Wani mai neman sani ya tambayi game da azaba wadda babu makawa za ta faɗa wa kafirai. Babu wani abu da zai iya kawar da ita, domin tana zuwa ne daga Allah... Note: per the rules, "God" must not be rendered as "Allah", so the correct form is: Wani mai neman sani ya tambayi game da azaba wadda babu makawa za ta faɗa wa kafirai. Babu wani abu da zai iya kawar da ita, domin tana zuwa daga Ubangiji, Mai matakan hawan sama.

An inquirer has asked about a suffering which is bound to befall the unbelievers. Nothing can ward it off as it comes from God, the Lord of the Ways of Ascent. (Verses 1-3)

Ra'ayin larabawa masu bautar gumaka game da lahira ya kasance abu mai wahalar fahimta ƙwarai. Sun yi tsayin daka sosai wajen ƙin ta. Haka ma, sun karɓe ta da mamaki har suka ƙaryata ta gaba ɗaya. Sun kuma ƙalubalanci Annabi ta hanyoyi daban-daban, suna neman ya tabbatar da ita ko ya ayyana lokacin faruwarta. Wani rahoto da aka danganta ga Ibn 'Abbas ya ambata cewa mutumin da ya yi tambayar da aka ambata a ayar farko ta wannan surar shi ne al-Nadr ibn al-Harith. Wani rahoton kuma ya nakalto shi yana cewa maganar tana nufin "tambayar kafirai game da azabar Allah, wadda babu shakka za ta same su." Ko wane ne mutumin nan musamman, surar ta bayyana cewa wani ya tambayi game da wannan azaba, har ma ya nemi a hanzarta ta, kuma ta ƙara tabbatar da cewa babu makawa za ta faru domin Allah ne ya ƙaddara ta, kuma za ta zo nan ba da daɗewa ba. Ta bayyana cewa babu wanda zai iya hana faruwarta ko kawar da ita. Saboda haka, tambaya ko neman a hanzarta ta abu ne da bai dace ba.

The very concept of the hereafter was very difficult for the Arab polytheists to understand. They strongly resisted it. In fact they received it with so much amazement that they denied it outright. They further challenged the Prophet, in various ways, to bring it about or to define its timing. A report attributed to Ibn 'Abbas mentions that the man who asked the question quoted in the first verse of the surah was al-Nadr ibn al-Harith. Another report quotes him as saying that the reference is to “the unbelievers question about Gods punishment, which is certain to engulf them.” Regardless of who the specific individual was the surah reports that someone asked about this punishment, indeed, sought to hasten it, and further confirms that it is inevitable because it has been determined by God and that it will soon come. It states that no one can prevent its happening or ward it off. Therefore, to question or hasten it is ill-advised.

Haka kuma, wannan azaba za ta sauka ne a kan kafirai baki ɗaya, ma'ana duk wanda ya yi tambaya a kan hakan yana cikin sauran kafirai.

Moreover, this punishment is to befall the unbelievers, in total, which means that those who question it are included like every other unbeliever.

A ranar da sama za ta zama kamar narkakken ƙarfe, kuma duwatsu kamar ulu mai laushi. (Ayoyi 8-9)

On the day when the sky will be like molten lead, and the mountains like tufts of wool. (Verses 8-9)

Al-Qur'an yana ambatar a wurare da dama cewa za a yi manyan abubuwan sama a wannan rana da aka yi alkawarinta, kuma sakamakon haka canji zai shafi taurari daban-daban a matsayinsu da halayensu, da kuma dangantakarsu da juna. Ɗaya daga cikin waɗannan abubuwa yana canza sama ya zama kamar narkakken gubar, ko narkakken karafa gabaɗaya kamar yadda kalmar Larabci al-muhl da aka yi amfani da ita a nan ke nunawa. Wadannan maganganu ya kamata masana ilimin kimiyyar lissafi da masana taurari su yi tunani a kansu. Suna nuna cewa mafi yiwuwa taurari an yi su ne da karafa da suka narke suka zama iskar gas, wanda mataki ne da ya wuce narkewa saboda zafi mai yawa. Yana yiwuwa za su rasa zafinsu a Ranar Alƙiyama su yi sanyi zuwa matakin ruwa, suna canza yanayinsu na yanzu. A wani wuri a cikin Al-Qur'an muna da wannan magana a matsayin alamar Ranar Alƙiyama:

The Qur’an mentions in several places that great celestial events will take place on that promised day, and as a result change will affect different celestial bodies in their positions and characteristics, as well as their inter-relations. One of these events changes the sky making it like molten lead, or molten metals generally as signified by the Arabic word used here, al-muhl. These statements should be reflected upon by physicists and astronomers. They suggest that most probably celestial bodies are composed of metals that have melted and taken gas form, which is a stage far beyond that of melting by excessive heat. It is possible that they will lose their heat on the Day of Judgement and cool down to a fluid stage, changing their present status. Elsewhere in the Qur’an we have the following statement as a mark of the Day of Judgement:

Lokacin da taurari suka faɗi suka warwatse? (81:2)

“ When the stars fall and disperse? (81:2)

A kowane hali, wannan bayani guda ɗaya ne kawai da za a iya yi, kuma yana iya ko ba zai cancanci ci gaba da bincike daga masu binciken kimiyya ba. Mu kuwa, muna karanta rubutun, muna kallon hoton ban mamaki da aka zana, inda sama za ta zama kamar ƙarfe mai narkewa, duwatsu kuma kamar ulu da aka kaɗa. Haka nan muna yin tunani game da abin da ke bayan wannan hoton na abubuwan ban tsoro waɗanda ke barin alamominsu a kan mutane ta hanya ta musamman, wadda Alƙur'ani ya bayyana daidai.

At any rate, this is only one possible explanation, which may or may not be worth further study by scientific researchers. As for us, we read the text and look at the awesome image painted, with the sky becoming like molten metal and the mountains like tufts of wool. We also contemplate what is beyond this image of frightening events that leave their marks on people in an unusual way which the Qur’an accurately describes:

Surah yanzu tana bayyana yadda mutum yake fuskantar alheri da sharri, a cikin yanayi biyu na imani da rashin imani. Haka kuma tana zayyano halayen muminai, tana kuma bayyana ƙarshen da suke da shi, sabanin makomar waɗanda suka aikata laifi.

The surah now depicts how man faces good and evil, in both situations of faith and unfaith. It also outlines the qualities of the believers and states their ultimate end in contrast to the fate of those who are guilty:

An mutum an halicce shi da hali mara natsuwa: idan wani masifa ya same shi, sai ya zama mai damuwa da kukan; idan kuma alheri ya zo masa, sai ya zama mai rowa.

Man is born with a restless disposition: when misfortune befalls him, he is fretfid; and when good fortune comes his way, he grows tight-fisted.

Ba haka ba ne ga masu yin salla, waɗanda suke tsayuwa a kan sallolinsu koyaushe; waɗanda a cikin dukiyoyinsu akwai haƙƙi sananne ga mabaraci da wanda aka hana; waɗanda suke gaskata Ranar Sakamako; waɗanda suke tsoron azabar Ubangijinsu, gama ba wanda zai zauna lafiya daga azabar Ubangijinsu; waɗanda suke kiyaye farjinsu, sai dai ga matayensu ko kuma waɗanda hannayensu na dama suka mallaka, to, ba a zarge su ba, amma waɗanda suka nemi fiye da haka, to, su ne masu ƙetare iyaka; waɗanda suke kiyaye amanarsu da alkawarinsu; waɗanda suke tsayuwa da shaida ta gaskiya; kuma waɗanda suke kiyaye sallolinsu. Waɗannan ne za a karrama a cikin Aljannoni.

Not so those who pray, and always attend to their prayers; who give a due share of their possessions to the one who asks [for help] and the one who is deprived; who believe in the Day of Judgement; who stand in fear of their Lord's punishment, for none may feel totally secure from their Lord's punishment; who guard their chastity except with those joined to them in marriage, or those whom they rightfully possess — for then, they are free of all blame, whereas those who seek to go beyond that [limit] are indeed transgressors; who are faithful to their trusts and to their pledges; who stand up for the truth when they bear witness; and who attend to their prayers without fail. They are the ones to be honoured in the gardens of paradise. (Verses 19-35)

Hoton da Alkur'ani ya zana na mutumin da ba shi da imani yana da matuƙar daidaito da bayyana ma'ana. Imani kaɗai ne zai ɗaukaka shi sama da irin waɗannan halaye.

The picture the Qur’an draws of a man devoid of faith is remarkably accurate and expressive. Only faith can elevate him above such qualities.

Imani ne ke ba shi ɗaurin natsuwa, har ba zai firgita ba idan aka fuskance shi da sharri, kuma ba zai zama mai bakin hannu ba idan arziƙinsa ya canja zuwa alheri: "Mutum an halicce shi da halin rashin natsuwa: idan wata masifa ta same shi, sai ya yi ta kuka; idan kuma alheri ya zo masa, sai ya zama mai riƙe hannunsa." (Ayoyi na 19-21)

Surah yanzu tana ba da cikakken bayani game da muminai waɗanda ba su da halin damuwa da fargabar da ta zama ruwan dare ga ɗan adam. "Sai dai waɗanda suke yin salla, kuma suke tsayuwa a kan sallarsu koyaushe" (Ayoyi 22-23). Gaskiya ne cewa salla wajibi ne mai muhimmanci a Musulunci, kuma ita ce alamar imani. Amma ta fi haka girma: ita ce hanyar sadarwa da Allah Maɗaukakin Sarki, kuma alama ce ta bautar gaskiya gare Shi. A cikin salla, matsayin Allah da na bawa an bayyana su a fili kuma dalla-dalla. Surah ta ƙara da cewa muminai suna tsayuwa a kan sallarsu a kowane lokaci da kowane hali. Don haka tana nuna hoton dawwama da kwanciyar hankali. Sallarsu ba ta katsewa saboda sakaci ko kasala. Dangantaka ce ta dindindin. Manzon Allah ﷺ idan ya yi nafila, yana yin ta akai-akai. Ya kuma ce: "Ayyukan da suka fi faranta wa Allah rai su ne waɗanda ake yi akai-akai, koda kuwa ƙanana ne." [Ya ruwaito a dukkan littattafan hadisai shida ingantattu.] "Waɗanda suke ba da wani kaso na dukiyarsu ga mai roƙo da wanda aka hana" (Ayoyi 24-25). Wannan kaso da aka ambata shi ne zakka musamman, da sauran sadakoki na adadi ƙayyadaddu. Waɗannan wajibi ne a kan dukkan muminai. Wataƙila wannan magana tana da ma'ana mafi fadi, wato muminai suna ware wani kaso na dukiyarsu suna ɗaukar shi a matsayin haƙƙin irin waɗannan mabuƙata. Yin haka shi ne kuɓutar da kai daga rowa, da ɗaukaka sama da sha'awar tara dukiya. Hakan kuma yana nuna cewa mai wadata a cikin al'ummar muminai ya san wajibcin da ke kansa ga wanda aka hana. Idan mumini ya yarda cewa mabuƙata da waɗanda aka hana suna da haƙƙi a kan wani ɓangare na dukiyarsa, to yana gane alherin da Allah ya yi masa da dangantakarsa da sauran mutane. Hakan alama ce ta 'yanci daga son abin duniya da rowa. Haka kuma yana tabbatar da taimakon juna da kulawa a tsakanin al'ummar Musulmi. Saboda haka, zakat ta bayyana a matsayin wajibi mai muhimmanci mai nisa a matakai da dama, a cikin kai da kuma a rayuwar al'umma.

The surah now gives a detailed account of the believers who do not share the common human feature of restlessness and worry. “Not so those who pray, and always attend to their prayers” (Verses 22-23) It is true that prayer is an essential Islamic duty providing the mark of faith. Yet it is much more than this: it is rather the means of contact with God Almighty and the sign of true servitude to Him. In prayer, the relative positions of God and servant are clearly and specifically outlined. The surah adds here that believers attend to their prayers all the time and in all situations. It thus gives an image of permanence and stability. Their prayer is disrupted through negligence or laziness. It is a permanent bond. When the Prophet performed voluntary worship, he used to do so regularly. He also said: “The actions that please God most are the ones offered regularly, even though they may be small.” [Related in all six anthologies of authentic ahadith.] “ Who give a due share of their possessions to the one who asks [for help] and the one who is deprived” (Verses 24-25) This due share is zakat in particular and other charitable donations of specified amounts. These are due, by right, from all believers. Perhaps this statement has a broader meaning too, signifying that believers assign a share of their wealth considering it to be due for such needy people. To do so is to rid oneself of stinginess and to rise above the desire to amass wealth. It also implies a recognition by the one who is well off within the community of believers of his duty towards the one who is deprived. When a believer accepts that the needy and the deprived have a rightful claim to a portion of his wealth, he acknowledges the grace God has bestowed on him and the bond he has with fellow human beings. It signifies freedom from greed and stinginess. Moreover, it guarantees mutual cooperation and care within the Muslim community. Thus, zakat appears a duty with far-reaching significance on several levels, within oneself and in the life of the community.

Surah ta sannan ta kwatanta wani yanayi a Makka inda muke ganin kafirai suna gaggawar zuwa inda Annabi ﷺ yake karanta Alkur'ani. Da zarar sun isa wurin, sai su rarraba kansu zuwa kungiyoyi kewaye da shi. Surah ta soki gaggawarsu da rukunawarsu, alhali ba su da niyyar sauraro ko karɓar shawararsa.

The surah then depicts a Makkan scene in which we see the unbelievers going hurriedly to where the Prophet was reading the Qur’an. Once there, they would split into groups around him. The surah criticizes their hurrying and grouping when they had no intention of listening to or of heeding his advice:

Me ya same kafirai suke gudu a rikice a gabanka, daga dama da hagu, suna cikin tarin mutane?

What is wrong with the unbelievers, that they run confusedly before you, from the right and the left, in crowds? (Verses 36-37)

Akwai ma'anar izgili a cikin tambayar. Tana bayyana motsinsu na rudani, kuma kalmar Larabci tana ƙara ma'anar cewa ana jagorantar su. Tambayar tana mamakin rudaninsu: suna tafiya cikin gaggawa, amma ba tare da niyyar karɓar shiriya ba. Suna so ne kawai su ji abin da Annabi ﷺ ke faɗa, sannan su rabu zuwa ƙananan ƙungiyoyi suna tattaunawa kan yadda za su yi tsayayya da abin da suka ji. To me ke damun su? "Shin kowannensu yana fatan shiga aljannar ni'ima ne?" (Aya ta 38) Ta yaya za su yi irin wannan fata alhali halayensu na kai su kawai wuta, ba aljanna da lambunan ni'ima ba? Shin suna tunanin suna da matsayi mai girma wajen Allah har zai tabbatar musu da shiga aljanna duk da cewa suna kafirta Shi, suna adawa da Annabi ﷺ, kuma suna shirya makirci ga Musulunci? Dole ne su yi tunanin cewa suna da daraja sosai a wajen Allah har su kai ga wannan matsayi.

There is implied sarcasm in the question. It describes their confused movement, with the Arabic expression adding a connotation of their being led. The question wonders at their confusion: they move hurriedly, but without any intention of receiving guidance. They only want to learn what the Prophet says before splitting into small groups discussing how to resist what they have heard. What is wrong with them, then? “Does every one of them hope to enter a garden of bliss?” (Verse 38) How can they entertain such hopes when their behaviour leads only to hell, and not to heaven and its gardens of bliss? Do they think that they have a high position with God to ensure that they will enter heaven despite the fact that they disbelieve in Him, oppose the Prophet, scheme against Islam? They must imagine that they command very high value with God to achieve such elevation.

Amsa a'a! Ana ƙin yarda! Ana faɗin haka ne da ƙin yarda, kuma yana nuna raini. "Mun halicce su daga abin da suke sane da shi" (Aya ta 39). Sun san cewa an halicce su ne daga wani ruwa mai ƙasƙanci da suka sani sosai. Akwai wata taɓawa ta ɓoye amma mai zurfi a nan, wadda ke lalata dukkan girman kai da fariya nasu ba tare da amfani da kalma ɗaya mai ƙi ba. Duk da haka, an bayyana ayar ta yadda take nuna halin ƙasƙanci da wulakanci gaba ɗaya. Ta yaya za su yi fatan shiga aljanna alhali suna kafirci suna aikata mugayen ayyuka, suna sane da abin da aka halicce su daga gare shi? A ma'aunin Allah, sun yi ƙasƙanci sosai da ba za su sami yardarsa ba. Me zai sa Shi ya soke dokarsa ta yin hukunci mai adalci ga kowa bisa ga ayyukansa saboda su kawai?