Babban jigon wannan sūrah shi ne tauhidin Allah, wato kaɗaitakarsa, tare da ƙin duk wani ra'ayi da ke danganta Shi da ɗa ko abokin tarayya. Haka kuma tana magana a kan muhimmin batun tashin kiyama, wanda yake haɗe da ra'ayin kaɗaitakar Allah. A cikin wannan, sūrah tana bin tsarin da yawancin, idan ba duka ba, sūrorin da aka saukar a Makka suke bi.

The central theme of this sūrah focuses on God’s oneness, rejecting all concepts and ideas assigning a son or a partner to Him. It also touches on the important issue of resurrection, intertwined as it is with the concept of God’s oneness. In this, the sūrah follows the same pattern as most, if not all, sūrahs revealed in Makkah.

Sūratin nan tana bayyana jigonta ta hanyar labarai da dama, tana farawa da labarin Zakariyya da ɗansa Yahaya, sannan ta biyo bayansa da labarin Maryam da haihuwar Isa. Daga nan sai kuma wani ɓangare na labarin Ibrahim da mahaifinsa, sannan ambato a takaice game da sauran annabawa: Ishaku, Ya'aƙub, Musa, Harun, Isma'ila, Idris, Adam da Nuhu. Waɗannan labarai sun ɗauki kusan kashi biyu bisa uku na sūratin, suna jaddada gaskiyar tauhidin Allah, tashin Alƙiyama, da rashin kasancewar wani ɗa ko abokin tarayya tare da Allah.

The sūrah explores its theme through several stories, beginning with that of Zachariah and his son, John, and follows this with the story of Mary and the birth of Jesus. We then have a part of Abraham’s story with his father, followed by brief references to other prophets: Isaac, Jacob, Moses, Aaron, Ishmael, Idrīs, Adam and Noah. These stories take up nearly two-thirds of the sūrah, driving home the truth of God’s oneness, resurrection, the non-existence of any children or partners with God.

Suna kuma bayyana a fili halayen mabiyan shiriya da na bata game da annabawa.

They also clearly outline the attitudes towards the prophets of those who follow guidance and those who go astray.

Sūratul ta kuma ta ƙunshi wasu yanayi na Ranar Alƙiyama, wasu hujjoji a kan waɗanda suke musun tashin kiyama, da kuma bayani game da makomar kafirai waɗanda suka ƙaryata saƙon Allah, a duniya da kuma a lahira. Duk wannan ya dace daidai da abin da labaran da sūratun ta ba da labarinsu suka nufa, kuma yana ƙarfafa babban jigonta.

The sūrah also includes some scenes of the Day of Judgement, some arguments against those who deny resurrection, and a reference to the fate of the unbelievers who deny God’s message, both in this life and in the life to come. All this fits perfectly with the drift of the stories the sūrah relates and reinforces its central theme.

Sūrah ɗin yana da yanayinsa na musamman wanda ke shiga dukkan labaransa kuma ya mamaye jigoginsa.

The sūrah has its distinctive atmosphere which permeates through all its accounts and pervades its themes.

Sūrah ta nuna cikakken kewayon martani da ji a cikin ran ɗan adam, haka kuma a cikin duniyar da ke kewaye da shi. Wannan duniya da muke zaton marar hankali ce, an nuna cewa tana da ran nata mai iya fahimta da ji. Wannan yana ƙara wa sūrah yanayi na gaba ɗaya, domin muna ganin sammai, ƙasa da duwatsu cikin fushi, suna amsawa da ƙarfi har kusan su tsage ko su rushe. Duk wannan saboda "mutane sun danganta ɗa ga Mai Rahama Mafi Girma, alhali kuwa ba zai yiwu Mai Rahama Mafi Girma ya riƙi ɗa ba." (Ayoyi 91-92) Martani a cikin ran ɗan adam ana nuna shi a cikin sūrah tun daga farko har ƙarshe. Labarunta manyan labarai ne cike da irin wannan martani, musamman a labarin Maryam da haihuwar Ísa.

The sūrah portrays a full range of reaction and feeling within the human soul as also within the universe around it. This world which we imagine to be senseless is shown to have a soul of its own capable of sense and feeling. This adds to the general atmosphere of the sūrah as we see the heavens, the earth and the mountains in anger, reacting so strongly as to almost be rent asunder or levelled down. All this because “people should ascribe a son to the Most Merciful, although it is inconceivable that the Most Merciful should take to Himself son.” (Verses 91-92) Reactions within the human soul are shown throughout the sūrah from start to finish. Its main stories are full of such reactions, particularly in that of Mary and the birth of Jesus.

Surat ta na da yanayi na musamman na tausayi, gamsuwa da kusanci kai tsaye da Allah. Ana fara ta da labarin alherin da Allah ya yi wa Zakariyya, da yadda ya roƙi Allah cikin boye-boye: "Wannan labarin alherin ne da Ubangijinka ya yi wa bawansa Zakariyya: a lokacin da ya kira Ubangijinsa cikin ɓoyayyen zuciyarsa." (Ayoyi 2-3) Kalmomin alheri, tausayi da makamantansu ana yawan ambatonsu a cikin surar, tare da sifofin Allah na kyautatawa da jin ƙai. Farin cikin da masu imani za su samu a lahira an kwatanta shi da ƙauna: "Waɗanda suka yi imani kuma suka aikata aikin alheri, lallai Allah zai sanya musu ƙauna." (Aya ta 96) Daga cikin falalolin da Allah ya yi wa Yahya akwai cewa ya kasance mai tausayi: "Muka ba shi hikima tun yana yaro, da kuma, ta alherinmu, tausayi da tsarki; kuma ya kasance mai taƙawa." (Ayoyi 12-13) Haka kuma, Isa ya kasance, ta alherin Allah, mai biyayya ga mahaifiyarsa, mai taushin hali da abokantaka a halayensa: "Ya sanya ni mai kyautatawa ga mahaifiyata, ba mai girman kai ko marar alheri ba." (Aya ta 32)

The sūrah has a distinctive ambience of compassion, contentedness and direct relation with God. It opens with an account of the grace God bestowed on Zachariah, and how he addressed God in a secret appeal: “This is an account of the grace which your Lord bestowed on His servant Zachariah: when he called out to his Lord in the secrecy of his heart.” (Verses 2-3) The words of grace, compassion and their synonyms are frequently mentioned throughout the sūrah, together with God’s attributes of beneficence and mercy. The happiness the believers will enjoy in the life to come is described as love: “As for those who believe and do righteous deeds, God will certainly bestow love on them.” (Verse 96) Among the favours God bestowed on John is that he was compassionate: “We granted him wisdom while he was still a youth, as well as, by Our grace, compassion and purity; and he was [always] righteous.” (Verses 12-13) Similarly, Jesus was, by the grace of God, dutiful to his mother, gentle and friendly in his manners: “He has made me kind to my mother, not haughty or bereft of grace.” (Verse 32)

Muna jin yadda alherin Allah mai yawa yake shimfiɗe a kan dukkan rayuwar ɗan Adam ta cikin kalmomi da tsarin jumlolin wannan sūrah. Haka kuma muna jin cewa dukan duniya tana girgiza saboda jin maganganun banza da ke cewa Allah yana da abokan tarayya. Gama duniya ba za ta iya jure irin wannan wauta ba. Mun san cewa wannan sūrah tana da salon waƙa da saurin magana na musamman. Har ma sautin kalmominta da kalmomin da ke ƙarshen ayoyinta suna ba da wani kwanciyar hankali bayyananne. Inda mahallin ke buƙatar ƙarfi da tsayuwa, irin waɗannan ƙarshen ayoyi suna da sauti biyu, mai rawa, ko dai na nau'in fashewa ko na nau'in shafewa, domin ƙara jin ƙarfi ko iko.

We indeed feel God’s abounding grace extending over all human life in the vocabulary and sentence structure of the sūrah. We also feel that the whole universe shudders to the sound of the preposterous claims that God has partners. For the universe cannot countenance such absurdity. We recognize that the sūrah has a distinctive musical rhythm and tempo. Even the sound of its vocabulary and the words ending its verses impart a clear sense of ease. Where the context requires firmness, such verse-endings have a doubled, voiced sound of either the plosive or fricative variety, to enhance the impression of firmness or power.

Surah ta ba da misalai masu kyau na sauye-sauye a cadence, ƙarshen ayoyi da ƙafiya bisa ga batun da ake magana a kai da kuma yanayin gaba ɗaya. A farkon sura, yayin da take ba da labarin Annabawa Zakariyya da Yahaya, ayoyin suna yin ƙafiya da sautin "ya", wanda ke ba da wasali mai matsakaicin tsayi a ƙarshe. Haka ƙafiyar take ci gaba a cikin labarin Maryam da Isa da kuma taƙaitattun labaran sauran annabawan da suke biye. Idan an kammala waɗannan labarai, sura tana yin tsokaci game da gaskiyar al'amarin Isa, ɗan Maryam, tare da hukuncin ƙarshe game da zuriyarsa. A nan muna da wani nau'in ƙarshen ayoyi daban, inda kalmomi masu dogon wasali "i" ko "u" ake biye da su da harafin hanci "m" ko "n", wanda ke ba da ra'ayin al'amari da aka tabbatar kuma aka kammala.

The sūrah provides good examples of variations in cadence, verse- endings and rhymes according to the subject being discussed and the overall atmosphere. At the start, when the sūrah relates its account of the prophets Zachariah and John, the verses rhyme with the syllable, ‘ya’ giving a medium vowel at the end. The same rhyme is maintained throughout the story of Mary and Jesus as well as the brief accounts of other prophets that follow. When these accounts are concluded, the sūrah comments on the truth about Jesus, son of Mary, with the final verdict on his sonship. Here we have a different kind of verse-ending where words with a long ‘ee’ or ‘oo’ vowel are followed by a nasal ‘m’ or ‘n’ giving the impression of a settled and final matter.

Bayan wannan, sūrah ta ci gaba da labaran annabawan da suka gabata, farawa da Ibrahim da mahaifinsa. Waƙafin da ke da sauƙi da laushi ya dawo har sai sūrah ta fara tattaunawa a kan azabar da ke jiran waɗanda suka ƙi gaskiya, suka yi adawa da saƙon Allah da manzanninsa. A nan rhythm ɗin ya ƙara ƙarfi, waƙafin kuma ya canza zuwa sautin "a" mai matsakaici wanda sautin "d" mai ɗaukar murya kuma mai fashewa ke gabansa. Idan aka soki aka kuma yi Allah-wadai da halin kafirai, rhythm ɗin yana ƙara ƙarfi har ma fiye da haka, wanda sautin "d" biyu a matsayin waƙafi ke nunawa. Ta haka sūrah ta zama misali mai kyau na yadda ake sarrafa waƙafi da rhythm har suka dace da ma'anar gaba ɗaya da yanayin magana. Dukansu suna ba da gudummawa ga yanayin sūrah baki ɗaya yayin da take motsawa cikin sauƙi daga wannan maudu'i zuwa wani.

When this is complete, the sūrah resumes its accounts of earlier prophets commencing with Abraham and his father. The earlier, easy and gentle rhyme is picked up again until the sūrah begins its discussion of the punishment that awaits those who reject the truth and oppose God’s message and messengers. Here the cadence becomes stronger, and the rhyme changes to be a medium vowel ‘a’ preceded by the voiced, plosive ‘d’ sound. When the attitude of the unbelievers comes in for criticism and denunciation, the rhythm becomes even more powerful, reflected by a doubled ‘d’ sound for the rhyme. Thus the sūrah provides a perfect example of manipulated rhyme and rhythm such that it is in flawless harmony with the overall meaning and atmosphere. Both contribute to the general ambience of the sūrah as it moves with perfect ease from one subject to another.

Ana iya raba dukkan wannan sūrah zuwa kashi uku. Kashi na farko ya ƙunshi labarin Zakariyya da ɗansa Yahaya, tare da labarin Maryam da ɗanta Ísa, wanda ya ƙare da wani sharhi da ke ba da hukunci na ƙarshe game da Ísa, wanda haihuwarsa da yanayinsa suka kasance batun cece-kuce mai yawa tsakanin Yahudawa da Kiristoci.

The whole sūrah may be divided into three parts. The first includes the story of Zachariah and his son John, together with the story of Mary and her son Jesus, culminating in a comment that gives the final verdict on Jesus whose birth and nature were the subject of much controversy among both the Jews and Christians.

Kashi na biyu ya ƙunshi wani sashe daga labarin rayuwar Ibrahim, inda ya nisanta kansa daga imanin al'ummarsa masu bautar gumaka. Ya bayyana yadda Allah ya biya shi da zuriya waɗanda suka zama al'umma baki ɗaya. Ya kuma ƙunshi taƙaitattun ambaton sauran annabawa, da waɗanda suka bi shiriyarsu, da waɗanda suka ɓace a cikin tsararraki masu biyowa, yana bayyana makomar ƙarshe ta ɓangarori biyu. Ya ƙare da sanarwar cewa Ubangijintaka a cikin halitta guda ce, kuma ana bauta wa Ubangiji ba tare da haɗa abokan tarayya da Shi ba: "Shi ne Ubangijin sammai da ƙasa da abin da ke tsakanin su. Ku bauta masa shi kaɗai, kuma ku dage a kan bautarsa. Shin kun san wani wanda sunansa ya cancanci a ambace shi tare da nasa?" (Aya ta 65)

The second part includes an episode from Abraham’s life story, in which he dissociated himself from the beliefs of his idolatrous community. It tells how God compensated him with offspring that brought a whole nation into being. It includes brief references to other prophets, those who followed their guidance and those who erred in succeeding generations, explaining the ultimate destiny of both groups. It ends with a declaration that Lordship in the universe is one and the Lord must be worshipped without association of partners with Him: “He is the Lord of the heavens and the earth and all that is between them. Worship Him alone, then, and remain steadfast in His worship. Do you know any whose name is worthy to be mentioned side by side with His?” (Verse 65)

Sashe na ƙarshe ya fara da hujjojin da aka gabatar game da tashin matattu, yana nuna wasu al'amura na Ranar Alkiyama. Yana ba da hoton ƙin duk wani da'awar shirka daga dukan halittun duniya. Ya ƙare da wani yanayi mai tasiri sosai na halakar al'ummomin da suka gabata: "Nawa ne al'ummomin da Muka halakar kafin lokacinsu! Shin za ku iya samun ko ɗaya daga cikinsu [yanzu], ko ku ji ko da ƙaramin raɗawa daga gare su?" (Aya ta 98)

The final part begins with the arguments advanced about resurrection, portraying some scenes from the Day of Judgement. It provides an image of the rejection of all polytheistic claims by the whole universe. It ends with a highly effective scene of the doom of earlier communities: “How many a generation have We destroyed before their time! Can you find a single one of them [now], or hear so much as a whisper of them?” (Verse 98)