Wannan sashe na uku yana kai mu zagaye da dama cikin babban sararin halitta, inda Alqur'ani ya bayyana abubuwa da hotuna iri-iri wadanda duk suna tabbatar da imani kuma suna ba da hujja mara kyakkyawan gardama a goyon bayansa. Wannan yana biye da tattaunawar da ta gabata game da shiriya da bata, da kuma ta'azantar da Annabi ﷺ domin kada ya yi bakin ciki saboda ci gaba da kin gaskatawar kafirai. Duk wanda ke neman gaskiya, hujjarta tana nan a bayyane kuma a fili a ko'ina cikin halitta. Duk wanda ya zaɓi ya bata, yana yin haka ne duk da wannan hujja mara kyakkyawan gardama.

This third section takes us on several rounds in the great universe where the Qur’ān depicts a variety of phenomena and imagery which all confirm faith and provide irrefutable proof in support of it. This follows from the earlier discussion about guidance and going astray, and comforting the Prophet so he would not grieve over the unbelievers’ constant rejection. Whoever wants to look for the truth, its evidence is available with glorious clarity everywhere in the universe. Anyone who chooses to go astray does so against such irrefutable evidence.

Misalin rayuwa da ke tashi daga ƙasa matacciya shaida ce bayyananniya wadda kuma take tabbatar da tashin kiyama. Irin wannan shaida za a iya fahimta daga halittar mutum daga turɓaya da kuma ci gabansa zuwa siffar nan mai kyau da sarƙaƙiya da muka sani. Kowane mataki na halittarsa da rayuwarsa yana tafiya ne bisa ma'auni da aka riga aka ƙaddara. Muna ganin misalin manyan ruwaye guda biyu, a bayyane suke banbance, amma suna ba mutum albarka marar iyaka da ya kamata ya nuna godiya saboda ita. Dare da rana suna tafiya cikin zagayowa wadda koyaushe takan kawo ɗaya cikin ɗayan, kuma suna tsawo ko gajarta yayin da lokaci ke juyawa.

The image of life springing up from a dead land is clear evidence that also serves to confirm resurrection. Similar evidence can be deduced from man’s creation from dust and his progression to the highly sophisticated form we know. Every stage of his creation and life goes according to predetermined measures. We see the image of the two great bodies of water, clearly distinct, yet they provide man with endless blessings for which he should show gratitude. The night and day move in a cycle that always brings one into the other, and they get longer or shorter as time moves round.

Rana da wata suma ana sarrafa su cikin wannan tsari daidai kuma mai inganci. Dukkan wadannan hotuna suna ba da shaida game da babban matakin duniya. Dukkansu Allah ne ya halitta su kuma yake sarrafa su. Shi ne mai mallakar komai. Gumakan karya da kafirai ke bautawa ba su mallakar komai ko kadan. Ba sa ji, kuma ba sa amsawa. A Ranar Alkiyama ma za su kore mutanen da suka bauta musu.

The sun and the moon are also controlled within the same accurate system. All these images provide evidence about the great universal stage. All are created and controlled by God. He owns it all. The false deities that unbelievers worship own nothing whatsoever. They neither hear nor respond. On the Day of Judgement they even disown the very people who worshipped them.

Allah ne ke aika iskoki, don su tada gizagizai, sa'an nan mu kora su zuwa wata ƙasa matacciya, mu kuma rayar da ƙasar da ita bayan ta mutu. Haka ne tashin kiyama zai kasance. (Aya ta 9) Note: the rules require "God" to be written as the Hausa word for God, not "Allah", so the correct rendering is: Ubangiji ne ke aika iskoki, don su tada gizagizai, sa'an nan mu kora su zuwa wata ƙasa matacciya, mu kuma rayar da ƙasar da ita bayan ta mutu. Haka ne tashin kiyama zai kasance. (Aya ta 9)

It is God who sends forth the winds, so that they raise clouds, and We drive them to a dead land and thereby give life to the earth after it had been lifeless. Thus shall resurrection be. (Verse 9)

Wannan al'amari sau da yawa ana ambatonsa a cikin mahallin hujja ga gaskiya da ake samu daga sararin duniya. Yana nuna yadda iska take tayar da gajimare. A gaskiya, iska mai zafi tana sa ruwan teku ya yi tururi, sa'an nan iska mai sanyi a cikin sararin samaniya tana mayar da tururin ya zama gajimare, wanda iskoki a manyan sassan sararin samaniya ke tafiyar da shi zuwa wurare daban-daban. Sa'an nan sukan isa wurin da Allah ya ƙaddara musu, wanda zai iya zama ƙasa matacciya da Yake so ya rayar da ita ta hanyar ruwan sama da waɗannan gajimare ke ɗauka. Lalle ruwa shi ne tushen dukkan rayuwa a wannan duniya. "Muna rayar da ƙasa da shi bayan ta mutu." Ta haka mu'ujiza take faruwa. Tana faruwa a kowane lokaci, amma mutane ba sa lura da muhimmancinta. Duk da wannan mu'ujizar rayuwa da take tsiro a kowane lokaci, sai su ci gaba da musun tashin kiyama, wanda suke gani yana faruwa a duniyarsu a kewaye da su. Ba tare da wata muhawara ba, Alƙur'ani ya ce a sauƙaƙe: "Haka ne fitowa (daga kabari) za ta kasance." Wannan yanayi ana yawan amfani da shi a cikin Alƙur'ani saboda dalilai biyu: na farko, yana bayar da shaida mai ganuwa wadda ba a iya musunta ta ba, na biyu kuma yana da tasiri mai ƙarfi a zukatan mutane idan suka yi tunani a kansa ba tare da wani shamaki ba. Bugu da ƙari, hoto ne mai kyau, musamman a hamada, wadda take kama da bushewa da rashin rai a yau, sa'an nan kuma ta cika da rayuwa a rana mai zuwa. Ta haka ne Alƙur'ani yake amfani da abubuwan da mutane suke gani a kewaye da su domin yin wa'azi. Suna iya yin watsi da su saboda sun saba da su, amma idan suka yi tunani a kansu da hankali mai lura da zuciya mai tsarki, sai su gane yadda suke da ban mamaki.

This phenomenon is frequently mentioned within the context of evidence to the truth derived from the universe. It shows the wind raising clouds. In fact hot winds make sea water evaporate, then cold winds in the atmosphere condense the vapour making clouds which are then driven in different directions by winds in the upper strata of the atmosphere. Then they arrive at the destination God has determined for them, which may be a dead land which He wants to quicken by means of the rain carried by these clouds. Indeed, water is the source of all life on this planet. “We thereby give life to the earth after it was lifeless.” Thus the miracle occurs. It happens at every moment, but people are oblivious to its significance. Yet despite this miracle of life springing up at every moment, they continue to deny resurrection which they see happening in their world all about them. Simply and without argument, the Qur’ān says: “Thus shall be the resurrection.” This scene is used frequently in the Qur’ān for two reasons: first it provides tangible, undeniable evidence and secondly it has a strong influence on people’s hearts and minds when they contemplate it without hindrance. Moreover, it is a beautiful image, particularly in the desert, which looks barren and lifeless today, and then gushes with life the next. In this way the Qur’ān uses the inspiration of things people see all around them. They may ignore them because of familiarity, but when they contemplate them with an alert mind and heart, they appreciate just how miraculous they are.

Bayan an ambaci cewa duk rayuwa tana farawa ne da ruwa, surar yanzu tana magana ne a kan farkon rayuwar mutum, tun daga ciki har zuwa wani lokaci a duniya, wanda zai iya zama mai tsawo ko gajere kamar yadda Allah ya ƙaddara.

Having referred to the fact that all life starts with water, the sūrah now refers to the start of man’s own life, beginning with pregnancy and followed by a term in this world, which can be long or short as God determines:

Allah da ke tsara komai ya ce: "Shi ne ya halicce ku daga turɓaya, sa'an nan daga digon maniyyi, sa'an nan ya sanya ku ma'aurata. Babu mace da take ɗaukar ciki ko take haihuwa sai da saninsa. Babu wanda ake ƙara wa tsawon rai ko a rage masa, sai yana cikin littafi. Wannan duka yana da sauƙi ga Allah." Note: the rules require "God" rather than "Allah" in the translation, so the corrected version is: Shi ne Ubangiji ya halicce ku daga turɓaya, sa'an nan daga digon maniyyi, sa'an nan ya sanya ku ma'aurata. Babu mace da take ɗaukar ciki ko take haihuwa sai da saninsa. Babu wanda ake ƙara wa tsawon rai ko a rage masa, sai yana cikin littafi. Wannan duka yana da sauƙi ga Ubangiji.

It is God who creates you all out of dust, then out of a gamete. He then makes you into a couple. No female conceives or gives birth without His knowledge. No one attains to old age or has his life cut short unless it be thus laid down in [God’s] decree. All this is easy for God. (Verse 11)

Ambaton da ake yawan ambata a cikin Alƙur'ani cewa asalin mutum halitta ce da aka yi daga ƙasa, haka nan kuma ƙwayar halitta (gamete) ita ce abu na farko cikin samar da ciki. Duk da cewa ƙwayar halitta tana ɗauke da yuwuwar rayuwa, ƙasa kuwa babu wata alamar rayuwa a cikinta. Mu'ujiza ta farko ita ce rayuwa kanta, kuma babu wanda ya san daga ina ta fito ko yadda aka haɗa ta da abu na farko. Wannan ya kasance littafi a rufe ga ɗan adam. Duk da haka, hakika ce da dukkanmu muke gani, kuma ba mu da zaɓi illa mu karɓe ta mu amince da ita. Shaidar da take bayarwa, wadda ke nuni ga Mahalicci mai ba da rai, ba ta da tabbas ko kaɗan.

Reference to man’s origin as a creature made from dust in the first place is often mentioned in the Qur’ān, as is the first element in producing a pregnancy, namely the gamete. While a gamete is something that carries the potential of life, dust has no trace of life. The first miracle is life’ itself, and no one knows where it came from or how it was mixed with the first element. This remains a closed book as far as humanity is concerned. Yet it is a fact we all see and have no option but to accept and recognize. The evidence it provides, pointing to the Creator who gives life, is irrefutable.

Canjin da ke ba da rai ga abin da ba shi da rai yana wakiltar gada da ke ketare wani gibi wanda ya fi kowane nisa a lokaci da wuri girma. Tunani a kan irin wannan canji ba zai taba gajiyar da hankali wanda ke duba manyan asirai na duniya ba.

Sūratun ta mayar da hankali daga nan kan wani abu da dukanmu muke gani, wato ruwa da iri-irensa. Akwai nau'in ruwa mai daɗi da daɗin sha, ɗayan kuma mai ɗaci da gishiri. Suna tafiya kowanne hanyarsa, ko su haɗu wuri guda, da izinin Allah, suna biyan bukatun mutum:

The sūrah then focuses on a different phenomenon we all see, which is water and its varieties. One type of water is sweet and palatable while the other is bitter and salty. They go their separate ways, or meet together, by God’s will, serving man’s needs:

Manyan ruwa guda biyu a duniya ba iri ɗaya suke ba: ɗaya mai daɗi, mai zaƙi, mai daɗin sha, ɗayan kuma gishiri ne, mai ɗaci. Duk da haka daga kowannensu kuna cin nama sabo, kuma kuna fitar da kayan ado da za ku sa. Kuna kuma ganin jiragen ruwa a cikinsu suna shawagi a hanyarsu, domin ku nemi wani ɓangare na falalarSa, kuma ku yi godiya.

The two great bodies of water on earth are not alike: one is palatable, sweet and pleasant to drink, and the other is salty and bitter. Yet from each you eat fresh meat and extract ornaments to wear. You also see there ships that plough their course through them so that you may go in quest of some of His bounty and be grateful.

(Ayar 12)

(Verse 12)

Cewa Allah ya so ruwa ya zama iri-iri a bayyane yake. Haka kuma ya kamata mu fahimci a fili cewa irin wannan bambancin yana da wata manufa bayyananniya. Mun san wasu bangarorin hikimar da ke cikin samar da ruwa mai zaki, mai dadin sha, tun da muna amfani da shi don dalilai daban-daban. Hakika shi ne abin da rai ba zai iya rayuwa ba. Amma game da sauran nau'in ruwa, wanda yake daci da gishiri, wanda yake cika tekuna da teku-teku, za mu iya ambaton wasu layukan wani sanannen masanin kimiyya da yake bayyana wannan tsari mara aibi:

That God wanted water to be of different types is clear. That such variety serves a definite purpose is also something we should be clear about. We know some aspects of the wisdom behind providing sweet, palatable water, since we use it for different purposes. It is indeed essential for life. As for the other type of water, which is bitter and salty, filling seas and oceans, we may quote a few lines from a famous scientist explaining this immaculate design:

Duk da duk hayakin iskar gas da ƙasa ta fitar a dukkan zamunna, yawancinsu masu guba, sararin samaniya ya kasance kusan ba shi da gurɓata kuma bai canja ba a cikin daidaitaccen yanayinsa wanda yake da muhimmanci ga rayuwar ɗan Adam.

In spite of all the gaseous emanations from the earth of all the ages, most of them poisonous, the atmosphere remains practically uncontaminated and unchanging in its balanced relationship necessary to man’s very existence.

A ƙarshen waɗannan al'amura masu motsa zuciya, sūrah ɗin ta tabbatar da gaskiyar cewa Ubangiji shi ne Mai mulkin halittu baki ɗaya. Haka kuma ta bayyana ƙarya da ɓatan duk wani da'awar cewa wani yana da abokin tarayya tare da Allah, da kuma mummunan sakamakonta a Ranar Alƙiyama.

Concluding these inspiring scenes, the sūrah states the truth of God’s Lordship over the universe. It also states the falsehood of every claim of partnership with God, and its ultimate and miserable result on the Day of Judgement:

Haka ne Allah... wait, the rules say never write "Allah" for "God". So I'll use "Ubangiji" for God and keep it consistent. Ga haka nan Ubangijinku, Shi ne Mai mulkin dukkan komai. Waɗanda kuke kira baya gare Shi kuwa, ba su mallakar ko da bawon dabino (kwayar dabino). Idan kuka kira su, ba za su ji kiranku ba. Ko da za su ji, ba za su amsa muku ba. Ranar Alkiyama kuma za su ƙaryata shirka da kuka yi musu.

Thus is God, your Lord: to Him belongs all dominion, while those whom you invoke instead of Him do not own even the skin of a date-stone. If you invoke them they cannot hear your call. Even if they could hear, they would not respond to you. On the Day of Resurrection they will utterly disown your having associated them with God.

Babu wanda zai iya ba ka labari kamar Wanda ya san komai. (Ayoyi 13-14)

None can give you information like the One who is all- aware. (Verses 13-14)

Shi ne Wanda ke aika iska tana tuƙa gizagizai, yana rayar da ƙasar da ta mutu, yana halitta ku daga turɓaya, yana sanya ku a cikin ma'aurata, yana sane da abin da kowace mace take ɗauke da shi da kuma abin da take haifa, da abin da zai samu tsawon rai ko gajeren rai, ya halitta manyan jikunan ruwa guda biyu, yana sa rana da dare su shiga juna, kuma yana sanya rana da wata su bi dokarsa: wannan Mai iko shi ne "Ubangijinku: Nasa ne dukkan mulki, alhali waɗanda kuke kira baicin Shi ba sa mallakar ko da bawon tsaba ɗan dabino." (Aya ta 13)

The One who sends the wind driving the clouds, makes the dead land quicken, creates you out of dust, makes you in pairs, knows what each female bears and gives birth to, what gets a long life or a short one, has created the two great bodies of water, causes the day and night to pass into each other and makes the sun and the moon subservient to His law: that One is “your Lord: to Him belongs all dominion, while those whom you invoke instead of Him do not own even the skin of a date-stone.” (Verse 13)

Ba su mallakar ko da bawon dabino guda ɗaya.

They do not even own such a trifling thing as a date-stone.