Maudu'in rantsuwar an bar shi a fili, amma bayanin da ke biye game da zalunci da ɓarna ya nuna shi. Azabar da Allah ke saukarwa a kan al'ummomin da suka yi girman kai, da zalunci da ɓarna dokar yanayi ce da wannan rantsuwa ta tabbatar. Tabbatarwar tana zuwa ne cikin hanyar ishara, kamar yadda yanayin sautin wannan sūrah gabaɗaya ya nuna:
"Ba ka ga yadda Ubangijinka ya yi da 'Ād ba, da mutanen Iram, birnin mai ginshiƙai, wanda ba a halicci irinsa a cikin ƙasashe ba? Da Thamūd, waɗanda suka sassaƙa duwatsu a cikin kwari? Da Fir'auna, mai turaku? Dukansu sun yi wuce gona da iri a ƙasashensu, suka aikata ɓarna mai yawa a cikinsu. Saboda haka Ubangijinka ya saukar musu da bala'in azaba. Lalle Ubangijinka yana kallo sosai." (Ayoyi 6-14)
The subject of the oath is omitted, but it is explained by the discussion that follows on tyranny and corruption. The punishment inflicted by God on the insolent, tyrannical and corrupt communities is a law of nature asserted by this oath. The assertion takes the form of a hint befitting the generally light tone of this sūrah: “Have you not heard how your Lord dealt with the `Ād, the people of Iram, the many pillared [city], the like of whom has never been created in the whole land? And with the Thamūd, who hollowed out rocks in the valley? And with Pharaoh, of the tent pegs? They were all transgressors throughout their lands, bringing about much corruption there. Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 6-14)
Tsarin tambaya a irin wannan yanayi ya fi tasiri wajen jawo hankalin mai karɓar magana, wanda da farko shi ne Annabi (ﷺ), sannan kuma duk waɗanda za su yi tunani game da makomar al'ummomin da suka shuɗe. Mutanen zamanin Annabi (ﷺ), waɗanda su ne farkon waɗanda Alqur'ani ya yi magana da su, sun san abin da ya faru da waɗannan al'ummomi. An kuma bayyana makomarsu a cikin rahotanni da labaran da wata tsara ke isarwa zuwa wata. Kwatanta waɗannan sakamako da cewa ayyukan Allah ne, ya zama ta'aziyya da kwantar da hankali ga muminai. Hakan ya fi shafar muminai a Makka musamman, waɗanda a lokacin da aka saukar da wannan sūrah, azzalumai suna tsananta musu da wahala ba ƙaƙƙautawa.
The interrogative form in such a context is more effective in drawing the attention of the addressee, who is, in the first instance, the Prophet (peace be upon him) and then all those who may ponder over the fates of those past communities. The people of the Prophet’s generation, who were the first to be addressed by the Qur’ān, were aware of what happened to these nations. Their fates were also explained in reports and stories conveyed by one generation to another. The description of these outcomes as the deeds of God is comforting and reassuring for the believers. It was particularly so to those believers in Makkah who, at the time when this sūrah was revealed, were subjected to relentless persecution and hardship by the unbelievers.
Waɗannan ayoyi gajeru suna magana ne a kan ƙarshen al'ummomi masu iko da zalunci mafi girma a tarihin dā. Suna magana a kan ƙabilar `Ād ta farko ta Iram, reshe ne daga Larabawa da suka ƙare. Sun kasance suna zaune a al-Aĥqāf, wani yanki mai yashi a kudancin Larabawa, a tsakanin Yemen da Ĥadramowt. Ƙabilar `Ād makiyaya ce, suna amfani da sanduna da ginshiƙai wajen kafa tentunansu. An kwatanta su a wasu wurare na Alƙur'ani da cewa suna da ƙarfi ƙwarai da kuma tsananin ta'addanci. Haƙiƙa su ne mafi ƙarfi da daraja a cikin dukkan ƙabilun Larabawa na zamaninsu: "Ba a halicci irinsu ba a cikin dukkan ƙasa." (Ayah ta 8) Wannan bambanci a nan an iyakance shi ga wancan zamani na musamman.
These short verses refer to the fates of the most powerful and despotic nations in ancient history. They speak of the earlier tribe of `Ād of Iram, a branch of extinct Arabs. They used to dwell in al-Aĥqāf, a sandy piece of land in southern Arabia, midway between Yemen and Ĥadramowt. The `Ād were nomadic, using posts and pillars to erect their tents. They are described elsewhere in the Qur’ān as being extremely powerful and aggressive. Indeed they were the most powerful and prestigious of all contemporary Arabian tribes: “The like of whom has never been created in the whole land.” (Verse 8) The distinction here is restricted to that particular age.
"Kuma da Thamūd, waɗanda suka sassaƙa duwatsu a cikin kwari?" (Aya ta 9) Thamūd suna zaune a Al-Ĥijr, wani yanki mai duwatsu a arewacin Larabawa, a kan hanyar daga Madinah zuwa Shām. Sun ƙware wajen amfani da duwatsu wajen gina fadodinsu da gidajensu. Sun kuma haƙa matsuguni da kogo a cikin duwatsu.
“And with the Thamūd, who hollowed out rocks in the valley?” (Verse 9) The Thamūd used to live at Al-Ĥijr, a rocky tract in northern Arabia, on the road from Madinah to Syria. They excelled in using rocks to build their palaces and homes. They also dug shelters and caves into the mountains.
"Kuma da Fir'auna, mai igiyoyin alfarwa." (Ayah ta 10) Kalmar "igiyoyin alfarwa" tana nufin dala-dala (pyramids), waɗanda ginin su yake da ƙarfi kamar yadda sanduna suke a cikin ƙasa da aka tono sosai.
“And with Pharaoh, of the tent pegs.” (Verse 10) The term, tent- pegs’, refers to the pyramids which are as firm in their construction as pegs well dug into the ground.
Fir'auna da ake magana a kansa a nan shi ne azzalumin sarki wanda ya kasance zamanin Musa.
The Pharaoh referred to here is the despot who was Moses’s contemporary.
Waɗannan mutane "sun kasance masu wuce gona da iri a cikin ƙasashensu, suna haifar da ɓarna mai yawa a can." (Ayoyi 11-12) Zalunci yana haifar da ɓarna babu makawa, kuma yana shafar azzalumin da waɗanda yake mulki baki ɗaya. Hakika, zalunci yana lalata dukkan alaƙar ɗan adam. Yana fitar da rayuwar ɗan adam daga turbarta mai lafiya, mai amfani da madaidaiciyar hanya, ya karkatar da ita zuwa wata layi wadda ba ta kai ga cika rawar da mutum yake takawa a matsayin halifan Allah a duniya ba. Zalunci yana sa azzalumi ya zama fursuna ga son zuciyarsa, domin ba shi da wani ƙa'ida ko ma'auni da yake riƙe da shi, kuma ba shi da wani iyaka mai ma'ana da yake tsayawa a kansa. Don haka azzalumi koyaushe shi ne na farko da zalunci yake lalatawa. Yana ɗaukar wa kansa matsayin da ba shi ba, na bawan Allah wanda aka ba wa wani takamaiman aiki. Wannan yana bayyana a cikin da'awar fariya ta Fir'auna: "Ni ne Ubangijinku mafi girma." (79: 24)
These people “were all transgressors throughout their lands, bringing about much corruption there.” (Verses 11-12) Corruption is an inevitable result of tyranny, and it affects the tyrant and his subjects alike. Indeed, tyranny ruins all human relations. It forces human life out of its healthy, constructive and straight path and diverts it into a line which does not lead to the fulfilment of man’s role as God’s vicegerent on earth. Tyranny makes the tyrant captive of his own desires because he is uncommitted to any principle or standard and unrestrained within any reasonable limit. Thus the tyrant is always the first to be corrupted by his own tyranny. He assumes for himself a role other than that of a servant of God, entrusted with a specific mission. This is evident in Pharaoh’s boastful claim: “I am your supreme Lord.” (79: 24)
Ga misali na tasirin lalacewa, lallai ma rashin kunya, na mulkin kama-karya a cikin yadda Fir'auna ya nemi matsayin da ya fi na halitta mai biyayya.
Here we have an example of the corrupting influence, indeed insolence, of despotism in Pharaoh’s aspiring to a status greater than that of an obedient creature.
Zalunci kuma yana lalata talakawa, domin yana wulakanta su kuma yana tilasta musu danne bacin ransu da ƙiyayyarsu. Yana kashe duk mutuncin ɗan adam kuma yana ɓata dukkan basirar kirkira, waɗanda ba za su bunƙasa ba sai a cikin yanayin 'yanci. Ran da aka wulakanta babu makawa yana rubewa, ya zama wurin haifuwar sha'awoyi marasa lafiya. Saboda haka, karkacewa daga hanya madaidaiciya ta zama al'amarin yau da kullum, domin samun hangen nesa bayyananne ya zama ba zai yiwu ba. A irin wannan yanayi babu sha'awar kaiwa ga wani matsayi mafi girma na ɗan adam da za a iya tunani a kai. Sakamakon duk wannan shi ne yaɗuwar fasadi.
Tyranny also corrupts the masses, as it humiliates them and compels them to suppress their discontent and hatred. It kills all human dignity and wastes all creative talents, which cannot flourish except in an atmosphere of freedom. A humiliated soul inevitably rots away and becomes a breeding ground for sickly desires. Hence, digression from the right path becomes the order of the day as clear vision becomes an impossibility. In such conditions no aspiration to a higher human standard can be entertained. The net result of all this is the spread of corruption.
Zalunci kuma yana lalata duk wasu ƙa'idoji da tunani masu kyau, domin suna barazana ga wanzuwarsa. Saboda haka ana karkatar da dabi'u, ana kuma murguɗa ƙa'idoji, don a sa mummunan ra'ayin mulkin kama-karya ya zama abin karɓa kamar wani abu na halitta. Wannan kuwa, a kansa, babban lalacewa ce.
Tyranny also destroys all healthy standards and concepts because they constitute a threat to its existence. Hence, values are falsified and standards are distorted so that the repulsive idea of despotism becomes acceptable as natural. This, in itself, is great corruption.
Sa'ad da waɗannan al'umma suka haddasa irin wannan ɓarna, maganin ya zama dole ya kasance tsarkakewa gaba ɗaya: "Saboda haka, Ubangijinka ya saukar musu da azabar bulala. Lalle Ubangijinka yana tsaye a kan sa ido." (Ayoyi 13-14) Allah yana sane da ayyukansu, kuma yana rubuta su duka. Don haka, a lokacin da ɓarna ta yi yawa, ya tsananta wa masu ɓarna azaba. Nassin yana nuna cewa azabar tana da zafi ƙwarai, saboda yana amfani da kalmar 'bulala', kamar yadda kalmar Larabci ke nufi a zahiri, kuma cewa tana cikin yalwa, kamar yadda furucin 'aka saukar' ke nunawa. Don haka waɗannan azzalumai an sa su sha azaba mai yawa kuma mai raɗaɗi.
When these aforementioned peoples caused such corruption, the remedy was, inevitably, a complete purge: “Therefore, your Lord let loose on them the scourge of suffering. Your Lord surely observes all.” (Verses 13-14) God is certainly aware of their deeds and He records them all. So, when corruption increased, He severely punished the corrupt. The text connotes that the punishment was very painful as it uses the term ‘scourge’, or ‘whip’ as the Arabic term literally means, and that it was in large supply as indicated by use of the phrase ‘let loose’. Thus these tyrants were made to suffer a plentiful and painful retribution.
Yayin da mumini ke fuskantar zalunci a kowane zamani ko wuri, yakan ji wani babban kwanciyar hankali da ke fitowa daga bayan kaddarorin dukan al'ummomin nan. Haka nan yakan ji wata ta'aziyya ta musamman yayin da yake karanta ayar: "Lallai Ubangijinka yana sa ido a kan kowa." (Aya ta 14)
As the believer faces tyranny in any age or place, he feels great reassurance emanating from far beyond the fates of all those communities. He also feels a particular comfort as he reads the verse: “Your Lord surely observes all.” (Verse 14)
Babu abin da ke wucewa ba tare da an lura da shi ba, kuma babu abin da ake mantawa. Saboda haka bari masu bi su kasance koyaushe cikin tabbaci cewa Allah zai yi hukunci, cikin lokaci, a kan kowace barna da zalunci.
Nothing passes unnoticed and nothing is forgotten. So let the believers be always reassured that God will deal, in time, with all corruption and tyranny.
Don haka surah ɗin ta ba da wasu misalai na abin da Allah zai iya yi game da dalilin imani, waɗanda suka bambanta gaba ɗaya da misalin mutanen ramin da aka bayyana a Sūrah 85, Al-Burūj. Dukan waɗannan labarai an ba da su ne da manufa bayyananniya, wato koyar da muminai da shirya su domin fuskantar duk wata hanyar da Allah ya zaɓa musu. Za su kasance cikin shiri ga duk abin da ya faru, suna da tabbacin Allah yayin da suke miƙa kansu gare Shi, suna barin nufinSa ya tabbata.
Thus the sūrah provides some examples of what God may do about the cause of faith, which are totally different from the example of the people of the pit outlined in Sūrah 85, The Constellations. All these stories are related for a definite purpose, namely, the education of the believers and their preparation to face whichever course God chooses for them. They will, then, be ready for all eventualities and equipped with God’s reassurance as they submit themselves to Him and let His will be done.