Al-Ahqaf (Tuddan Yashi)

Al-Ahqaf (Tuddan Yashi) - Cikin Inuwar Alkur'ani | Quran Course

Daga nan sai ya ci gaba da magana game da mummunan karɓar da suka yi wa gaskiyar da Annabi Muhammad (ﷺ) ya gabatar, yana mai kwatanta ta da sihiri bayyananne. (Aya ta 7) Har ma sun yi ƙarfin hali fiye da haka, suka yi zargin cewa Annabin ne ya ƙirƙiro duk wannan. Surar ta umarci Annabi ya ba su amsa mai dacewa da matsayinsa na manzon Allah, amsar da ke nuna tsoron Allah da kuma karɓar hukuncinSa a duniya da lahira: "Ka ce: Idan na ƙirƙire shi, ba za ku iya taimaka mini kome ba a kan Allah. Shi ne Masani sosai game da abin da kuke faɗa a tsakaninku game da shi. Isasshen Shi ne mai shaida tsakanina da ku. Shi ne Mai yawan gafara, Mai yawan jin ƙai." Ka ce: Ni ba shi ne farkon manzannin Allah ba. Ban san abin da za a yi da ni ko da ku ba. Ni kawai ina bin abin da ake saukarwa a gare ni. Ni mai gargaɗi ne kawai bayyananne." (Ayoyi 8-9) Haka kuma ya ambaci halin wasu daga cikin Banu Isra'ila waɗanda suka karɓi Alƙur'ani a matsayin shiriya ta gaskiya lokacin da suka sami abin da ya tabbatar da littattafan da aka ba Musa (ﷺ)... Irin wannan mutum "ya yi imani da shi, alhali ku kuna alfahari da girman kanku." (Aya ta 10)

It then speaks of the appalling reception they gave to the truth as presented by Muhammad (peace be upon him), describing it as plain sorcery. (Verse 7) They even had the temerity to go further than this and alleged that the Prophet had fabricated it all. The surah instructs the Prophet to give them a reply that suits his position as a messenger of God, one that reflects his fear of God and accepts His judgement both in this world and the next: “Say: If I have invented it, you cannot be of the least help to me against God. He is fully aware of what you say amongst yourselves about it. Sufficient is He as a witness between me and you. He is Much-Forgiving, Ever-Merciful.’ Say: 7 am not the first of God’s messengers. I do not know what will be done with me or with you. I only follow what is being revealed to me. I am only a plain warner. ” (Verses 8-9) It also cites the attitude of some of the Children of Israel who accepted the Qur’an as true guidance when they found in it what confirmed the scriptures given to Moses (peace be upon him). Such a person “has believed in it while you glory in your arrogance.” (Verse 10)

Kashi na biyu na wannan sura yana bayyana nau'o'i biyu na yanayin ɗan Adam: ɗaya mai adalci ɗayan kuma mai karkacewa, yana nuna bambancin halayensu game da batun imani. Yana kwatanta yanayin kowannensu tun lokacin da suka fara rayuwa, suna girma a hannun iyayensu. Sannan yana bayyana halayensu idan sun balaga kuma suka iya yin zaɓinsu da kansu. Na farko yana gane ni'imomin Allah, yana biyayya ga iyayensa, yana da himma wajen godiya, kuma yana neman gafara saboda kuskure da laifuffuka: "Irin waɗannan mutane ne Za Mu karɓi mafi kyau daga abin da suka aikata, kuma Za Mu yafe mugayen ayyukansu. Suna cikin mutanen Aljanna. Alkawarin gaskiya ne wanda aka yi musu." (Aya ta 16) Ɗayan kuwa yana rashin biyayya ga iyayensa da kuma ga Allah, yana musun Ranar Lahira, kuma yana jawo wa iyayensa babban baƙin ciki: "Waɗannan ne hukuncin ya tabbata a kansu, tare da sauran al'ummomin aljannu da mutane waɗanda suka shuɗe kafin su. Lallai za su zama masu hasara." (Aya ta 18) Wannan kashi na sura ya ƙare da wani saurin hoton Ranar Shari'a, yana nuna makomar wannan nau'i na biyu na mutane: "A Ranar da kafirai za a kai su wuta, za a ce musu: Kun cinye rabonku na abubuwa masu daɗi a rayuwarku ta duniya, kuma kun ji daɗinku sosai. Saboda haka, yau za a sakanta muku da azaba ta wulakanci, saboda girman kai da kuka yi a cikin ƙasa ba da haƙƙi ba, da kuma saboda dukan ta'addancinku."

The second part of the surah portrays two patterns of human nature, one upright and the other deviant, highlighting their different attitudes to the question of faith. It depicts both natures as they commence their lives, reared by their parents. It describes their respective attitudes when they come of age and are able to make their own choices. The first recognizes God’s blessings, is dutiful towards his parents, eager to give thanks, and seeking forgiveness for slips and mistakes: “Zr is from such people that We shall accept the best that they ever did, and whose bad deeds We shall overlook. [They shall be] among the people destined for paradise. True is the promise that has been given them” (Verse 16) The other is disobedient of both his parents and God, denies the Day of Resurrection, and creates tremendous distress for his parents: “Such are the ones upon whom the verdict is passed, together with other communities of jinn and humans that have passed away before their time. They will be utterly lost.” (Verse 18) This part of the surah concludes with a swift scene of the Day of Judgement portraying the fate of this second type of person: “On the Day when the unbelievers will be brought before the fire, they will be told: You have exhausted your share of good things in your worldly life and took your fill of pleasure. So, today you shall be requited with the suffering of humiliation for having been arrogant on earth without any right, and for all your transgression.” (Verse 20)

A cikin sashe na uku, surar tana magana ne game da halakar kaumin Ad bayan sun ƙi dukan gargaɗi. Tana nuna iskar nan mai ƙarfi, wadda suke tsammanin za ta kawo musu ruwan sama da girma. Maimakon haka, ta kawo musu hallaka da azabar da suka yi gaggawar nema. “Sa’ad da suka ga wani girgije yana zuwa kan kwarurrukansu, sai suka ce: ‘Wannan girgije zai kawo mana ruwan sama.’ ‘A’a, lalle ba haka ba ne. Abin da kuke nema da gaggawa ne: iska mai guguwa, mai ɗauke da azaba mai raɗaɗi, wadda za ta hallaka komai bisa umarnin Ubangijinta.’ Da safiya ta waye, ba a ga kome na su ba sai gidajensu da suka rushe. Haka muke sakamako ga masu laifi.” (Ayoyi 24—25) Ta haka surar tana nufin tada motsin zuciyar kafirai ta hanyar nuna musu makomar kaumin Ad, waɗanda aka tuna musu cewa sun fi su ƙarfi da arziki. “Lalle mun kafa su da abin da ba mu kafa ku da shi ba; mun kuma ba su ji, da gani, da zukata. Amma ji nasu, da gani nasu, da zukatansu ba su amfane su da kome ba, tun da suka dage akan musun ayoyin Allah.”

In the third part, the surah speaks of the destruction of the (Ad after they had rejected all warnings. It highlights the great wind which they had expected to give them rain and growth. Instead, it brought them ruin and the punishment they had hastened. “ When they saw a cloud approaching their valleys, they said: ‘This cloud will bring us rain.9 ‘No, indeed. It is the very thing you wanted to hasten: a storm wind bearing painful suffering which will destroy everything by the command of its Lord.9 When the morning came, there was nothing to see of them except their ruined dwellings. Thus do we requite guilty people.” (Verses 24— 25) In this way, the surah aims to heighten the unbelievers’ feelings by showing them the fate of the (Ad, who they are reminded were stronger and wealthier than they. “ We had securely established them in a manner in which We have never established you; and We had endowed them with hearing, and sight, and hearts. Yet nothing did their hearing, sight and hearts avail them since they persisted in denying God9s revelations.

Sashe na huɗu kuma na ƙarshe yana ba mu labarin wasu aljannu da Allah ya umurce su su saurari karatun Alƙur'ani. Sun yi matuƙar tasiri da shi, nan take suka ce yana faɗin gaskiya kuma yana tabbatar da "abin da ya riga shi. Yana shiryarwa zuwa ga gaskiya da hanya madaidaiciya" (Aya ta 30). Sun koma kai tsaye wurin mutanensu suna gargaɗi da kiran su da su yi imani: "Ya mutanenmu! Ku amsa kiran Allah ku yi imani da Shi. Zai gafarta muku zunubanku, ya kuɓutar da ku daga azaba mai raɗaɗi. Wanda bai amsa kiran Allah ba, ba zai iya guje wa Allah a duniya ba, kuma ba za su sami wani mai tsare su daga Gare Shi ba. Lallai suna cikin bata bayyananne." (Ayoyi 31-32) Aljannun kuma suna komawa ga littafin buɗaɗɗe na halitta wanda ke shaida ikon Allah na farawa da tayarwa: "Shin ba su sani ba cewa Allah, wanda ya halicci sammai da ƙasa kuma bai gajiya da halittarsu ba, Yana da ikon ya rayar da matattu? I, haka ne. Shi Mai iko ne a kan kowane abu." (Aya ta 33) A nan sura ta ƙara wani yanayi mai taɓa zuciya, inda take nuna kafirai yayin da ake kawo su gaban wuta. Daga nan za su yarda da abin da suka kasance suna musantawa, amma ya riga ya makara.

The fourth and final part gives us the story of a group of jinn who were directed by God to listen to a recitation of the Qur’an. They were highly moved by it, immediately declaring that it speaks the truth and confirms “what came before it. It guides to the truth and to a straight path” (Verse 30) They went straight back to their people warning them and calling on them to believe: “ Our people! Respond to God's call and have faith in Him. He will forgive you your sins and deliver you from grievous suffering. He who does not respond to God's call cannot elude Him on earth, nor will they have any protector against Him. They are indeed in manifest error.” (Verses 31-32) The jinn also refer to the open book of the universe which testifies to God’s power of initiation and resurrection: “Are they not aware that God, who has created the heavens and the earth and was not wearied by their creation, has the power to bring the dead back to life? Yes, indeed. He has power over all things.” (verse 33) At this point the surah adds a touching scene, showing the unbelievers as they are brought before the fire. They will then admit what they used to deny, but it is all too late.

Al-Ahqaf (Tuddan Yashi)

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