Ṭā. Sīn. Mīm. Waɗannan ayoyin Littafi ne mai bayyana abubuwa. (Ayoyi na 1-2)

Ţā. Sīn. Mīm. These are verses of the Book that makes things clear. (Verses 1-2)

Sūrah ta fara da haruffa uku daban-daban na Larabci, Ţā Sīn Mīm, wanda ke nuna cewa ayoyin Alƙur'ani, littafin da ke bayyana abubuwa cikin cikakken haske, ciki har da wannan sūrah, an yi su ne da irin waɗannan haruffa. Waɗannan haruffa suna hannun waɗanda suka musunta saukar wahayi daga Allah, amma ba za su iya samar da wani abu kama da wannan littafi bayyananne daga cikinsu ba. Ana tattaunawa game da yanayin littafin a farkon sūrah da kuma ƙarshenta, kamar yadda ake tattaunawa a kowace sūrah da ke da farko irin wannan wadda ke amfani da haruffa daban-daban.

The sūrah begins with three separate Arabic letters, Ţā Sīn Mīm, indicating that the verses of the Qur’ān, the book that sets things in full clarity, including the present sūrah, are made out of such letters. These letters are available to those who deny divine revelation, and they cannot produce out of them anything similar to this clear book. The nature of the book is discussed at the beginning and end of the Sūrah, just as it is discussed in every sūrah which has a similar beginning employing separate letters.

Suratul ta sa'an nan ta yi magana ga Annabi, wanda ya damu game da mushrikai kuma yana baƙin ciki saboda ƙin karɓar saƙonsa da Alƙur'ani da suka yi. Ta ta'azantar da Annabi ﷺ tana gaya masa cewa wannan al'amari gaba ɗaya ba ya cancanci damuwarsa ba. Allah zai iya tilasta musu su yi imani cikin sauƙi ta hanyar nuna musu wata alama bayyananniya da ba za su iya ƙin ta ba: "Shin, watakila, za ka kashe kanka da baƙin ciki saboda ba su yi imani ba? Idan Muna so, za Mu saukar musu daga sama wata alama wadda wuyoyinsu za su kasance a sunkuye cikin biyayya gare ta." (Ayoyi 3-4)

The sūrah then addresses the Prophet who is concerned about the idolaters and saddened by their rejection of his message and the Qur’ān. It comforts the Prophet telling him that the whole matter is not worth his concern. God could easily have forced them to believe by showing them a clear sign they would not have been able to resist: “Would you, perhaps, torment yourself to death [with grief] because they would not believe? If We will, We can send down to them from the skies a sign before which their necks will remain bent in submission to it.” (Verses 3-4)

Akwai nan wani abin sani na gargaɗi ga Annabi saboda yawan damuwarsa game da kafirai da halayensu: "Shin, watakila, za ka kashe kanka da baƙin ciki saboda ba za su yi imani ba?" (Ayah ta 3) An nuna Annabi yana shan wahala saboda tabbacinsa cewa ƙin yarda da suka yi zai kai ga azaba babu makawa. Tun da waɗannan mutane daga cikin danginsa da al'ummarsa suke, ya ɗauki al'amarin a zuciyarsa, yana jin nauyin wannan hasashen da ba makawa. Sai dai Allah, Mai kula da shi sosai, ba zai bar shi cikin baƙin cikinsa ba. Surar ta gaya masa cewa nauyin da ke kansa bai haɗa da kawo waɗannan mutane cikin rukunin masu imani ba. Da ya kasance nufin Allah ne, da Ya saukar da wata alama ta mu'ujiza mai ƙarfi da za ta sa duk hujjojinsu su zama banza. Da ba su da wani zaɓi face su bayyana imaninsu ga Allah kuma su miƙa wuya gare Shi. Ayar ta zana hoto mai bayyana miƙa wuyansu ga irin wannan alama: "wuyoyinsu za su kasance a lanƙwashe cikin miƙa wuya." (Ayah ta 4) Wannan hoto yana nuna su da wuyoyinsu a lanƙwashe har abada, ba za su iya ɗaga kai sama ba.

Al-Qur'ani yana da banbanci a tsarinsa da kuma salon gabatarwarsa, yana kiyaye irin wannan kyau da inganci a ko'ina cikin dukkan sassansa. Don haka ya bambanta sosai da ayyukan mutane, inda ake ganin bambance-bambance a matsayi, karfi da daraja, har ma ga marubuci guda da kuma cikin littafi guda. Akasin haka, Al-Qur'ani yana kiyaye halayensa na adabi a daidai matakin ko'ina, wanda ke nuna cewa shi aikin Wanda ba ya shafuwa da canjin yanayi da al'amura na wucin gadi.

The Qur’ān is miraculous in its construction and artistic presentation, maintaining the same features of excellence throughout. Thus, it is totally unlike human works where we note variations in standard, power and level even by the same author and within the same work. By contrast, the Qur’ān maintains its artistic characteristics at the same level throughout, demonstrating that it is the work of the One who is not influenced by changing situations and temporary circumstances.

Al-Qur'ani kuma yana da tsari na musamman a fannin hankali da kuma dacewar sassansa da juna. Babu wani abu a cikinsa da yake faruwa ta hanyar kawai dama; babu abin da yake zuwa a wurin da bai dace ba. Dukkan umarninsa da dokokinsa suna cikin cikakkiyar jituwa, suna magana kan rayuwar ɗan adam kuma suna daidaita dukkan bangarorinta. Babu wani sabani a cikinsa ko da a cikin ƙananan bayanai. Babu wani al'amari ko tanadi guda ɗaya a cikin cikakken tsarin dokokinsa da ya saba wa yanayin ɗan adam. Komai yana juyawa a kan tushe ɗaya, yana yin hidima ga manufa ɗaya, kuma yana kiyaye cikakkiyar jituwa. Wannan ba zai taɓa yiwuwa a samu ta hanyar ƙoƙarin ɗan adam ba. Ba zai iya zama sakamakon wani ilimi ba, sai dai ilimi marar iyaka wanda ba ya ɗaure da lokaci da wuri. Irin wannan cikakken ilimi kaɗai ne zai iya samar da irin wannan cikakkiyar dokar da ba ta da aibi.

The Qur’ān is also unique in its intellectual structure and the mutual complementarity of its parts. Nothing in it occurs by mere coincidence; nothing occurs out of place. All its directives and legislative orders are in full harmony, address human life and regulate all its aspects. There is absolutely no contradiction in it even at the level of minute detail. Not a single aspect or provision in its full volume of legislation is incompatible with human nature. Everything turns around the same pivot, serving the same aim, and maintaining full harmony. This could never have been achieved by human endeavour. It can only be the product of limitless knowledge that is free of the constraints of time and place. It is only such absolute knowledge that can produce such a complete and flawless code.

Al-Qur'ani yana da banbanci wajen sauƙi da kwararar maganarsa wadda take shiga zukata da rayuka, tana buɗe kowace kulli kuma tana taɓa kowane wuri da take son isarwa. Yadda take bayar da mafita mai sauƙi kuma mai saukin fahimta ga matsalolin da ake ganin ba su da mafita abin mamaki ne. A gefe guda kuma, hanyarsa ta koyarwa da tsara mutane bisa tsarinta, tana amfani da taɓawa mafi sauƙi kawai, ba tare da sarkakiya ba, ko rashin tsari ko yaudara, ita ma abar al'ajabi ce.