"Yd Sin. Ina rantsuwa da Alƙur'ani, mai cike da hikima." (Ayoyi 1-2) Allah Madaukaki Ya rantse da waɗannan haruffa biyu da kuma Alƙur'ani. Wannan haɗuwa tana goyon bayan ra'ayin da muka bayyana a wani wuri game da ambaton haruffan da ke farkon sura da yawa, da kuma alaƙar ambaton waɗannan haruffa da Alƙur'ani. Hujjar cewa Allah ne tushen Alƙur'ani a bayyane take daga waɗannan haruffa, waɗanda kowane Balarabe yake da su a hannunsa, amma duk da haka ba su iya samar da wani abu makamancin tunani da salon magana da ke cikin Alƙur'ani da su. Sai dai da wuya su yi tunani a kan wannan tabbaci.

“Yd Sin. By the Qur’ān, All of wisdom.” (Verses 1-2) God says an oath by these two letters and by the Qur’ān. This combination endorses the view we have expressed elsewhere about the mention of separate letters at the beginning of many sūrahs, and the relation between mentioning these letters and the Qur’ān. The proof that God is the source of the Qur’ān is obvious from these letters which are available to all Arabs to use yet they are incapable of producing with them anything like the thoughts and modes of expression contained in the Qur’ān. Yet seldom do they consider such confirmation.

Yayin da Ya rantse da Alƙur'ani, Allah Maɗaukakin Sarki ya siffanta shi da cewa yana cike da hikima.

As He swears by the Qur’ān, God Almighty describes it as being full of wisdom.

Ainihin fassarar zahiri ita ce ‘Ta rantse da Alƙur’ani mai hikima.’ Hikima siffa ce ta halittu masu hankali, don haka wannan hanyar rantsuwa tana nuna cewa an ba Alƙur’ani siffofin rayuwa, da samun manufa da nufi, waɗanda suke da muhimmanci ga halitta mai hikima.

In fact, a literal translation should be ‘By the wise Qur’ān.’ Wisdom is a quality of rational beings, which suggests that the oath is phrased in this way to impart to the Qur’ān the qualities of life, having a purpose and a will, which are essential for a wise being.

Ko da yake wannan misali ne, duk da haka yana bayyana gaskiya, yana kuma kusantar da ita zuwa ga tunaninmu. Wannan Alƙur'ani yana da rai nasa, wanda hakan ke ba shi siffofi irin na mutum mai rai wanda kake musayar amsa da ji da shi. Wannan yana faruwa ne idan ka mai da hankalinka gaba ɗaya a kansa kuma ka saurare shi da zuciyarka da ranka. Duk lokacin da ka buɗe basirarka gare shi, Alƙur'ani yana bayyana maka ƙarin asiransa. Idan ka daɗe kana tare da Alƙur'ani, za ka yi marmarin siffofinsa na musamman, kamar yadda kake marmarin siffofin abokin ƙaunarka. Manzon God ﷺ yana son jin Alƙur'ani yana karatu daga wasu mutane. Har ma yakan tsaya a ƙofofin mutane idan ya ji wani yana karanta Alƙur'ani a ciki, kamar yadda masoyi yake saurare tattaunawa game da wanda yake ƙauna.

Although this is allegorical, nonetheless it describes a fact, bringing it closer to our minds’ eye. This Qur’ān has a soul of its own, giving it qualities similar to those of a living person with whom you have mutual responses and feelings. This takes place when you pay full attention to it and listen to it with your heart and soul. Whenever you open your faculties up to it, the Qur’ān reveals to you more of its secrets. When you have lived for a while in the company of the Qur’ān, you will long for its distinctive features, just as you long for the features of a close friend. God’s Messenger used to love to listen to the Qur’ān being recited by other people. He would even stop by people’s doors if he overheard someone inside reciting the Qur’ān, just like a lover listens to a conversation about the one he loves.

Bayan gabatar da batutuwan wahayi da tashin kiyama a cikin sigar bayani na gaskiya, surah ɗin ta sake gabatar da su a sigar labari, domin ta taɓa zukata da labari game da makomar waɗanda suka nace wajen ƙin gaskiya.

Having presented the issues of revelation and resurrection in the form of a factual statement, the sūrah now presents them again in narrative form so as to touch hearts with a story about the fate of those who persist in denying the truth:

Ka ambaci musu misali: mutanen wata alƙarya da manzanni suka zo mata.

Cite for them, as a case in point, the people of a township to which messengers came.

Mun aike musu da manzanni biyu, amma suka karyata su; don haka muka ƙarfafa su da na uku, sai suka ce: "Lalle mu manzanni ne da aka aiko zuwa gare ku." Suka ce:

We sent them two messengers, but they rejected them; so We reinforced them with a third, and they said: ‘We are messengers who have been sent to you.’ They replied:

Ku ba kome ba ne face sai mutane irinmu. Haka kuma, Ubangiji Mai Rahama bai taɓa saukar da komai ba; ba ku yi komai ba sai ƙarya.’ Suka ce: ‘Ubangijinmu ya san cewa lalle an aiko mu zuwa gare ku. Aikinmu kawai shi ne mu isar da saƙo a fili [wanda aka danƙa mana].’ Suka ce [sauran]: ‘Mun yi tsammanin mugunta daga gare ku. Idan ba ku daina ba, lalle za mu jajjefe ku, kuma lalle za mu azabtar da ku azaba mai raɗaɗi.’ [Manzannin] suka amsa: ‘Mugunta da kuke hasashe tana cikin kanku ne. [Don me kuke ɗaukar wannan a matsayin alamar mugunta] alhali kuma ana tunatar da ku ne kawai game da gaskiya? Lalle ku mutane ne masu wuce gona da iri.’ (Ayoyi 13-19)

You are nothing but mortals like ourselves. Moreover, the Lord of Grace has never revealed anything; you do nothing but lie.’ They said: ‘Our Lord knows that we have indeed been sent to you. Our only duty is to clearly deliver the message [entrusted to us]. Said [the others]: ‘We augur evil from you. Unless you desist, we will surely stone you and inflict on you a painful suffering.’ [The messengers] replied: ‘The evil you forebode is within yourselves. [Why do you take this as an evil omen] when you are only being reminded of the truth? Truly, you are going too far’ (Verses 13-19)

Al-Qur'ani ba ya ambaton wane gari ne wannan ko kuma wane ne mutanensa.

The Qur’ān does not mention which township this was or who were its people.

Ana samun rahotanni daban-daban game da garuruwa da birane daban-daban, amma babu wani amfani na gaske a cikin ƙoƙarin tabbatar da ainihin garinsa. Gaskiyar cewa Alƙur'ani bai bayyana sunansa ba, bai kuma ambaci inda yake ba, ba ya rage muhimmancin labarin. Gari ne da Allah ya aika manzanni biyu zuwa gare shi, kamar yadda ya aiki Musa da ɗan'uwansa Haruna zuwa ga Fir'auna da manyan mutanensa. Mutanen garin sun ƙi saƙonsu, suna zarginsu da ƙarya. Sai Allah ya ƙarfafa manzanninsa biyu da wani na uku, yana tabbatar da cewa lallai su manzanni ne daga wurinsa. Dukansu uku sun sake gabatar da saƙonsu, suna cewa wa mutanen: "Mu manzanni ne da aka aiko muku." (Aya ta 14)

Irin wannan martani ne na zukatan da ba sa buɗewa ga saƙon Allah. Su ne waɗanda aka ambata a farkon wannan sūrah. Nau'i na biyu kuma, waɗanda suke bin tunatarwa suna kuma tsoron Allah duk da cewa ba sa iya ganinsa, suna da misali na ɗabi'a da za a koyi da shi a nan.

Such was the response of hearts that would not open to God’s message. It is such people that were mentioned at the outset of the sūrah. The other type, who follow the reminder and fear God despite their inability to see Him, also have here a behavioural example to emulate:

Sai wani mutum ya zo daga ƙarshen gari da gudu. Ya ce: Ya mutanena! Ku bi waɗannan manzanni. Ku bi waɗanda ba sa tambayar ku wani lada, kuma su da kansu an shiryar da su daidai. Me ya sa ba zan bauta wa Wanda ya halicce ni ba? Gare Shi ne za ku koma, ku duka. Shin zan bauta wa waɗansu gumakaban da Shi? In Mai Rahama ya nufi cutar da ni, cetonsu ba zai amfane ni da kome ba, kuma ba za su cece ni ba. Lallai ni, in na yi haka, zan kasance cikin ɓata bayyananne. Hakika, na yi imani da Ubangijinku; don haka ku saurare ni.’ (Ayoyi 20-25)

Then a man came from the farthest end of the city at speed. He said: My people! Follow these messengers. Follow those who ask you for no reward, and are themselves rightly guided. Why should I not worship the One who has brought me into being? It is to Him that you will all return. Should I worship other deities beside Him? If the Lord of Grace should will that harm befall me, their intercession will avail me nothing, nor will they save me. Indeed, I should clearly be in error: I do believe in the Lord of you all; so listen to me.’ (Verses 20-25)

Wannan ita ce amsar ɗabi'ar ɗan Adam mai lafiya ga saƙon gaskiya mai sauƙi: tana nuna gaskiya, sauƙi, ƙauna da fahimta daidai. Tana nuna mana wani mutum yana ba da amsa mai kyau ga saƙon, bayan ya gane sassan gaskiya da hujja mai kyau a cikinsa. Yana nuna waɗannan sassan ga mutanensa yayin da yake magana da su. Lokacin da ya ji gaskiyar imani a zuciyarsa, ba zai iya yin shiru ko zama a gida ba yana ruwan sanyi yayin da ake ƙin gaskiya kuma ana riƙe ƙarya a kewayensa. Maimakon haka, ya yi kira a fili ga gaskiya a cikin mutanensa, a cikin waɗanda ke barazanar azabtar da manzannin Allah ba. Ya yi tafiya daga ƙarshen birnin don cika aikinsa, don kira ga mutanensa su karɓi gaskiya, su daina adawa da ita da zalunci ga manzannin God.

This is the response of sound human nature to the straightforward message of the truth: it reflects sincerity, simplicity, warmth and correct understanding. It shows us a man giving a positive response to the message, once he has recognized the elements of truth and sound logic in it. He points out these elements to his people as he addresses them. When he felt the truth of faith in his heart, he could not stay quiet or sit at home caring nothing while the truth was being rebuffed and falsehood upheld all around him. Instead he actively advocated the truth among his people, among those who were threatening the messengers with severe punishment. He travelled from the furthest end of the city to fulfil his duty, to call on his people to espouse the truth and to stop their opposition to it and aggression against God’s messengers.

Labarin yana nuna cewa kafirai sun kashe mutumin. Sai dai surar ba ta ambaci hakan a fili ba. Maimakon haka, tana sauke labule don ya rufe wannan birni, mutanensa, da damuwoyinsu. Idan labulen ya sake tashi, sai mu ga shahidin da ya yi magana a fili da ƙarfi game da gaskiya, yana fuskantar masu mulki.

The drift of the story suggests that the unbelievers then killed the man. The sūrah, however, does not mention this clearly. Instead, it lets the curtain drop to cover this city, its people and their preoccupations. When the curtain rises again we see the martyr who spoke out clearly and loudly for the truth, confronting those in power.

Muna ganinsa a lahira, muna ganin girman da Allah ya ba shi, kamar yadda ya dace da jarumin mumini wanda ba ya jinkirin tsayawa don gaskiya: "An ce masa: Shiga aljanna." Note: The rules say to write "God" rather than "Allah", so I should correct the translation to use the Hausa word for God. Muna ganinsa a lahira, muna ganin girman da Ubangiji ya ba shi, kamar yadda ya dace da jarumin mumini wanda ba ya jinkirin tsayawa don gaskiya: "An ce masa: Shiga aljanna."

We see him in the next world and see the honour granted him by God, as fits a brave believer who does not hesitate to stand up for the truth: “He was told: Enter paradise.

Ya ce: "Da ace mutanena sun sani yadda Ubangijina ya gafarta mini zunubaina, kuma ya sanya ni cikin waɗanda aka girmama!" (Ayoyi 26-27)

He said: Would that my people knew how my Lord has forgiven me my sins, and has placed me among the highly honoured!” (Verses 26-27)

Ta haka wannan rayuwa ta yanzu tana da alaƙa da rayuwa ta gaba: mutuwa kawai canji ne daga wannan duniya mai wucewa zuwa wadda ba ta ƙarewa. Ita matakin ƙarshe ne da yake kai mumini daga ƙunci na duniya zuwa faɗin sammai, daga zalunci na ƙarya zuwa amincin gaskiya, kuma daga duhun jahilci zuwa hasken yakini. Idan mutum ya ga abin da Allah ya shirya masa a Aljanna, sai ya tuna mutanensa cikin farin ciki, yana fatan da ace za su ga farin ciki da girman da Allah ya ba shi, don su san gaskiya kuma su karɓe ta.

Thus this present life is connected to the life to come: death is merely a transfer from this transitory world to the one that is everlasting. It is but a step that takes a believer from the narrowness of the earth to the expanse of heavens, from the tyranny of falsehood to the security of the truth, and from the darkness of ignorance to the light of certainty. When the man sees what God has in store for him in heaven, he good- naturedly remembers his people, wishing that they could see the happiness and honour God has granted him so that they would know and accept the truth.