Nassi na farko ya taɓa zukatan mutane ta hanyar gaya musu game da wanzuwarsu, yadda aka halicce su duka daga rai guda ɗaya, da kuma yadda aka halicci abokin aurenta daga cikinsa.

The first passage touched people’s hearts by telling them about their existence, how they are all created from a single soul and how its mate was also created from it.

Ya ba su labari game da halittar dabbobi biyu-biyu, da yadda ake halittar mutum cikin zurfafan duhu uku a cikin cikin uwa. Ya taɓa batun yadda hannun Allah ya ba su halayen ɗan adam da ikon girma da ci gaba.

It told them about the creation of animals in pairs, and how man is created in three depths of darkness inside the mother’s belly. It touched on how God’s hand gave them their human characteristics and their ability to grow and develop.

Yanzu sūrar tana sake taɓa zukatansu, tana nuna musu yanayinsu a lokutan wahala da lokutan sauƙi. Tana nuna musu yadda suke alfahari, da yadda, a cikin raunin su, suke juyawa daga wani hali zuwa wani. Ba sa tsayawa a kan daidaito sai dai idan sun kiyaye dangantakarsu da Allah kuma sun ƙasƙantar da kansu a gare Shi. Sa'an nan za su san gaskiya, su san hanyarsu. Haka kuma, sa'an nan ne za su iya amfana da halayensu na ɗan adam.

Now the sūrah touches their hearts again as it shows them their conditions in times of hardship and times of ease. It shows them how they boast and how, in their weakness, they swing from one condition to another. They are consistent only when they maintain their bond with God and humble themselves before Him. They will then know the truth and know their way. They will also then be able to benefit from their human characteristics.

Sa'ad da mutum ya sha wahala, yakan yi kira ga Ubangijinsa, yana neman taimakonSa; amma da zarar Ya yi masa alheri ta hanyar falalarSa, sai ya manta abin da ya yi kira da addu'a a kansa tun farko, ya kuma yi iƙirarin cewa wasu daidai suke da Allah, don haka ya ɓatar da wasu daga hanyarSa. Ka ce [masa]: "Ka ji daɗin kanka ɗan lokaci cikin kafircinka; domin kai mutum ne daga cikin waɗanda aka ƙaddara wa wuta."

When man suffers affliction, he cries out to his Lord, turning to Him for help; but once He bestows upon him a favour by His grace, he forgets what he cried and prayed for earlier, and claims that others are equal to God, thus leading others astray from His path. Say [to him]: Enjoy yourself a while in your disbelief; for you are one of those destined to the fire.’ (Verse 8)

Yanayin ɗan Adam yakan bayyana a tsirara idan ya shiga wahala. Ana cire abin rufe fuska, a tuɓe sutura, kuma ruɗi ya ɓace. A wannan lokaci, yanayin ɗan Adam yakan juya ga Ubangijinsa shi kaɗai, yana sane da cewa Shi kaɗai ne zai iya kawar da wahala. Yana fahimtar cewa duk iƙirarinsa cewa Allah yana da abokan tarayya ƙarya ne.

Human nature appears naked when man suffers affliction. Masks are torn off, covers are removed and disillusionment disappears. At this point, human nature turns to its Lord alone knowing that only He can remove affliction. It realizes that all its claims about God having partners are false.

Sa'ad da wahala ta tafi kuma mutum ya tsinci kansa yana jin daɗin yalwar alherin Allah, sai ya sake loda ranshi da tarin tunani na ƙarya. Ya manta da roƙonsa mai zafi ga Allah a lokacin wahalarsa, yana zaɓar yanzu ya yi watsi da yarda da tauhidin Allah da kuma cewa shi kaɗai ne zai iya kawar da masifarsa. Ya manta da duk wannan ya fara iƙirarin cewa wasu sun yi daidai da Allah. Waɗannan abin da ake zaton daidai ne da Allah na iya zama gumakan da mutum yake bautawa, kamar a zamanin farko na jahiliyya, ko kuma su kasance a siffar dabi'u, mutane, ko yanayi waɗanda a cikin zuciyarsa yake ba su rabon abin da ya keɓanta ga Allah kaɗai. Muna ganin haka a yawancin al'amuran jahiliyya da muke fuskanta a ko'ina. Don haka mutum na iya bautawa son zuciyarsa, sha'awoyinsa, begensa, tsoronsa, dukiyarsa, 'ya'yansa, sarakuna da shugabanni, kamar yadda yake bautawa Allah ko ma fiye da haka. Hakika, yana iya ƙaunar su fiye da yadda yake ƙaunar Allah. Shirka na iya ɗaukar siffofi daban-daban, wasu daga cikinsu a ɓoye suke. Mutane ba za su yi tunanin cewa waɗannan shirka ne ba, domin ba sa ɗaukar sigar sananniyar al'ada ta bauta wa gumaka da yawa; duk da haka a asali sun zama shirka.

When affliction is gone and man finds himself enjoying an abundance of God’s favours, he again burdens his nature with heaps of false influences. He forgets his earnest pleas to God during the time of his affliction, choosing now to overlook his acknowledgement of God’s oneness and that it is He alone who can relieve his hardship. He forgets all this and begins to claim that others are equal to God. These alleged equals may be deities man worships just like in the early days of jāhiliyyah, or they may be in the shape of values, persons, or situations to which he gives in his consciousness a share of what belongs exclusively to God. We see this in many of the jāhiliyyah situations we encounter everywhere. Thus man may worship his desires, inclinations, hopes, fears, wealth, children, rulers and chiefs in the same way as he worships God or even in greater devotion. In fact, he may love them more than he loves God. Polytheism can take different forms, some of which are subtle. People may not think of these as polytheism because they do not take the familiar form of acknowledging multiple deities; yet they are essentially polytheistic.

Sūrah ɗin sai ya yi magana da muminai, yana umartarsu su kasance masu tsoron Allah, kuma su tabbatar sun kasance masu aikata alheri a koyaushe. Su yi amfani da rayuwarsu a duniya, duk da cewa gajera ce, a matsayin hanyar samun lada madawwami a rayuwa ta gaba:

The sūrah then addresses the believers, requiring them to remain God-fearing and to ensure that they always do good. They should use their life on earth, short as it is, as a means to earn everlasting reward in the life to come:

[Ga abin da God ya ce] Ya ku bayina masu imani! Ku ji tsoron Ubangijinku! Waɗanda suke aikata alheri a wannan duniya za su sami lada mai kyau. Faɗin ƙasar God yana da yawa. Waɗanda suke haƙuri a lokacin wahala za a ba su ladansu cikakke, ba tare da ƙidayarwa ba. (10)

Say: [Thus speaks God] You servants of Mine who believe! Fear your Lord! Those who do good in this world will have a good reward. Wide is God’s earth. Those who are patient in adversity will be given their reward in full, beyond reckoning. (10)

Yana da muhimmanci a lura da yadda aka tsara rubutun Larabci a nan. Kalmomin da ke cikin baka, ‘haka Allah Ya ce’, ba sa cikin rubutun. An ƙara su ne don kawar da rudani.

It is important to note here how the Arabic text is phrased. The words between brackets, ‘thus speaks God’, are not in the text. They are added to remove confusion.

Ya kamata ya kasance asali yana cewa: "Ka ce wa bayi Na," amma ana sa Annabi ya yi musu magana, saboda magana tana faɗakar da waɗanda ake yi wa, tana sa su ƙara sanin abin da ke zuwa. Idan Annabi ya yi musu magana, ba ya kiran su da cewa bayinsa ne, domin su bayin Allah ne, ba nasa ba. Wannan yana nufin yana yi musu magana da sunan Allah, magana daga Allah kai tsaye zuwa gare su. Annabi kawai shi ne hanyar da ake isar da maganar ta cikinta.

The text should originally read: “Say to My servants,” but the Prophet is made to address them, because an address alerts the addressees and makes them more aware of what is to come. When the Prophet addresses them, he does not call them as his servants, because they are God’s servants, not his. This means that he is addressing them in God’s name, making the address from God directly to them. The Prophet is merely the means by which the address is given.

"Ka ce: [Haka Allah ya ce:] Ku bayina masu imani! Ku ji tsoron Ubangijinku" Note: the rule asks that "God" be rendered as the Hausa word for God rather than "Allah," so the Hausa form would be "Ubangiji"/"Allah" avoided. Corrected translation: "Ka ce: [Haka Ubangiji ya ce:] Ku bayina masu imani! Ku ji tsoron Ubangijinku" (Ayah 10)

“Say: [Thus speaks God:] You servants of Mine who believe! Fear your Lord” (Verse 10)