Shin akwai wani lokaci da mutum bai zama abin da za a ambata ba? Mun halicci mutum daga ɗigon ruwa cakuɗaɗɗe, domin mu jarrabe shi. Saboda haka, Mun ba shi ji da gani. Mun nuna masa hanya, [mun ba shi zaɓi] ya zama mai godiya ko mai butulci. (Ayoyi 1-3)

Was there not a period of time when man was not yet something to be thought of 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. We have shown him the way, [giving him the choice] to be thankful or ungrateful. (Verses 1-3)

Wannan tambayar da surar ta buɗe da ita tana nufin wata magana ce mai tabbatarwa, amma an fasalta ta a cikin tambaya domin mutum ya tambayi kansa: Ba na sani ba ne cewa akwai wani lokaci da na kasance ba komai ba da za a yi tunani a kansa?’ Wannan kuma ya kamata ya kai shi ga wata tambaya: ba ya kamata ya yi tunani a kan wannan gaskiyar ba? Ko irin wannan tunani ba zai kamata ya shiryar da shi ga yadda aka shigar da shi a matakin rayuwa inda aka mayar da haske a kansa domin ya zama halitta mai daraja ba? Salon tambaya a wannan wuri yana taimakawa wajen fitar da wasu kyawawan tunani, yana kuma karfafa mu mu ƙara yin tunani.

This question with which the surah opens signifies a statement, but it is phrased in this way so that man should ask himself: Am I not aware that there was a period of time when I was nothing to be thought of?’ This should lead to further questioning: should he not reflect on this fact? Should not such reflection guide him to how he was ushered in on life’s stage where lights were focused on him to make of him a creature of note? The interrogative form in this instance facilitates some fine thoughts, encouraging us to reflect further.

Wani tunani guda ya kai mu zuwa matakin da mutum bai riga ya bayyana ba. Yaya duniya take kafin zuwan mutum? Mutum yana cike da girman kai har yakan manta cewa duniya tana nan tun kafin shi, shekaru masu tsawo kafin ya zo. Wataƙila duniya ba ta taɓa tsammanin cewa wata sabuwar halitta, mutum, za ta bayyana ba, kuma tabbas ba sai lokacin da Allah ya so hakan ya faru ba.

One point of reflection takes us to the stage before man comes into existence. What was the universe like before man’s advent? Man is so full of himself that he tends to forget that the universe was there long, long before he was. Perhaps the universe never expected that a new creature, man, would ever come into existence and certainly not until God willed it to so happen.

Wani batu ya kai mu ga lokacin da wanzuwar ɗan Adam ta fara. Tunaninmu na iya zana hotuna dabam-dabam na wannan lokaci, wanda Allah kaɗai ya sani, lokacin da wannan sabon halitta ta shiga duniya. Duk da haka, Allah ya lura da wannan kafin ya faru, tare da tsayayyen matsayin wannan sabuwar halitta a cikin rayuwar duniya.

Yanzu da aka gwada, mutum ya zaɓi hanya ɗaya ko ɗayar, me zai biyo baya? Abin da ke jiran kafirai an bayyana shi a takaice a cikin aya ɗaya, saboda yanayin gaba ɗaya na wannan surah yana cike da jin daɗi, kwanciyar hankali da albarka. Azaba da aka shirya wa kafirai an takaita ta a cikin: "Lalle ne Mun shirya wa kafirai sarƙoƙi da kulle-kulle, da wuta mai ci." (Aya ta 4) Za su sami sarƙoƙi a ƙafafunsu da kulle-kulle a wuyan hannayensu, sa'an nan a jefa su cikin wuta mai ci.

Now that the test has been put, and man has chosen one way or the other, what happens next? What awaits the unbelievers is briefly stated in one verse, because the general ambience of the surah is one of luxury, comfort and blessing. The torment prepared for the unbelievers is summed up: “For the unbelievers, we have prepared chains and shackles, and a blazing fire” (Verse 4) They will have chains for their feet and shackles for their wrists, and then they will be cast into the blazing fire.

Suratin ta sannan ta yi saurin komawa ga magana game da farin cikin ɗayan rukunin.

The surah then quickly moves on to speak about the happiness of the other group:

Masu adalci za su sha daga wani kofi wanda aka gauraya da kafur, daga maɓuɓɓugar da bayin Allah za su sha, suna sa ta gudu da yawa, (Ayoyi 5-6)

The righteous shall drink from a cup mixed with kafur, a fountain where God's servants shall drink, making it flow in abundance, (Verses 5-6)

Wannan magana tana nuna cewa abin sha da za a ba masu adalci waɗanda suke Aljanna za a gauraya shi da kafur, wato ƙwayar furanni masu ƙamshi, kuma za su karɓi wannan abin sha a cikin kofi da aka cika daga wata maɓuɓɓuga da take gudana da yawa. Larabawa sukan gauraya ruwan inabinsu da kafur, ko kuma da ginger, don su ba shi ɗanɗano mai daɗi. Yanzu kuwa sun sani cewa abin shansu a Aljanna za a gauraya shi da wannan, kuma yana da yawa. Game da yanayin wannan abin sha kuwa, mun fahimci cewa ya fi laushi da tsarki sosai fiye da kowane irin abin sha a duniya nan, kuma jin daɗin shansa zai ƙara yawa haka nan. A duniyarmu mai iyaka, ba za mu iya ayyana matakin ko irin jin daɗin rayuwa ta gaba ba. Waɗannan kwatance ne kawai da ke ba mu ra'ayi game da abin da ke can, domin Allah ya sani cewa ɗan Adam ba zai iya tunanin abin da ke bayan duniyarsu ba.

This statement implies that the drink given to the righteous who are in heaven will be mixed with kafur, i.e. the calyx of sweet-smelling flowers, and that they will receive this drink in a cup filled from a fountain which flows in abundance. The Arabs used to mix their wine with kafur, or ginger, to give it a fine taste. Now, they know that their drink in heaven will be mixed with this and that it is plentiful. As for the nature of this drink, we understand that it is much finer and purer than any type of drink in this world, and that its enjoyment will be that much more enhanced. In our limited world, we cannot define the level or kind of enjoyment in the life to come. These are merely descriptions that give us an impression of what there is, because God knows that mankind cannot imagine what is beyond their world.

"Su ne waɗanda ke cika alkawarinsu" (Ayah ta 7). Don haka suna cika abin da suka niyyar yi na ayyukan ibada da nauyin da suka ɗauka kan kansu, suna ɗaukar al'amarin imani da muhimmanci sosai. Ba sa guje wa aikinsu, ba sa kuma kauce wa alkawarinsu. Maganar Alƙur'ani ta fi faɗi ma'anar zahirin kalmar nadhr, wacce ma'anarta a harshen Larabci ita ce alkawari, rantsuwa, da sauransu, da aka yi amfani da ita a nan. "Kuma suna tsoron wani yini na masifu masu yaɗuwa ko'ina." (Ayah ta 7). Suna fahimtar irin yinin da zai kasance. Yini ne na masifu, kuma waɗannan masifu na iya yaɗuwa ko'ina, suna shafar waɗanda suka gaza cika aikinsu da kuma waɗanda suka fi su muni, waɗanda ke aikata mummunan aiki. Saboda haka, suna jin tsoron cewa wasu daga cikin waɗannan masifu na iya shafar su. Wannan tsoro halin masu tsoron Allah ne, waɗanda suka san nauyi mai girma da aka ɗora musu, suna cikin damuwa cewa ƙila ba za su iya cika shi ba, duk da yawan ayyukan alheri da suke yi.

“They are the ones who fulfil their vows” (Verse 7) They thus fulfil what they intend to do of acts of worship and the duties they commit themselves to perform, taking the question of faith very seriously. They neither shirk their duty nor evade their commitment. The Quranic statement is wider in scope than the literal meaning of nadhr, the Arabic word used here meaning pledge, vow, etc. “And stand in awe of a day of woes that fly far and wide.” (Verse 7) They realize what sort of day it will be. It is a day of woes and these woes can spread all over, affecting those who fall short of fulfilling their duties and those who are even worse, doing badly. Hence, they fear that some of these woes may apply to them. This fear is characteristic of people who are God-fearing, aware of the heavy duty placed on them, worried that they may not be up to its fulfilment however much they do of good deeds.

“Suna ba da abinci - alhali kuma suna bukatarsa da kansu - ga mabukata, marayu da fursunoni.” (Ayah ta 8) Wannan magana tana bayyana tausayinsu, wanda aka wakilta ta hanyar ba da abinci, abincin da suke bukata da kansu, ga mutanen da suka fi su rashin sa'a. A wasu kalmomi, suna sanya irin wadannan mabukata, marayu da fursunoni a gaba da kansu, suna ciyar da su duk da cewa su ma suna bukatar abincin da suke ba su. Wannan hoton yana nuna cewa yanayin zamantakewar da ya wanzu a Makkah lokacin zuwan Musulunci yana da tsanani, kuma babu tausayi a cikinsa.

“ Who give food - though they need it themselves - to the needy the orphan and the captive.” (Verse 8) This statement describes their compassionate feelings, symbolized in their offering of food, which they need for themselves, to people who are less fortunate than themselves. In other words, they put such needy people, orphans and captives ahead of themselves, feeding them despite their own need of the food they give them. This picture suggests that the social environment that prevailed in Makkah upon the advent of Islam was hard, lacking in compassion.

Surah yanzu tana duba halin kafirai masu dagewa wajen adawa da addinin Allah. Waɗannan mutane ba su fahimci ainihin abin da Annabi ﷺ ke kira zuwa gare shi ba. Saboda haka, sun yi ƙoƙarin sasantawa da shi, suna fatan zai daina, ko kuma aƙalla ya bar ɓangaren da ya fi ɓata musu rai. Sashe na ƙarshe na surah yana magana kan wannan hali, a bisa yadda suke neman sulhu da Annabi ﷺ, suna tsananta wa mabiyansa, suna karkatar da mutane daga saƙon Allah, kuma suna ƙin hanyar alheri wadda ke tabbatar da lada a Aljanna.

The surah now looks at the situation of the unbelievers who persist in their opposition to the divine faith. These did not understand the nature of what the Prophet advocated. Therefore, they tried to compromise with him, hoping that he would stop, or at least forgo the part of it that most offended them. The last section of the surah deals with this situation against the backdrop of their seeking a compromise with the Prophet, persecuting his followers, turning people away from God’s message and rejecting the way of goodness that ensures reward in heaven:

Mu ne muka saukar da Alƙur'ani a gare ka, saukarwa a hankali.

It is We who have bestowed the Quran upon you by gradual revelation.

Ka jira hukuncin Ubangijinka da haƙuri, kada ka kula da ɗaya daga cikin waɗannan masu zunubi da kafirai. Ka tuna sunan Ubangijinka safe da yamma. Da dare ka yi sujada gare Shi, ka tsarkake Shi da girma marar iyaka a cikin dogon dare.

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)

Waɗannan ayoyi huɗu suna taƙaita wani muhimmin ƙa'ida ta imanin Musulunci, wadda masu kiranta ya kamata su fahimta sosai kuma su yaba da ita. Ya kamata kuma su yi nazarin tasirinta a cikin zuciyar ɗan adam da kuma a rayuwar yau da kullum.

These four verses sum up an important principle of the Islamic faith, one which its advocates should fully understand and appreciate. They should study its effects within the human soul and in practical life.

Manzon Allah ya fuskanci kafirai kai tsaye, yana kiran su da su yi imani da tauhidin Allah. Wajen yada saƙonsa, Annabi ba kawai yana fuskantar imani daban-daban ba. Da ya kasance haka, al'amarin da ya fi sauƙi. Imanin kafirai na shirka yana da rauni da rashin tushe har ba shi da wata hujja mai ƙarfi da zai iya ƙi addinin Musulunci mai bayyana, mai sauƙi kuma mai ma'ana. Abin da ya haifar da tsananin adawarsu da ƙudurinsu, kamar yadda tarihi ya ruwaito kuma Alƙur'ani ya rubuta, shi ne wasu abubuwa da yanayi iri-iri. Matsayin zamantakewa da girman kai ga dabi'un da suka yi rinjaye, tare da abin da hakan zai iya kawo na amfanin abin duniya, su ne farkon abubuwan da suka sa irin waɗannan mutane suke riƙe da imaninsu marar ƙarfi da ƙarya, suna tsayayya da waɗanda suke a fili gaskiya. Haka kuma, rayuwa a ƙarƙashin tsarin jahiliyya tana ba da damar yin kowane irin jin daɗi da biyan kowace sha'awa. Saboda haka, mutanen da suke marmarin yin waɗannan abubuwa za su ƙi addinin da yake ɗaukar ɗabi'a da manyan dabi'u da muhimmanci, yana kawar da dukkan ayyukan ɓarna da na son zuciya. Duk waɗannan abubuwa sun tsaya kafin saƙon Musulunci lokacin da aka fara yada shi. Suna ci gaba da tsayawa a kansa a kowace al'umma da kowane zamani. Su ne manyan ƙarfafa a yakin imani, wanda ya sa ya zama yaƙi mai tsanani, yana bukatar waɗanda suke yaƙin imani su tsaya da ƙarfi a fuskar dukkan waɗannan wahalhalu, suna shirye su yi babban sadaukarwa. Saboda haka, masu kiran zuwa ga Musulunci, a kowane wuri ko lokaci, dole ne su fahimci gaskiyar da aka taƙaita a cikin ayoyi huɗu nan, kuma su koyi yanayin da suka haifar da saukar su, domin su yi aiki da su a kan kansu ma.

Surar tana ci gaba da jaddada cewa tafarkin Annabi ba shi da wata haɗuwa da tafarkin kafirai. Su ba sa lura da abin da ke amfanin kansu, sun mayar da hankalinsu gaba ɗaya ga abubuwan banza.

The surah continues to emphasize the fact that the Prophet’s way has no meeting point with that of the unbelievers. They are so oblivious to what serves their own good, completely preoccupied with trivialities:

"Waɗannan mutane suna son rayuwar duniya mai wucewa, suna barin bayansu wata rana mai nauyi?" (Aya ta 27) Abubuwan da suke damunsu ƙanana ne, burinsu marasa muhimmanci ne, sun nutsu gaba ɗaya cikin rayuwar duniya mai wucewa, ba sa kula sosai da rana mai nauyi da ke gabansu. Tana da nauyi da lissafi da kuma sakamako.

“ These people love the fleeting life, and leave behind them a day that will be heavy? (Verse 27) Their concerns are petty, their goals insignificant, they are fully immersed in the fleeting life of this world, caring little for the heavy day ahead. It is heavy with accountability and outcome.

Irin waɗannan mutane ba a bin maganarsu, kuma ba a bin hanyarsu. Ba su da wata manufa daya da masu imani. Saboda haka, kada a ba rayuwarsu, dukiyarsu, mulkinsu da jin daɗinsu wani muhimmanci. Dukansu na wannan rayuwa ta wucewa ce, saboda haka ba su da wata daraja sosai. Son da suke yi wa wannan rayuwa ta wucewa yana nuna rashin iyawarsu na ganin abin da yake alheri a gare su. Wannan aya, to, tana ci gaba da ƙarfafa Annabi ﷺ da mabiyansa yayin da suke fuskantar adawar kafirai. Haka kuma tana nuna gargaɗi ga kafiran game da wahalar da ke jiran su a Ranar Shari'a.

Such people cannot be heeded, and their way cannot be followed. They share no goal with the believers. Hence, no thought should be paid to their life, wealth, power and comfort. They all belong to this fleeting life and are, therefore, of little value. Their preference for this fleeting life indicates their inability to see what is good for them. This verse, then, continues with strengthening the Prophet and his followers as they faced the unbelievers’ opposition. It also implies a warning for the unbelievers of the difficulty that lies ahead for them on the Day of Judgement.

Suratu ta bayyana a fili cewa Allah, wanda ya halicce su kuma ya ba su duk ikon da suke morewa, zai iya maye gurbinsu da wasu cikin sauki. Sai dai, cikin hikimarSa mara iyaka, Yana ba su lokaci don su sake tunani.

The surah makes it clear that God, who created them and gave them all the power they enjoy, can easily replace them by others. However, in His infinite wisdom, He gives them time to reconsider:

Mu ne muka halicce su, kuma muka ƙarfafa jikinsu.