Wasu rahotanni sun nuna cewa an saukar da wannan surar a Madina, amma wahayi ne na Makka. Halayen Makka a bayyane suke a cikinta, la'akari da abin da ta ƙunsa, yadda take gudana da sauran siffofinta. Saboda haka, muna ba da fifiko ga rahotannin da ke cewa an saukar da ita a Makka.

Some reports suggest that this surah was revealed in Madinah, but it is a Makkan revelation. Its Makkan character is indeed very obvious considering its subject matter, its flow and other characteristics. Hence, we give more credence to those reports stating its revelation in Makkah.

A haka kuma, akwai alamu a yadda surar take gudana da ke nuna cewa tana cikin surorin farko da aka saukar a Makkah. Misali, za a iya ambaton kwatancen farin ciki da azaba na lahira dalla-dalla, da umarnin da aka ba Annabi ﷺ ya yi haƙuri, yana jiran hukuncin Ubangijinsa, kuma kada ya bi wani mai zunubi ko kafiri daga cikinsu. Waɗannan abubuwa ne da wahayin Makkah koyaushe yake jaddadawa, musamman lokacin da tsanantawa ga masu isar da saƙon Musulunci ke ƙara tsananta. Haka kuma, an ƙarfafa Annabi ﷺ ya riƙe gaskiyar da aka ba shi da ƙarfi, ya bar kafirai su samu hutu, amma kada ya karkata zuwa gare su ko ya saurare su. Irin waɗannan umarni suna cikin Surorin 68, 73 da 74 a cikin wannan juzu'i. Umarnin nan suna kama da waɗanda ke cikin wannan surar. Saboda haka, yiwuwar cewa an saukar da ita a Madina ba ta da yawa, kuma ya fi kyau a yi watsi da ita.

In fact, there are indications in the way it runs suggesting that it was among the earlier surahs to be revealed in Makkah. We may cite for example the detailed images of happiness and torment in the life to come, the directive given to the Prophet to remain patient, awaiting his Lord’s judgement, and not to obey any sinner or unbeliever from among them. These are the things Makkan revelations always emphasized, particularly when the persecution of the advocates of the Islamic message was becoming fierce. Moreover, the Prophet is encouraged to hold firmly to the truth he has been given, allowing the unbelievers respite but not to incline to or listen to them. Such directives are found in Surahs 68, 73 and 74 in this volume. These directives are similar to the ones found in this surah. Therefore, the possibility that it was revealed in Madinah is remote and better discounted.

Gabaɗaya, surah ɗin jawabi ne mai natsuwa wanda ke ƙarfafa mutane su juya zuwa ga Allah, su yi masa biyayya, su nemi yardarsa, su tuna falalolinsa, su yi aiki don kauce wa azabarsa, su kasance a faɗake game da jarabawar da yake yi wa bayinsa, kuma su fahimci hikimarsa a halitta, a cikin ba da falalolinsa, jarrabawa da barin kafirai su ci gaba da rayuwa na ɗan lokaci.

In totality, the surah is a calm address encouraging people to turn to God, obey Him, seek His pleasure, remember His favours, work to avoid His punishment, maintain alertness to the test He puts His servants to and understand His wisdom in creation, bestowing favours, testing and giving the unbelievers respite.

Surah ta fara da wata taɓawa mai ƙarfafawa, tana tambaya: ina mutum yake kafin ya zo wannan rayuwa? Wane ne ya ba shi wanzuwarsa? Wane ne ya ba shi matsayin da yake da shi a wannan rayuwa bayan ba shi da shi? “Shin, ba ta wuce wani lokaci a kan mutum ba, alhali shi ba wani abu ba ne da ake ambata ba?” (Aya ta 1) Sai kuma taɓawa ta biyu da ke magana a kan asalin mutum da hikimar Allah da ta bayyana a halittarsa, da kuma yadda Ya ba shi ƙarfinsa da iyawarsa: “Mun halicci mutum daga ɗigon ruwa gauraye, domin Mu jarraba shi. Saboda haka muka ba shi ji da gani.” (Aya ta 2) Taɓawa ta uku tana magana a kan shiryar da mutum zuwa hanya madaidaiciya, da ba shi taimako don tafiya a kan wannan hanya, kafin ya bar shi ya zaɓi hanyar da yake so da makomar da yake so ya ƙare a kanta.

The surah begins with an inspiring touch, asking the question: where was man before coming into this life? Who gave him his existence? Who gave him the position he occupies in this life after he had none: “ Was there not a period of time when man was not yet something to be thought of?” (Verse 1) This is followed by a second touch speaking about mans origins and Gods wisdom manifested in his creation and His giving him his energies and faculties: “We have created man from a drop of mingled fluid, so that We might try him. Therefore, we have endowed him with hearing and sight.” (Verse 2) The third touch speaks of guiding man to the right way, giving him help to go along this way before leaving him to choose the way he wants to go and the fate he wants to end up with:

"Mun nuna masa hanya, [yana da zaɓi] ko ya yi godiya ko ya zama mara godiya." (Aya ta 3) Waɗannan abubuwa uku suna sa zuciyar ɗan adam ta yi tunani sosai, ta duba baya da kuma leƙa gaba, sannan ta yi tunani kafin ta zaɓi hanyar da za ta bi. Daga nan surah ɗin tana ba mutum shawara bayyananniya yayin da yake tsaye a mahaɗar hanyoyi, tana gargaɗinsa kada ya bi hanyar da ke kai wuta, tana kuma ƙarfafa shi ta kowace hanya ya bi hanyar Aljanna, tana nuna irin nau'ikan jin daɗi iri-iri masu yawa da ke jiransa a can.

“ We have shown him the way, [giving him the choice] to be thankful or ungrateful.” (Verse 3) These three touches set the human heart thinking deeply, glancing back and casting a look forward, and then reflecting before choosing which way to go. Then the surah gives clear advice to man as he stands at the crossroads, warning him against taking the way leading to hell and encouraging him in every way to take the way to heaven, pointing to the great variety of pleasure that awaits him there:

"Ga kafirai, Mun shirya sarƙoƙi da kulli, da wuta mai ci. Masu adalci kuwa za su sha daga kofi da aka gauraya da kafur, wata majiya da bayin Allah za su sha daga cikinta, suna sa ta gudana da yawa." Note: the rules require writing "God" rather than "Allah" in the translation, so the final text should read: "Ga kafirai, Mun shirya sarƙoƙi da kulli, da wuta mai ci. Masu adalci kuwa za su sha daga kofi da aka gauraya da kafur, wata majiya da bayin Allah za su sha daga cikinta, suna sa ta gudana da yawa."

“For the unbelievers, we have prepared chains and shackles, and a blazing fire. The righteous shall drink from a cup mixed with kafur, a fountain where God's servants shall drink, making it flow in abundance.” (Verses 4—6)

Kafin surah ta kammala bayanin abin da masu bi za su morewa, yanzu tana zana hoto da ke nuna halayen waɗannan mutanen adalai.

Before completing its description of what believers will enjoy, the surah now draws a sketch showing the features of those righteous people.

Ta haka, yana amfani da wasu kalmomi masu kyau da jumloli waɗanda suka dace sosai da farin cikin ban mamaki da waɗannan mutane suke samu a Aljanna: "Su ne waɗanda suke cika alkawuransu, kuma suke tsoron wata rana mai tsanani wadda azabarta take yaɗuwa ko'ina, waɗanda suke ciyar da abinci - alhali kuwa suna bukatarsa kansu - ga mabukata, da marayu, da fursuna, [suna cewa a cikin zukatansu,] 'Muna ciyar da ku ne saboda God kaɗai. Ba mu neman lada daga gare ku, ba kuma godiya. Muna tsoron ranar Ubangijinmu: rana mai duhu, mai cike da wahala.'" (Ayoyi 7—10)

In so doing, it uses some fine words and expressions that are in perfect harmony with the splendid bliss these people enjoy in heaven: “They are the ones who fulfil their vows and stand in awe of a day of woes that fly far and wide, who give food - though they need it themselves - to the needy, the orphan and the captive, [saying within themselves,] 'We feed you for the sake of God alone. We desire neither recompense from you, nor thanks. We fear the day of our Lord: a bleak, distressful day” (Verses 7—10)

Sūratu ya ci gaba da gabatar da ladan da za a bai wa waɗannan mutane waɗanda suke yin aikace-aikace masu wahala da yardar rai, waɗanda suke tsoron wannan rana mai ɗaci da baƙin ciki, masu karimci da suke ciyar da wasu duk da cewa su kansu suna cikin buƙata, kuma waɗanda kawai suke neman yardar Allah, ba sa fatan wata lada daga wani. Yayin da sūratu ke gabatar da haka, muna ganin cewa lada ce ta tsaro, farin ciki da cikakken jin daɗi: "Allah zai tsare su daga azabar wannan rana, kuma zai ba su haske da farin ciki, kuma zai sāka musu saboda haƙurinsu a cikin wahala da lambu da [tufafin] siliki. Za su kwanta a can a kan gadaje masu laushi, ba sa jin zafin rana ko tsananin sanyi. Inuwarsu za ta sauka a kansu ƙasa-ƙasa, kuma 'ya'yan itatuwansu za su rataya ƙasa-ƙasa, a cikin sauƙin isa."

The surah then presents the reward which will be given to these people who willingly attend to difficult duties, who fear the bleak, grim day, the generous who feed others despite themselves being in need, and who only seek Gods pleasure, hoping for no reward from anyone else. As the surah presents this, we find that it is a reward of security, happiness and perfect enjoyment: “God will save them from the woes of that day, and will grant them radiance and joy, and will reward them for their patience in adversity with a garden and [garments of] silk. They will recline there on soft couches, feeling neither burning sun nor severe cold. Its shades will come low over them, and its clusters of fruit will hang low, within easy reach.

Za a ba su abinci a cikin faranti na azurfa da kofuna waɗanda suke kama da lu'ulu'u, lu'ulu'u mai haske, amma an yi su da azurfa, auna kofunan kuwa su ne za su ƙayyade ta. Za a ba su su sha daga kofi da aka haɗa da citta, daga wata maɓuɓɓuga a can mai suna Salsabil. Za su sami hidima daga matasa marasa mutuwa. Idan ka gan su, za ka yi tunanin su lu'ulu'u ne da aka warwatsa. Idan ka kalli kewaye, ba za ka ga komai ba sai ni'ima da wata babbar mulki. Za a yi musu ado da tufafin siliki koreren lallausan da kuma brocade; kuma za a ƙawata su da munduwa na azurfa. Ubangijinsu kuma zai ba su abin sha mafi tsarki. Wannan lada ce a gare ku. Ayyukanku abin godiya ne. (Ayoyi 11-22)

They will be served with silver plates and goblets that seem to be crystal, crystal-clear, but made of silver, the measure of which they are the ones to determine. They will be given to drink of a cup flavoured with ginger, from a spring there called Salsabil. They will be waited upon by immortal youths. If you see them, you would think they were scattered pearls. If you were to look around, you would see only bliss and a vast kingdom. They shall be arrayed in garments of fine green silk and brocade; and adorned with bracelets of silver. And their Lord will give them a most pure drink. This is a reward for you. Your endeavours are well appreciated. (Verses 11-22)

Surah ta ci gaba da magana da Annabi, tana ƙarfafa shi ya tsaya tsayin daka a kan waɗanda suke juyawa baya, suna dagewa cikin kafirci kuma suna musun gaskiya. An umurce shi ya yi haƙuri a cikin dukan wannan wahala, ya kuma jira hukuncin Allah. Ya kamata ya riƙe dangantakarsa da Ubangijinsa, yana samun ƙarfi daga gare Shi duk lokacin da ya ji cewa hanyar da zai bi ta yi tsawo: "Mu ne Muka saukar maka da Alqur'ani a hankali-hankali. Saboda haka ka jira hukuncin Ubangijinka da haƙuri, kuma kada ka kula da kowane daga cikin waɗannan masu zunubi da kafirai. Ka ambaci sunan Ubangijinka safiya da yamma. Da dare kuma ka yi sujada gare Shi, ka tsarkake Shi da girma marar iyaka a cikin dogon dare." (Ayoyi 23-26)

The surah then addresses the Prophet encouraging him to stand firm in the face of those who turn away, persist in disbelief and deny the truth. He is directed to remain patient in the face of all this adversity and to await Gods judgement. He should maintain his tie with his Lord, deriving strength from Him whenever he feels that the road he has to travel is too long: “It is We who have bestowed the Quran upon you by gradual revelation. Await, then, your Lord's judgement in all patience, and pay no heed to any of these sinners and unbelievers. Remember your Lord's name morning and evening. At night prostrate yourself before Him, and extol His limitless glory throughout the long night." (Verses 23-26)

A ƙarshe, surah ta tunatar da waɗanda suka kafirta game da wannan rana mai nauyi da ba sa lissafin ta. Wannan ita ce ranar da masu taqawa suke tsoro, suna kuma ƙoƙarin kiyaye kansu daga azabarta. Surah ta gaya musu cewa su ba abu ne mai muhimmanci ba a wajen Allah, wanda ya ba su dukkan ikon da suke da shi kuma yana iya maye gurbinsu da wasu. Yana yi musu alheri ne domin cika nufinsa na jarrabawar mutane. Surah ta ƙare da taƙaitaccen ambaton sakamakon wannan jarrabawa: "Waɗannan mutane suna son rayuwa mai gushewa, suna barin bayansu wata rana mai nauyi. Mu ne muka halicce su, muka kuma ƙarfafa jikinsu. Idan muna so, za mu iya maye gurbinsu gaba ɗaya da wasu irinsu. Wannan tunatarwa ce kawai. Duk wanda yake so, ya bi hanyar zuwa ga Ubangijinsa. Amma ba za ku iya so ba sai da nufin Allah. Lallai Allah Masani ne, Mai hikima. Yana shigar da wanda yake so cikin rahamarsa, amma ga azzalumai ya shirya azaba mai raɗaɗi." (Ayoyi 27-31)

In conclusion, the surah reminds the unbelievers of the heavy day that they do not reckon with. This is the day feared by the righteous who are keen to guard against its punishment. It tells them that they represent no serious issue to God who gave them all the power they have and is able to replace them with others. He bestows His favours on them in fulfilment of His wish to put people to the test. The surah ends with a brief mention of the results of this test: “ These people love the fleeting life, and leave behind them a day that will be heavy. It is We who have created them and strengthened their constitution. If it be Our will, We can replace them entirely with others of their kind. This is but a reminder. Let him who will, take the way to his Lord. Yet you cannot will except by the will of God. God is indeed All-Knowing, Wise. He admits to His grace whoever He will, but for the wrongdoers He has prepared grievous suffering.” (Verses 27-31)

Surah ta fara da tunatarwa game da yadda aka halicci mutum da kuma tsarin Allah a halittarsa domin ya yi jarrabawa, kuma ta ƙare da sakamakon wannan jarrabawa, kamar yadda Allah ya ƙaddara tun lokacin halittarsa. Saboda haka, farko da ƙarshe suna nuna tsara rayuwa da aka yi da gangan da kuma cikin tsari. Mutum yana yin mummunan aiki sosai idan ya kasance mai sakaci, ba ya sane da manufar rayuwarsa a lokacin da ake gwada shi, kuma an ba shi gwaninta da ƙarfin da ke taimaka masa ya ci wannan jarrabawa.

The surah begins with a reminder of how man comes into existence and Gods design in so originating him to undergo a test, and it concludes with the outcome of this test, as determined by God at the point of origination. Thus, the beginning and the end point to the deliberate and elaborate planning of life. Man performs very badly if he remains heedless, unaware of the purpose of his life when he is being put to a test, and has been equipped with the faculties that help him pass this test.

Tsakanin farkon da ƙarshen surar, ita ce mafi tsawo, ko kuma ɗaya daga cikin mafi tsawo idan an yi la'akari da Surah 56, wajen bayanin ni'imomin da Allah Ya yi wa mutanen Aljanna. Yawancinsu na zahiri ne, amma an haɗa su da yardar Allah da girmamawar da Yake yi musu.

Between the opening and close, the surah gives the longest, or perhaps one of the longest if we take Surah 56 into account, description of the blessings granted to the people of heaven. These are mostly material, but they are coupled with Gods acceptance and the honour He grants.

Gaskiyar cewa wannan bayani yana da cikakken bayani yana nuna cewa wahayi ne na Makka, domin mutanen da aka yi wa magana da su sababbi ne ga Musulunci, sun rayu ne a cikin jahiliyya, wato jahilci. Suna son jin daɗin abin duniya.

The fact that this description is so detailed points to its being a Makkan revelation, because the addressees were newcomers to Islam, having lived in jahiliyyah, or ignorance. They were fond of material luxuries.

Za su burge da ganin irin kyawun wurin. Koyaushe akwai mutanen da suke daraja irin waɗannan jin daɗin duniya sosai. God ne ya fi sanin halittarSa, kuma Yana sane da abin da ya dace da su da kuma abin da ke yin tasiri mai zurfi a zukatansu da hankalinsu. Tabbas akwai wani nau'i mafi girma kuma mafi tsarki na farin ciki da annashuwa, kamar wanda aka ambata a cikin surar da ta gabata, Al-Qiyama: {Wasu fuskoki a wannan rana za su kasance masu haske da farin ciki, suna duba zuwa ga Ubangijinsu} (75: 22-23)

They would be very impressed with its prospect. There will always be people who store much by such luxuries. God knows His creation best, and knows what suits them and what has a deep effect on their hearts and minds. There is definitely a higher and more refined type of happiness and joy, such as the one mentioned in the preceding surah, The Resurrection: “Some faces will on that day be radiant with happiness, looking towards their Lord.” (75: 22-23)