Wannan sūrah gajeruwa tana magana ne a kan babban tashin hankalin nan da aka yi bayani a kansa a sūrah da ta gabata, wato Al-Takwīr, amma tana ba shi wani launi na musamman. Tana da salo mai zurfi da natsuwa, ba irin na sūrah ta baya ba. Tana ƙunshe da wani ɗan tsawatarwa tare da barazana a ɓoye. Saboda haka, ba ta yin cikakken bayani kan al'amuran babban tashin hankalin kamar yadda sūrah ta baya ta yi, inda waɗannan al'amura suka mamaye ta. Maimakon haka, al'amuran da ke cikinta gajeru ne, don su dace da yanayinta mai natsuwa da saurin salonta.

This short sūrah refers to the great upheaval discussed in the previous sūrah The Darkening, but gives it a special colour. It has a different rhythm, deep and calm. It adds a touch of expostulation coupled with an implicit threat. Hence, it does not detail the scenes of the great upheaval as in the previous sūrah, where these scenes predominate. Instead the scenes here are shorter, in order to suit its quieter atmosphere and slower rhythm.

A farkon sūrah tana ambaton tsage sama, warwatsewar taurari, fashewar tekuna, da tayar da kaburbura a lokaci guda da sanin kowane rai abin da ya aikata a baya da abin da ya aikata daga baya, a wannan rana mai girma.

At the opening the sūrah mentions the cleaving of the sky, the scattering of the stars, the bursting of the oceans and the hurling of the graves as simultaneous with every soul’s knowledge of its earlier and later actions, on that momentous day.

Kashi na biyu ya fara da tsawatarwa, haɗe da barazana a fakaice, ga mutumin da yake karɓar alheri mai yawa amma ba ya nuna godiya a kansa. "Ya kai mutum, me ya ruɗe ka daga Ubangijinka Mai karimci, wanda ya halicce ka, ya kuma yi maka siffa, ya sa ka a cikin kyakkyawar sura? Zai iya sa ka a duk siffar da Ya so." (Ayoyi 6-8)

The second part starts with a remonstration combined with an implicit threat to man who is the recipient of abundant grace but who shows no gratitude for it. “O man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form? He can give you whatever shape He wills.” (Verses 6-8)

Kashi na uku yana ba da dalilin halin rashin godiya na mutum. Musun hisabi da shari'a, in ji sūrah, shi ne tushen kowace mugunta. Gaskiyar cewa ana biyan lada da azaba a Ranar Shari'a an sake jaddadawa: "Ku nisance shi! Amma kuna musun Ranar Shari'a. Lallai akwai masu tsaro a kanku, marubuta masu daraja, waɗanda suke sane da duk abin da kuke aikatawa. Lallai masu adalci za su kasance cikin ni'ima, yayin da masu mugunta za su kasance cikin wuta mai ci, wadda za su shiga a Ranar Shari'a, kuma ba za su taɓa barin ta ba." (Ayoyi 9-16)

The third part provides the reason for man’s ungrateful attitude. Denial of reckoning and judgement, the sūrah tells us, is the source of every evil. The reality of meting out reward and punishment at the Last Judgement is re-emphasized; “Shun it! But you deny the Last Judgement. Yet there are guardians watching over you, noble recorders, who know all that you do. Surely the righteous shall be in bliss, while the wicked shall be in a blazing fire, which they shall enter on the Day of Judgement, nor shall they ever be absent from it.” (Verses 9-16)

Sa'ad sama ta tsage, sa'ad taurari suka warwatse, sa'ad tekuna suka tashi da ƙarfi, sa'ad kaburbura suka tayar da abin da ke cikinsu, kowace rai za ta san abin da ta gabatar da abin da ta jinkirta. (Ayoyi 1-5)

When the sky is cleft asunder, when the stars are scattered, when the oceans are made to explode, when the graves are hurled about, each soul shall know its earlier actions and its later ones. (Verses 1-5)

A cikin tafsirin sūrar da ta gabata, mun bayyana irin tunanin da ke shiga zukatan mutane idan suka yi tunanin duniya tana fuskantar canji mai tsanani har ya bar komai a cikin siffarsa da yanayinsa da aka saba da shi. Mun kuma ce irin wannan tunani yakan janyo mutum ya nisanci duk abin da ke ba shi jin tsaro, sai dai Allah, Mahaliccin duniya, Wanda yake rayuwa bayan komai ya mutu ya bushe. Don haka zuciyar mutum takan juya zuwa ga Wanda shi kaɗai ne gaskiyar wanzuwa, wanda ba ya canzawa ba ya mutuwa, domin neman goyon bayansa da tsaronsa a cikin rikicin da ya lalata duk abin da da can ya zama kamar mai dorewa. Gama babu abin da yake rayuwa har abada sai Mahalicci, wanda shi kaɗai ya cancanci a bauta masa.

In the commentary on the previous sūrah we described the feelings generated in people when they visualize the universe undergoing a change so violent that it leaves nothing in its familiar shape and condition. We also said that such feelings tend to pull man away from anything which gives him a sense of security, with the exception of God, the Creator of the universe, the One who lives on after everything has died and withered away. Man’s heart is thus made to turn to the only true being who neither changes nor dies, to seek His support and security in the face of the general upheaval which destroys everything that might once have seemed so permanent. For nothing lives forever except the Creator who is the only one worthy of worship.

Yaƙin farko na wannan babban rikicewar duniya shi ne tsage ko tsagewar sama, wanda aka ambata a wasu surorin: "Idan sama ta tsage, sai ta zama ja kamar fata da aka tanƙwara." (55: 37) "Ranar da sama za ta tsage, domin a ranar tana da rauni kuma tana girgiza." (69: 16) "Idan sama ta tsage." (84: 1) Tabbas sama za ta tsage ko a tsage ta a ranar nan mai tsanani. Abin da ainihin ma'anar wannan tsagewa take, da yadda sama za ta kasance bayan an tsage ta, abu ne mai wuya a faɗa. Abin da ya rage mana shi ne jin wani sauyi mai tsanani da zai mamaye duniya kamar yadda muke gani, da kuma sanin cewa tsarinta cikakke ba zai ci gaba da aiki ba.

The first aspect mentioned here of the universal upheaval is the cleaving or rending of the sky, which is mentioned in other sūrahs: “When the sky is split asunder and becomes rose red, like freshly tanned leather.” (55: 37) “When the sky will be rent asunder, for on that day it is frail and tottering.” (69: 16) “When the sky is rent asunder.” (84: 1) That the sky will be split or rent asunder on that hectic day is certain. What is meant exactly by such rending, and how the sky will look after it has been rent are difficult to say. All that we are left with is a feeling of violent change which overwhelms the universe, as we see it, and a realization that its perfect system will no longer be in operation.

Bayan wannan gabatarwa da ke tada hankalin mutane da lamirinsu, surar, ta hanyar gargaɗi mai sauƙi tare da barazana a boye, tana taɓa zukatan mutanen da ke shagaltuwa da abubuwan banza. Tana tunatar da mutum alherin farko da Allah ya yi masa, wato halittarsa a cikin siffa madaidaiciya kuma cikakkiyar daidaito.

After this opening which alerts men’s senses and consciences, the sūrah, by means of gentle remonstrance coupled with an implicit threat, touches the hearts of men who busy themselves with trivialities. It reminds man of God’s very first act of grace towards him, namely, his moulding in such an upright, perfectly proportioned form.

Allah ya iya ba shi duk wata sura da Ya so cikin sauƙi. Amma mutum mai butulci ne: “Ya mutum, mene ne ya ruɗe ka daga Ubangijinka Mai karimci, wanda Ya halicce ka, Ya kuma daidaita ka, Ya sanya ka a cikin siffa madaidaiciya? A kowace sura da Ya so, zai iya tsara ka.” (Ayoyi 6-8) Wannan kira yana taɓa mafi daraja cikin halayen mutum, wato ɗan Adam, wanda ya bambanta shi da dukkan sauran halitta, kuma ya ba shi matsayi mafi girma a cikinsu. Wannan hali alheri ne na Ubangiji ga mutum da kuma karimcinSa mai yawa.

God could have easily given him any form He wished. Yet man is ungrateful: “O man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form? He can give you whatever shape He wills.” (Verses 6-8) The address appeals to man’s most noble quality, his humanity, which distinguishes him from all other creatures and assigns to him the highest position among them. This quality represents God’s gracious blessing to man and His abundant generosity.

Wannan roko yana biyuwa da wata gargadi mai laushi: "Mene ne ya ruɗe ka daga Ubangijinka Mai karimci?" (Aya ta 6) Me ke sa ka yin sakaci da hakkokin Ubangijinka, kuma ka yi rashin kunya a gare Shi, alhali Ya ba ka ɗan adam wanda ya ɗaukaka ka bisa dukkan halittunSa, kuma Ya ba ka ikon bambance tsakanin abin da yake daidai da abin da ba daidai ba? Sannan ana ƙara wasu bayanai na karimcin Allah: "Ya mutum, mene ne ya ruɗe ka daga Ubangijinka Mai karimci, wanda Ya halicce ka, Ya kuma sifanta ka, Ya kuma sanya ka a cikin kyakkyawar siffa." (Ayoyi 6-7) Wannan kira ne da yake shiga zuciyar mutum kai tsaye. Yana sauraron gargadin Allah yayin da Yake tunatar da shi alherinSa, alhali shi yana ci gaba da hanyoyinsa na ɓatanci da rashin kunyarsa a gare Shi.

This appeal is immediately followed by a gentle remonstrance: “What has lured you away from your gracious Lord?” (Verse 6) What makes you neglect your duties to your Lord and behave impudently towards Him when He has given you your humanity which raises you above all His creation and provides you with the ability to distinguish between right and wrong. A few details of God’s generosity are then added: “man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form.” (Verses 6-7) It is an address which appeals straight to man’s heart. He listens to God’s remonstrance as He reminds him of His grace while he continues with his erring ways and impudent behaviour towards Him.

Ana iya faɗar abubuwa da yawa game da kowane tsarin jikin ɗan adam. Amma duk da cewa waɗannan tsarin suna da ban mamaki, mutum na iya raba su da dabbobi. Shi kuwa mutum yana da keɓantattun halayensa na tunani da na ruhi, waɗanda a cikin wannan sūrah ake ɗaukar su a matsayin wata ni'ima ta musamman daga Allah. Bayan sūrah ta yi magana game da ɗan adamtakar mutum, sai ta ambaci kamalar halittarsa da daidaitaccen tsarin siffarsa: "Ya kai mutum, mene ne ya ruɗe ka daga Ubangijinka Mai karimci, wanda ya halitta ka, ya daidaita ka, ya kuma ba ka siffa mai kyau?" (Ayoyi 6-7)

A lot may be said about every other system of the human body. But wonderful as these systems are, man may have them in common with animals. He, however, is privileged to possess his unique mental and spiritual qualities, regarded in this sūrah as a special favour from God. After the sūrah has dealt with man’s humanity, it mentions the perfection of his creation and the right proportioning of his mould: “O man, what has lured you away from your gracious Lord, who created and moulded you and gave you an upright form.” (Verses 6-7)

Bari mu yi tunani a kan ƙarfin fahimtarmu, wanda yanayinsa ba mu sani ba. Hankali ne hanyar fahimta, amma yadda tunaninmu yake aiki da yadda yake gudanar da ayyukansa sun kasance a gare mu abin da ba a iya fahimta ba. Idan muka ɗauka cewa abin da muke fahimta yana isa ga kwakwalwa ta hanyar jijiyoyi, to ina kwakwalwa take adana bayananta, kuma ta yaya take yin hakan? Idan muka kwatanta kwakwalwa da tef ɗin rikodin maganadisu, kowane mutum a cikin rayuwarsa ta matsakaici, wato shekara sittin, yana buƙatar mitoci masu yawa na tef don yin rikodin wannan adadi mai yawa na hotuna, kalmomi, ma'anoni, ji da martani, domin ya iya tunawa da su shekaru da dama daga baya, kamar yadda yake yi a zahiri. Bugu da ƙari, ta yaya mutum yake raba kalmomi, ma'anoni, abubuwan da suka faru da hotuna guda-guda, har ya haɗa su waje ɗaya zuwa wani nau'i na ilimi mai haɗin kai? Ta yaya yake mayar da bayanai da gogewa zuwa ilimi?

Let us reflect on our powers of comprehension, the nature of which is unknown to us. The mind is the medium of comprehension but the working of our minds and how they function remain to us incomprehensible. If we suppose that what we grasp is transmitted to the brain through the nerves, where and how does the brain store its information? If we compare the brain to a magnetic recording tape, every man needs in his average lifetime of sixty years 11 a great many billion metres on which to record such a huge multitude of pictures, words, meanings, feelings and responses so that he may, as he actually does, remember them several decades later. Furthermore, how does man sort out individual words, meanings, events and pictures to mould them together in a sort of coherent education? How does he transform information and experiences into knowledge?

Sannan an faɗa mana game da makomar masu adalci da kuma masu mugunta, waɗanda ake ƙayyadewa ta hanyar hisabi bisa ga rubuce-rubucen mala'iku masu daraja: "Lallai masu adalci za su kasance cikin ni'ima, yayin da masu mugunta za su kasance cikin wuta mai ci, wadda za su shiga a Ranar Alkiyama; ba za su taɓa fita daga cikinta ba." (Ayoyi 13-16) Ƙarshen yana da tabbas. Cewa masu adalci za su zauna cikin farin ciki na ni'ima, masu mugunta kuma su ƙare a Jahannama, an riga an ƙaddara hakan. Mai adalci shi ne wanda ke ci gaba da aikata ayyuka nagari, watau kyawawan ayyuka, har aikata su ya zama halinsa na ɗabi'a. Kalmar 'adalci' tana da ma'anoni da suka dace da daraja da ɗan Adam.

We are then told of the destinies of the righteous and the wicked, which are determined by the reckoning based on the recordings of the noble angels: “Surely the righteous shall be in bliss, while the wicked shall be in a blazing fire, which they shall enter on the Day of Judgement; nor shall they ever be absent from it.” (Verses 13-16) The end is certain. That the righteous shall dwell in blissful happiness and the wicked shall end in hell is already determined. A righteous person is the one who consistently does right actions, i.e. good deeds, until doing them becomes his intrinsic quality. The adjective ‘righteous’ has connotations which fit in well with nobility and humanity.

Sifa mai bambanta, 'fasiqanci', tana ɗauke da ma'anar girman kai da rashin kunya yayin da fasiqai ke aikata zunubai. Wuta ita ce sakamako da ya dace da fasiqanci. Sūratu ta jaddada tabbacin wannan azaba: "wadda za su shiga a Ranar Alƙiyama." Sa'an nan ta sake jaddadawa: "kuma ba za su taɓa fita daga cikinta ba." Ba za su iya tserewa daga gare ta tun farko ba, kuma ba za a bar su su fita daga cikinta ba, ko na ɗan lokaci kaɗan.

The contrasting quality, ‘wickedness’, carries connotations of insolence and impudence as the wicked indulge in sinful actions. Hell is a proper recompense for wickedness. The sūrah emphasizes the certainty of this punishment: “which they shall enter on the Day of Judgement.” Then it re-emphasizes it: “nor shall they ever be absent from it.” They cannot escape it in the first place, nor will they be allowed to leave it, not even for a short while.

Bayan an faɗi abin da zai faru a Ranar Alƙiyama, sūrah ta sake jaddada tabbatuwar wannan rana, domin wasu suna musanta ta. Jaddadin yana zuwa ne a cikin tambaya ta alama, wadda ke ƙara sirrin da ke kewaye da abin da ake tambaya a kansa. Sannan sūrah ta bayyana cikakken rashin ƙarfin kowa, da rashin yiwuwar bayar da taimako ko karɓarsa, da cewa Allah ne Sarki mai iko gaba ɗaya a wannan rana mai ban tsoro: "Kai! Da kun sani menene Ranar Alƙiyama! Kai! Da kun sani menene Ranar Alƙiyama! Rana ce da babu wani rai da zai iya taimakon wani rai; domin a wannan rana dukkan mulki na Allah ne kaɗai." (Ayoyi 17-19)