Wannan sūrah, wadda aka saukar a Makka, tana magana kan manyan jigogin imani: imani da tauhidin Allah, saukar Alƙur'ani, da gaskiyar tashin kiyama. Sūrah ɗin kuma tana bayyana madaidaicin ra'ayi game da wasu muhimman dabi'u masu alaƙa da waɗannan jigogi. Ta bayyana a fili cewa imani da aikin nagari, ba dukiya da 'ya'ya ba, su ne tushen hukuncin ƙarshe daga wurin Allah. Ta kuma ce a sarari cewa babu wani iko da zai kare kowa daga azabar Allah, kuma babu wata ceto da za ta amfana sai in Shi Ya amince da ita.

This sūrah, a Makkan revelation, tackles the main themes of faith: belief in God’s oneness, the revelation of the Qur’ān and the truth of resurrection. The sūrah also provides the correct view of a number of essential values related to these themes. It makes clear that faith and good action, rather than wealth and offspring, form the basis of the ultimate judgement by God. It clearly states that no power can protect anyone against God’s punishment and no intercession is of any use unless He approves it.

Babban abin da aka fi jaddadawa a cikin sūratu ita ce batun tashin kiyama da lada, da kuma ilimin Allah mara iyaka, cikakke kuma daidai. Waɗannan batutuwa guda biyu, da suke haɗuwa sosai, ana maimaita su lokaci bayan lokaci, ta hanyoyi da salo daban-daban, kuma suna warwatse ko'ina a cikin sūratu daga farko zuwa ƙarshe. Saboda haka, game da tashin kiyama, akwai:

The main emphasis in the sūrah is on the question of resurrection and reward, as well as God’s limitless, comprehensive and accurate knowledge. These two closely intertwined topics are raised time after time, in a variety of styles and approaches, and are diffused through the sūrah from start to finish. Thus on resurrection we have:

"Waɗanda suka kafirta sun ce: ‘Ba za ta zo mana ba Sa'a (Ranar Alƙiyama) abada!’ Ka ce: ‘Eh, na rantse da Ubangijina, lallai za ta zo muku tabbas.’” (Aya ta 3) Kuma game da lada, surar ta yi wani bayani tun farko: “Domin ya saka wa waɗanda suka yi imani kuma suka aikata ayyuka nagari. Waɗannan ne za su sami gafara da arziki mai girma.” (Aya ta 4)

“The unbelievers say: ‘Never shall the Last Hour come upon us!’ Say: ‘Yes, by my Lord, it shall most certainly come to you.’’’ (Verse 3) And on reward the sūrah makes this early statement: “He may reward those who believe and do righteous deeds. It is they who shall have forgiveness and generous provisions.” (Verse 4)

Wannan jigo yana sake bayyana a ɗan lokaci kaɗan bayan haka: "Kafirai sun ce: Shin, mu nuna muku wani mutum da zai gaya muku cewa, idan kun wargaje gaba ɗaya, za a sake dawo da ku da rai cikin sabon halitta? Shin, ya ƙirƙiro ƙarya game da Allah, ko kuwa mahaukaci ne?" A'a! Waɗanda ba su yi imani da rayuwa ta gaba ba, su ne za su sha azaba, domin sun yi nisa cikin ɓatacce (Ayoyi na 7-8).

This same theme is raised again a little later on: “The unbelievers say: Shall we point out to you a man who will tell you that, when you have been utterly torn into pieces, you shall he restored to life in a new act of creation? Has he invented a lie about God, or is he a madman?’ No! It is those who do not believe in the life to come who shall be suffering torment as they have gone far in error” (Verses 7-8)

Surat ta kuma kwatanta wasu al'amura na Ranar Alkiyama, tana nuna yadda ake tsawatar wa kafirai saboda kin gaskiya, da kuma hotunan azabar da suke musantawa ko suke bayyana shakku game da ita: "Da ma ka ga yadda azzalumai za a tsayar da su a gaban Ubangijinsu, suna zargin juna. Waɗanda suka kasance raunana a duniya za su ce wa waɗanda suka ɗauki kansu masu girma: 'Da ba don ku ba, da mun kasance masu imani tabbas.' Waɗanda suka ɗauki kansu masu girma za su ce wa raunanan: 'Shin mu ne muka hana ku bin shiriya bayan an riga an ba ku ita? A'a. Ku ne kuka kasance masu laifi.' Raunanan za su amsa wa waɗanda suka ɗauki kansu masu girma: 'A'a. Makircinku ne dare da rana, da kuke umurtar mu mu kafirta da God kuma mu sanya masa abokan tarayya.' Idan suka ga azabar da ke jiransu, za su yi nadama mai tsanani, ba tare da wani sauki ba."

The sūrah also portrays a number of scenes from the Day of Judgement, showing how unbelievers are rebuked for their rejection of the truth as well as images of the punishment they used to deny or express strong doubts about: “If only you could see how the wrongdoers shall be made to stand before their Lord, hurling reproaches at one another. Those of them who were weak on earth will say to those who had deemed themselves mighty: ‘Had it not been for you, we would certainly have been believers.’ The ones who deemed themselves mighty will say to those who were weak: ‘Was it we who prevented you from following right guidance after it had been given you? No. It was you who were guilty’ Those who were weak will reply to those who deemed themselves mighty: No. It was your scheming, night and day, ordering us to disbelieve in God and to set up equals to Him.’ When they see the punishment awaiting them, they will all harbour utter and unmitigated remorse.

Za mu sanya sarƙoƙi a wuyoyin kafirai. Shin, ba a saka musu ba sai da abin da suka aikata ne?” (Ayoyi 31-33)

We shall put chains round the necks of the unbelievers. Are they to be requited for anything other than what they did?” (Verses 3 1-33)

Haka kuma ana bayyana irin waɗannan yanayi a wurare daban-daban na sūratu, har da ƙarshenta: "Da a ce kuna gani lokacin da su ke cikin firgici, ba su da wurin tsira; gama an kama su daga wuri kusa. Za su ce: 'Mun yi imani da shi,' amma ta yaya za su samu imani daga nesa haka, tun da can farko sun ƙaryata shi gaba ɗaya. Sun kasance suna yi wa abin da ba a iya gani ba ba'a daga nesa. Za a sa shinge tsakaninsu da duk abin da suke so, kamar yadda aka yi da irin su a da. Sun kasance cikin shakku mai ruɗarwa." (Ayoyi 51-54)

Again such scenes are portrayed at various places in the sūrah, including its conclusion: “If you could but see when they are seized by terror, with nowhere to escape; for they will have been seized from a place nearby. They will say: ‘We do believe in it,’ but how could they attain it from so far away, seeing that they had at first denied it all. They used to cast scorn from far away on what is imperceptible. A barrier will be set between them and all that they desire, just as was done with their kind before. They were lost in perplexing doubt.” (Verses 51-54)

A kan jigon ilimin Allah, yadda yake da kuma cikakkensa, muna karantawa a farkon: "Yana sani abin da ke shiga cikin ƙasa da abin da ke fitowa daga cikinta; abin da ke saukowa daga sama da abin da ke hawa zuwa gare ta." Hmm, correcting that: the rule says the word for God must never be "Allah", so the Hausa word for God is used instead. A kan jigon ilimin Ubangiji, yadda yake da kuma cikakkensa, muna karantawa a farkon: "Yana sani abin da ke shiga cikin ƙasa da abin da ke fitowa daga cikinta; abin da ke saukowa daga sama da abin da ke hawa zuwa gare ta." (Aya ta 2) Kuma a cikin sharhi kan waɗanda ke musun Ranar Shari'a, surar ta ce: "Ka ce: 'Na'am, na rantse da Ubangijina, lalle zai zo muku tabbas. Shi ne Mai sanin abin da ke bayan iyawar fahimtar ɗan adam."

On the theme of God’s knowledge and its extent and fullness, we read at the outset: He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them.” (Verse 2) And in a comment on those who deny the Day of Judgement, the sūrah says: “Say: ‘Yes, by my Lord, it shall most certainly come to you. It is He who knows all that lies beyond the reach of human perception.

“Babu ko zarra a sammai ko a ƙasa da ke guduwa daga gare Shi; kuma babu wani abu da ya fi wancan ƙanƙanta ko ya fi shi girma face yana cikin littafi bayyananne.” (Aya ta 3) Wannan an ƙara tabbatarwa a ƙarshen sūrah inda ya ce: “Ka ce: Ubangijina yana jefa gaskiya. Shi ne Masani ga dukan abin da yake a ɓoye daga fahimtar mutane.” (Aya ta 48)

Not an atom’s weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book.” (Verse 3) This is further confirmed towards the sūrah’s end where it states: “Say: My Lord hurls forth the truth. He has full knowledge of all that is beyond the reach of people’s perception.” (Verse 48)

A kan jigon tauhidi (hadin kan Allah), surah ɗin ta fara da yabon Allah "wanda ke da duk abin da ke cikin sammai da ƙasa; kuma gare shi ne godiya za ta kasance a Lahira. Shi ne Mai hikima, Masani." (Aya ta 1) Surah ɗin kuma ta sake ƙalubalantar su game da abubuwan bautar da suke ɗaukar su abokan tarayya ga Allah: "Ka ce: Ku kirari waɗanda kuke zaton su abokan tarayya ne ga Allah. Ba su da ko zarra ta iko a sammai ko a ƙasa, kuma ba su da wani rabo a cikinsu, kuma ba shi da wani mataimaki daga cikinsu." (Aya ta 22)

On the theme of God’s oneness, the sūrah begins with praising God “to whom belongs all that is in the heavens and the earth; and to Him will be due all praise in the life to come. He is truly wise, All-Aware.” (Verse 1) The sūrah again challenges them with regard to the deities they allege to be God’s partners: “Say: Call upon those whom you imagine to be partners with God. They do not have even an atom’s weight of authority either in the heavens or the earth, nor have they any share in either, nor does He have any helper from among them.” (Verse 22)

A cikin wani yanayi da surar ta kwatanta na Ranar Alkiyama, surar ta yi magana game da bautar da suke yi wa mala'iku da aljannu: "Ranar da Zai tara su gaba ɗaya, zai ce wa mala'iku: 'Shin ku ne mutanen nan suka bautawa?' Za su ce: 'Tsarki ya tabbata a gare Ka! Kai ne majiɓincinmu, ba su ba. A'a, sun bautawa aljannu, kuma yawancinsu sun yi imani da su.'" (Ayoyi 40-41) Surar ta kuma karyata tunaninsu game da ceto ta hanyar shiga tsakani na mala'iku a madadinsu: "Ba wanda zai iya shiga tsakani a gabansa sai wanda Ya yi masa izini. Idan firgici ya tashi daga zukatansu, za su tambayi juna: 'Me Ubangijinku ya umarta?' Za su ce: 'Gaskiya. Shi ne Maɗaukaki, Mafi girma.'" (Aya 23) Game da bautar da suke yi wa aljannu, an ambaci Sulaiman da yadda aka sanya aljannu a hidimarsa. Surar ta nuna cewa ba su iya fahimtar cewa ya mutu ba: "Sa'ad da Muka hukunta mutuwarsa, babu abin da ya nuna musu cewa ya mutu sai tsutsar ƙasa da take cin sandarsa. Sa'ad da ya faɗi ƙasa, aljannu sun gane sarai cewa, da sun fahimci gaskiyar da take bayan fahimtarsu, da ba za su ci gaba da zama cikin bauta mai wulakantarwa ba." (Aya 14)

In one of the scenes it portrays of the Day of Judgement, the sūrah refers to their worship of angels and jinn: “On the day He gathers them all together, He will say to the angels: ‘Was it you that these people worshipped?’ They will answer: ‘Limitless are You in Your glory! You alone are our patron, not they. In fact they worshipped the jinn and most of them believed in them.” (Verses 40-41) It refutes their ideas about intercession by the angels on their behalf: “Before Him, intercession is of no avail, except by one to whom He may have granted permission. When the terror is lifted from their hearts, they will ask [one another]: ‘What has your Lord ordained?’ They will answer: ‘The truth. He is the Most High, the Supreme.” (Verse 23) In connection with their worship of the jinn mention is made of Solomon and how the jinn were placed in his service. It highlights the fact that they were unable to realize that he was dead: “When We decreed his death, nothing showed them that he was dead except an earthworm that gnawed away at his staff And when he fell to the ground, the jinn saw clearly that, had they understood the reality which was beyond [their] perception, they would not have remained in humiliating servitude.” (Verse 14)

Game da jigon saukar wahayin saƙon Allah, sūrah ɗin ta ba da labari cewa: "Waɗanda suka kafirta sun ce: Ba za mu taɓa yin imani da wannan Alƙur'ani ba, haka kuma ba za mu yi imani da wahayin da ya gabace shi ba." (Aya ta 31) "Idan ana karanta musu ayoyinmu a fili, sai su ce: 'Wannan ba kome ba ne face mutum da yake son ya juyar da ku daga abin da iyayenku suke bautawa.' Haka kuma sun ce: 'Wannan ba kome ba ne face ƙarya da aka ƙirƙira.' Har ma, idan gaskiya ta zo musu, waɗanda suka kafirta za su ce: 'Wannan sihiri ne kawai bayyananne.'" (Aya ta 43) Sūrah ɗin ta ba da amsa mai karfi: "Waɗanda aka ba wa ilimi sun sani sarai cewa abin da aka saukar maka daga Ubangijinka gaskiya ne, kuma yana shiryarwa zuwa hanyar Mai girma, Abin yabo." (Aya ta 6) "Mun aiko ka ga dukan mutane domin ka yi musu bushara da gargaɗi; amma yawancin mutane ba su sani ba." (Aya ta 28)

On the theme of the revelation of God’s message, the sūrah reports: “The unbelievers say: We will never believe in this Qur’ān, nor in any earlier revelations.” (Verse 31) “When Our revelations are recited to them in all their clarity, they say: ‘This is but a man who wants to turn you away from what your forefathers worshipped.’ They also say: ‘This is nothing but an invented falsehood’ Furthermore, when the truth comes to them, the unbelievers will say: ‘This is just plain sorcery.” (Verse 43) The sūrah issues a decisive reply: “Those who are endowed with knowledge are well aware that what has been revealed to you by your Lord is indeed the truth, and that it guides to the way that leads to the Almighty, the One to whom all praise is due.” (Verse 6) “We have sent you to all mankind so that you bring them good news and give them warning; but most people do not understand” (Verse 28)

A game da ƙimomin da ya kamata a aiwatar da su, sūrah ta gabatar da ayoyi kamar haka:

On the question of the values to be applied, the sūrah proffers the following verses:

“Duk lokacin da Muka aiko wani mai gargaɗi zuwa wata al'umma, waɗanda suke cikin jin daɗi a cikinsu sukan ce: ‘Mu ba mu yarda da saƙon da aka aiko ku da shi ba.’ Haka kuma suke cewa: ‘Mu ne muka fi ku arziki da dukiya, kuma muna da 'ya'ya fiye da ku. Lallai ba za a sa mu shiga azaba ba.’ Ka ce: Ubangijina yana ba da yalwa, ko yana ba da ƙaramin rabo, ga wanda Ya ga dama; amma yawancin mutane ba su fahimta ba.” Ba dukiyarku ba, ba kuma 'ya'yanku ba, da zai iya kusantar da ku zuwa gare Mu: sai dai wanda ya yi imani kuma ya aikata abin da yake daidai [shi ne zai kusanci Mu]. Waɗannan za a ba su lada ninki-ninki saboda duk abin da suka aikata. Za su zauna cikin aminci a cikin gidajen Aljannah; alhali kuwa duk waɗanda suka yi ƙoƙari su ɓata ayoyinMu, suna neman su kayar da manufarsu, za a ba su azaba. (Ayoyi 34-38) Sūrah ɗin tana ba da wasu misalai na tarihi, tana ambatar Dawuda da iyalinsa waɗanda suka nuna godiyarsu ga alherin Allah, tana kuma bambanta hakan da mutanen Saba’ waɗanda suka zama marasa godiya gaba ɗaya. Abin da ya faru da al'ummomin biyu sananne ne, yana tabbatar da alkawuran Allah da gargaɗinsa.

“Whenever We sent a warner to any community, those of them who lived in luxury said: ‘We do not believe in the message with which you have been sent.’ They also say: ‘Richer than you are we in wealth, and we have more children. We certainly are not going to be made to suffer.’ Say: My Lord gives in abundance, or gives in scant measure, to whomever He wills; but most people do not understand’ It is neither your riches nor your children that can bring you nearer to Us: only he who believes and does what is right [comes near to Us]. To these multiple reward will be given for all that they have done. They will dwell in safety in the mansions of paradise; whereas all who strive against Our revelations, seeking to defeat their purpose, shall be given over to suffering.” (Verses 34-38) The sūrah gives some historical examples, citing David and his household who demonstrated their gratitude for God’s favours and contrasting this with the people of Sheba who were totally ungrateful. What happened to both communities was well known, confirming God’s promises and warnings.

Duk sūrorin Makka suna magana ne akan waɗannan jigogi, amma a cikin kowace sūrah ana gabatar da su ne a kan wani yanayi na musamman na sararin samaniya. Tabbas, wannan jigo yana tare da tasiri iri-iri da muke jin su sababbi a kowane lokaci. Yanayin da ke cikin wannan sūrah shi ne faɗin sararin sama da ƙasa, wannan duniya mai ban tsoro da ba za a iya fahimta ba, wadda ke bayan iyakar hankalinmu, filin da ba shi da iyaka inda za a tara mutane a Ranar Alƙiyama, zurfafan cikin ran ɗan adam, da wasu al'amura masu ban mamaki na tarihi. Kowannensu yana da saƙonsa bayyananne ga zukatanmu, yana tabbatar da cewa mu kasance a faɗake. A farkon sūrah ɗin an gabatar da mu ga wannan faffadan sararin duniya da iliminsa marar iyaka na Allah: "Yana sane da abin da ke shiga cikin ƙasa da abin da ke fitowa daga cikinta; da abin da ke saukowa daga sama da abin da ke hawa zuwa gare ta... Waɗanda suka kafirta sun ce: 'Ba zai zo mana ba Sa'a (Ranar Alƙiyama)!' Ka ce: 'I, na rantse da Ubangijina, lalle zai zo muku.' Shi ne Mai sanin ɓoyayyen abu. Ba ya ɓoyuwa daga gare Shi ko da zarra a cikin sammai ko a cikin ƙasa; kuma babu abin da ya fi wannan ƙanƙanta ko ya fi girma face yana cikin littafi bayyananne." (Ayoyi 2-3)

All Makkan sūrahs tackle these topics, but in each sūrah they are portrayed against a special cosmic background. Indeed, this theme is accompanied by diverse influences that we feel to be new each time. The background in the present sūrah is the wide space of the heaven and earth, the awesome, unfathomable realm that lies beyond the reach of our perception, the limitless plateau where the gathering takes place on the Day of Judgement, the inner depths of the human soul, and a number of amazing historical scenes. Each has its clear message for our hearts, ensuring we remain alert. At the very beginning of the sūrah we are introduced to this broad universal expanse and God’s limitless knowledge: “He knows all that goes into the earth and all that comes out of it; all that descends from the skies and all that ascends to them... The unbelievers say: Never shall the Last Hour come upon us!’ Say: ‘Yes, by my Lord, it shall most certainly come to you. It is He who knows all that lies beyond the reach of human perception. Not an atom’s weight in the heavens or the earth escapes Him; nor is there anything smaller or larger but is recorded in a clear book.” (Verses 2-3)

Waɗanda suke musun tashin kiyama da lahira ana gargaɗin su game da manyan masifu na sama: "Shin ba su duba yadda sama da ƙasa suke a buɗe a gabansu ba, da kuma yadda wasu abubuwa suke ɓoye daga gare su? Idan Mun so, da Mun sa ƙasa ta haɗiye su, ko Mun sa wasu guntuwar sama su faɗo a kansu. Lallai a cikin wannan akwai alama ga kowane bawa mai komawa zuwa ga Allah cikin tuba." (Aya ta 9) A ɗaya ɓangaren kuma, waɗanda suke bautawa mala'iku ko aljannu suna fuskantar wani yanayi mai ban tsoro: "Ba ceto a wurinSa face ga wanda Ya yi masa izini. Idan an ɗauke firgici daga zukatansu, za su ce wa juna: 'Me Ubangijinku ya umarta?' Za su amsa: 'Gaskiya. Shi ne Maɗaukaki, Mafi girma.'" (Aya ta 23) Ko kuma, a ranar tashin kiyama za a sa su fuska da fuska da mala'ika, inda ba a barin wata hujja ko shubuha: "Ranar da zai tattara su duka, zai ce wa mala'iku:

Those who deny resurrection and the hereafter are warned against great celestial catastrophes: “Do they not consider how much of the sky and the earth lies open before them and how much lies hidden from them? If We so willed, We could cause the earth to swallow them, or cause fragments of the sky to fall upon them. In all this, there is a sign for every servant of God turning to Him in repentance.” (Verse 9) On the other hand, those who worship angels or jinn are faced with an awesome scene: “Before Him, intercession is of no avail, except by one to whom He may have granted permission. When the terror is lifted from their hearts, they will ask [one another]: ‘What has your Lord ordained?’ They will answer: ‘The truth. He is the Most High, the Supreme.’“ (Verse 23) Alternatively, they are placed face to face with the angel on the Day of Resurrection when no argument or ambiguity is allowed: “On the day He gathers them all together, He will say to the angels:

"Shin ku ne waɗannan mutane suke bautawa?" (Aya ta 40)

Was it you that these people worshipped?” (Verse 40)

Waɗanda suka ƙaryata Annabi Muhammadﷺ, suna zarginsa da ƙirƙira ƙarya ko kuma suna iƙirarin cewa mahaukaci ne, ana mayar da su ga yanayinsu na asali idan babu tasirin baƙin abubuwa a cikinsa: “Ka ce: Ina ba ku shawara guda ɗaya: ku tsaya a gaban Allah, biyu-biyu ko shi kaɗai, kuma ku yi tunani.”

Those who denied the Prophet Muĥammad, accusing him of fabricating lies or alleging that he was mad are put before their own nature when it is free of alien influences: “Say: I counsel you one thing: stand before God, in pairs or singly, and think:

Babu wani hauka a cikin Abokinku [Muhammad ﷺ]. Shi kawai mai gargadi ne a gare ku game da azaba mai ban tsoro da za ta zo.” (Aya ta 46)

there is no madness in your Companion [Muĥammad]. He is only a warner to you of awesome suffering to come.” (Verse 46)

Ta haka wannan sūrah tana kai zukatanmu zuwa irin waɗannan sararin sammai, kuma tana kawo wasu tasiri masu ƙarfafa zuciya. A ƙarshe, tana kammalawa da wani hoto mai ƙarfi na Ranar Alƙiyama.

Thus the sūrah takes our hearts to such horizons and brings into play some inspiring influences. Finally, it concludes with a powerful scene of the Day of Judgement.

Yabon godiya ga Allah ya fara wannan sura... (note: rule requires "God", so:) Yabon godiya ga Allah ne ke farawa sūrah, yana bayyana wasu daga cikin siffofinSa, kamar mallakar mulki a cikin sammai da ƙasa, samun yabo a lahira, hikima da cikakken sani game da duk abin da ke faruwa a cikin duniya. Haka kuma yana ambaton musun da kafirai suke yi game da Ranar Alƙiyama, da amsa mai ƙarfi daga Allah cewa lalle za ta zo. Sūrah ta sake bayyana cewa babu ma ƙwayar zarra a dukan duniya da ke ɓoye ga Allah, wanda hakan zai tabbatar da cewa sakamakon Allah ga dukan mutane, masu imani da kafirai, zai dogara ne a kan cikakken sani mai gaskiya game da kowane hali da yanayi. A wannan ɓangaren farko, sūrah ta bayyana cewa waɗanda aka ba su hikima suna tabbatar da cewa abin da Allah ya saukar wa Manzonsa gaskiya ne. Ta bayyana cewa kafirai suna ganin ra'ayin tashin matattu abin mamaki ne, sai ta ƙaryata hujjojinsu, tana gaya musu cewa suna shan wahala saboda sun yi nisa cikin ɓata. Ta kuma gargaɗe su cewa za a iya haɗiye su a cikin ƙasa, ko sararin sama ya rushe a kansu. Da wannan ne ɓangaren farko na sūrah ke ƙarewa.

Praise of God forms the beginning of the sūrah, identifying some of His attributes, such as having dominion in the heavens and earth, receiving praise in the hereafter, wisdom and full knowledge of all that takes place in the universe. It also mentions the unbelievers’ denial of the Last Hour and God’s emphatic reply that it will certainly come. Again the sūrah states that not an atom’s weight in the whole universe escapes God’s knowledge, which will ensure that God’s requital o all, believers and unbelievers, will be based on accurate and full knowledge of all situations and circumstances. In this early part, the sūrah states that those who are endowed with wisdom confirm that what God has revealed to His Messenger is the truth. It states that the unbelievers find the idea of resurrection strange, refuting their arguments and telling them that they suffer as a result of being far in error. It warns them that they could be swallowed up by the earth or that the skies could fall apart on them. On this note, the first part of the sūrah ends.

Sashe na biyu yana haskaka wasu sassa na tarihin Dawud da iyalinsa, waɗanda duk sun kasance masu godiya ga alherai na Allah. Allah ya sanya ƙarƙashin umurnin Dawud da Sulaiman iko masu yawa, kuma sun amince da alherai na Allah, ba tare da sun yi wa kansu girman kai a cikinsu ba. Ɗaya daga cikin waɗannan iko shi ne aljanu, waɗanda wasu mushrikai ke bautawa. Sau da yawa sukan nemi shawarar irin waɗannan aljanu game da tambayoyi masu alaƙa da duniyar da ta wuce fahimtarmu, amma aljanu ba su san kome game da wannan duniya ba.

The second part highlights some aspects of the history of David and his household, who were all very grateful for God’s favours. God placed at the command of David and Solomon numerous powers, and they acknowledged God’s favours, taking no personal pride in them. One of these powers was the Jinn who are worshipped by some idolaters. They often consulted such Jinn over questions relating to the realm beyond our perception, but the Jinn know nothing of this realm.

A cikin labarin Sulaiman, kamar yadda wannan surah ta ruwaito, aljannu sun ci gaba da yin wasu ayyuka masu wahala da ƙasƙanci a gare shi, ko bayan mutuwarsa, alhali ba su san cewa ya mutu ba.

In Solomon’s story, as related in this sūrah, the Jinn continued to do some hard and menial jobs for him even after his death, of which they continued to be unaware.

Sabanin wannan godiya ga alherin Allah, akwai rashin godiya gaba ɗaya kamar yadda mutanen Saba' suka misalta. Saboda haka, "Muka mayar da su labari, muka watsar da su a ƙasa baki ɗaya." (Aya ta 19) Sun cancanci wannan ƙarshen domin sun bi umarnin Shaiɗan, duk da cewa ba shi da iko a kansu. A wata ma'ana, sun yarda da kansu su bi shi suka ɓata.

Contrasted with this gratitude for God’s favours, is that of total ingratitude as represented by the people of Sheba. Therefore, “We caused them to become a tale, and scattered them throughout the land.” (Verse 19) They deserved this end because they did Satan’s bidding, even though he had no power over them. In other words, they willingly allowed him to lead them astray.

Kashi na uku ya ƙalubalanci masu bautar gumaka da su kira abin bautawarsu da suke ɗauka, kuma ya faɗa musu cewa waɗannan "ba su da ko zarra na iko a cikin sammai ko a cikin ƙasa, kuma ba su da wani rabo a cikinsu, kuma Shi ba shi da wani mataimaki daga cikinsu." (Aya ta 22) Babu ɗaya daga cikin waɗannan abubuwan bautawa na ƙarya da zai iya yin ceto ga Allah a madadin kowa, ko da sun kasance mala'iku, domin mala'iku suna jin tsoron Allah, suna aiwatar da umurninsa, kuma ba sa magana sai an ba su tabbaci. Kamar yadda aka umurce shi, Annabi ﷺ ya tambaye su: wa yake ba su arziƙi daga sammai da ƙasa, alhali Allah ne yake da mulki a kan dukansu? Shi kaɗai, ba wani ba, ne yake ba su arziƙi da kuma dukkan sauran halittu. Sannan Annabi ﷺ ya bar al'amarin tsakaninsa da su ga Allah don ya yanke hukunci. Wannan ɓangare na sūrah ya ƙare da ƙalubale irin wanda ya fara da shi: "Ka ce: Ku nuna mini waɗanda kuke dangantawa a matsayin abokan tarayya gare shi. A'a! Shi kaɗai ne Allah, Mai ƙarfi, Mai hikima." (Aya ta 27)

The third part challenges the idolaters to invoke their alleged deities, and tells them that these “do not have even an atom’s weight of authority either in the heavens or the earth, nor have they any share in either, nor does He have any helper from among them.” (Verse 22) None of these false deities can intercede with God on anyone’s behalf, not even if they were angels, for angels stand in awe of God, do His bidding and do not talk until they are reassured. As instructed, the Prophet asks them who provides their sustenance out of the heavens and the earth, when it is God who has dominion over both? He, and no one else, provides for them and for all other creatures. The Prophet then leaves the matter between himself and them to God for judgement. This part of the sūrah ends with a similar challenge to that with which it began: “Say: Show me those whom you allege to be partners with Him. Nay! He alone is God, the Almighty, the Wise.’“ (Verse 27)

Tare da juna, sashe na huɗu da na biyar suna magana kan batun saukar saƙon Allah da yadda kafirai suke ɗaukarsa. Suna bayyana yadda masu dukiya suke kallon duk wani kira zuwa imani, da yadda suke nuna girman kai da dukiyarsu da 'ya'yansu. Waɗannan sassa biyu sun tabbatar da cewa imani da aikin alheri su ne ginshiƙan samun lada. Ana nuna wurare da dama na makomar mumini da na kafiri daban-daban, inda shugabanni ke ƙaryata mabiyansu, mala'iku kuma su nisanta kansu daga waɗanda suka bautawa. Tsakanin waɗannan wurare, surar tana kira ga kafirai su koma ga yanayin halittarsu, su nemi amsoshinta ba tare da duk hayaniyar da suke yi game da Manzon Allah ﷺ ba. Tana tunatar da su cewa ba su da wata hujja ga zarge-zargen da suke yi masa, domin shi ba ya neman lada, kuma ba ya faɗin ƙarya. Kowane ɗaya daga cikin sassan biyu yana ƙarewa da wani yanayi daga Ranar Alkiyama. Daga ƙarshe, surar tana ƙarewa da jerin ayoyi gajeru masu rhythm mai ƙarfi da sauri: "Ka ce: Ubangijina yana jefa gaskiya."

Together the fourth and fifth parts tackle the question of the revelation of God’s message and the unbelievers’ attitude towards it. They speak about how the affluent view every call to faith, and how they show pride in their wealth and children. These two parts establish the fact that faith and good actions are the basic criteria for reward. Several scenes are shown here of the different fates of the believers and unbelievers, in which we see the leaders disowning their followers and the angels disassociating themselves from those who worshipped them. In between these scenes, the sūrah calls on the unbelievers to resort to their own nature, seeking its answers free from all the fuss they create about God’s Messenger. It reminds them that they have no evidence for the accusations they level at him, when he asks them for no reward and tells them no lie. Each of these two parts is concluded with a scene from the Day of Resurrection. Then, finally, the sūrah ends with a run of short verses that are characterized by a powerful, fast rhythm: “Say: My Lord hurls forth the truth.

Yana da cikakken sani game da duk abin da ya wuce ganewar mutane.’ Ka ce: ‘Gaskiya ta zo yanzu. Karya ba ta ƙirƙirar komai sabo, kuma ba ta mayar da komai ba.’ Ka ce: ‘Idan na ɓace, to ina ɓacewa ne kawai ga hasarar kaina. Amma idan ina kan hanya madaidaiciya, to hakan yana kasancewa ne ta hanyar abin da Ubangijina yake yi mini wahayi. Shi Mai ji ne, Mai kusanci.’ Da dai kun gani lokacin da firgici ya kama su, ba wata hanyar tserewa; gama za a kama su daga wuri na kusa.” (Ayoyi 48-51)

He has full knowledge of all that is beyond the reach of people’s perception.’ Say: ‘The truth has now come. Falsehood neither creates anything new, nor restores anything.’ Say: ‘Were I to go astray, I would but go astray to the loss of myself But if I am on the right path, it is through what my Lord reveals to me. He is All-Hearing, ever-near’ If you could but see when they are seized by terror, with nowhere to escape; for they will have been seized from a place nearby.” (Verses 48-51)