai rayuwa ta fito daga cikinta. Wannan hoto yana bambanta da hoton da ya gabata, wanda ke nuna mutuwa da lalacewa suna lalata ƙasar da ta taɓa cika da rayuwa.

The sūrah then touches their hearts with an image of life as it starts, showing them a barren land before it quickens and life springs out of it. This image provides a contrast with the earlier one showing death and ruin devastating a land that was once full of life:

Ba su gani ba ne cewa Mu ne muke kai ruwa zuwa ƙasa busasshiya, marar ciyayi, sannan da shi Mu ke fitar da amfanin gona da dabbobinsu da su kansu ke ci? Ba za su gani ba ne?

Are they not aware that it is We who drive water to dry land devoid of herbage, and with it We bring forth crops of which their cattle and they themselves eat? Can they not see? (Verse 27)

Suna ganin da idanunsu yadda Allah ke aika ruwa zuwa ƙasa busasshiya, da yadda cikin ɗan lokaci take koriya, cike da tsirrai da amfanin gona da ke ba su abinci da dabbobinsu. Wannan hoto na ƙasa matacciya da ruwan sama ya farfado da ita yana buɗe zukatan da suka rufe don su duba wannan kyakkyawan ƙarfin rayuwa da Mai sa rayuwa ta yi fure ya bayar. Abin da wannan hoto ke barin a zuciya shi ne jin kusanci da Allah Maɗaukaki wanda ya sa duk wannan ya yiwu. Shi kaɗai, babu wani sai Shi, ke kawo rai da kyau ga wannan duniya.

They see with their own eyes how God sends water to barren land, and how soon it becomes green, rife with plants and crops which provide food for them and their cattle. This image of a dead land rejuvenated by rain opens closed hearts to look at this beautiful life-force given by the One who causes life to blossom. The feeling that this image leaves is one of closeness to God Almighty who makes all this possible. It is He, and only He, who brings life and beauty to this universe.

Mun ga yadda Alkur'ani ke jan zukatanmu ta cikin rayuwa da girma bayan lalacewa da mutuwa. A cikin duka yanayin biyu, yana nufin girgiza tasirin gajiyarwa da ke tattare da dangantaka mai tsawo ko saba da abu.

We see how the Qur’ān takes our hearts through life and growth after ruin and death. In both situations, it aims to shake off the languid effect of over familiarity.

Haka kuma, yana nufin cire waɗancan shingaye masu matsi da ke hana mu lura da darussan tarihi.

Furthermore, it aims to remove those stifling barriers that prevent us from heeding the lessons of history.