Wasu ɓangarorin wannan sūrah an saukar da su a Makkah, wasu kuma a Madīnah, kamar yadda ya bayyana daga abubuwan da take magana a kansu. Musamman, mun lura cewa ayoyi na 38-41, waɗanda ke ba al'ummar Musulmi izinin yaƙi, da aya ta 60, wadda ke magana game da ɗaukar irin wannan hukunci da ake yi wa Musulmi daga wasu, an saukar da su a Madīnah. Musulmi ba a ba su izinin yin yaƙi ko ɗaukar irin wannan hukunci ba sai bayan hijirar Annabi ﷺ zuwa Madīnah da kafuwar dauloli ta Musulunci a can. Kafin haka, Annabi ﷺ ya bayyana cewa bai samu umarni da ke ba da izinin irin wannan aiki ba. Ya ba da wannan amsa ne ga tayin da mutanen Madīnah suka yi, waɗanda suka yi alkawarin goyon bayansu gare shi. Sun ce a shirye suke su kashe dukkan kafirai a Minā. Sai ya ce: "Ba a umarce ni da irin wannan abu ba." Amma sa'ad da Madīnah ta zama ƙasar dauloli ta Musulunci, Allah ya halatta yaƙi don kare kai daga zaluncin kafirai da kuma kare 'yancin imani da ibada.

Parts of this sūrah were revealed in Makkah and other parts in Madīnah, as is evident from the topics addressed. We note in particular that verses 38-41, which give the Muslim community permission to fight, and verse 60, which speaks about meting out the same punishment that is inflicted on Muslims by others, were revealed in Madīnah. Muslims were only allowed to fight or to exact similar punishment after the Prophet’s migration to Madīnah and the establishment of the Muslim state there. Prior to that, the Prophet stated that he had not received any directives allowing such action. He was replying to an offer made by the people of Madīnah who pledged their support to him. They stated that they were ready to kill all the unbelievers in Minā. In response, he said: “I have not been told to do such a thing.” But when Madīnah became the land of the Muslim state, God permitted fighting to repel the unbelievers’ aggression and to defend the freedom of belief and worship.

A cikin abubuwan da surar ta ƙunsa da kuma yanayin gabaɗayan ta, surar tana kusa da surorin Alƙur'ani da aka saukar a Makka. Batutuwa irin su tauhidin Allah, gargaɗi ga tsare kai domin Sa'a ta ƙarshe, hujjojin tashin dukan mutane babu makawa, kuskuren imanin arna da ke dogara ga haɗa abokan tarayya da Allah, al'amuran Ranar Sakamako, da kuma jawo hankali ga alamomin duniya da ke nuna wanzuwar Allah da ikonsa, duk suna da fitowa sosai a cikin surar. Amma daidai da haka, ana kuma tattauna batutuwa da yawa waɗanda aka saba tattaunawa a surorin da aka saukar a Madina. Baya ga ba al'ummar Musulmi izinin yin yaƙi domin addinin Allah, surar tana magana kan 'yancin yin ibada, alkawuran goyon bayan Allah ga waɗanda suke yaƙi don korar zalunci, da umarnin yin yaƙi domin addinin Allah.

In its subject matter and its general ambiance, the sūrah appears closer to the Qur’ānic sūrahs revealed in Makkah. Issues like God’s oneness, the warning to be watchful for the Last Hour, evidence for the inevitable resurrection of all mankind, the fallacy of pagan beliefs based on associating partners with God, the scenes of the Day of Judgement, and drawing attention to universal signs pointing to God’s existence and power, are all very prominent in the sūrah. Yet equally prominent are the many issues normally addressed in sūrahs revealed in Madīnah. Apart from giving permission to the Muslim community to fight for God’s cause, the sūrah addresses freedom of worship, the promises of God’s support to those who fight to repel aggression, and the order to fight for God’s cause.

Farawa Mai Girgiza Hankali Yanayin da sūrah ta haifar a cikin al'amuranta daban-daban da misalan da ta ambata sun kasance na iko, ƙarfi, tauri da tsoro mai girma. Tana isar da gargaɗi bayyananne, kuma tana tada cikin zukatanmu jin tsoron Allah, wato tsoron Allah (SWT) da kuma miƙa wuya ga nufinsa.

A Starting Jolt The impressions the sūrah generates in its various scenes and cited examples are those of power, strength, toughness and awe. It delivers clear warnings and alerts our sense of God consciousness, of fearing Him and submitting to His will.

Yanayin tashin kiyama a farkon surar yana da ƙarfi, yana sa tsoro a zukatan mutane: "Ya ku mutane! Ku ji tsoron Ubangijinku. Girgizawar da za ta faru a Ranar Ƙarshe za ta zama abin tsoro ƙwarai. A ranar da za ta zo, kowace mai shayarwa za ta manta gaba ɗaya da jaririnta, kuma kowace mace mai ciki za ta zubar da cikinta; za ka ga mutane kamar sun bugu, alhali ba su bugu ba. Amma azabar Allah mai tsanani ce ƙwarai." (Aya ta 1-2)

The scene of resurrection at the outset is one of power, striking fear in people’s hearts: “Mankind! Have fear of your Lord. The violent convulsion at the Last Hour will be awesome indeed. On the day when it comes, every suckling mother will utterly forget her nursling, and every woman heavy with child will cast her burden; and it will seem to you that all mankind are drunk, although they are not drunk. But severe indeed will be God’s punishment.” (Verses 1-2)

Haka kuma za a iya cewa game da yanayin azabar lahira: "Amma waɗanda suka kafirta, za a yanke musu tufafi daga wuta; kuma za a zuba musu ruwa mai zafi a kawunansu, wanda zai narkar da abin da ke cikin cikinsu da fatarsu. Bugu da ƙari, za a sami sarƙoƙin ƙarfe a gare su. Duk lokacin da, cikin wahalarsu, suka nemi fita daga cikinta, za a mayar da su can, kuma za a ce musu: 'Ku ɗanɗana azabar wuta.'" (Ayoyi 19-22)

The same may be said of the scene describing punishment in the hereafter: “For the unbelievers garments of fire shall be cut out; and scalding water will be poured over their heads, melting all that is in their bellies and their skin. In addition, there will be grips of iron for them. Whenever, in their anguish, they try to get out, they are returned there, and will be told: ‘Taste the torment of fire.’” (Verses 19-22)

Wannan misali ne mai ban mamaki da ke bayyana matsayin wanda ya hada abokan tarayya da Allah. Ya zama kamar wanda ke fadowa daga sama; sai tsuntsaye su kwace shi, ko iska ta kada shi zuwa wani wuri mai nisa. (Aya ta 31) Haka kuma, bayanin wanda ya rasa bege na samun taimakon Allah yana da kwatanci mai zurfi: “Duk wanda ya yi tunanin cewa Allah ba zai taimake shi ba a wannan duniya da kuma a rayuwa ta gaba, to bari ya mika igiya zuwa sama, sannan ya yanke kansa, ya duba ko shirinsa zai kawar da abin da ya fusata shi.” (Aya ta 15)

A very vivid image is drawn showing the status of one who associates partners with God: “He who associates partners with God is like one who is hurling down from the skies; whereupon he is snatched by the birds, or blown away by the wind to a far-off place.” (Verse 31) Equally vivid is the description of the one who has lost hope of ever being granted God’s support: “If anyone thinks that God will not succour him in this world and in the life to come, let him stretch out a rope to the sky and then cut himself off and then let him see whether his scheme will remove that which has enraged him.” (Verse 15)

Wurin da ake nuna garuruwan da aka hallaka saboda zaluncinsu shi ma yana fitar da iko: “Sau nawa ne Muka hallaka wata alkarya saboda ta nutsu cikin aikata mugunta. Yanzu kuwa sun kwanta a cikin kufai. Sau nawa ne rijiya ta yi watsi da ita, kuma sau nawa ne wani katafaren fada mai alfahari ya zama babu kowa a cikinsa.” (Aya ta 45)

The scene depicting the townships destroyed on account of their wrongdoing also emits power: “How many a township have We destroyed because it had been immersed in evildoing. Now they lie in desolate ruin. How many a well lies abandoned, and how many a proud palace lies empty.” (Verse 45)

Irin waɗannan hotuna na iko da girma ana haɗa su da umarni masu tsanani da ayyuka da aka ɗora, tare da hujjar amfani da iko wajen kare kai daga zalunci da alkawari tabbatacce na ba da nasara da mulki. Wannan ana sake jaddada shi ta hanyar ambaton ikon Allah da raunin abokan tarayya da ake zargi da su. Daga cikin rukuni na farko akwai misali mai zuwa: "An yi izini ga waɗanda ake yaƙi da su su yi yaƙi, saboda an zalunce su. Lalle ne, Allah Mai iko ne ya ba su nasara. Waɗannan ne aka kora daga gidajensu ba da wani hakki ba, sai dai don kawai sun ce, 'Ubangijinmu Allah ne!' Da ba don Allah yana korar wasu mutane ta hannun wasu ba, da an rushe majami'u da coci-coci da hikimomi da masallatai – duk a cikinsu ana ambaton sunan Allah ƙwarai. Lalle Allah zai taimaki wanda ya taimake shi. Lalle Allah Mai ƙarfi ne, Mai girma. Waɗannan su ne, idan Muka tabbatar da su a bayan ƙasa, suna tsayar da salla, suna bayar da zakka, suna umartar da abin da yake daidai, suna hana abin da yake munana. Ga Allah ne ƙarshen al'amura yake." (Aya 39-41)

Such images of power and awe are coupled with serious orders and assigned tasks in addition to the justification given for the use of power to repel aggression and the firm promise to grant victory and power. This is re-emphasized in reference to God’s might and the weakness of His alleged partners. Belonging to the first group is the following example: “Permission to fight is given to those against whom war is waged, because they have been wronged. Most certainly, God has the power to grant them victory. These are the ones who have been driven from their homelands against all right for no other reason than their saying, ‘Our Lord is God!’ Were it not that God repels some people y means of others, monasteries, churches, synagogues and mosques - all of which God’s name is abundantly extolled – would surely have been destroyed. God will most certainly succour him who succours God’s cause. God is certainly Most Powerful, Almighty. They are those who, if We firmly establish them on earth, attend regularly to their prayers, give in charity, enjoin the doing of what is right and forbid the doing of what is wrong. With God rests the final outcome of all events.” (Verses 39-41)

Misali na nau'i na biyu shi ne: "Ya ɗan adam! An ba da misali, saboda haka ku saurare shi. Waɗanda kuke kira baicin Allah ba za su iya halitta ko da kuda ba, ko da sun haɗa dukkan ƙarfinsu wuri ɗaya. Idan kuda ya ƙwace musu wani abu, ba za su iya ƙwato shi daga gare shi ba! Tabbas mai neman yana da rauni, haka ma wanda ake nema! Ba su san Allah yadda ya kamata ba. Lallai Allah Mai ƙarfi ne, Mai rinjaye."

An example of the second type is: “Mankind! An aphorism is set forth; hearken, then, to it. Those beings whom you invoke instead of God cannot create a fly, even though they were to join all their forces to that end. If a fly robs them of anything, they cannot rescue it from him! Weak indeed is the seeker, and weak the sought! No true understanding of God have they. God is certainly Most Powerful, Almighty.” (Verses 73-74)

Bayan duk wannan, muna ganin kira da ake maimaitawa zuwa ga kasancewa mai tsoron Allah da kuma yin taƙawa ga Allah. Surah ta fara da wannan kira a aya ta farko, sannan ta sake maimaita shi lokaci bayan lokaci:

Beyond all this we discern the repeated call to remain God-fearing and to stand in awe of God. The sūrah starts with this call in its first verse, and repeats it time and again:

"Ya ku mutane! Ku ji tsoron Ubangijinku. Girgizar Ranar Alkiyama za ta zama abar tsoro ƙwarai." "Duk wanda ya girmama alamomin da Allah ya kafa, to, hakika wannan yana daga cikin tsoron Allah da ke cikin zukatan mutane." "Ubangijinku Ubangiji ɗaya ne kawai."

“Mankind! Have fear of your Lord. The violent convulsion at the Last Hour will be awesome indeed.” (Verse 1) “Anyone who honours the symbols set up by God [shows evidence of] God-consciousness in people’s hearts.” (Verse 32) “Your God is the One and Only God.

Saboda haka, ku mika wuya gare Shi. Ka yi wa masu tawali'u bushara, waɗanda zukatansu ke rawa da tsoro duk sa'ad da aka ambaci Allah. Ba a taɓa karɓar namansu ko jininsu ba ga Allah; amma taqawarku ita ce ke isa gare Shi.

Hence, surrender yourselves to Him. Give good news to those who are humble, whose hearts tremble with awe whenever God is mentioned.” (Verses 34-35) “Never does their meat or their blood reach God; it is your piety that reaches Him.” (Verse 37)

Surah ɗin kuma cike take da hotunan halittun sararin samaniya, da Ranar Alkiyama, da makomar al'ummomin da suka gabata, da misalai da aka ambata, da hotuna, da tunani da darussan da ake ɗauka. Duk wannan yana nufin tada ji na imani, takawa, da mika wuya ga Allah. Wannan shi ne abin da ya bambanta dukkan surah ɗin, kuma yake ba ta alamarta ta musamman.

The sūrah is also replete with scenes of the universe, the Day of Judgement, the fate of earlier communities, cited cases, images, reflections and lessons drawn. All aim to alert our feelings of faith, piety, and surrender to God. This is what characterizes the entire sūrah and gives it its distinctive mark.

Idan muka karanta surar gaba ɗaya, za mu ga cewa ta ƙunshi sassa huɗu manya. Ta fara da kira na gaba ɗaya zuwa ga dukan mutane, tana kiran su su ji tsoron Allah. Ana gargaɗin su game da girgizar tashin hankali wadda ke sanar da zuwan Ranar Shari'a. Haka kuma akwai bayanin al'amura masu ban tsoro da ke tare da ita, da kuma suka ga jayayya ba tare da ilimi ba game da Allah, da bin kowane shaiɗan wanda babu makawa yakan ɓatar da mabiyansa. Sannan surar ta nuna alamomin tashin matattu bisa matakan rayuwar tayin ɗan adam, da girmar rayuwar shuke-shuke, tana mai bayyana alaƙa bayyananniya tsakanin dukan nau'o'in rayuwa. An nuna cewa waɗannan matakai, waɗanda ke biyo bayan dokoki tabbatattu marasa canzawa da Allah ya sa su aiki, suna da alaƙa sosai da wasu gaskiyoyi bayyanannu: wato, Allah shi ne gaskiya; cewa Shi ne yake rayar da matattu; cewa Yana da iko akan kowane abu; cewa Ranar Ƙarshe babu makawa za ta zo, kuma cewa Allah zai tayar da dukan waɗanda aka binne a cikin kaburburansu. Duk waɗannan dokoki ne na halitta da gaskiyoyi masu alaƙa sosai da dokar da ke tafiyar da rayuwar duniya.

When we read the sūrah in full, we find that it consists of four main parts. It begins with a general address to all mankind, calling on them to be God-fearing. They are warned against the violent convulsion which announces the arrival of the Day of Judgement. We also have a description of the horrific scenes accompanying it and a denunciation of disputing without knowledge about God and following every devil who inevitably leads his followers astray. It then highlights indications of the resurrection based on the stages of life a human embryo goes through, and the development of plant life, making a clear link between all types of life. These stages which follow well established and never failing laws God has set in operation are shown to be closely linked to a number of truisms: namely, that God is the truth; that He brings the dead to life; that He has power over all things; that the Last Hour will inevitably come, and that God will resurrect all those buried in their graves. All these are natural laws and facts closely related to the law that governs the life of the universe.

Sake da haka, an sake yin Allah-wadai da jayayya marar tushe game da Allah, domin irin waɗannan jayayya ba su da shiriya kuma ba sa bin wani littafi mai haske ko wahayi. Yayin da wannan ya bayyana, ana bayar da misali mara kyau da ke nuna halin ƙyama na waɗanda ke duba imani daga mahangar riba da asara. Idan masifa ta same irin waɗannan mutane, su ne da sauri wajen neman taimako daga wasu hanyoyi banda Allah, a zahiri suna yanke ƙauna daga taimakonsa. Wannan ɓangare na sura ya ƙare da tabbataccen bayani cewa shiriya da ɓata suna samuwa ne ta hanyar nufin Allah. Hakika Shi ne zai yi hukunci, a Ranar Lissafi, tsakanin mabiya addinai daban-daban. A ƙarshe kuma yana zana yanayi mai ban tsoro na azabar da kafirai za su sha, sabanin cikakkiyar farin cikin da muminai za su more.

A second denunciation of ignorant disputes about God follows, since such disputes are devoid of guidance and follow no enlightening book or revelation. As this is made clear, a negative example is given showing the repugnant attitude of those who look at faith from a profit and loss point of view. When misfortune befalls such people, they are quick to seek help from sources other than God, in effect despairing of His help. This part of the sūrah concludes with a definitive statement that guidance and error are achieved by God’s will. He will certainly judge, on the Day of Reckoning, between the followers of different faiths. It finally paints a horrific scene of the punishment suffered by unbelievers, contrasted with the perfect bliss enjoyed by believers.

Sashe na biyu yana da alaƙa da na farko, domin yana farawa da magana a kan kafirai waɗanda ke kawar da mutane daga tafarkin Allah da kuma daga Masallaci Mai Alfarma a Makkah. Ana kushe aikinsu sosai, domin Allah ya sanya Masallaci Mai Alfarma ya zama wuri ga dukan mutane, inda waɗanda ke zaune kusa da shi da waɗanda suka zo daga nesa suke da haƙƙi da matsayi iri ɗaya. Sai kuma ya ba da labarin wani ɓangare na tarihin ginin Ka'aba, wadda Alƙur'ani sau da yawa ke kira Gida, da aikin da Allah ya ba Ibrahim na ginin ta bisa tushen tauhidin Allah, yana tsarkake ta daga duk wata alamar bautar gumaka. Daga nan ya ambaci wasu daga cikin ibadun aikin Hajji da yadda suke ƙarfafa tsoron Allah a zukatan mutane, wanda shi ne manufar wannan babban aikin ibada. Wannan sashe na sūrah ya ƙare da izinin da aka ba muminai na yin yaƙi domin kare wurare da ibadun bauta daga duk wata ta'addanci da ke neman karkatar da su daga imaninsu ga Allah shi kaɗai. Sashe na uku yana ba da misalai na al'ummomin da suka gabata waɗanda suka ƙaryata imani, da halakar kafirai masu taurin kai, da hotunan garuruwan da aka hallaka bisa kawunan azzalumai. Manufar anan ita ce bayyana dokar Allah game da saƙonnin da yake aikawa ga mutane, ta'azantar da Annabi ﷺ wanda ke fuskantar yaƙi mai tsanani na ƙi da adawa, da kuma tabbatar wa muminai makomarsu da babu makawa. Wannan sashe ya kuma ƙunshi wasu al'amura na mugun shirin Shaiɗan a kan annabawa da manzanni, da yadda Allah ke tabbatar da saƙonsa, yana kafa wahayinsa a kan ginshiƙi mai ƙarfi. Ta haka muminai suna samun kwanciyar hankali, kuma kafirai, ko su raunana ne ko masu girman kai da ƙarfi, suna juyawa baya, sun riga sun ɓata saboda Shaiɗan.

The second part is clearly related to the first as it opens with a comment on the unbelievers who turn people away from God’s path and from the Sacred Mosque in Makkah. Their action is strongly denounced since God has made the Sacred Mosque a place for all mankind, where those who live close by it and those who come from remote parts have the same rights and position. It then relates part of the history of building the Ka`bah, often referred to in the Qur’ān as the House, and the task assigned by God to Abraham to build it on the basis of His oneness, purifying it of all traces of idolatry. It goes on to mention some of the rituals of pilgrimage and how they strengthen people’s piety, which is the aim of this great act of worship. This part of the sūrah concludes with giving permission to believers to fight in order to protect places and rites of worship against any aggression that seeks to turn them away from their belief in God alone The third part provides examples of past communities’ denials of faith, the destruction of hardened unbelievers, and images of cities destroyed over the heads of wrongdoers. The purpose here is to explain God’s law with regard to the messages He sends to mankind, to comfort the Prophet who was facing a determined campaign of rejection and opposition, and to reassure the believers as to their inevitable destiny. This part also includes certain aspects of Satan’s scheming against prophets and messengers, and how God reasserts His message, setting His revelations on a solid basis. Thus, believers are reassured and unbelievers, whether weaklings or the arrogant and powerful, turn away, having been misled by Satan.

Ɓangaren ƙarshe na sūrah yana bayyana alkawarin Allah na goyon baya ga duk wanda aka zalunta yayin da yake ƙoƙarin kare kansa daga irin wannan zalunci. Wannan alkawari yana biye da ambaton wasu al'amura na iko marar iyaka na Allah. Kusa da shi kuma akwai hoto mai ban tausayi na rashin ƙarfi da gajiyar abubuwan bautar da waɗanda suke haɗa abokan tarayya da Allah suke bautawa. Sūrah ta ƙare da kira ga muminai su bauta wa Ubangijinsu, su yi ƙoƙari saboda addininsa, kuma su riƙe igiyarsa sosai yayin da suke cika ayyukan da imaninsu ya wajabta, wanda ya koma zuwa zamanin Ibrahim (amincin Allah ya tabbata a gare shi).

The final part of the sūrah states God’s promise of support to anyone who is oppressed as he tries to repel such aggression. This promise is followed by highlighting some aspects of God’s infinite power. Next to it we have a miserable image of the helplessness of the deities worshipped by those who associate partners with God. The sūrah concludes with an address to the believers to worship their Lord and strive for His cause, and to hold fast to His rope as they fulfil the duties required by their faith which goes back to the time of Abraham (peace be upon him).