Surah ta buɗe da harafai guda biyu daban, Ha. Mim. Mun yi bayani a wani wuri game da dalilin da ya sa surori da yawa suke farawa da harafai daban-daban na haruffan Larabci. Kasancewar wannan yana faruwa sau da yawa yana dacewa da hanyar Alƙur'ani ta maimaita ambaton gaskiyar da yake so zukatanmu su shiga cikinta. Ta yanayinta, zuciyar ɗan adam tana buƙatar irin wannan maimaitawa saboda tana da saurin mantuwa yayin da lokaci ke wucewa. Domin a shigar da wata gaskiya cikin lamirin mutum, sai an maimaita ta ta hanyoyi daban-daban. Alƙur'ani yana magana da zuciyar ɗan adam da dukkan siffofin da aka sanya a cikin yanayinta, bisa ga ilimin Mahaliccinta.

The surah opens with the two separate letters, Ha. Mim. We have explained elsewhere the reason why many surahs start with separate letters of the Arabic alphabet. That this is often stated fits in with the Qur’anic method of repeating references to the facts it wants our hearts to internalize. By nature, the human heart needs such repetition because it tends to forget with the passage of time. In order to instil a fact in ones conscience one needs to have it repeated in a variety of ways. The Qur’an addresses the human heart with all the qualities instilled in its nature in accordance with its Creator’s knowledge.

Yana kamar dai haruffan nan biyu da surar ta fara da su, Ha, Mim, suna sunan da aka baiwa surar ko Alƙur'ani. Haruffan biyu su ne mai magana na jumlar farko, yayin da abin da aka faɗa game da su ya zama ayar da ta biyo baya: "Ha, Mim. Saukar Alƙur'ani daga Ubangiji Mai rahama, Mai jin ƙai" (Ayoyi 1-2). Zaɓar ambaton sifofin Allah na alheri da jin ƙai tare da saukar Alƙur'ani yana nuna siffar da ta fi yin fice ga wannan saukarwa, wato jin ƙan Allah. Babu shakka saukar Alƙur'ani rahama ce ga dukkan ɗan Adam. Rahama ce ga waɗanda suka yi imani da shi suka aiwatar da shi, haka kuma ga sauran halittu, ba mutane kaɗai ba. Alƙur'ani ya tsara hanyar rayuwa wadda ke kawo alheri ga kowa. Yana da tasiri mai zurfi a rayuwar ɗan Adam, da ra'ayoyinsa, dabi'unsa da hanyoyin aikinsa. Tasirinsa duniya ce baki ɗaya kuma daidai ne, tun daga lokacin da aka saukar da shi. Waɗanda suke nazarin tarihin ɗan Adam da gaskiya da adalci, suna bin hanyarsa a faffadan yanayinsa, wanda ya haɗa dukkan fannonin ayyukan ɗan Adam, su ne suke iya fahimtar wannan gaskiya. Da yawa daga cikinsu sun kuma rubuta hakan a sarari.

It is as if the two letters with which the surah starts, Ha, Mlm, are a name given to the surah or to the Qur’an. The two letters constitute the subject of the first sentence while the predicate forms the next verse: “Ha, Mim. A revelation from the Lord of Grace, the Ever Merciful” (Verses 1-2) Choosing to identify the Divine attributes of grace and mercy in connection with the revelation of the Qur’an highlights the quality that is most characteristic of this revelation, namely Divine mercy. There is no doubt that the revelation of the Qur’an is an act of mercy for all mankind. It is a mercy for those who believe in it and implement it as also for other creatures, not merely humans. The Qur’an defines a code of living that brings good results for all. It has had a profound impact on the life of humanity, its concepts, values and course of action. Its impact is universal and consistent, ever since it was revealed. Those who study human history with true objectivity, following its course in its wider perspective, which includes all facets of human activity, are able to recognize this truth. Many of them have also recorded this in clear terms.

Ci gaba da yada saƙon Allah, Annabi ﷺ yana sanya a gaban mutanensa girman laifin da suke aikatawa na haɗa abokan tarayya da Allah da ƙin saƙonsa. Ya fara nuna musu sararin duniya, idan aka kwatanta da ita su halittu ne ƙanana kuma masu rauni. Yana nuna musu ikon Allah kamar yadda yake bayyana a cikin yanayin wannan duniyar, wadda su ƙaramin sashi ne kawai daga cikinta. Yana so ya fitar da su daga ƙunƙuntaccen kusurwar da suke kallon saƙon Allah ta cikinta. Daga wannan kusurwa, suna ganin kansu manya, suna riƙe da muhimman matsayi.

Continuing to advocate the Divine message, the Prophet puts before them the enormity of the offence they commit by associating partners with God and rejecting His message. He points first to the universe, in relation to which they are tiny and flimsy creatures. He shows them Gods power as reflected in the nature of this universe of which they constitute only a small part. He wants to draw them out of the narrow angle through which they look at the Divine message. From that angle, they see themselves as large, occupying important positions.

Suna shagaltuwa da kansu, da matsayinsu da moriyarsu, kuma saboda an zaɓi Muhammadu ﷺ daga Allah a kan su, sai su yi watsi da babbar gaskiyar da Alƙur'ani ya bayyana kuma Muhammadu ﷺ ya gabatar musu. Wannan babbar gaskiya ta shafi duniya, da dukkan zamuna na ɗan Adam, kuma tana ɗauke da cikakkiyar ƙa'ida wadda ta wuce lokaci, wuri da mutane.

Preoccupied with their own selves, positions and interests, and the fact that Muhammad was chosen by God in preference to them, they overlook the great truth expounded in the Qur’an and set before them by Muhammad. This great truth relates to the universe, to all generations of humanity, and carries absolutism that transcends time, place and people:

Ka ce: Shin, lallai ne ku kafirce wa Wanda Ya halicci ƙasa a kwana biyu? Kuma kuna sanya masa abokan tarayya? Shi ne Ubangijin dukkan halittu. Shi ne Wanda Ya sanya duwatsu masu ƙarfi a bisa ƙasa, suna tsaye sama da ita, kuma Ya albarkace ta, kuma Ya ƙayyade mata abincinta iri-iri a cikin kwana huɗu, cikakke ga dukan masu neman hakan. Sa'an nan Ya karkata hankalinSa zuwa ga sama, wadda hayaƙi ne, sai Ya ce mata da ƙasa: "Ku zo, ku biyu, da yardar ranku ko da rashin yardarku." Suka ce: "Mun zo da yardar rai." Sai Ya hukunta cewa su zama sammai bakwai a kwana biyu, kuma Ya ba kowace sama aikinta. Muka ƙawata sama mafi kusa da ƙasa da fitilu, kuma Muka sanya su su zama masu kiyayewa. Wannan shi ne tsarin Mai ƙarfi, Masani.

Say: Do you indeed disbelieve in Him who has created the earth in two days? And do you claim others to be His equals? It is He who is the Lord of all the worlds. He it is who placed on the earth firm mountains towering above it, and bestowed His blessings on it, and measured out its varied provisions in four days, ensuring equity for all who seek [such provisions]. Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: 'Come, both of you, willingly or unwillingly. ’ They both said: 'We do come willingly. ’ So He decreed that they become seven heavens in two days, and assigned to each heaven its task. We adorned the sky nearest to the earth with lights, and made them secure. Such is the design of the Almighty, the All-Knowing. (Verses 9-12)

Muna bukatar mu yi tunani a kan kowace kalma ta wannan aya ta Alkur'ani kafin mu karkata zuciyarmu ga ambaton sammai a aya ta gaba.

We need to dwell for a moment on every phrase of this Qur’anic text before we turn our attention to the mention of the heavens in the next verse.

"Shi ne wanda ya sanya a cikin duniya duwatsu masu tsayi, suna kafe a kanta" (Aya ta 10). Ana yawan siffanta duwatsu a cikin Alkur'ani da "masu tsayi da karko", kuma a wasu lokuta manufar sanya su ita ce su hana duniya girgiza ko karkata. Wannan na nufin cewa duwatsu suna da karko da kansu, kuma suna daidaita duniya, tare da tabbatar da cewa ta kasance cikin daidaito. A zamanin da, mutane suna tunanin cewa duniya tana kan tushe mai karfi. Yanzu ana gaya musu cewa duniya ba komai ba ce face karamar kwallo da take iyo a cikin wani babban sarari, ba tare da wani tallafi ba.

“He it is who placed on the earth firm mountains towering above it” (Verse 10) Mountains are often described in the Qur'an as ‘firm’, and in some instances the purpose of their positioning is that they prevent’ the earth from shaking or swaying. This means that the mountains are firm in themselves and stabilize the earth, ensuring that it remains well balanced. In times gone by, people used to think that the earth was based on firm foundations. They are told today that the earth is nothing more than a small ball that floats in a great expanse, without support.

Suna iya jin tsoro idan suka fara jin irin waɗannan kalmomi, kuma wasu daga cikinsu na iya fara kallo cikin shakka, suna fargabar ko ƙasa za ta girgiza ko ta faɗi a sararin samaniya. Bari a kwantar wa irin waɗannan mutane hankali.

They may be scared when they listen to such words for the first time, and some of them may begin to look warily askance, worried that the earth might shake or fall in deep space. Let such people be reassured.

Hannun Allah ba, a’a — hannun Ubangiji ne ke riƙe sammai da ƙasa, yana hana su ɓacewa. Idan suka ɓace, babu wani da zai riƙe su a wurinsu. Don haka irin waɗannan mutane su kawar da tunani mai damuwa, domin dokokin da ke tafiyar da duniya Mai Iko Madaukaki ne ya sa su aiki, wanda yake da iko a kan kowane abu.

God’s hand holds the heavens and the earth, preventing their disappearance. Should they vanish, no one else would hold them in place. Such people should banish worrying thoughts, because the laws that govern the universe are set in operation by the Almighty who holds sway over all things.

Wannan masanin kimiyya ɗaya yana cewa:

The same scientist says:

Sa'an nan, Ya daidaita sama, wadda ta kasance hayaki; Ya ce mata da kuma ga ƙasa: "Ku zo, dukanku biyu, da yardarku ko da ƙin yarda." Dukansu suka ce: "Mun zo da yardarmu." Sai Ya hukunta su zama sammai bakwai a cikin kwana biyu, kuma Ya ba kowane sama aikinta. Mun yi wa sama mafi kusa da ƙasa ado da fitilu, kuma Muka sanya su su zama masu tsaro. Wannan shi ne tsarin Mai ƙarfi, Mai sani.

Then, He applied His design to the sky, which was but smoke; and said to it and to the earth: ‘Come, both of you, willingly or unwillingly.’ They both said: ‘We do come willingly.9 So He decreed that they become seven heavens in two days, and assigned to each heaven its task. We adorned the sky nearest to the earth with lights, and made them secure. Such is the design of the Almighty, the All Knowing. (Verses 11-12)

Abin da ake nufi a nan da "aiwatar da tsarinsa" shi ne cewa hakan ya kasance ne da nufinsa. Kalmar "sa'an nan" (thumma) ba lallai ta nuna tsarin lokaci ba; a maimakon haka, tana iya nufin juyawa zuwa wani abu mafi daraja. A fahimtarmu, sama tana da daraja fiye da haka. "Sa'an nan ya aiwatar da tsarinsa zuwa sama, wadda ba komai ba ce face hayaki." (Aya ta 11) Masana kimiyya sun yi imani cewa kafin wanzuwar taurari akwai abin da suke kira nebula, gajimare na iskar gas, ko kuma a ce, hayaki.

What is meant here by the application of Gods design is that it was His will to do so. The word, ‘then, may not signify a chronological order; rather, it may mean turning to something higher. In our sense, the sky is higher. “ Then, He applied His design to the sky, which was but smoke.n (Verse 11) Scientists believe that before the existence of stars there was what they call the nebula, a cloud of gas, or rather, smoke.

Tauraruwan nebulas, masu haske ko duhu, sun ƙunshi iskar gas da ƙura, wanda ba komai ba ne illa abin da ya rage bayan halittar taurari. Ka'idar ta ce galaxy ɗin da farko an samu ne daga iskar gas da ƙura, daga inda aka halicci dukkan taurari ta hanyar tsari na ajiyewa da daidaituwa.

The nebulas, bright or dark, contain gas and dust, which is nothing other than what is left after the creation of the stars. The theory says that the galaxy was first formed of gas and dust, from which all stars were formed by a process of deposition and sedimentation.

Amma wasu daga cikin iskar gas da ƙura sun ragu, kuma daga ragowar ne aka samar da nebulae. Duk da haka, a cikin wannan babban galaxy akwai wani adadi mai yawa, daidai da wanda ya shiga cikin samuwar taurari. Taurari suna ci gaba da jan wani ɓangare daga cikinsa ta hanyar nauyi, wanda ke nufin cewa taurari suna share sararin sama don cire abin da ya rage, amma waɗannan masu sharewa sun yi kaɗan idan aka kwatanta da adadin ƙurar da ke buƙatar a share ta da kuma sararin da ke buƙatar a tsaftace.

Aya ta kuma ƙara da wata magana da ke bayyana gaskiya mai girma: "Ku zo ku biyu, da yardarku ko da rashin yardarku."

The verse then adds a statement expressing an awesome truth: “and said to it and to the earth: Come, both of you, willingly or unwillingly.

Sun ce duka, "Lallai mun zo da yardar rai." (Aya ta 11) Wannan ambato ne mai ban mamaki game da gaskiyar cewa sararin halitta yana karkashin ikon Allah. Yana mika wuya ga Mahaliccinsa kuma yana aiwatar da umarninsa da yardar rai. Wannan ya bar mutum shi kadai wanda, a mafi yawan lokuta, yakan mika wuya ga dokar Allah ba da yardar rai ba. Dokar tana aiki a kansa babu makawa, kuma ba zai iya fitar da kansa daga cikin ikonta ba.

They both said: We do come willingly.” (Verse 11) This is a remarkable reference to the fact of the universe being under Gods control. It submits to its Creator and willingly does His bidding. This leaves only man who, in most cases, submits to God’s law unwillingly. The law inevitably applies to him and he cannot take himself out of its domain.

Mutum ba komai ba ne face da ƙaramin ɗan kayan aiki a cikin babbar injin duniya.

Man is no more than a little gear in the great machinery of the universe.

Duk dokokin duniya suna shafar sa, ko yana so ko bai so ba. Duk da haka shi ne kaɗai halitta da ba ya miƙa wuya kamar yadda ƙasa da sama suke yi. Yakan so ya kauce daga tafarki mai sauƙi da santsi, don haka yakan yi karo da dokokin halitta, waɗanda babu makawa za su rinjaye shi. Sai ya miƙa wuya, ko da ba da son ransa ba. Banda su ne bayin Allah waɗanda a zukatansu, da tunaninsu, da burinsu, da ayyukansu, ba sa sava wa dokar Allah gaba ɗaya. Waɗannan mutane suna miƙa wuya da son ransu, kuma tafarkinsu yana zama mai sauƙi da santsi. Suna tafiya daidai da motsin duniya, suna juyawa zuwa ga Allah, kuma suna rayuwa cikin jituwa da duk abin da yake wanzuwa. Suna iya cimma abubuwan al'ajabi da yin mu'ujizai. Ba su da wani sabani da wani ƙarfi a cikin duniya; akasin haka, suna samun ƙarfinsu daga ikonsa.

All universal laws apply to him, whether he likes them or not. Yet he is the only creature who does not make the same submission as the earth and the sky. He always tries to deviate from an easy and smooth path, and, thus, he collides with the laws of nature, which will inevitably overpower him. He will then submit, albeit unwillingly. Exceptions to this are God’s servants who, in their hearts, concepts, desires and actions, are not in conflict with the overall Divine law. These people submit willingly and find their way easy and smooth. They move in line with the movement of the universe, turning to God and living in harmony with all that exists. They are able to achieve wonders and produce miracles. They have no conflict with any force in the universe; on the contrary, they derive from its powers.

The user's message is a question in English, not a text in the form of a passage to translate... but per the system instructions, the user's message is always text to translate. So I translate it into Hausa. Translation: Idan wannan shi ne halin dukkan duniya, wane matsayi ya kamata a ba waɗanda suka ƙi tauhidin Allah, suka danganta masa abokan tarayya? Ta yaya ya kamata a biya girman kansu marar hankali?

Given this is the state of the entire universe, what position should be assigned to those who reject God’s oneness and attribute partners to Him? How should their reckless arrogance be requited?

Idan suka juya baya, to ka ce: Ina gargadin ku game da walƙiya irin walƙiyar da ta sauka a kan Ad da Thamud. * Sai manzanni suka zo musu daga kowane bangare, suna cewa: "Kada ku bauta wa kowa sai Allah." Sai suka ce: "Da Ubangijinmu ya so, da ya saukar da mala'iku."

If they turn away, say: T warn you of a thunderbolt like the thunderbolt that struck the Ad and Thamud. * There came to them, from all directions, messengers saying: ‘Worship none but God. ’ They answered: Ifour Lord had wished, He would have sent down angels.

Ba za mu taba yarda da saƙonka ba. "Amma game da 'Ad, sun yi girman kai a cikin ƙasa, ba tare da wani dalili na gaskiya ba, suka ce: 'Wane ne ya fi mu ƙarfi?' Shin ba su lura cewa Allah, wanda ya halicce su, ya fi su ƙarfi ba? Sun ci gaba da ƙin ayoyinmu."

We will never believe in your message. 'As for the Ad, they behaved arrogantly through the land, against all right, and said: ‘Who is mightier than us?' Did they not realize that God, who created them, was mightier than them? They continued to reject Our revelations.

Saboda haka, Mun aika musu da iska mai ruri, mai tsananin hadari, a cikin kwanaki masu tsanani na masifa, domin mu ɗanɗana musu azaba mai wulakanci a rayuwar duniya. Amma azaba a rayuwa ta gaba za ta fi wulakanci, kuma ba za su sami wanda zai taimake su ba. Dangane da Thamud, Mun shiryar da su, amma sun zaɓi makanta a kan shiriya. Saboda haka, tsawa ta azaba mai wulakanci ta same su sakamakon abin da suka aikata. Kuma Mun ceci waɗanda suka yi imani kuma suka kasance masu tsoron Allah.

Therefore, We let loose upon them a howling gale raging through several days of misfortune, so as to give them, in the life of this world, a foretaste of humiliating suffering. Yet the suffering in the life to come will be even more humiliating, and they will have none to help them. As for the Thamud, We offered them guidance, but they chose blindness in preference to guidance. Therefore, the thunderbolt ofhumiliating suffering struck them in consequence of what they had wrought. And We saved those who believed and were Godfearing. (Verses 13-18)

Wannan, to, wani hoto ne na tasirin gargaɗin da Manzon Allah ya faɗa wa wani mutum wanda bai yi imani da saƙonsa ba. Kafin mu ci gaba, ya kamata mu ɗan yi tunani a kan hoton Annabi ﷺ yayin da yake sauraron 'Utbah yana gabatar da shawarwarinsa marasa muhimmanci, da kyawawan halayensa, da yadda ya mayar da hankali kan babban batun da ake magana a kai. Duk da cewa shawarwarin da 'Utbah ya gabatar sun yi kama da marasa amfani, Annabi ﷺ ya saurare shi sosai, bai katse shi ba. Ya kasance cikin natsuwa da fara'a.

This is, then, one image of the effect of the warning as stated by God’s messenger to a person who did not believe in his message. Before we move on, we need to reflect a little on the image of the Prophet as he listened to 'Utbah making his petty proposals, his refined manners and his focus on the great issue in question. Although the proposals 'Utbah made sounded worthless, the Prophet listened attentively, without interrupting his interlocutor. He remained calm and friendly.

Lokacin da 'Utbah ya daina magana, sai Manzon Allah ﷺ ya tambaye shi cikin girmamawa: "Ka gama abin da za ka faɗa, ya Abul-Walid?" Sa'annan lokacin da 'Utbah ya tabbatar da cewa ya gama, sai Annabi ﷺ ya ce: "To, ka saurare ni." Ya jira har sai 'Utbah ya ce, "Zan yi," kafin ya karanta masa kalmomin Allah. Ya kasance a koyaushe cikin fara'a, natsuwa, kwarin gwiwa da kwanciyar hankali. Wannan ita ce hanyar da Annabi ﷺ ya saba bi wajen jawo hankalin masu sauraronsa, ko da yake a farko suna iya yi masa ihu da nuna adawa. Halayensa koyaushe abin koyi ne mai ban sha'awa.

When 'Utbah stopped speaking, the Prophet then graciously asked him: “Have you, Abu al-Walid, finished what you have to say?” Then when 'Utbah confirmed that he had finished, the Prophet said: “Then listen to me.” He waited until 'Utbah said, “I will do,” before he read to him God’s own words. Throughout he was friendly, calm, confident and reassured. This is typical of how the Prophet always captured his audiences attention, even though they might at the beginning jeer him and take a hostile stand. His was always a most admirable attitude.

Lallai abin yana kamar yadda Allah ya ce: "Allah ne ya fi sani a wurin wanda zai dora saƙonsa." (6: 124)

It is certainly as God says: “God knows best whom to entrust with His message.” (6: 124)

Ma'anar wannan gargaɗi kuwa menene: "In sun juya baya, to ka ce: Ina gargaɗe ku game da walƙiya kamar walƙiyar da ta same 'yan Ad da Thamud" (Aya ta 13). A takaice, yana buɗe sabon zagaye na nuna mana hotunan makomar da al'ummomin da suka gabata suka fuskanta waɗanda suka ƙi saƙon Allah, wato God. Saboda haka, girman kai da rashin tunanin da masu kafirci na yanzu ke yi yana ƙara bayyana sarai ta wannan tunatarwa game da abin da ya faru ga al'ummomi masu irin wannan rashin tunani da girman kai: "Manzanni sun zo musu daga kowane bangare, suna cewa: Kada ku bauta wa kowa sai God." (Aya ta 14) Wannan ita ce babbar magana da dukan manzannin God suka gabatar; tana bayyana ainihin abin da ke cikin kowane addini na Ubangiji.

An sanar da su game da ikon Allah a kan sararin samaniya da kuma ɗan adam.

They have been told of Gods power over the universe and mankind.

Yanzu surar tana ba da labari game da ikonSa a kan kansu. Ba su da iko a kan kansu, kuma babu wani sashe nasu da ya fita daga isar ikonSa. Ko kunnuwansu, idanunsu da fatunsu suna biyayya gare Shi. Su ma suna saba musu domin su zama shaidu a kansu a Ranar Lissafi.

Now the surah tells them of His power over their own selves. They have no authority over themselves, and no part of them is beyond the reach of His power. Even their ears, eyes and skins obey Him. They too disobey them so as to be witnesses against them on the Day of Judgement.

A ranar da za a tattara magabtan Allah zuwa wuta, za a tuƙa su har idan sun isa gare ta, kunnuwansu da idanunsu da fatun jikinsu za su shaida a kansu game da abin da suke aikatawa a duniya. Za su tambayi fatun jikinsu: "Don me kuka shaida a kanmu?" Za su amsa: "Allah, wanda ya ba dukkan abu magana, shi ne ya sa mu yi magana. Shi ne ya halicce ku da farko, kuma zuwa gare shi ake komawa. Ba ku yi ƙoƙarin ɓoye kanku ba don kunnuwanku da idanunku da fatun jikinku kada su shaida a kanku. Amma kuna tsammanin Allah ba ya sane da yawancin abin da kuke aikatawa. Kuma wannan zato da kuka yi game da Ubangijinku ne ya halakar da ku, har ku zama daga cikin hasararrun." Idan sun yi haƙuri, wuta ce mazauninsu; idan kuma suka roƙi a ba su damar gyara, ba za a ba su ba.

On the day when God's enemies will be gathered together before the fire, they will be driven onwards until, when they reach it, their ears, their eyes and their very skins will bear witness against them, speaking of what they used to do [on earth]. They will ask their skins: 'Why did you bear witness against us?' To which they will reply: 'God, who gave speech to all things, has made us speak. It is He who created you in the first instance, and to Him you now return. You did not try to hide yourselves so that your ears, eyes and skins could not be made to testify against you. Yet you thought that God did not know much of what you were doing. And it is this thought of yours which you entertained about your Lord that brought you to perdition, so that you are now among the lost.' If they resign themselves to patience, the fire will be their home; and if they pray to be allowed to make amends, they will not be allowed to do so. (Verses 19-24)

Akwai babban abin mamaki a cikin wannan mawuyacin hali, inda suke ganin hankulansu da gabobinsu suna biyayya ga Allah suna yin abin da aka umarce su. A cikin wannan hali ana kiransu abokan gāba na Allah! Wane irin azaba ne abokan gāba na Allah za su sha? Za a tara su tare, daga dukkan zamunna, kamar garken tumaki, a kuma kore su zuwa wuta. Idan suka tsaya kusa da ita kuma hisabi ya fara, sai su ga kansu suna fuskantar shaidu da ba su yi lissafinsu ba. Harsunansu, waɗanda suka saba yin ƙarya, ƙirƙirar ƙarya da yin izgili, yanzu an ɗaure su, yayin da kunnuwansu, idanunsu da fatunsu ke tayarwa a kansu, suna biyayya ga Ubangijinsu. Suna ba da labarin abin da suke ɗauka a matsayin sirri. Sun kan ɓoye kansu, suna zaton Allah ba zai ga yadda suke ɓoye niyyoyinsu da laifukansu ba. Amma ba su yi ƙoƙarin ɓoye kansu daga kunnuwansu, idanunsu ko fatunsu ba. Ta yaya za su yi hakan, alhali waɗannan gabobi wani ɓangare ne na jikinsu? Yanzu waɗannan gabobi suna bayyana abin da kafirai suka zaci an ɓoye shi daga dukkan halittu da kuma daga Allah Maɗaukaki kansa.

Surat ɗin kuma tana nuna musu yadda ikon Allah yake shiga cikin zukatansu da tunaninsu, koda yayin da suke a duniya suna ƙin yin imani da Shi. Tun da Shi cikakken masani ne cewa zukatansu sun lalace, Yana barin wasu munanan halittu, daga cikin mutane da aljanu, su zama abokansu, kuma su sa abin da ba shi da kyau ya zama kamar mai kyau da kuma abin so. Don haka suna ɓatar da su har sai sun haɗu da waɗanda suka lalata kansu kuma suka cancanci azaba:

The surah also shows them how God’s power extends over their hearts and minds, even when they are still on earth refusing to believe in Him. Since He is fully aware that their hearts have become corrupt, He lets some evil entities, from among both humans and jinn, befriend them and make what is evil seem fair and goodly. Thus, they lead them astray until they join those who ruin themselves and become liable to punishment:

Mun sanya wa kafirai abokai waɗanda suka sa abin da ke gabansu da abin da ke bayansu ya yi musu kyau, sai maganar azaba ta tabbata a kansu tare da al'ummomin jinsin aljannu da mutane da suka shude a gabaninsu.

We have assigned to the unbelievers companions who made their past and present seem goodly to them, but the sentence has fallen due upon them together with bygone generations of} \nn and humans.

Lalle za su hallaka. (Aya ta 25)

They will indeed be lost. (Verse 25)

Sun yi girman kai har ba sa bauta wa Allah, alhali suna ƙarƙashin ikonsa. Zukatansu da kansu suna kai su ga halaka, kuma a ƙarshe zuwa ga azabar Allah. Allah yana sanya musu abokan mugunta waɗanda suke raɗa musu a kunne, suna tabbatar musu cewa dukan mugunta da suke gani a kewayensu alheri ne, kuma suna gabatar musu da munanan ayyukansu a cikin kyakkyawan kama, ta yadda ba za su ga yadda suke da muni ba. Watakila mafi muni da zai iya faruwa ga mutum shi ne ya rasa hukuncinsa mai daidaito, ba zai ƙara ganin yadda ayyukansa suke da muni ko karkata ba. Ta haka sai ya ga kowane abu da yake aikatawa a matsayin mai kyau da adalci. Duk da haka, wannan ba makawa yana kai shi ga halaka. Idan kafirai suka kai wannan mataki, sai su tsinci kansu cikin garken da ya ɓace na al'ummomin da suka gabata waɗanda suka sha azabar Allah: "Lalle ne za su zama masu hasara." (Aya ta 25)

They are too proud to worship God when they are subject to His power. Their own hearts lead them to ruin and ultimately to Gods punishment. God allocates them wicked companions who whisper in their ears, assuring them that all the evil they see around them is good, and who present their own bad deeds to them in a fair appearance so that they do not see how foul these are. Perhaps the worst thing that can happen to man is that he loses his balanced judgement and can no longer see how foul or deviant his actions are. In this way, he perceives everything he does as good and fair. Inevitably, though, this leads him to ruin. When the unbelievers reach this stage, they find themselves among the lost herd of past communities that suffered Gods punishment: “They will indeed be lost.” (Verse 25)

Wannan ɓangaren surah ya kammala ta hanyar zana hoton mai kira zuwa addinin Allah, yana kwatanta halayensa, maganarsa da kyawawan ɗabi'unsa. Manzon God, da kuma kowane mai kira zuwa tafarkin God, ana kiransu su karɓi irin waɗannan hanyoyi. Surah ɗin ta fara da kwatanta mummunar halin waɗanda aka kira su karɓi addinin, da yadda suka amsa wannan kira da girman kai. Yanzu kuma ana gaya wa masu kiran addinin Allah irin tafarkin da ya kamata su bi, ko da yaya aka karɓi kiransu da ƙoƙarinsu.

This part of the surah concludes by painting an image of the advocate of the Divine faith, describing his personality, discourse and fine manners. God’s messenger, and indeed every advocate of God’s way, are called on to adopt such ways. The surah began by describing the hostile attitude of those called upon to accept the faith and how they met this call with arrogance. Now, the advocates of Divine faith are being told what course to follow, regardless of how their advocacy is met and how their efforts are received:

Wane ne mafi kyau a magana fiye da wanda yake kiran mutane zuwa ga Allah, yana aikata abin da yake daidai, kuma yana cewa: "Ni ɗaya ne daga cikin waɗanda suka mika kansu ga Allah"? Alheri da mugunta ba za su yi daidai ba. Ka kawar da mugunta da abin da ya fi kyau, sai ga wanda yake maƙiyinka ya zama kamar aboki na gaskiya a kusa da kai.

Who speaks better than he who calls people to God, does what is right, and says, 7 am one of those who have surrendered themselves to God'? Good and evil cannot be equal. Repel evil with what is better, and he who is your enemy will become as close to you as a true friend.

Amma babu wanda zai samu wannan sai waɗanda suke haƙuri a lokacin wahala; babu wanda zai samu shi sai wanda yake da babban rabo. In kuma wani kuzari daga Shaiɗan ya taso maka, ka nemi tsari da Allah. Shi kaɗai ne Mai ji, Masani.

Yet none will attain this except those who are patient in adversity; none will attain it except those endowed with truly great fortune. If a prompting from Satan should stir you up, seek refuge with God. He alone is All-Hearing, All-Knowing. (Verses 33-36)

Dole ne mai kira zuwa ga addinin Allah ya fuskanci masu saurarensa da gaskiya. Dole ya fuskanci karkacewar mutane, jahilcinsu, yadda suke wuce gona da iri wajen daraja ayyukansu, da kuma ƙyamar da suke yi a dabi'ance idan aka gaya musu cewa sun yi kuskure. Yana fuskantar adawa daga mutanen da suka ƙudurta bautar da muradansu, da kiyaye matsayinsu da ka iya kasancewa cikin hatsari saboda ƙa'idar daidaiton dukkan mutane, wadda ita ce ginshiƙin addinin Allah. Fuskantar duk wannan a matsayin wani ɓangare na aikin kiran zuwa ga addinin Allah lalle abu ne mai wahala. Duk da haka, abu ne mai girma gaske: "Wane ne ya fi kyau magana daga wanda ya yi kira zuwa ga Allah, ya aikata abin kirki, kuma ya ce: