Wannan surar, wadda aka saukar da ita a Makka, tana bayyana wasu al'amura game da yadda mushrikai suka karɓi Musulunci. Tana ba da labarin amsoshinsu marasa tushe ga hujjojinsa da alamunsa, da kin gaskiya da suka yi da taurin kai, da kuma yadda suka bi son zuciyarsu ba tare da kunya ba. Alƙur'ani kuma yana kwatanta zukatansu da cewa an rufe su ga shiryarwar Allah, suna ɓata a duk inda son ransu ya kai su. Duk da haka, Alƙur'ani ya ci gaba da gabatar musu da alamun Allah, ya tunatar da su azabar Allah, kuma ya kwatanta ladansa da dokokinsa waɗanda ke aiki a cikin halitta.

This surah, revealed in Makkah, describes some aspects of the reception Islam received from the idolaters. It reports their facile answers to its arguments and signs, states their stubborn rejection of the truth and shows how they unashamedly pursued desire. The Qur’an also portrays their minds as sealed to Divine guidance, straying in whatever direction their fancies led them. Yet the Qur’an continued to confront them with God’s signs, reminded them of God’s punishment and described His reward and His laws that operate in the universe.

Yayin da surar ke bayyana waɗanda suka yi adawa da saƙon a Makka, muna ganin wata ƙungiya ta mutane waɗanda suka dage a kan ɓata, waɗanda suka ƙi gaskiya da taurin kai, kuma waɗanda suka yi rashin ladabi wajen bayyana Allah da wahayinsa. Irin waɗannan mutane surar ta siffanta su da sifofin da suka cancanta. Haka kuma an gargaɗe su game da azaba mai tsanani da wulakanci daga wurin Allah: "Kaiton kowane maƙaryaci, mai zunubi, wanda ke jin ayoyin Allah ana karanta masa, amma yana ci gaba da girman kai kamar bai ji ba. Don haka ka ba shi labarin azaba mai raɗaɗi. Idan ya sani wani abu daga ayoyinmu, sai ya yi musu izgili. Waɗannan suna da azaba mai wulakantarwa. Jahannama tana bayansu; kuma duk abin da suka samu ba zai amfane su ba ko kaɗan, haka ma waɗanda suka riƙa a matsayin masu kare su baicin Allah. Suna da azaba mai tsanani" (Ayoyi 7-10).

As the surah describes those who opposed the message in Makkah, we see a group of people who insisted on going astray, who stubbornly rejected the truth and who were rude in their description of God and His revelations. Such people are described in the surah in the terms they deserve. They are also warned against God’s grievous and humiliating punishment: “Woe betide every lying, sinful person who hears God's revelations being recited to him, and yet persists in his haughty disdain, as though he had not heard them. So, give him the news of painful suffering. When he learns something ofOur revelations, he ridicules it. For such people there is humiliating suffering in store. Hell lurks behind them; and all that they may have gained shall be of no avail whatsoever to them, nor shall any of those which they took for their protectors beside God. Grievous suffering awaits them ” (Verses 7-10)

Muna kuma ganin wata ƙungiya ta mutane, watakila daga cikin waɗanda aka ba wahayi a baya amma aka ba su munanan tunani da kuskuren hukunci. Sun ba da ɗan kulawa ga gaskiyar imani, kuma sun ga ɗan bambanci tsakanin waɗanda suke aikata mugunta da waɗanda suke aikata ayyuka nagari. Surar ta bayyana musu a fili cewa akwai babban bambanci tsakanin waɗannan nau'ikan biyu a ma'aunin Allah. Ta siffanta su da masu yin hukunci mara kyau, kuma ta nuna a fili cewa Allah yana yin hukunci ga kowa bisa cikakkiyar adalci, wanda aka dasa a cikin ginshiƙin halittar duniya tun farkon halitta: "Shin waɗanda suke aikata munanan ayyuka suna tsammanin Za Mu sanya su, a rayuwarsu da mutuwarsu, daidai da waɗanda suka yi imani kuma suka aikata ayyuka nagari? Munana ne hukuncinsu. Allah ya halicci sammai da ƙasa bisa gaskiya, domin kowane rai ya sami sakamakon abin da ya aikata. Ba za a zalunce su ba." (Ayoyi 21-22)

We also see a group of people, perhaps belonging to those who received earlier revelations but who were given to ill thoughts and misjudgement. They paid little attention to the truth of faith and saw little difference between those who did evil and those who did good works. The surah makes it abundantly clear to them that there is a huge difference between these two types on Gods scales. It describes them as ill-judging and makes it clear that God judges all on the basis of absolute justice, which has been ingrained within the core of the universe since the beginning of creation: “Do those who indulge in sinful deeds think that We shall place them, both in their life and their death, on an equal footing with those who believe and do righteous deeds? Flawed is their judgement. God has created the heavens and the earth in accordance with the truth, so that every soul shall be recompensed according to its deeds. None shall be wronged.” (Verses 21-22)

Mu ga kuma mutumin da ba shi da wani ma'auni face son ransa wajen yanke hukunci a kan kowane abu. Ga irin wannan mutum, son rai shi ne abin bautarsa, wanda yake bi kuma yake biyayya gare shi. Surar tana mamakin irin waɗannan mutane, kuma tana bayyana cewa sun makanta ga gaskiya: "Shin ka ga wanda ya riƙi son ransa a matsayin abin bautarsa, kuma Allah ya bar shi ya ɓace duk da iliminsa [na gaskiya], ya rufe kunnuwansa da zuciyarsa, ya sa mayafi a kan idanunsa: wa zai shiryar da shi bayan Allah [ya watsar da shi]? Ba za ku yi tunani ba ne?" (Aya ta 23) Irin waɗannan mutane suna musanta rayuwa ta gaba gaba ɗaya, suna nuna shakku mai girma game da batun tashin kiyama da lissafi, kuma suna ƙin gaskiya da taurin kai, suna neman hujjoji da ba za a iya ba a wannan rayuwa ba. Alƙur'ani yana umurtar irin waɗannan mutane su yi tunani a kan alamu da hujjojin da suka riga suka kasance. Amma suna ci gaba da rashin kula da su: "Suka ce: 'Babu wani abu bayan rayuwarmu ta duniya. Muna mutuwa, muna rayuwa, sai dai lokaci ne yake halakar da mu.' Ba su da wani ilimi a kan haka. Suna kawai zato. Duk lokacin da aka karanta musu ayoyinmu a fili, hujjarsu kawai ita ce su ce: 'Ku dawo mana da kakanninmu, idan abin da kuke faɗa gaskiya ne.' Ka ce: 'Allah ne yake ba ku rai, sannan ya sa ku mutu; sannan zai tattara ku duka a Ranar Tashin Kiyama wadda babu shakka a cikinta, amma yawancin mutane ba sa fahimta." (Ayoyi na 24-26)

We also see the person who has no criterion other than his own desire for judging anything. For this type, desire is the deity he worships and obeys. The surah wonders at such people and publicizes the fact that they are blind to the truth: “ Consider the one who takes his own desires as his deity, and whom God has [therefore] let go astray despite his knowledge [of the truth], sealing his ears and heart and placing a cover on his eyes: who can guide such a person after God [has abandoned him]? Will you not, then, take heed?' (Verse 23) Such people deny the life to come altogether, express grave doubts about the issue of resurrection and accountability and they stubbornly reject the truth asking for proofs that cannot be given in this life. The Qur’an directs such people to consider the signs and proofs already in place. They, however, remain oblivious to these: “ They say: 'There is nothing beyond our life in this world. We die, we live, nothing but time destroys us.9 Of this they have no knowledge whatsoever. They merely guess. Whenever Our revelations are recited to them in all their clarity, their only argument is to say: 'Bring back our forefathers, if what you claim be true.’Say: ‘It is God who gives you life, then causes you to die; and then He will gather you all on Resurrection Day of which there is no doubt, though most people do not understand. (Verses 24-26)

Ana iya karanta duk waɗannan bayanai a matsayin suna nufin nau'i guda ɗaya na mutane. Haka kuma yana yiwuwa su kasance ƙungiyoyi daban-daban, dukansu kuma suna adawa da saƙon Musulunci a lokacin da yake a Makkah. Don haka, za su haɗa da wasu mutane waɗanda aka ba wa littattafai a zamanin da, amma waɗannan su kasance ƙanana ƙwarai a Makkah a lokacin. Duk da haka, wannan ambaton mutanen littattafan farko ba lalle yana nuni ga wata ƙungiya ta musamman a Makkah ba; yana iya zama kawai nuni ga wani nau'in mutane da ya kamata a sanar da wasu game da su.

It is possible to read all these descriptions as pointing to a single type of people. It is equally possible that they are different groups, all of which were opposed to the Islamic message during its period in Makkah. They would, thus, include some people to whom revelations were given in former times, but these would have been very small in number in Makkah at that time. Yet this reference to people of earlier revelations need not point to a particular group in Makkah; it may just be a pointer to a type of people that others should be made aware of.

Duk da haka, Alkur'ani yana fuskantar waɗannan mutane, yana nuna halayensu da hanyoyin ɗabi'arsu. Yana bayyana musu alamomin Allah a dukan sararin halitta da kuma cikin kansu, yana gargaɗin cewa za su fuskanci hisabi a Ranar Alkiyama. Haka kuma yana ambaton abin da ya faru ga al'ummomin da suka gabace su lokacin da suka watsar da imani da Allah.

Be that as it may, the Qur’an confronts these people, highlighting as it does their qualities and behavioural patterns. It describes for them God’s signs all over the universe and within themselves, warning them that they will have to face the reckoning on the Day of Judgement. It also cites what happened to communities before them when they abandoned Divine faith.

Da farko, an gabatar da alamomin Allah a gare su ta hanya mai zurfi, mai tasiri kuma mai sauƙi: "Lallai, a cikin sammai da ƙasa akwai alamu ga masu imani. Haka kuma a cikin halittarku, da dabbobin da Allah ke watsawa a doron ƙasa akwai alamu ga mutane masu ƙarfin imani. Haka kuma a cikin jujjuyawar dare da rana, da abubuwan rayuwa da Allah ke saukarwa daga sama, yana rayar da ƙasa da su bayan ta mutu, da kuma a cikin canjin iskoki akwai alamu ga masu amfani da hankalinsu. Waɗannan su ne alamomin Allah da Muke karanta maka, suna bayyana gaskiya. To, da wane bayani za su yi imani bayan haka, idan sun ƙaryata Allah da ayoyinSa?" (Jesses 3-6)

In the first instance, God’s signs are put before them in a profound, effective and simple way: “Surely, in the heavens and the earth there are signs for those who believe. And in your own creation, and in the animals God scatters on earth there are signs for people of sure faith. And in the alternation of night and day, and in the means of subsistence God sends down from the skies, reviving with it the earth after it had been lifeless, and in the shifting of the winds there are signs for those who use their reason. Such are God's signs that We recount to you, setting forth the truth. In what discourse will they then believe, if they deny God and His revelations?' Jesses 3-6)

Sura ta kuma ambaci wasu alamomi, tana nuna su a matsayin albarka da alherai da Allah ya yi wa mutane, amma masu musun gaskiya ba su lura da saƙon da suke ɗauke da shi ba: "Allah ne ya hore muku teku, don jiragen ruwa su yi tafiya a cikinsa da umarninSa, kuma don ku nemi rabonsa na falala, kuma don ku yi godiya. Kuma Ya hore muku, a matsayin baiwa daga gare Shi, duk abin da ke cikin sammai da abin da ke cikin ƙasa. Lallai a cikin wannan akwai alamomi ga mutanen da suke tunani" (Ayoyi 12-13).

The surah then refers to other signs, showing them as blessings and favours granted by God, but the rejecters are oblivious to the message these impart: “It is God who has subjected the sea for you, so that ships sail through it by His command, and that you may seek of His bounty, and that you give thanks. And He has subjected to you, as a gift from Himself, all that is in the heavens and on earth. In this there are signs for people who think* (Verses 12-13)

Surar kuma tana nuna wa kafirai irin halin da za su kasance a ranar Tashin Kiyama, wani abu da suke musantawa gaba ɗaya: "Idan Sa'a ta tashi, to, a ranar nan waɗanda suka bi ƙarya za su yi hasara gaba ɗaya. Za ka ga kowace al'umma a durƙushe. Za a kira kowace al'umma zuwa littafin ayyukanta: 'A yau ana sakaya muku saboda abin da kuka aikata. Wannan littafinmu yana magana a kanku da gaskiya, domin Mu muna rubuta duk abin da kuke aikatawa.' Waɗanda suka yi imani kuma suka aikata ayyuka nagari, Ubangijinsu zai shigar da su cikin rahamarsa. Wannan ita ce babbar nasara bayyananniya. Amma game da kafirai, [za a ce musu]:

The surah also shows the unbelievers what they will be like on the Day of Resurrection, which is something they deny altogether: “ When the Last Hour strikes, those who follow falsehood will on that Day lose all. You will see every community on its knees. Every community will be summoned to its record: ‘ Today you shall be requited for all that you did. This Our record speaks of you in all truth; for We have been recording everything you do.' Those who believed and did righteous deeds will be admitted by their Lord into His grace. That will be the manifest triumph. And as for the unbelievers, [they will be asked]:

"Ashe ba a karanta maka ayoyina ba, sai ka yi girman kai, ka kuma zama mutane masu laifi? Kuma idan aka ce, 'Alkawarin Allah gaskiya ne, babu shakka game da Ranar Alkiyama,' sai ku ce, 'Ba mu san komai ba game da Ranar Alkiyama.'"

‘When My revelations were recited to you, did you not glory in your arrogance and persist in your wicked ways? For when it was said, “God's promise will certainly come true, and there can be no doubt about the Last Hour,"you would answer, “We know nothing of the Last Hour.

Sun ce, "Duk wannan zato ne kawai, kuma ba mu gamsu da shi ko kaɗan ba." Mugunyar ayyukansu za ta bayyana a gare su, kuma abin da suke yi wa izgili zai rufe su. Za a ce da su: "A yau Mu za mu manta da ku, kamar yadda ku kuka manta da zuwan wannan Ranarku! Wuta ce za ta zama mazauninku, kuma ba za ku sami wanda zai taimake ku ba. Haka abin yake, saboda kun karɓi ayoyin Allah da izgili, kuma kuka bari rayuwar duniya ta ruɗe ku." Saboda haka, a Ranar nan ba za a fitar da su daga Wuta ba, kuma ba za a ba su damar gyara ba.

We think it is all conjecture, and we are by no means convinced.The evil of their deeds will become clear to them, and they will be overwhelmed by the very thing they used to deride. It will be said to them: ‘Today We shall be oblivious of you as you were oblivious of the coming of this your Day! The fire will be your abode, and you will have no one to help you. Thus it is, because you received God's revelations with ridicule and allowed the life of this world to beguile you.' Therefore, they will not be brought out of the Fire on that Day, nor will they be given a chance to make amends." (Verses 27-35)

Surah ta tabbatar sarai-sarai game da adalcin sakamako da kuma alhakin kowane mutum daban-daban. Wannan ka'ida mai muhimmanci an nuna cewa tana da tsakiya a yadda duniya ta samu wanzuwa da kuma yadda take ci gaba da tafiya: {Duk wanda ya yi abin kirki, yana amfanar kansa ne; kuma duk wanda ya yi mugunta, yana cutar da kansa ne. Daga karshe zuwa ga Ubangijinku za a mayar da ku duka.} (Aya ta 15) Wannan kuma an kara bayyana shi yayin da surah ta amsa wa wadanda suke aikata mugunta amma suna ganin cewa za su kasance daidai da wadanda suka yi imani da Allah kuma suka yi ayyuka nagari: {Allah ya halicci sammai da kasa da gaskiya, domin kowace rai a bi da ita sakamakon ayyukanta.}

The surah leaves absolutely no doubt about the fairness of the requital or each persons individual responsibility. This fundamental principle is shown to be central in the way the universe came into existence and in the way it is maintained: “ Whoever does what is right benefits himself; and whoever does evil causes himself harm. In the end to your Lord you will all return." (Verse 15) This is further clarified as the surah responds to those who do evil yet consider that they will be on an equal footing with those who believe in God and do good deeds: “God has created the heavens and the earth in accordance with the truth, so that every soul shall be recompensed according to its deeds.

"Babu wanda za a zalunta." (Aya ta 22)

None shall be wronged." (Verse 22)

Ta fuskar yadda take magana a kan batunta, surar guda ce cikakkiya, amma mun raba ta zuwa kashi biyu don sauƙin nazari. Ta fara da harafan nan guda biyu daban, Ha, Mim. Ta kuma ƙara ambaton Alƙur'ani: "Wannan Littafi an saukar da shi daga sama ta wurin Allah, Mai ƙarfi, Mai hikima." (Aya ta 2) Ta ƙare da yabon dukan gaskiya ga Allah, Ubangijin dukan halitta. Wannan ɗaukaka Shi ya bambanta da halin waɗanda suke gafala daga alamominSa, suke kuma yi wa wahayinSa izgili: "Dukan yabo na Allah ne, Ubangijin sammai, Ubangijin ƙasa, kuma Ubangijin dukan talikai. Shi kaɗai ne mallakar iko a cikin sammai da ƙasa. Shi kaɗai ne Mai ƙarfi, Mai hikima." (Aya ta 36-37)

In the way it addresses its subject matter, the surah is one single whole, but we have divided it into two parts for easier study. It begins with the two separate letters, Ha, Mlm, adding a reference to the Qur’an: “This Book is bestowed from on high by God, the Almighty, the Wise." (Verse 2) It concludes by addressing all praise to God, the absolute Lord of all the universe. This glorification of Him contrasts with the attitude of those who remain oblivious to His signs and who ridicule His revelations: “All praise is due to God, the Lord of the heavens, the Lord of the earth and the Lord of all the worlds. His alone is all supremacy in the heavens and the earth. He alone is the Almighty, the Wise." (Verses 36-37)

Surah ta na da sauƙin karatu da kuma bugun murya mai laushi, wanda ya bambanta da ƙaƙƙarfan bugun da ke cikin surar da ta gabata, Ad-Dukhan (Hayaƙi). Allah, Mahaliccin zukatan mutane kuma Wanda Ya saukar da wannan Alƙur'ani daga sama, wani lokaci yakan yi magana da mutane cikin ƙarfi da tsanani, wani lokaci kuma da taushin shafawa, sannan wani lokacin kuma da bugun murya mai laushi da natsuwa. Yana la'akari da yanayinsu daban-daban, halin da suke ciki, halayensu da martanin su. Iliminsa cikakke ne kuma hikimarsa ba ta da iyaka.

The surah is characterized by its easy flow and a soft beat that contrasts with the strong rhythm of the preceding surah, Smoke. God, the Creator of people s hearts and the One who has bestowed this Qur’an from on high, sometimes addresses people in a strong and hard way, at other times with gentle touches, and then again sometimes with a soft and quiet beat. He takes into account their different conditions, circumstances, attitudes and responses. His knowledge is absolute and His wisdom infinite.