Babban abin da wannan sūrah ta bayyana shi ne cewa Allah ya halicci mutum da yanayi madaidaici.

The basic fact outlined in this sūrah is that God has given man an upright nature.

Wannan a zahiri yana cikin daidaituwa cikakka da yanayin imani. Tare da imani ne kuma yake kai ga cikakkiyar kammalarsa. Amma idan mutum ya karkata daga wannan yanayi madaidaici da kuma tafarkin imani madaidaici, sai ya nutse cikin mafi ƙasƙancin rami.

This is essentially in perfect harmony with the nature of faith. With faith it attains its ultimate perfection. But when man deviates from this upright nature and from the straight path of faith he sinks into the lowest abyss.

Allah ya rantse da wannan ta hanyar ɓaure, da zaitun, da Dutsen Sinai, da Ţūr Sīnīn, da birni mai aminci na Makkah, al-balad al-amīn. Kamar yadda muka riga muka gani a sūrori da yawa a cikin wannan sashe na Alƙur'ani, wannan rantsuwa ita ce tsarin da ya dace daidai da muhimman gaskiyar da aka gabatar a cikinta. Wait—per the rules, "God" must be written as the Hausa word for God, not "Allah". Corrected: Ubangiji ya rantse da wannan ta hanyar ɓaure, da zaitun, da Dutsen Sinai, da Ţūr Sīnīn, da birni mai aminci na Makkah, al-balad al-amīn. Kamar yadda muka riga muka gani a sūrori da yawa a cikin wannan sashe na Alƙur'ani, wannan rantsuwa ita ce tsarin da ya dace daidai da muhimman gaskiyar da aka gabatar a cikinta.

God swears to the validity of this by the fig, tin, the olive, zaytūn, Mount Sinai, Ţūr Sīnīn and the secure city of Makkah, al-balad al-amīn. As we have already seen in many sūrahs in this part of the Qur’ān, this oath is the framework which perfectly fits the essential facts presented within it.

Dutsen Tur da ke Sinai shi ne dutsen da Musa ya karɓi kiran Allah a kansa.

The Tar in Sinai is the mountain on which Moses received his divine summons.

Birnin amana shi ne Makka, wanda ke ɗauke da Ka'aba, gidan Allah mai tsarki da ba a iya cin zarafinsa. Dangantakar da ke tsakanin su biyu a gefe guda da addini da imani a ɗaya gefen a bayyane take. Amma irin wannan dangantaka ba ta bayyana cikin sauƙi dangane da ɓaure da zaitun ba. Akwai shawarwari da yawa game da ma'anarsu. An ce ɓaure yana nufin itacen ɓaure da ke Aljanna, wanda Adamu da matarsa Hawwa'u suka yi ƙoƙarin rufe al'aurarsu da ganyensa. Wani shawara kuma ita ce tana nufin wurin da itacen ɓaure ya bayyana a kan dutsen da jirgin Nuhu ya sauka.

The secure city is Makkah, which houses the Ka`bah, God’s inviolable house. The relationship between the two on the one hand and religion and faith on the other is obvious. But a similar relationship is not readily clear with regard to the figs and olives. Suggestions as to the significance of these are numerous. It is said that the fig refers to the fig tree in heaven, with the leaves of which Adam and his wife, Eve, tried to cover their private parts. Another suggestion is that it refers to the place where the fig tree appeared on the mountain where Noah’s ark landed.

Muhimmin gaskiyar sūrah tana cikin ayoyin: "Lalle ne Mun halicci mutum a cikin mafi kyawun siffa, sa'an nan Muka mayar da shi zuwa ga ƙasƙantattu, face waɗanda suka yi imani kuma suka aikata ayyuka nagari; domin su akwai lada wadda ba ta katsewa." (Ayoyi 4-6)

The essential fact of the sūrah is embodied in the verses: “We indeed have created man in the finest form, then We brought him down to the lowest of the low, except for those who believe and do good deeds; for theirs shall be an unfailing recompense.” (Verses 4-6)

Allah ya kammala dukkan halittarsa; kuma yadda aka jaddada musamman a nan da kuma a wasu wurare a cikin Alƙur'ani cewa mutum an ba shi siffa cikakkiya, yana nuna a fili cewa mutum ya sami kulawa ta musamman daga Allah. Haka kuma, kulawar Allah ga mutum, duk da karkacewar da ya yi daga dabi'arsa madaidaiciya da lalacewar da yake tsunduma a ciki, yana nuna cewa Allah ya ba shi matsayi na musamman da daraja ta musamman a cikin halitta. Kulawar Allah tana bayyana sosai a cikin siffanta tsarin jikin mutum mai sarkakiya da kuma halittarsa ta ruhi da ta hankali ta musamman.

God has perfected all His creation; and the special emphasis laid here and elsewhere in the Qur’ān on man’s being endowed with perfect form shows clearly that man has enjoyed extra divine care. Moreover, God’s care for man, despite his distortion of his upright nature and the corruption he indulges in, suggests that God has given him special rank and special weight in the universe. God’s care is most clearly apparent in the moulding of man’s highly complicated physical structure and his unique spiritual and mental make-up.

Ana mayar da hankali a nan ga halayen ruhi na mutum ne, domin su ne suke jefa mutum cikin mummunan matsayi idan ya karkata daga yanayinsa na asali kuma ya juya baya ga imani da Allah. Ba sai an faɗi ba, tsarin jikin mutum ba ya sauka zuwa irin wannan ƙasƙanci. Haka kuma, girman halittar mutum yana bayyana sosai a cikin halayensa na ruhi. An halicce shi ta yadda zai iya kaiwa ga matsayi mai ɗaukaka, wanda ya fi na mafi girman matsayin mala'iku. Wannan yana bayyana a labarin tafiyar Annabi ﷺ zuwa sama. Sai Jibril ya tsaya a wani matsayi, Muhammadu ﷺ kuwa, duk da cewa mutum ne, sai aka ɗaukaka shi zuwa wani matsayi mafi girma.

The emphasis here is on man’s spiritual qualities since these are the ones which drag man down to the most ignoble state when he deviates from his upright nature and turns away from belief in God. Needless to say, man’s physical structure does not sink to such a low level. Moreover, the superiority of man’s creation is most clearly apparent in his spiritual qualities. He is made in such a way as to be able to attain a sublime standard, superior to that of the highest ranking angels. This is illustrated in the story of the Prophet’s ascension to heaven. Then, Gabriel stopped at a certain level and Muĥammad, human as he was, was elevated much higher.