Kamar duk surorin da aka saukar a Makka, wannan sura tana magana ne a kan batun imani, amma ta fi mayar da hankali ga tambayar wahayi da saƙon Ubangiji. Ana iya cewa tabbas wannan tambaya ita ce jigon sura, kuma duk abubuwan da aka tattauna a cikinta suna hidima ga wannan manufa.

Like all the surahs revealed in Makkah, this surah deals with the issue of faith, but it especially focuses on the question of revelation and the Divine message. It can truly be said that this question provides the central theme of the surah and that all points discussed in it serve this purpose.

Har ila yau, surar tana faɗaɗa bayani game da gaskiyar tauhidin Allah, tana gabatar da shi ta fuskoki daban-daban. Haka kuma tana magana game da gaskiyar tashin kiyama da wajabcin imani da shi. An ambaci rayuwa ta gaba a wurare da dama, tare da misalai daban-daban na yadda take. Surar kuma tana bayyana wasu daga cikin halayen muminai da kyawawan ɗabi'un da ke siffanta halayensu. Hakanan tana ambaton arzikin mutum da yadda ake ba shi shi da yawa ko kuma da ƙaranci. Bugu da ƙari, tana magana game da mutum da yanayinsa guda biyu, lokacin da yake jin daɗin farin ciki ko kuma yana fama da wahala.

Yet the surah also expands on the truth of Gods oneness, presenting it from different angles. It also speaks of the truth of resurrection and the need to believe in it. The life to come is mentioned in several places with different images of it presented. The surah also outlines some of the believers’ qualities and the good manners characterizing their behaviour. It also mentions man’s provisions and how they are given in plenty or in scant measure. Furthermore, it speaks about man and his two states when he enjoys happiness or suffers hardship.

Duk da haka, tambayar wahayi da saƙon Allah ita ce gaskiyar tushe da wannan surah ke bayani a kanta, kuma ita ce ke ba ta yanayinta gaba ɗaya. Kamar dai dukkan maƙasudai da ra'ayoyin da aka tattauna a cikin surah an yi su ne domin su jaddada wannan gaskiya da kuma ƙarfafa ta a zuciya.

Nevertheless, the question of revelation and the Divine message provides the basic truth the surah expounds upon, giving it its general ambiance. It is as if all the points and ideas discussed in the surah are meant to emphasize this truth and drive it home.

Layin da surah ya bi wajen gabatar da wannan gaskiya da abubuwan da ke da alaka da ita yana bukatar a ƙara tattaunawa a kai. Ana gabatar da shi ta hanyoyi daban-daban, kowanne an raba shi da wani daga cikin ayoyi kaɗan da ke magana a kan tauhidin Allah, ta hanyar nuna cewa Mahalicci, ko Mai arziƙi, ko Mai iko a kan zukata, ko Mai ƙayyade makomar dukkan halittu, shi ne Allah Ɗaya. Yayin da surah ke tabo babban jigonta na wahayi da saƙo, tana jaddada cewa tushen dukkan wahayi guda ɗaya ne, haka nan saƙon, da imani, da tsarin rayuwa, da tafarkin da za a bi.

The line the surah takes in presenting this truth and its associated topics requires further discussion. It is presented in different ways, each separated from the other with a few verses that speak about God’s oneness through showing that the Creator, or the Provider, or who controls hearts, or determines all creatures’ fates is the One God. As the surah tackles its main theme of revelation and message, it emphasizes that the source of all revelation is one, as also are the message, the faith, the code of living and the line to be followed.

Haka kuma, shugabancin ɗan Adam ƙarƙashin tutar imani guda ɗaya ne. Saboda haka, jigon haɗin kai, tare da dukan ma'anoni da alamomin sa, yana bayyana sosai a ko'ina cikin wannan sura, duk abin da take magana a kai. Yanzu za mu ambaci wasu misalai irin wannan a takaice.

Similarly, the leadership of humanity under the banner of faith is one. Thus the theme of oneness, with all its meanings and connotations, is brought into sharp relief throughout the surah, whatever topic it may be discussing. We will now briefly refer to some such examples:

Surar ta fara da harrufa biyar daban-daban: "Hd. Mtm. (Ayn. Sin.

The surah begins with five separate letters: “Hd. Mtm. (Ayn. Sin.

Qdf” Nan da nan sai aka biyo baya da magana: “Haka Allah, Madaukaki, Mai hikima, ya saukar da wahayi zuwa gare ka, ya Annabi, da kuma zuwa ga waɗanda suka gabace ka.” (Aya ta 3) Don haka, ya fara da bayyana cewa dukkan wahayi, a dukkan zamani, ya fito ne daga tushe guda.

Qdf” These are immediately followed by the statement: “ Thus has God, the Almighty, the Wise, sent revelation to you, Prophet, and to those who preceded you." (Verse 3) It, thus, begins by stating that all revelations, throughout all generations, come from the same source.

Ƙarin sifofin Allah an ƙara su a ayar da ke biye: "Nasa ne duk abin da ke cikin sammai da ƙasa. Shi ne Maɗaukaki, Mafi Girma."

Further attributes of God are added in the next verse: “His is all that is in the heavens and the earth. He is the Most High, the Supreme One?

(Aya ta 4) Waɗannan siffofi suna nuna cewa sammai da ƙasa mallakin Mamallaki ɗaya ne, kuma Shi ne Maɗaukaki.

(Verse 4) These attributes highlight the fact that the heavens and the earth belong to one owner, and that He is the Supreme One.

Surah ta kuma ɗauki wani layi, tana bayyana yadda sararin duniya yake dangane da batun imani da Mai Mallaka guda ɗaya, da kuma karkacewar da ke sa wasu mutane su haɗa abokan tarayya da Shi: “ Sammai suna kusa su tsage daga sama saboda girman Ubangijinsu da yabo, kuma mala'iku suna tasbihi da godiyar Ubangijinsu, suna kuma neman gafara ga duk waɗanda ke cikin ƙasa. Lalle ne God Mai yawan gafara ne, Mai jin ƙai koyaushe. Amma waɗanda suka riƙi masu kāre wasu, banda Shi, God yana lura da su, kai kuwa ba ka da alhakin su.” (Ayoyi 5-6) Don haka muna ganin dukan sararin duniya yana damuwa da batun imani da kafirci, har sammai suna kusa su tsage saboda karkacewar wasu mazauna duniya. Su kuwa mala'iku suna addu'ar neman gafara ga dukan waɗanda ke ƙasa, musamman saboda babban laifin da wasu daga cikinsu suka aikata.

The surah then takes another line, describing how the universe stands with regard to the question of belief in the One Owner, and to the deviation leading some people to associate partners with Him: “ The heavens are well-nigh rent asunder from above as the angels extol their Lord's limitless glory and praise, and beg forgiveness for all who are on earth. Surely God is Much-Forgiving, Ever Merciful. As for those who take for their protectors beings other than Him, God watches them, and you are not responsible for them." (Verses 5-6) We thus see the whole universe preoccupied with the question of faith and unbelief to the extent that the heavens are about to be rent asunder because of the deviation by some earth dwellers. For their part, the angels pray for the forgiveness of all those on earth specifically because of the grave offence perpetrated by some of them.

Surah ta sake komawa ga babban jigonta: "Haka muka saukar maka da Alkur'ani da harshen Larabci, domin ka gargaɗi Uwar Garuruwa da waɗanda ke kewaye da ita; kuma ka gargaɗe su game da Ranar Tarawa, wadda babu shakka a cikinta, lokacin da wasu za su kasance a Aljannah, wasu kuma a cikin Wuta mai ci." (Aya ta 7) Ta ci gaba da maganar ƙungiyoyi biyu da wuraren zamansu daban-daban, tana cewa Allah da ya so, da zai sa su duka al'umma ɗaya. Amma nufinsa, bisa ga ilimi da hikimarsa, ya ƙaddara cewa wasu za a shigar da su cikin rahamarsa, "alhali kuma azzalumai ba za su sami wani majiɓinci ba, ba kuma wani mai taimako ba." (Aya ta 8) Ta ƙara da cewa Allah ne Majiɓinci na kowa, kuma "shi ne wanda yake rayar da matattu; kuma shi mai iko ne a kan kowane abu." (Aya ta 9)

The surah then returns to its main theme: “So We have revealed to you a discourse in the Arabic tongue in order that you may warn the Mother City and all who dwell around it; that you may forewarn them of the Day of the Gathering, of which there is no doubt, when some shall be in paradise and some in the blazing fire” (Verse 7) It moves on with the two groups and their different abodes to state that God could have made them all one community. However, His will has decreed on the basis of His knowledge and wisdom that some are admitted to His grace, “ whereas the wrongdoers will have no one to protect them and no one to support them.” (Verse 8) It further states that God is the Protector of all, and that “He is the One who gives life to the dead; and He has power over all things.” (\erse 9)

Sūratu ta sake komawa ga babban jigon gaskiyar wahayi da saƙo, tana mai cewa hukunci a kan dukan al'amuran da mutane ke jayayya a kansu na Allah ne wanda ya saukar da Alkur'ani, wanda mutane dole ne su koma gare shi a kowane hali: "Duk abin da kuka sabā a kansa, hukuncinsa na ga Allah. Wannan ne Allah, Ubangijina. A gare Shi na dogara, kuma zuwa gare Shi nake komawa koyaushe." (Aya ta 10) Daga nan sai ta ci gaba daga Ubangijintakar Allah zuwa kasancewarSa Mahalicci guda ɗaya wanda shi kaɗai ke tafiyar da dukan abubuwa a cikin sararin samaniya, yana ƙayyade arziƙi, kuma yana sane da komai: "Shi ne Mafarin sammai da ƙasa. Ya halitta muku matan aure daga cikinku, kamar yadda ya halitta wa dabbobi matan aure, domin ku yawaita. Babu wani abu da yake kama da Shi ko kaɗan. Shi kaɗai ne Mai ji, Mai gani. Nasa ne mabuɗan sammai da ƙasa. Yana ba da arziƙi mai yawa, ko kuma yana ba shi da ƙanƙanta ga wanda ya ga dama. Yana da cikakken sani game da komai." (Ayoyi na 11-12)

Again the surah returns to the central theme of the truth of revelation and message, stating that judgement on all matters that are subject to dispute between people belongs to God who has revealed the Qur’an to which people must refer in all situations: “ Whatever the subject of your disputes, the final word belongs to God. Such is God, my Lord. In Him have Iplaced my trust, and to Him do I always turn.” (\erse 10) It then proceeds from Gods Lordship to His being the One Creator who alone administers everything in the universe, determines provisions and knows all: “He is the Originator of the heavens and the earth. He made mates for you from among yourselves, just as He made mates for animals, so that you will multiply. Nothing bears even the slightest comparability to Him. He alone hears all and sees all. His are the keys of the heavens and the earth. He gives abundant sustenance, or gives it in scant measure to whomever He wills. He has full knowledge of everything.” (Verses 11-12)

Bayan haka, surah ɗin ta koma nan take ga babban jigonta: "Game da al'amuran imani, Ya shar'anta muku abin da Ya shar'anta wa Nuhu — da abin da Muka yi wahayi zuwa gare ka [Muhammad ﷺ] — da kuma abin da Muka umarta wa Ibrahim, Musa da Gisa:

Having made these points, the surah immediately returns to its central theme: “In matters of faith, He has ordained for you the same as He had enjoined on Noah — that which We have revealed to you [Muhammad] - and as We enjoined on Abraham, Moses and Jesus:

"Ku tsaya da addini da ƙarfi, kada ku rarraba kanku zuwa ƙungiyoyi." Abin da kuke kira su karɓa yana da wuya ga masu bautar gumaka. Allah yana jawo zuwa gare Shi duk wanda Ya so, kuma yana shiryar da duk wanda ya juya gare Shi zuwa gare Shi. Sun rabu kuma sun bambanta, saboda hamayya ta son kai, sai bayan ilimin ya riske su. Da ba don wata hukunci da Ubangijinka ya riga ya zartar ba, har zuwa wani lokaci da aka ƙayyade [a wurinSa], da an riga an yanke hukunci a tsakaninsu. Amma yanzu, waɗanda suka gāje su, waɗanda suka gāji littafin Allah, suna cikin shakku mai tsanani da damuwa game da shi. Saboda haka, ku kira mutane zuwa wannan addini, ku bi tafarki madaidaici kamar yadda aka umarce ku. Kada ku bi son zuciyarsu da ƙinsu, amma ku ce: "Na yi imani da duk abin da Allah Ya saukar daga sama..." (Ayoyi 13-15)

'Steadfastly uphold the faith and do not divide into factions.’ Hard for the idolaters is that which you call on them to accept. God draws to Himself whoever He pleases and guides to Himself everyone who turns to Him. They became divided, out of selfish rivalry, only after the knowledge had reached them. Had it not been for a decree that had already been issued by your Lord, until a term set [by Him], all would have been decided between them. As it is, those after them, who inherited the Divine book, are in grave, disquieting doubt about it. Therefore, call people to that faith, and follow the straight path as you have been commanded. Do not follow their likes and dislikes, but say: T believe in whatever revelation God has bestowed from on high...” (Verses 13-15)

Wannan surah tana bin tsarin gabatar da gaskiyar wahayi da saƙo, tana kiyaye wannan yanayi yayin da take juyawa zuwa wasu al'amuran imani waɗanda, bi da bi, suke tabbatar da wannan gaskiya. Wannan tsari yana bayyana sosai a cikin ɓangaren farko na surah, har zuwa aya ta 24 da ita kanta, inda jigon wahayi da saƙo ke bayyana lokaci bayan lokaci.

The surah follows this pattern in presenting the truth of revelation and message, maintaining this ambiance while turning to address other issues of faith which, in turn, endorse that truth. This pattern is abundantly clear in the first part of the surah, up to and including verse 24, in which the theme of revelation and message is encountered time after time.

Kashi na biyu, wanda ya mamaye sauran surar, ya fara ne da tattaunawa game da alamomin Allah da ake gani a yadda Yake ba wasu mutane arziki mai yawa, yayin da wasu kuma ke samun ƙaramin rabo, da yadda Yake saukar da ruwan sama, da halittar sammai da ƙasa tare da dukkan halittun da ke cikinsu, da jiragen ruwa da ke tafiya a teku. Daga nan sai ya yi bayani kan babban halin da ke bambance muminai da al'ummarsu. Biyo bayan haka akwai hoton Ranar Lahira da ke nuna azzalumai yayin da suke fuskantar azabarsu: "Za ka gan su suna cewa, 'Akwai wata hanya ta komawa?' Za ka gan su ana kawo su gaban wuta, suna cikin wulakanci da ƙasƙanci, suna kallo da ido na ɓoye." (Ayoyi 44-45) Sabanin haka, muminai za su kasance cikin matsayi mai daraja, suna bayyana makomar da azzalumai ke fuskanta: "Muminai za su ce: 'Lallai masu hasara na gaskiya su ne waɗanda suka rasa kansu da iyalansu a wannan Ranar Tashin Kiyama.' Lallai azzalumai za su faɗa cikin azaba mai dorewa." (Aya 45) A kan wannan bango, surar ta yi kira ga mutane da su kare kansu daga irin wannan ƙarshe kafin lokaci ya kure: "Ku amsa wa Ubangijinku kafin ya zo, da izinin Allah, wata rana wadda ba za a iya jinkirtawa ba."

The second part, taking up the rest of the surah, begins with a discussion of Gods signs that are seen in the way He gives some people abundant provision while others receive small measure, how He sends rainfall, the creation of the heavens and the earth with all creatures therein, and ships that traverse the sea. It then moves on to outline the basic quality that distinguishes believers and their community. This is followed by an image of the Day of Judgement showing the wrongdoers as they face their punishment: “you will see them exclaiming, 7s there any way of return?* You shall see them brought before the fire, disgraced and humiliated, looking with a furtive glance** (Verses 44-45) By contrast, the believers will be in a dignified position, stating the fate that the wrongdoers face: “ The believers will then say: 'The true losers are the ones who have forfeited themselves and their kindred on this Day of Resurrection. * Indeed the wrongdoers will fall into long-lasting suffering** (Verse 45) Against this backdrop, the surah calls on people to spare themselves such an end before it is too late: “Respond to your Lord before there comes, by God's will, a day that cannot be put off.

Babu wata mafaka a gare ku a ranar nan, kuma ba za ku iya musanta zunubanku ba** (Aya ta 47) Sai surah ta koma ga babban jigonta, wato gaskiyar wahayi da saƙo, tana mai haskaka wani bangare daga cikin bangarori da yawa na hakan:

There shall be no refuge for you on that day, nor shall you be able to deny your sins** (Verse 47) Then the surah reverts to its central theme, the truth of revelation and message, highlighting one of its many aspects:

"Idan suka juya baya, ba mu aiko ka ka zama mai tsaron su ba. Aikinka kawai shi ne isar da saƙon [da aka danƙa maka]."** (Aya ta 48)

“If they turn away, We have not sent you to be their keeper. Your only duty is to deliver the message [entrusted to you].** (Verse 48)

Surah ɗin tana ci gaba da komawa ga babban jigonta, a kai tsaye da kuma a kaikaice, har zuwa ƙarshenta, kuma bayan kowace komawa takan koma ga wasu ra'ayoyi masu alaƙa da ita. Ƙarshenta ta ba da wannan magana game da wahayi da saƙo: “Haka muka yi wahayi zuwa gare ka [Muhammadu ﷺ] da wani ruhi bisa umarninmu. Ba ka san littafi ba, haka nan kuma ba ka san imani ba, amma muka sanya shi haske, muna shiryar da duk wanda muke so daga cikin bayinmu da shi. Lallai kai kana shiryarwa zuwa madaidaiciyar hanya, hanyar Allah” – a'a, hanyar God, wanda nasa ne abin da ke cikin sammai da ƙasa. Lallai, zuwa ga God ne dukkan al'amura za su koma a ƙarshe” (Ayoyi 52-53)

The surah continues to refer to its central theme, directly and indirectly, up to its end and moves after each reference to address other ideas relating to it. Its conclusion provides the following statement regarding revelation and message: “ Thus have We revealed a spirit to you [Muhammad] by Our command. You knew neither revelation nor faith, but We made it a light, guiding with it whoever We will of Our servants. You most certainly give guidance to the straight path, the path of God, to whom belongs all that is in the heavens and earth. Most certainly, to God all things shall in the end return” (Verses 52-53)

Wata daga cikin manufofin bayyanannu na wannan surar tana bayyana ne ta yadda take magana kan babban jigonta, da kuma yadda take ci gaba da komawa, lokaci bayan lokaci, zuwa batutuwan da ke da alaƙa da shi. Wannan manufa ba wata ce face kafa sabuwar jagoranci ga masu kira zuwa addinin Allah. Wannan sabon jagoranci a zahiri shi ne wannan saƙo na ƙarshe, manzon da ke isar da shi, da kuma al'ummar Musulmi da ke bin tafarki madaidaici wanda Allah ya tsara. Ambaton farko na wannan manufa an yi shi tun farkon surar: * "Haka Allah, Mai iko, Mai hikima, Yake yi maka wahayi, kai Annabi, da kuma waɗanda suka gabace ka." (Aya ta 3) Don haka yana bayyana sarai cewa Allah ne yake saukar da dukkan saƙonni ga dukkan manzanni. Wannan saƙo na ƙarshe ci gaba ne bayyananne na abin da aka kafa tun dadewa.

One of the clear objectives of the surah emerges from the way it tackles its central theme and how it proceeds, time after time, to refer to related issues. This objective is nothing less than to appoint a new leadership for the advocates of Divine faith. This new leadership is in fact this final message, the messenger delivering it and the Muslim community that follows the straight course defined by God. The first reference to this objective is made at the outset: * Thus has God, the Almighty, the Wise, sent revelation to you, Prophet, and to those who preceded you.” (Verse 3) It thus makes it clear that it is God who reveals all messages to all messengers. This final message is a clear progression of something that has long been established.

Aya ta biyu ta biyo baya ba da daɗewa ba don kafa cibiyar sabuwar jagoranci wadda za a yi magana a kanta daga baya: "Saboda haka Mun saukar maka da Alqur'ani cikin harshen Larabci don ka yi gargaɗi ga Uwar Birni da duk waɗanda ke zaune kewaye da ita." (Aya ta 7) Aya ta uku tana bayyana haɗin kan saƙon, yayin da aya ta farko ta tabbatar da haɗin kan tushensa: "Dangane da al'amarin imani, Ya shar'anta muku abin da Ya umarci Nuhu da shi - wato abin da Muka yi wahayi zuwa gare ka [ya Muhammad] ﷺ - da kuma abin da Muka umarci Ibrahim, da Musa, da Isa da shi: Ku tsaya da ƙarfi a kan addini, kada ku rarrabu zuwa ƙungiyoyi." (Aya ta 13) A wannan aya ta uku, sura ta bayyana a fili cewa rarrabuwar ta faru ne saboda mutane sun saɓa wa umarnin Allah. Wannan ba ta faru ba saboda jahilci a wajen mabiyan waɗancan manzanni masu daraja; suna da ilimin da zai kare su daga irin wannan rarrabuwa.

The second reference follows shortly after that to establish the centre of the new leadership to which reference will be later made: “So We have revealed to you a discourse in the Arabic tongue in order that you may warn the Mother City and all who dwell around it.” (Verse 7) The third reference states the unity of the message whereas the first reference identified the unity of its source: “In matters of faith, He has ordained for you the same as He had enjoined on Noah - that which We have revealed to you [Muhammad] - and as We enjoined on Abraham, Moses and Jesus: Steadfastly uphold the faith and do not divide into factions.” (Verse 13) In this third reference, the surah clearly states that division occurred because people disobeyed Gods injunction. This did not come about as a result of any ignorance on the part of the followers of those noble messengers; they had the knowledge to spare them such division.

Ya faru ne kawai sakamakon zalunci da hassada: "Sai bayan ilimi ya zo musu suka rarrabu, saboda kishin juna." (Aya ta 14) Sai surah ta ci gaba da bayyana halin waɗanda suka zo bayan al'ummomin da suka sabawa juna: "Haka nan waɗanda suka gāje littafin (Allah) bayansu, suna cikin shakka mai sosa rai game da shi." (Aya ta 14)

It simply occurred as a result of injustice and envy: “They became divided, out ofselfish rivalry, only after the knowledge had reached them.” (Verse 14) The surah then moves on to describe the conditions of those who came after the generations that differed: “As it is, those after them, who inherited the Divine book, are in grave, disquieting doubt about it.” (yerse 14)

A wannan mataki a bayyane yake cewa ɗan Adam ya nutse cikin rudani da shakku. Babu sauran shugabanci mai hikima da ke bin wata ƙayyadaddiyar doka. Saƙon Allah wanda ya kamata ya jagoranci ɗan Adam ya sha wahala saboda rarrabuwar da ta faru tsakanin mabiyansa, yayin da tsararraki masu zuwa suka kalle shi da tsananin shakku, wanda hakan ya hana bayyanar shugabanci mai hikima. Saboda haka surah ta bayyana cewa wannan saƙo na ƙarshe da manzon da ya isar da shi za su ɗauki matsayin shugabanci.

At this point it becomes abundantly clear that humanity had sunk into a state of confusion and doubt. It no longer had a wise leadership following a well-defined code. The Divine message that assumes the leadership of humanity suffered from the division that took place between its followers, while succeeding generations viewed it with profound suspicion, thereby precluding the emergence of wise leadership. The surah therefore declares that this final message and the messenger delivering it are to assume the role of leadership:

"Saboda haka, ka kira mutane zuwa ga wannan addini, ka bi tafarki madaidaici kamar yadda aka umarce ka. Kada ka bi sha'awarsu da son zuciyarsu, ka ce: 'Na yi imani da duk abin da Allah ya saukar daga sama.' An umarce ni in tabbatar da adalci a tsakaninku. Allah ne Ubangijinmu da Ubangijinku." (Aya ta 15) Don haka cikakken bayanin al'ummar Musulmi, wanda ya zo a kashi na biyu na surar, yana zuwa ne a matsayin ci gaba na halitta, domin wannan al'umma ce za ta karɓi shugabancin ɗan adam.

“ Therefore, call people to that faith, and follow the straight path as you have been commanded. Do not follow their likes and dislikes, but say: T believe in whatever revelation God has bestowed from on high. I am commanded to ensure justice between you. God is our Lord and your Lord” (Verse 15) Thus the detailed description of the Muslim community, which occurs in the second part of the surah, comes as a natural progression, because it is this community that will assume the leadership of humanity.