Wannan sūrar waƙa ce mai zurfi kuma mai natsuwa wadda take gayyatar tunani, bege da tsoro. Tana gargadin mutum ya shirya domin ranar lissafi. Tana kai zuciyar mutum zuwa manyan duniyoyi guda biyu: rayuwar lahira da duniyarta marar iyaka da al'amura masu motsi; da duniyar da ake gani ta halitta, tare da alamomin da Allah ya watsa a dukkan halittun da ke raba wannan wanzuwar, waɗanda aka miƙa wa kowa ya gani. Bayan waɗannan manyan yanayi guda biyu, sūrar tana tunasar da mutum game da lissafi a Ranar Alƙiyama, game da ikon Allah, da kuma komawa gare shi babu makawa. A ko'ina, salon sūrar yana bambanta da zurfin sautinsa.

This sūrah is a deep and calm melody which invites meditation, hope and fear. It warns man to be ready for the day of reckoning. It carries man’s heart into two vast spheres: the life hereafter with its limitless world and moving scenes; and the visible sphere of existence, with the signs God has spread in all the creatures sharing this existence held out for everyone to see. After these two great scenarios, the sūrah reminds man of the reckoning on the Day of Judgement, of God’s power, and of the inevitable return to Him. Throughout, the style is characterized by its depth of tone:

Yana da natsuwa amma yana da matuƙar tasiri, mai ƙarfi kuma abin mamaki.

it is calm but highly effective, powerful and awesome.

"Ka taɓa jin labarin Mai Rufe Komai?" (Ayah 1) Da wannan gabatarwa, sūrah na so ya sa zukata su koma ga Allah, ya tunatar da mutane alamominSa a cikin halitta, hisabinSa a Ranar Alƙiyama, da lada tabbatacce daga gare Shi. Ta fara da wannan tambaya, wadda ke nuna girma kuma tana nuna sanarwa mai kyau. Tana nuni da cewa maganar lahira an riga an tabbatar da ita, kuma an riga an ba da tunatarwa a baya. Ranar Tashi an bayar da sabon suna a nan, "Mai Rufe Komai", wanda ke nuna cewa wata masifa za ta same mutane ta rufe su da firgicinta. Yana daga cikin sunaye masu tayar da hankali da aka ambata a cikin sūrah da ke cikin wannan juzu'i. Sauran sun haɗa da: Mai Mamaye Komai, Mai Kurma Kunne, Al'amari Mai Bugar Hankali. Dukkansu sun dace da yanayi da ma'anar gaba ɗaya na waɗannan sūrah.

“Have you heard the story of the Enveloper?” (Verse 1) With this introduction, the sūrah wants to make hearts turn back to God, to remind men of His signs in the universe, His reckoning on the Day of Judgement, and His certain reward. It starts with this inquiry, which implies greatness and indicates a positive statement. It points out that the question of the hereafter had already been affirmed and earlier reminders had been given. The Day of Resurrection is here given a new name, “the Enveloper”, which suggests that a calamity will befall mankind and envelop them with its horrors. It is one of the many evocative names mentioned in the sūrahs included in this volume. Others are: The Overwhelming, The Deafening, The Stunning Event. They all suit the general tone and nature of these sūrahs.

Surah ya fara da tambaya: "Shin labarin Mai-lulluɓewa ya zo maka?" (Aya ta 1) Sannan ya ba da wani sashe na labarinta: "Wasu fuskoki a ranar nan suna cikin ƙasƙanci, suna gajiyawa da aiki, sun gajiya, za su shiga wuta mai zafi ƙwarai, a sha musu daga maɓuɓɓugar ruwa mai tafasa. Abincinsu ba zai zama komai ba face busassun ƙayayuwa, waɗanda ba za su ciyar ba, ba kuma za su kashe yunwa ba." (Ayoyi na 2-7) An gabatar da yanayin azaba da azabtarwa kafin yanayin farin ciki, domin na farko ya fi kusa da ma'anonin sunan da aka ba wa lamarin, Mai-lulluɓewa, da tasirin da yake haifarwa.

The sūrah opens with a question: “Have you heard the story of the Enveloper?” (Verse 1) It follows this by relating part of its story: “Some faces on that day are downcast, labour weary, worn out, about to enter a scorching fire, made to drink from a boiling fountain. Their only food shall be nothing but dry thorns, which will neither nourish nor satisfy their hunger.” (Verses 2-7) The scene of suffering and torture is given before the scene of joy, because the former is closer to the connotations of the name given to the event, the Enveloper, and the impressions it generates.

Haka kuma an gaya mana cewa a wannan rana akwai fuskoki da suke kallo cikin ƙasƙanci, cikin damuwa da gajiya. Waɗannan fuskoki na mutanen da suka yi aiki tuƙuru suka kuma shiga wahala ba tare da samun sakamako mai gamsarwa ba. Hakika sakamakon da suke samu asara ce baki ɗaya, wanda hakan ke ƙara musu baƙin ciki, kuma yana sa fuskokinsu su nuna wulaƙanci da gajiya.

Thus we are told that there are on that day faces which look humble, downcast and worn out. They belong to people who have laboured and toiled without satisfactory results. Indeed the results they get are a total loss, which increases their disappointment, and causes looks of humiliation and exhaustion on their faces.

Saboda haka ana siffanta su da cewa "sun gaji, sun lalace da aiki tuƙuru." (Aya ta 3) Sun yi aiki sun kuma shiga wahala saboda wani abu banda neman yardar Allah. Aikinsu gaba ɗaya don kansu ne da iyalansu, don burinsu a rayuwar duniya nan. Sa'an nan sun zo su girbi sakamakon wahalarsu, alhali ba su yi wani shiri ba don rayuwarsu ta gaba. Saboda haka sukan fuskanci ƙarshensu cikin haɗin wulakanci, gajiya, wahala da rashin bege. Baya ga duk wannan, suna ƙonewa "a wuta mai zafi sosai." (Aya ta 4)

Hence they are described as “labour weary, worn out”. (Verse 3) They had laboured and toiled for something other than God’s cause. Their work was totally for themselves and their families, for their own ambitions in the life of this world. Then they come to reap the fruits of their toil, not having made any provision for their future life. Hence they face the end with a mixture of humiliation, exhaustion, misery and hopelessness. In addition to all this they roast “at a scorching fire.” (Verse 4)

Lokacin da wannan bayani game da lahira ya kai ƙarshensa, sūrah ta koma zuwa duniyar yanzu, wadda ita kanta alama ce ta ikon Allah da tsarinsa cikakke, Mai girma: "Bari su yi tunani game da raƙuma, yadda aka halicce su; da sama, yadda aka ɗaga ta sama; da duwatsu, yadda aka kafa su; da ƙasa, yadda aka shimfiɗa ta." (Ayoyi 17-20) Waɗannan ayoyi huɗu gajeru sun haɗa iyakokin duniyar Larabawa — mutanen farko da Alƙur'ani ya fara magana da su. Haka kuma suna tattara manyan sassan halitta a cikin duniya yayin da suke magana game da sama, ƙasa, duwatsu da raƙuma. Na ƙarshe daga cikin waɗannan yana wakiltar dukkan dabbobi, ko da yake raƙumi yana da nasa siffofi na musamman da kuma daraja ta musamman ga Larabawa.

When this account of the hereafter comes to its close, the sūrah refers to the present world, which is in itself a manifestation of the power and perfect planning of God, the Almighty: “Let them reflect on the camels, how they were created; and heaven, how it is raised aloft; and the mountains, how they are hoisted; and the earth, how it is spread out.” (Verses 17-20) These four short verses join together the boundaries of the world of the Arabs — the first people to be addressed by the Qur’ān. They also group together the prominent ends of creation in the universe as they speak of the sky, earth, mountains and camels. The last of these stands for all animals, although the camel has its own distinctive features and a special value for Arabs.

Duk waɗannan sassan halitta — sama, ƙasa, duwatsu da dabbobi — koyaushe suna gaban mutum duk inda yake. Ko menene matakin wayewarsa da ci gaban kimiyyarsa, suna nan a cikin duniyarsa da cikin fagen hankalinsa. Idan ya yi tunani a kan matsayinsu, suna nuna masa wani abu daga abin da ke bayan su. A cikin kowannensu akwai mu'ujizar halitta. Aikin Mahalicci na musamman, wanda babu kamarsa, a bayyane yake a cikinsu duka, kuma wannan kaɗai ya isa ya nuna addinin gaskiya. Saboda haka Alƙur'ani yana karkatar da hankalin kowane ɗan Adam zuwa gare su.

All these aspects of creation — the sky, earth, mountains and animals — are always in front of man wherever he is. Whatever man’s level of civilization and scientific advancement, they remain within his world and within his sphere of consciousness. When he considers their roles, they suggest to him something of what lies beyond. In each of them there is a miracle of creation. The distinctive, incomparable work of the Creator is clear in them all, and this alone is sufficient to indicate the true faith. Hence the Qur’ān directs to them the attention of every human being.

"Ya kamata su yi tunani game da raƙuma, yadda aka halicce su." (Ayar ta 17) Raƙumi shi ne dabba mafi muhimmanci ga Balarabe. Shi ne abin hawansa wanda kuma yake ɗauke da kayansa. Yana ba shi abinci da abin sha. Daga gashinsa da fatarsa yake yin tufafinsa da masaukansa. Bugu da ƙari, raƙumi ya bambanta da dukkan dabbobi. Duk da ƙarfinsa, girmansa da ƙaƙƙarfan jikinsa, yana da laushi: yaro ƙarami zai iya tafiyar da shi. Yana yi wa mutum hidima mai girma, kuma a lokaci guda, kiwonsa ba ya tsada kuma abincinsa yana da sauƙin samu. Haka kuma, shi ne kaɗai dabbar da take iya jure yunwa, ƙishirwa, aiki mai wahala da mummunan yanayi. Siffarsa ma tana da halin musamman wanda ya dace daidai da hoton da aka zana a nan, kuma za a tattauna wannan daga baya.

Bayan an yi magana da farko game da lahira, kuma aka nuna wasu al'amura da ake gani a sararin duniya, surar yanzu tana magana ga Annabi ﷺ, tana bayyana yanayin aikinsa da iyakar matsayinsa. Daga nan ta kammala da tunatarwa ta ƙarshe ga mutane: "Saboda haka ka yi musu wa'azi; aikinka kawai shi ne yin wa'azi. Ba kai ne mai sa ido a kansu ba. Amma duk wanda ya juya baya kuma ya kafirta, Allah zai azabtar da shi da azaba mafi girma. Zuwa gare Mu ne kawai za su koma, sa'ad da Za Mu lissafta su."

Having dealt first with the hereafter, and pointed out some apparent aspects of the universe, the sūrah now addresses the Prophet, (peace be upon him), laying down the nature of his mission and limits of his role. It then concludes with a final reminder to mankind: “Therefore exhort them; your task is only to exhort. You are not their overseer. But he who turns his back and disbelieves, God shall inflict on him the greatest suffering. To Us they shall surely return, when We shall bring them to account.” (Verses 21-26)

Ka tunatar da su, to, game da Lahira da duniya, da duk abin da ke cikin kowannensu. Aikinka na musamman shi ne tunatar da mutane, kuma ba ka da wata rawa ta daban. Lallai wannan ne aikinka wanda aka shirya ka da shi yadda ya kamata.

Remind them, then, of the hereafter and the universe, and all there is in each of them. Your specific task is to remind people, and you have no other role. This is indeed your mission for which you have been suitably equipped.

"Ba ka da iko a kansu ba." (Aya ta 22) Ba ka da iko a kan zukatansu, kuma ba za ka iya tilasta su karɓar addini ba. Zukatan mutane suna hannun Allah, Mai rahama. Jihadi, wanda ma'anarsa shi ne yin ƙoƙari saboda cin nasarar addinin Allah, wanda daga baya aka sanya shi wajibi ga Annabi ﷺ da dukan Musulmi, ba don mutane su karɓi Musulunci da ƙarfi ba. Manufarsa kawai ita ce cire duk wani cikas a hanyar saƙon Musulunci, domin a isar da shi cikin 'yanci, kuma a hana mutane su ji shi ko a tsananta musu saboda haka. Wannan ita ce rawar da Annabi ﷺ zai iya taka wa: cire cikas ɗin da ke hana shi isar da saƙonsa.

“You are not their overseer.” (Verse 22) You have no control over their hearts and you cannot compel them to adopt the faith. Men’s hearts are in the hands of God, the Merciful. Jihād, which means striving for God’s cause and which was later made a duty of the Prophet and all Muslims, did not aim at converting people to Islam by force. Its only aim was to remove all hindrances in the way of the Islamic message, so that it could be delivered freely, and people would not be prevented from listening to it or be persecuted for doing so. This is the role the Prophet can fulfil: to remove the obstacles which prevent him from delivering his message.