Gaskiyar Babu Makawa! Mene ne Gaskiyar Babu Makawa? Da ma ka sani me ne Gaskiyar Babu Makawa!

The Inevitable Truth! What is the Inevitable Truth? Would that you knew what the Inevitable Truth is! (Verses 1-3)

Yawancin wannan surar an shagaltar da ita ne da al'amura, hotuna da abubuwan da suka faru na tashin kiyama. Hakika, sunan surar kanta, al-Haqqah, ko Gaskiya Mai Tabbata, yana amsawa da irin wannan ma'ana. Sunan an zabe shi ne saboda ma'anarsa da kuma sautin da yake fitarwa. Al-Haqqah na nufin abu da ya wajaba ya faru sannan ya tabbata, ko kuma ya zama tilas kuma ya bayyana hukuncinsa, ko kuma ya bayyana gaskiya. Dukan wadannan ma'anoni a bayyane suke kuma tabbatattu, suna dacewa da jigon surar da yadda take tafiya. Kamar yadda muka riga muka bayyana, sunan da aka zaba yana ba da kara mai karfi, wacce ke dacewa da ma'anar surar kuma tana taimakawa wajen samar da yanayin da aka nufa.

Most of this surah is taken up with scenes, images and events of the resurrection. Indeed, the surah's very title al-Haqqah, or the Inevitable Truth resounds with the same. It is a name chosen for both its meaning and the sounds it delivers. Al-Hdqqah is something that falls due and then takes place, or it becomes inevitable and puts forward its judgement, or it manifests the truth. All these meanings are clear and decisive, fitting with the subject matter and drift of the surah. As we have already stated, the name chosen provides a powerful beat, one that is in harmony with the surah's meaning and which contributes to the intended atmosphere.

Yana shirya mu don abin da zai faru da kafirai a wannan duniya da kuma a rayuwa ta gaba.

It prepares us for what is about to befall the unbelievers in this world and in the life to come.

Yanayin da ke cikin wannan surah duka yana da tsanani, tsayin daka, girma da tsoro. Baya ga abin da muka fada a cikin Gabatarwa, tana sa mu ji cikakken ikon Allah a gefe guda, da kuma rashin ikon mutum a gefe guda. Tana ambaton yadda ikon Allah zai iya kama mutum da karfi ya hisabta shi, a wannan duniya da kuma a lahira, idan ya karkata daga tsarin rayuwa da Allah yake so mutum ya aiwatar. Wannan tsari ne da manzannin Allah suka zayyana wa mutane. Ba a kafa wannan tsari domin a yi watsi da shi ko a bar shi ba; yana nan ne domin a girmama shi a kuma aiwatar da shi. In ba haka ba, azabar Allah mai raɗaɗi na iya zuwa a kowane lokaci.

The ambience throughout the surah is one of seriousness, firmness, awe and fear. In addition to what we have said in the Prologue, it imparts to us a feeling of Gods absolute power on the one hand and mans powerlessness on the other. It mentions how Gods power can firmly take man to task, in this world and in the next, should he deviate from the code of living God wants man to implement. It is the code Gods messengers outlined for people. This code is not laid down so that it can be ignored or abandoned; it is there to be respected and put into practice. Otherwise, Gods painful punishment may be meted out at any time.

Surah ta fara da bayani game da munanan halaka da suka sami al'ummomi daban-daban na kafirai. Dukansu an magance su cikin tsanani da gaggawa, saboda al'amarin da ake magana a kansa yana da matukar muhimmanci kuma ba ya barin musantawa. Duk wanda ya ci gaba da musanta irin wannan ba zai iya tserewa daga azaba ba:

The surah begins with an account of the terrible fates met by different communities of unbelievers. They were all dealt with in a decisive and swift manner because the issue in question is very serious and does not allow denial. Those who persist with such denial cannot escape punishment:

Mutanen Thamud da ('Ad sun ƙaryata Mai-Ƙwanƙwasawa. Thamud an hallaka su da wani abu mai ƙarfi mai rinjaye, yayin da 'Ad aka hallaka su da iska mai hushi da ƙara mai tsananin fushi, wadda Ya aika a kansu tsawon dare bakwai da kwanaki takwas masu tsanani. Za ka iya ganin mutanensu kwance matattu, kamar kututtukan itatuwan dabino marasa ciki da aka tumɓuke. Shin za ka iya ganin wata alama tasu a yanzu?" (Ayoyi 4-8)

The people of Thamud and (Ad denied the Striker. The Thamud were destroyed by an overwhelming event, while the (Ad were destroyed by a furiously howling wind, which He caused to rage upon them for seven nights and eight decisive days. You could see their people lying dead, like uprooted trunks of hollow palm trees. Can you see any trace of them now? (Verses 4-8)

Al-Qāri'ah, ko Mai Bugawa, sunan Ranar Tashin Kiyama ne, kuma yana cika sunan al-Hāqqah, wato Gaskiya Mai Tabbata. Ma'ana, baya ga kasancewarsa gaskiya kuma tabbatacciya, yana kuma bugawa kamar yadda abubuwa biyu masu ƙarfi ke bugun juna da guduma. Mai Bugawa yana firgita zukata da tsoro, kuma yana kai wa duniya bugu mai murkushewa. Da sautinsa kaɗai yake bugawa da ƙarfi, yana murkushe duk abin da ke kewaye da shi da kowa. Thamūd da ‘Ād duka sun ƙaryata shi, suna cewa ba gaskiya ba ne. Bari mu gani, to, menene sakamakon irin wannan ƙaryatawa:

Al-Qari'ah, or The Striker, is another name for Resurrection Day, complementing as it does al-Hdqqah, the Inevitable Truth. This means that in addition to its being true and inevitable, it also strikes like two solid objects hammering against each other. The Striker inflicts hearts with terror and delivers a crushing blow upon the universe. By its very sound, it strikes loudly, crushing everything and everyone around. Both the Thamud and the ‘Ad denied it, saying that it was untrue. Let us see then what the result of such denial was:

"An yi wa kaumin Thamud halaka da wani abu mai ƙarfi da girgiza." (Aya ta 5) Kamar yadda aka ambata a wani wuri a cikin Alkur'ani, mutanen Thamud sun kasance suna zaune a yankin al-Hijr a arewacin Hijaz, kusa da abin da yanzu ake kira Falasdinu.

Duk wannan halaka da bala da alama kamar ƙanƙanta ce sosai idan aka kwatanta da firgicin Al-Qāri'ah (Mai Bugawa), Al-Ḥāqqah (Gaskiyar Da Babu Shakka), wadda waɗannan kafirai suke musantawa, duk da cewa sun ga abin da ya samu al'ummomin da suka gabata waɗanda suka musanta ta. Waɗannan azabu, masu tsananin halaka a kansu, suna da iyaka idan aka kwatanta da cikakkiyar masifar da Al-Qāri'ah za ta kawo a ranar da kowa zai gani. Bayan an gabatar da wannan firgici a taƙaice, surar yanzu tana kwatanta cikakken bayaninsa.

All such devastation and catastrophe seems, however, to be exceedingly small when compared to the horrors of the Striker, the Inevitable Truth, which those unbelievers deny, even though they have seen what befell earlier communities that denied it. These fates, terrible catastrophes in their own right, are of a limited nature compared to the absolute calamity that the Striker brings about on the day to be witnessed by all. Having thus introduced this horror in general terms, the surah now portrays its details:

Idan aka busa ƙaho sau ɗaya, ƙasa da duwatsu kuma aka ɗaga su, aka murƙushe su da bugu ɗaya mai girma, to a ranar nan abin da ake tabbatar da faruwarsa zai faru. Sama kuma za ta tsage, domin a ranar nan za ta zama mai rauni. Mala'iku za su tsaya a gefunanta duka, kuma a ranar nan takwas daga cikinsu za su ɗauki Al'arshin Ubangijinka a sama. (Ayoyi 13-17)

When the trumpet is sounded a single time, and the earth and mountains are lifted up and with one mighty crash are flattened, that which is certain to happen will on that day have come to pass. The sky will be rent asunder, for, it will have become frail on that day. The angels will stand on all its sides and, on that day, eight of them will bear aloft the Throne of your Lord. (Verses 13-17)

Mun yi imani cewa za a busa ƙaho sau ɗaya, kuma bayan haka waɗannan abubuwa za su faru. Amma ba mu san cikakkun bayanai ba, domin waɗannan abubuwa suna cikin duniyar da ba mu da wani bayani a kanta sai waɗannan nassoshi. Ba mu da wata majiya dabam da za mu koma gare ta. Bugu da ƙari, babu ƙarin bayani da zai ƙara wa waɗannan maganganu muhimmanci. Neman irin waɗannan bayanai aiki ne marar amfani, kuma an umarce mu da kada mu yi haka. Idan aka busa ƙahon sau ɗaya, za a yi wani babban motsi: "ƙasa da duwatsu za a ɗaga su, a murkushe su da bugu ɗaya mai ƙarfi" (Aya ta 14). Hoton ƙasa da duwatsu da ake ɗagawa sama a jefa su har a murkushe su a kuma daidaita su yana da ban tsoro ƙwarai. Muna tafiya a kan ƙasa cikin salama da natsuwa, muna jin cewa tana tsaye da ƙarfi a wurinta. Muna kallon duwatsu mu ji yadda suke da ƙarfi da kafuwa sosai. Duk da haka, dukkansu za a ɗaga su a jefa su, kamar ƙwallo a hannun yaro. Yadda mutum zai ji ƙanƙanta, da yadda duniyarsa take ƙanƙanta, idan aka kwatanta da irin wannan ƙarfi mai girma.

We believe that there will be a single sounding of the trumpet and that this will be followed by these events. We do not know any details, however, because these events belong to a world about which we have no information except these texts. We have no other source to refer to. Moreover, no further details can add to the significance of these statements. To try to learn such details is a useless exercise which we are instructed not to resort to. When the trumpet is sounded once, a huge movement will take place: “the earth and mountains are lifted up and with one mighty crash are flattened? (Verse 14) The image of the earth and the mountains being lifted high and thrown so that they are crushed and levelled is absolutely terrifying. We walk over the earth in peace and reassurance, feeling that it is firm in its position. We look at the mountains and feel how stable and firmly placed they are. Yet both are lifted and sent crashing, as if they were a ball in a child’s hand. How small man must feel, and how small is his world, compared with such great power.

Surah yanzu ta gabatar da hotuna biyu, daya na masu rabauta daya kuma na masu hasara. Wannan ma an yi shi kamar yana faruwa a wannan lokaci daidai.

The surah now presents two images, one of the winners and one of the losers. This is again done as though it is happening at this very instant:

Duk wanda aka bai wa littafin ayyukansa da hannunsa na dama zai ce: "Ku zo, ku karanta littafina! Lallai na san cewa zan fuskanci lissafina." Zai kasance cikin rayuwa mai daɗi, a cikin wata lambu mai daraja, 'ya'yanta kuma suna kusa da shi. (A ci kuma a sha, abin farin ciki, saboda abin da kuka aikata a kwanakin baya) (Ayoyi 19-24).

He who is given his record in his right hand will say, ‘Come you all! Read this my record. I certainly knew that one day I would have to face my account. 9 He will be in a happy state of life, in a lofty garden, with its fruits within easy reach. (Eat and drink to your heart's content as a reward for what you have done in days gone by' (Verses 19-24)

Ana ɗaukar littafin aikin mutum da hannun dama ko hannun hagu, ko daga bayansa, na iya zama bayani na gaskiyar lamari, ko kuma wata magana ta al'ada, bisa ƙa'idojin harshen Larabci na yau da kullum, domin ana kiran hanya mai kyau da dama, ta mugunta kuma da hagu ko baya. Ko wane irin lamari ne, ma'anar tana nan iri ɗaya. Ba ya buƙatar muhawara, domin duk wata muhawara za ta lalata tasirin abin da ke faruwa a wannan rana mai ban tsoro. Abin da muke gani a nan shi ne mutumin da aka ba littafin aikinsa, ya kuma fahimci cewa ya ci nasara. Wahalar ranar ta wuce, sai ya yi tafiya cikin farin ciki, a cikin babban taron mutane. Farin cikinsa ya cika har ya kira dukan mutane, yana cewa: "Ku zo, ku duka! Ku karanta wannan littafin aikina" (Aya ta 19). Cikin murnar da ta mamaye shi, yana cewa bai taɓa tunanin cewa za a bar shi ba. Ya yi tsammanin zai yi lissafin ayyukansa, kuma hakan na nufin wahala. Kamar yadda wani hadisi ya ce, A'isha ta ruwaito Annabi ﷺ yana cewa: "Duk wanda aka yi wa lissafi, za a azabtar da shi." Sai ta tambayi Annabi ﷺ: "Yaya haka take, alhali Allah ya ce: 'Wanda aka ba littafin aikinsa a hannun dama, to, zai sami sauƙin lissafi, ya kuma koma wajen iyalansa yana murna!'" (84:7-9) Sai ya ce: "Wannan kawai yana magana ne a kan gabatarwa."

Taking ones record with one’s right or left hand, or behind one’s back may be a statement expressing a material fact, or it may be an idiomatic expression, following standard rules of Arabic as it refers to the good direction as the right and the evil one as the left or the back. Whichever may be the case, the meaning remains the same. It merits no argument as any such argument spoils the effect of what takes place on this awesome day. What we see here is a person who is given his record and realizes that he has won. The hardship of the day is gone, and he moves along, overjoyed, among the great multitude. His happiness overflows and he calls to all people, saying: “Come you all! Read this my record” (Verse 19) In his overwhelming delight, he says that he never thought that he would be spared. He expected to have to account for his deeds, and that means suffering. As one hadlth states, ‘A’ishah quotes the Prophet as saying: “Whoever is held to account will be tormented.” She then asked the Prophet: “How come, when God says: 'He who is given his record in his right hand will in time have a lenient reckoning and return rejoicing to his people!” (84: 7-9) He said: “This merely speaks of presentation.

Amma wanda aka ba littafinsa a hannunsa na hagu, zai ce: "Da ma ban taɓa karɓar littafina ba, ban kuma san komai game da hisabina ba! Da ma mutuwa ce ta kawo ƙarshena! Dukiyata ba ta amfane ni ba. Mulkina ya ɓace daga hannuna." "Ku kama shi, ku ɗaure shi, sannan ku jefa shi cikin wutar Jahannama, sa'an nan ku ɗaure shi da sarƙa mai tsawon zira'a saba'in." Shi dai ba ya yin imani da Allah Maɗaukaki, kuma bai taɓa ƙarfafa ciyar da mabuƙata ba. Saboda haka, a yau ba shi da aboki a nan, ba kuma abinci sai ruwan jini da ƙazanta, wanda babu wanda yake ci sai masu laifi.

But he who is given his record in his left hand will say, 'Would that I had never been shown my record and knew nothing of my account! Would that death had been the end of me! Nothing has my wealth availed me. I am now bereft of all my power.9 'Lay hold of him and shackle him, and bum him in the fire of hell, and then fasten him in a chain seventy cubits long.9 He did not believe in God Almighty, and he never encouraged feeding the needy. So, no friend has he here today, nor any food except the filth that none other than the sinners eat. (Verses 25-37)

"Amma wanda aka ba littafin aikinsa a hannun hagunsa" da kuma wanda ya san cewa ana lissafta munanan ayyukansa a kansa, to ya fahimci cewa makomarsa ta wahala ce.

"But he who is given his record in his left hand” and knows that his bad deeds are reckoned against him realizes that his fate is one of suffering.

Yana tsaye a cikin wannan babban taron mutane cike da baƙin ciki, cikin karaya. Zai ce: "Da ma da ban taɓa ganin littafina ba, da ban san komai game da hisabina ba! Da ma mutuwa ta kasance ƙarshen rayuwata! Dukiyata ba ta amfane ni komai ba. Yanzu na rasa dukkan ikona."" (Ayoyi 25-29)

He stands among this great multitude full of sorrow, broken. He will say: " Would that I had never been shown my record and knew nothing of my account! Would that death had been the end of me! Nothing has my wealth availed me. I am now bereft of all my power.” (Verses 25-29)

Dogon makokinsa yana da zafi, sautinsa yana cike da bakin ciki, kuma kalmominsa suna cike da yanke tsammani.

Long is his lamentation, miserable his tone and desperate his words.

Surah yana gabatar da martanin mutumin a dogon bayani, har mai saurare yana kusan jin kukansa mara iyaka. Wannan wani fanni ne na salon Alkur'ani: wasu al'amura ana bayyana su dalla-dalla, wasu kuma ana gabatar da su cikin gajeren bayani, gwargwadon tasirin da Alkur'ani yake son ya bar. A wannan yanayi, surar tana son ta kawo mana wannan hoton kuka da nadama a fili, har mu ji shi sosai. Saboda haka, tana tsawaita bayanin cikakkun bayanansa. Muna ganin wannan mutum mai tausayi yana fatan da ma bai taba ganin wannan taro ba, da ma ba a ba shi littafin aikinsa ba, kuma ya ce ba ya san komai game da hisabinsa ba. Yana so da ace mutuwar da ta ƙare komai ita ce ta same shi, ta kawar da shi daga duk wata wanzuwa. Yana kuka cewa babu abin da ya kasance yake daraja ko yake riƙewa da daraja da zai amfane shi ko ya yi masa wani amfani: "Dukiyata ba ta amfana da ni ba. Mulkina ya ɓace daga gare ni." (Ayoyi 28-29) Ƙarshen waɗannan ayoyi gajeru, tare da sautin "h" mai karfi wanda ke biye da "y" bayan dogon "a", yana ƙara yanayin baƙin ciki da damuwa. Duk wannan wani ɓangare ne na yanayi bayyananne da surar take haifarwa.

Surah yanzu ta yi wata magana tabbatacciya wadda ta bayyana yanayin Alkur'ani da Manzon Allah mai daraja ya karanta, amma Larabawa suka karɓe shi da izgili da ba'a.

The surah now makes a categorical statement defining the nature of the Qur’an recited by God’s noble Messenger, but received by the Arabs with derision and ridicule:

Ba na rantsuwa da abin da kuke gani da abin da ba ku gani ba: wannan [Alkur'ani] magana ce ta wani Manzo mai girma, ba maganar mawaƙi ba - kaɗan ne abin da kuke yi imani! Haka kuma ba maganar boka ba ce - kaɗan ne abin da kuke tunani! Wannan [Alkur'ani] saukarwa ce daga Ubangijin talikai.

I need not swear by what you can see and what you cannot see: this [Quran] is the word of a noble Messenger, not the word of a poet - how little you believe! Nor the word of a soothsayer - how little you reflect! This [Qur'an] is a revelation from the Lord of all the worlds.

Ba a ba da wani rubutu da za a fassara ba. Don Allah a aiko da rubutun ayoyi 38-43 domin in fassara shi zuwa Hausa.

(Verses 38-43)

Maganar a bayyane take, tabbatacciya ce kuma babu shakka a cikinta. Saboda haka, ba ta bukatar rantsuwa don tabbatar da ita ko don tabbatar da asalinta. Gaskiya ce ta fito daga gaskiya.

The statement is very clear, definite and certain. Hence, it requires no oath to prove it or to confirm its source. It comes from the truth.

"Ba ya buƙatar ƙarin tabbaci." "Ba na rantsuwa da abin da kuke gani da abin da ba ku gani ba." (Ayoyi 38-39) Wannan magana ce da ke ba da girma ga duniyar da ake gani da kuma duniyar da ba a gani ba. Ba shakka, sararin samaniya ya fi girma fiye da abin da mutane za su iya faɗi, har ma fiye da abin da za su iya tunani. Haka nan, duk abin da mutane za su iya gani da tunani shi ne abin da suke buƙata don cika aikinsu na gina duniya, kamar yadda Allah ya so ya sa su masu kula da ita. A cikin wannan babban sararin samaniya, duniyarsu, wato duniya, ba ta fi ƙaramin ɓangare da ba a cika ganinsa ba. Mutane ba za su iya wuce abin da aka ba su izinin gani da fahimta na wannan babban sararin samaniya, dokokinsa da asirinsa ba.

It requires no further confirmation. ‘7 need not swear by what you can see and what you cannot see.” (Verses 38-39) This is an expression that imparts a sense of greatness to both the visible world and the world beyond. Needless to say, the universe is far greater than what people can say, and indeed what they can imagine. Indeed, all that humans can see and imagine is what they need to fulfil their role of building the earth, as God has willed placing them in charge of it. Within the great universe, their planet, the earth, is no more than a barely visible particle. Humans cannot go beyond what they are allowed to see and comprehend of this vast universe, its laws and secrets.

Yayin da surar ke kusa da karshe, tana yin wata barazana mai ban tsoro ga duk wanda ya qirqiro wani abu game da al'amari mai matuqar muhimmanci na imani. Ana yin wannan barazana ne don tabbatar da cewa babu wani yanayi face na Manzon Allah ﷺ kasancewa mai gaskiya da amana wajen isar da sakon da aka danka masa. Hujjar hakan ita ce, Allah bai hukunta shi da tsanani ba kamar yadda zai yi da ya kasance wani abu daban.

As the surah draws to its conclusion, it issues a terrifying threat to anyone who fabricates something about the very serious matter of faith. The threat is issued so as to affirm the only possible scenario of the Prophet being very truthful and honest in delivering the message entrusted to him. The proof is that God has not punished him severely as He would have done so had the Prophet been anything other than that:

Idan da ya ƙirƙira wasu maganganu a kan Mu, da lalle Mun kama shi da hannun dama, sannan Mun yanke masa jijiyar zuciyarsa, kuma babu wani daga cikinku da zai iya tsare shi daga gare Mu. (Ayoyi 44-47)

Had he attributed some fabrications to Us, We would indeed have seized him by the right hand and cut off his life-vein, and none of you could have saved him. (Verses 44-47)

Ma'anar waɗannan ayoyi ita ce tabbatarwa cewa Muhammadu ﷺ bai faɗa musu sai gaskiya ba. Da ya ƙirƙiro wani abu banda abin da aka saukar masa daga sama, to da Allah ya kashe shi ta hanyar da ayoyin suka bayyana. Tun da hakan bai faru ba, abin da ya kamata a kammala da shi shi ne cewa ya kasance mai gaskiya.

The import of these verses is confirmation that Muhammad (peace be upon him) only told them the truth. Had he invented something other than what was revealed to him from on high, God would have killed him in the way the verses describe. Since this did not take place, the inevitable conclusion is that he was truthful.

Duk da haka, an tabbatar da wannan a cikin wani yanayi da ya wuce ainihin maganar, yana ƙara wasu ma'anoni masu ban tsoro, aiki da rai. Muna ganin a nan aikin tsanani da ban tsoro na wani mutum da aka kama shi da hannun dama, aka kuma yanke jijiyar rayuwarsa. Wannan yana bar wa mai karatu tabbataccen ra'ayi game da ikon Allah mara iyaka da rauni mara misali na mutum idan aka kwatanta da shi.

Yet this confirmation is given in a scene that goes much further than the actual statement, adding some fearsome connotations, action and life. We see here the violent, scary action of someone being seized by the right hand and his life-vein being cut. It makes a clear impression of God’s limitless power and mankind’s utter weakness in comparison.

Yana nuna shawara cewa wannan al'amarin imani yana da muhimmanci sosai har ba ya barin sako-sako ko sassauci ga kowa, ko da Muhammad ﷺ ne a dangantakarsa ta kusa da Allah. Haka kuma, wadannan ayoyi suna da wata kara mai karfi, suna yada yanayi na tsoro da mika wuya ga Allah.