Ya ku mutane! Ku ji tsoron Ubangijinku. Girgizawar Ranar Alkiyama za ta zama abar tsoro ƙwarai. A ranar da za ta zo, kowace mai shayarwa za ta manta da jaririnta gaba ɗaya, kowace mace mai ciki kuma za ta zubar da cikinta; za ka ga mutane kamar mashaya ne, alhali ba mashaya ba ne. Amma azabar Allah mai tsanani ce ƙwarai.

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)

Wannan shi ne yadda surar ta fara: farawa mai ban mamaki wadda ke sa zukata su yi rawa. Tana kira ga dukan mutane, tana umartarsu su ji tsoron Ubangijinsu, tana gargaɗinsu game da abin da zai iya faruwa a Ranar Alƙiyama, rana mai cike da al'amura kuma mai ban tsoro. Akwai wani abin ɓoye a cikinta bayyananne, abin da ke tsoratarwa kuma ba za a iya bayyana shi da kalmomi ba. Haka nan an faɗa mana game da wata 'girgizar tsanani', sannan a kwatanta ta da 'mai girma ƙwarai', amma ba mu da wata alama bayyananniya game da yanayinta ko ainihinta.

This is how the sūrah begins: an awesome opening that makes hearts tremble. It addresses all mankind, calling on them to fear their Lord and warning them against what may happen on the eventful and terrible Day of Judgement. There is a clear element of mystery about it, one that is frightening and cannot be expressed in words. Thus we are told of a ‘violent convulsion’ which is then described as ‘awesome indeed’, but we have no clear indication as to its nature or substance.

Lokacin da aka ba da cikakkun bayanai, sai mu ga suna da ban tsoro har ma fiye da haka. Muna da hoto na kowace uwa mai shayarwa cikakkiyar rashin sani game da jaririn da take shayarwa: tana kallo amma ba ta gani, tana motsi amma ba da manufa ba. Kowace mace mai ciki tana zubar da cikinta saboda babban firgicin da ya lulluɓe ta. Dukkan mutane suna kama da mashaya, amma ba su bugu ba.

When the details are given, we find them even more frightening. We have a picture of every suckling mother completely unaware of the child she is nursing: she looks but does not see, moves but only aimlessly. Every pregnant female miscarries because of the great shock that engulfs her. All people look drunk, but they are not.

Suna kama kamar mutanen da suka rasa hankalinsu, suna kallon wani rami, suna tafiya a rikice zuwa kowane bangare. Wannan wuri ne mai cike da hayaniya, tare da babban taro mai motsi. Kusan muna ganinsa da idanunmu yayin da ake karanta ayoyin, kuma muna zana shi a zukatanmu. Duk da haka, da wuya mu iya ganin cikakken hoton, saboda firgicin da yake bayyanawa. Wannan firgici ba za a iya auna shi da girma ko fadi ba, sai dai da tasirinsa ga mutane. Ma'aunin sa shi ne uwa mai shayarwa da ba ta san yaron da ke nonon ta ba. Babu uwa da za ta kasance haka sai dai idan firgicin da take fuskanta ya mamaye dukkan hankalinta da iyawarta. Ana kuma auna shi da mata masu juna biyu da ke zubar da cikinsu, da mutane da ke aiki kamar sun bugu alhali ba su sha komai ba. Duk wannan saboda azabar Allah tana da tsanani sosai. Note: The original says "God", so I've used "Allah" per the instruction-free rendering... correcting that to follow the rules precisely: Suna kama kamar mutanen da suka rasa hankalinsu, suna kallon wani rami, suna tafiya a rikice zuwa kowane bangare. Wannan wuri ne mai cike da hayaniya, tare da babban taro mai motsi. Kusan muna ganinsa da idanunmu yayin da ake karanta ayoyin, kuma muna zana shi a zukatanmu. Duk da haka, da wuya mu iya ganin cikakken hoton, saboda firgicin da yake bayyanawa. Wannan firgici ba za a iya auna shi da girma ko fadi ba, sai dai da tasirinsa ga mutane. Ma'aunin sa shi ne uwa mai shayarwa da ba ta san yaron da ke nonon ta ba. Babu uwa da za ta kasance haka sai dai idan firgicin da take fuskanta ya mamaye dukkan hankalinta da iyawarta. Ana kuma auna shi da mata masu juna biyu da ke zubar da cikinsu, da mutane da ke aiki kamar sun bugu alhali ba su sha komai ba. Duk wannan saboda azabar Ubangiji tana da tsanani sosai.

Duk da wannan tsoro, an gaya mana cewa wasu mutane suna jayayya game da Allah, ba tare da tsoronSa ba: "Amma akwai wasu mutane da suke muhawara game da Allah ba tare da wani ilimi ba, suna bin kowane shaidan mai tawaye. An rubuta ga duk wanda ya miƙa kansa ga kowane irin [shaidan] cewa zai batar da shi, ya kuma jagorance shi zuwa azabar wuta mai ci."

Despite this horror, we are told that some people dispute about God, having no fear of Him: “Yet some people argue about God without having any knowledge, and follow every rebellious devil. It is decreed for whoever entrusts himself to any [such devil] that he will lead him astray and guide him towards the suffering of the blazing flame.” (Verses 3-4)

Duk wanda ya yi jayayya game da wanzuwar Allah, ko tauhidinsa, ko ikonsa, ko sanin sa, ko wani daga cikin siffofinsa, lamarin yana da matukar ban mamaki. Ta yaya mutum zai fahimci girman firgicin da ke jiran dukanmu, wanda tserewa daga gare shi ita ce kawai ta hanyar taqawa da neman yardar Allah, amma har yanzu ya ci gaba da yin jayayya game da Allah? Ta yaya wanda yake da hankali na tunani da zuciya mai ji zai shagaltu da wani abu banda ƙoƙarin nisantar wannan tsananin rikicewa wanda firgicinsa ke barazana ga dukanmu?

Whether the dispute is about God’s existence, oneness, power, knowledge or any of His attributes, it sounds extremely singular. How can anyone realize the extent of the horror that awaits us all, and from which the only escape is through piety and earning God’s pleasure, yet continue to dispute about God? How can anyone with a mind to think and a heart to feel indulge in anything other than trying to avoid this violent convulsion whose horror threatens us all?

Idan jayayyar ta kasance bisa ingantaccen ilimi, da za a iya cewa wani abu a kanta, amma jayayya ce ba bisa ilimi ba. Tana cike da girman kai da ke neman babu wata hujja mai karfi, da kuma kuskure da ya samo asali daga bin umarnin Shaidan. Irin wadannan mutane suna jayayya game da Allah, "suna bin kowane shedan mai tsananin tawaye," wanda ke alfahari da juya baya ga gaskiya. Saboda haka, "an rubuta cewa duk wanda ya mika kansa ga wannan [shedan], to, zai batar da shi, kuma zai shiryar da shi zuwa azabar wuta mai ci." (Aya ta 4) Babu makawa irin wadannan shedanu za su karkatar da mabiyansu daga gaskiya don su jefa su a jahannama. Surar ta kira wannan "shiriya" da ba'a, alhali kuwa shiriyar mai kai wa ga hallaka da halaka kawai ce.

Had it been a dispute based on true knowledge, something might be said for it, but it is a dispute without knowledge. It is immersed in arrogance that seeks no firm evidence, and error that is the result of following Satan’s bidding. Such people dispute about God “and follow every rebellious devil,” who boasts about turning away from the truth. Hence, “it is decreed for whoever entrusts himself to any [such devil] that he will lead him astray and guide him towards the suffering of the blazing flame.” (Verse 4) It is inevitable that such devils will lead their followers away from the truth in order to land them in hell. The sūrah sarcastically calls this ‘guidance’, which can only be the guidance of one who leads to destruction and doom.

Ya mutane! Idan kuna cikin shakka game da tashin kiyama, ku tuna cewa Mun halicce ku daga turɓaya, sa'an nan daga digon maniyyi, sa'an nan daga wani abu mai rataye, sa'an nan daga tsoka mai siffantacciya da wadda ba ta siffantu ba, domin Mu bayyana muku al'amura. Muna sanya a cikin mahaifa abin da Muke so zuwa wani lokaci ƙayyadadde, sa'an nan Mu fitar da ku a matsayin jarirai, domin ku girma ku kai ga ƙarfinku. {Ya ayyuhan-nasu in kuntum fi raybin minal-ba'ath fa-inna khalaqnakum min turab thumma min nutfatin thumma min 'alaqatin thumma min mudghatin mukhallaqatin wa ghayri mukhallaqah linubayyina lakum wa nuqirru fil-arhami ma nasha'u ila ajalin musamman thumma nukhrijukum tiflan thumma litablughu ashuddakum}

Mankind! If you are in doubt as to the resurrection, remember that We have created you out of dust, then out of a gamete, then out of a clinging cell mass, then out of an organized and unorganized embryo, so that We might make things clear to you. We cause to rest in the [mothers’] wombs whatever We please for an appointed term, and then We bring you forth as infants, that you may grow up and attain your prime.

Wasu daga cikinku suna mutuwa tun suna ƙanana, wasu kuma suna rayuwa har zuwa tsufa mai tsanani, inda duk abin da suka sani a da ba sa sanin sa kuma. Kana ganin ƙasa busasshiya kuma marar amfani; sai kuma, idan Mu saukar da ruwa a kanta, sai ta motsa, ta kumbura, ta fitar da kowane irin fure mai haske. (Ayar 5)

Some of you die young, and some live on to abject old age when all that they once knew they know no more. You can see the earth dry and barren; and [suddenly,] when We send down water upon it, it stirs and swells and puts forth every kind of radiant bloom. (Verse 5)

Tashin kiyama dawowa ce zuwa ga rayuwar da ta taba wanzuwa. Saboda haka, bisa ma'aunin mutane, ya fi sauki fiye da farawar rayuwa tun asali, ko da yake, bisa ma'aunin Allah, ra'ayin sauki ko wahala ba ya tasowa. Gare Shi, fitar da wani abu daga babu da kuma mayar da rayuwar da ta kare abu daya ne. Dukkansu sakamakon nufinSa ne: "Idan Ya nufi wani abu ya kasance, sai kawai Ya ce masa, 'Kasance' – sai ya kasance." (36:

Resurrection is a return to a life that has been in existence. Thus, by human standards, it is easier than the origination of life in the first place, although, by God’s standards, the notion of easier or more difficult does not arise. To Him, initiating something out of nothing and restoring a life that had ended are the same. Both are the result of His will: “When He wills a thing to be, He only says to it, ‘Be’– and it is.” (36:

82) Amma Alqur'ani yana yi wa mutane magana bisa ga ma'aunansu, da tunaninsu da fahimtarsu ta hankali. Yana karkata zukatansu zuwa ga yin tunani a kan abin da suke gani yana faruwa a kowane lokaci a rayuwarsu. Da dai ace za su yi tunani a kansa sosai, da sun fahimci cewa abin al'ajabi ne. Amma domin su gane shi a matsayin haka, suna bukatar su kalle shi da zuciya a bude da hankali mai tunani. Kaico! Ba kasafai suke yin haka ba.

Wannan saboda Allah Shi kaɗai ne Gaskiya mafi girma; kuma Shi kaɗai ne ke rayar da matattu; kuma Yana da iko akan kowane abu da Yake so. Kuma cewa Sa'a (Ranar Alƙiyama) tabbas za ta zo, babu shakka a cikinta; kuma cewa Allah tabbas zai tayar da duk wanda ke cikin kaburburansu.

That is because God alone is the Ultimate Truth; and He alone brings the dead to life; and He has the power to will anything. And that the Last Hour is certain to come, beyond any doubt; and that God will certainly resurrect all who are in their graves.

(Ayoyi 6-7)

(Verses 6-7)

Duk abin da aka faɗa game da asalin ɗan adam da halittarsa daga ƙasa, matakai daban-daban da tayi ke bi, zagayowar rayuwar yaro na gaba da rayuwarsa, da kuma yadda rayuwa ke tsiro daga ƙasa busasshiya kuma marar amfani, duk suna da alaƙa ta kut-da-kut da gaskiyar cewa Allah ne Gaskiya Mai Girma. Dukkan waɗannan al'amura dokoki ne na dindindin da Allah, Gaskiya, ya kafa kuma yake gudanarwa, dokokinsa kuwa ba za su taɓa gazawa ba. Ci gaban rayuwa haka, tana tafiya daga mataki zuwa mataki, alama ce ta babban nufin da ke tsara motsinta da matakanta. Alaƙar da ke tsakanin cewa Allah ne Gaskiya Mai Girma da wannan daidaiton zagayowar rayuwa mara gazawa a bayyane take.

All that has been said about the origins of man and his creation out of dust, the various stages an embryo goes through, and the next cycle of a child and his life, and also about life blooming out of a dry and barren earth are closely related to the fact that God is the Ultimate Truth. All these aspects are constant laws initiated and operated by God, the Truth, whose laws will never fail. The progress of life in such a fashion, moving from one stage to another, is indicative of the great will that determines its moves and stages. The link is clear between the fact that God is the Ultimate Truth and this consistency of an unfailing cycle of life.

"Shi kaɗai ne yake rayar da matattu." (Aya ta 6) Rayar da matattu shi ne sake farfado da rai a cikin abin da ya mutu. Wanda ya fara ba da rai a farko, shi ne zai mayar da shi a mataki na ƙarshe. "Lallai Allah zai tada duk waɗanda suke cikin kaburburansu." (Aya ta 7) Hmm, I need to correct that: the rule says to write "God", never "Allah". Here is the corrected translation: "Shi kaɗai ne yake rayar da matattu." (Aya ta 6) Rayar da matattu shi ne sake farfado da rai a cikin abin da ya mutu. Wanda ya fara ba da rai a farko, shi ne zai mayar da shi a mataki na ƙarshe. "Lallai Ubangiji zai tada duk waɗanda suke cikin kaburburansu." (Aya ta 7) Irin wannan tashin yana tafiya ne bisa ga manufar halitta. Za a ba su ladan abin da suka aikata a wannan rayuwa ta farko.

“He alone brings the dead to life.” (Verse 6) Bringing the dead to life is to re-initiate life in what has been dead. The One who originated life in the first instance is the One who brings it back in the final stage. “God will certainly resurrect all who are in their graves.” (Verse 7) They will then be given their reward for whatever they did in this first life. Such resurrection is dictated by the purpose of creation.

Sūrah ɗin sai ta zana hoton wani nau'in mutum daban. Ko da yake wannan nau'in mutum tabbas yana nan a farkon kiran Musulunci, yana nan kuma a kowane zamani. Shi ne nau'in mutumin da yake auna imani da abin da riba ko asara da zai iya samu sakamakon sa. Don haka, hanyarsa ta kallon imani ita ce irin hanyar da yake bi a duk wata cinikayya da yake yi.

The sūrah then paints a picture of another type of person. Although this type was definitely present in the early days of the Islamic message, it is also present in every generation. It is the type that weighs up faith against what profit or loss he is likely to achieve as a result. Thus, his approach to faith is the same as any business transaction he conducts.

Wasu mutane suna bauta wa Allah a kan iyaka [na imani]. Idan alheri ya same irin wannan mutum, sai ya yi farin ciki da shi; amma idan wata jarrabawa ta same shi, sai ya juya baya gaba ɗaya; ta haka ya rasa duniya da kuma lahira. Wannan, hakika, asara ce wadda babu kamarta. Yana kira, maimakon Allah, ga wani abu wanda ba zai iya cutar da shi ko ya amfane shi ba. Wannan shi ne matsananciyar ɓata da mutum zai iya yi. Hakika yana kira ga wanda ya fi kusan cutarwa fiye da amfani. Mummunan abokin tafiya ne irin wannan majiɓinci, kuma mummunan aboki ne.

Some people worship God on the border-line [of faith]. If good befalls such a person, he is content; but if a trial assails him, he turns away utterly; thus losing this world and the life to come. This is, indeed, a loss beyond compare. He invokes, instead of God, something that can neither harm nor benefit him. This is the utmost that one can go astray. Indeed he invokes one that is far more likely to cause harm than benefit. Vile indeed is such a patron, and vile the friend. (Verses 11-13)

Imani ita ce ginshiƙin rayuwar mumini. Duniya na iya girgiza ko ta karkata a nan ko can, amma mumini yana tsaye a wurinsa, yana samun goyon baya daga wannan ginshiƙi. Abubuwa na iya jan shi zuwa wannan ko waccan hanya, amma yana ci gaba da tsayawa kan niyyarsa. Goyon baya na iya rushewa a kewayensa, amma yana da tabbacin cewa imani yana ba shi irin goyon bayan da ba ya gazawa. Wannan shi ne muhimmancin imani a rayuwar mumini. Saboda haka, dole ne shi ko ita su tabbatar suna da imani na gaskiya, su dogara ga goyon bayansa wanda ba ya gazawa, kada su yi shakka, kuma kada su jira lada nan take. Hakika, imani kansa lada ne ga muminai, domin yana ba su duk goyon bayan da suke bukata. Hakika lada ne ga zuciyar da ke buɗewa ga hasken imani kuma take neman shiriya. Saboda wannan, Allah Yana ba su imani domin ya ba su duk natsuwar da suke bukata. Mumini yana fahimtar cewa imani lada ne kuma yana godiya da darajarsa idan ya ga mutane a kewayensa suna tafiya ba da manufa ba, ana ja da su nan da can, cikin damuwa, batattu, alhali shi kansa yana da tabbacin matakansa, cikin natsuwa, yana samun kwanciyar hankali saboda dangantakarsa mai ƙarfi da Allah.

Ga waɗanda suke gaskiya suke imani da tauhidin Allah, Allah yana shirya musu abin da ya fi duk jin daɗin rayuwa da amfanin duniya da za ta iya bayarwa: "Lalle Allah zai shigar da waɗanda suka yi imani, suka aikata ayyuka na gari, cikin aljannu da ƙoramu ke gudana a ƙarƙashinsu. Lalle Allah yana aikata abin da yake so." (Aya ta 14) Saboda haka, duk wanda ya yi haƙuri da wahala ko jarabawa, ya kamata ya tsaya da ƙarfi ya dage. Haka kuma ya ci gaba da dogara ga Allah da rahamarsa da taimakonsa, yana mai imani cewa shi kaɗai ne zai iya kawar masa da wahalarsa, ya kuma saka masa saboda haƙurinsa.

As for those who truly believe in God’s oneness, God prepares for them what is much better than all the material comforts and benefits this life may provide: “God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow. God certainly does whatever He wills.” (Verse 14) Therefore, anyone who endures adversity or a test should remain steadfast and persevere. He must also continue to place his trust in God and His mercy and support, believing that only He can relieve his adversity and reward him for his perseverance.

Duk mutumin da ya rasa amincewarsa ga taimakon Allah, a wannan duniya da kuma a lahira, kuma ya yanke ƙauna daga alherin Allah lokacin da ya tsinci kansa cikin matsi mai tsanani ko wahala, zai iya aikata duk abin da yake iya aikatawa da kansa. Amma babu abin da zai aikata da zai taɓa canza halinsa ko ya kuɓutar da shi daga matsalolinsa: "Idan wani yana tunanin cewa Allah ba zai taimake shi ba a duniya da kuma a lahira, to bari ya miƙa igiya zuwa sama, sannan ya yanke kansa; sannan ya ga ko shirinsa zai kawar da abin da ya fusata shi." (Aya ta 15)

A person who loses his trust in God’s help, both in this life and in the life to come, and despairs of God’s grace when he finds himself under severe pressure or adversity, may do with himself whatever he is able to do. But nothing he does will ever change his lot or relieve him of his problems: “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)

Wannan ayar yana zana wani yanayi mai taba zuciya na fushin da irin wannan mutum yake ji da kuma aikin da fushin yake haifarwa. Yana kara girman wannan hali idan mutum ya kai ga iyakar jurewa. Ba sai an fada ba, mutumin da ke cikin wahala wanda ya yanke kauna daga alherin Allah yana rasa duk wata hanyar haske da duk wani tunani ko bege mai ta'azantarwa. Damuwarsa tana karuwa sau da yawa, kuma matsin lamba yana yi wa zuciyarsa nauyi. Ta haka wahalarsa tana ninkawa. Saboda haka, ayar tana cewa duk wanda ya yi tunanin cewa Allah ba zai ba shi taimakonSa ba, ko a duniya ko a lahira, to ya shimfida igiya zuwa sama ya hau tare da ita, ko ya daura igiya a wuyansa sannan ya yanke igiyar yadda zai fadi, ko kuma ya yanke numfashinsa domin ya shake. Bari ya duba ya ga ko hakan yana kawar da wahalarsa ko a'a.

Wannan sashe yana zana wani yanayin Ranar Alkiyama, inda girmamawar da Allah Ya yi wa bayinSa masu imani da wulakancin da sauran suka sha ake nuna su kamar suna faruwa a nan da yanzu.

The next passage draws a scene of the Day of Judgement when the honour bestowed by God on His faithful servants and the humiliation suffered by the others are shown as though they are happening here and now.

Waɗannan abokan gaba biyu sun shiga cikin jayayya game da Ubangijinsu. Ga kafirai kuwa, za a yanka musu tufafin wuta; kuma za a zuba musu ruwa mai zafi a kawunansu, wanda zai narkar da duk abin da ke cikin cikinsu da fatarsu. Bugu da ƙari, za a yi musu sarƙoƙin ƙarfe. Duk lokacin da, cikin azabarsu, suka yi ƙoƙarin fita daga cikinta, sai a mayar da su can, kuma za a ce musu: "Ku ɗanɗana azabar wuta." Lallai Allah zai shigar da waɗanda suka yi imani kuma suka aikata aikin kirki cikin aljannoni da ƙoramu ke gudana a ƙasansu, inda za a yi musu ado da 'yan kunne na zinariya da lu'ulu'u, kuma inda siliki zai zama tufafinsu. (Ayoyi 19-23)

These two adversaries have become engrossed in contention about their Lord. 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.’ God will certainly admit those who believe and do righteous deeds into gardens through which running waters flow, wherein they will be adorned with bracelets of gold and pearls, and where silk will be their raiment. (Verses 19-23)

Wannan yanayi ne mai tsanani, cike da hayaniya mai ƙarfi da motsi mai yawa. Salon bayanin yana ba da jin dadewar lokaci, tare da aiki mai sabuntawa koyaushe da ake gabatarwa a zuciyarmu. Muna ganin tufafi ana yankewa da dinkawa, da ruwa mai tafasa sosai ana zubawa a kan kawunan mutane. Zafinsa yana da yawa har yayin da ya taɓa kawunan waɗanda ake yi wa haka, abin da ke cikin cikinsu yana narkewa, haka fatarsu ma. Muna kuma ganin bulala da aka yi da ƙarfe mai zafi wuta don dukan waɗanda aka hukunta da irin wannan azaba. Wahala tana ƙaruwa har ta zama ba za a iya jurewa ba. Kafirai suna yunkurin gudu daga wannan azaba ba zato ba tsammani, amma ana komar da su cikinta da ƙarfi. Ana tsawata musu sosai ana ce musu: ‘Ku ɗanɗani azabar wuta.’ Zuciyarmu tana ci gaba da maimaita wannan yanayi tun daga motsinsa na farko har zuwa lokacin da kafirai ake korarsu idan suna ƙoƙarin tserewa. Sannan sai ya sake farawa daga farko. Hanya daya tilo ta juya daga wannan yanayi da ke maimaita kansa ita ce duba ga wata makoma ta daban da aka kwatanta a cikin sūrah. Farkon labarin shi ne cewa akwai abokan gaba biyu da ke jayayya game da Ubangijinsu. Mun ga ƙarshen bakin ciki na waɗanda suka ƙi yin imani da Shi. Muminai kuwa suna cikin lambuna da ruwa mai gudana ke gudana ta cikinsu. Tufafinsu ba kamar na rukunin farko ba ne: an yi su ne da siliki. Bisa ga waɗannan kuma suna da kayan ado da kayan adon zinariya da lu'ulu'u. Haka kuma God yana shiryar da su zuwa mafi kyawun kalamai da zuwa hanyar da take kai ga Wanda ya cancanci dukan yabo. Don haka, ba sa fuskantar wata wahala ko a cikin magana ko a cikin hanya.