Bayanin da muka yi a surar da ta gabata, Al-Muddaththir, game da sababi da lokacin saukar ta, shi ma yana aiki ga wannan surar. Wasu rahotanni sun nuna cewa ita ce ta farko da aka saukar bayan Surah 96, Al-Alaq, yayin da wasu rahotanni kuma suka nuna cewa an saukar da ita bayan da saƙon Musulunci ya bayyana a fili, lokacin da masu kafirci suka fara kamfen ɗin zalunci da tsanani a kan muminai.

The information we expressed in the previous surah, The Enfolded One, about the occasion and timing of its revelation, also applies to this surah. Some reports suggest that it was the first to be revealed after Surah 96, The Germ Cell, while other reports suggest that it was revealed after the Islamic message went public, when the unbelievers began their persecution campaign against the believers in earnest.

Al-Bukhari ya ambato wani rahoto daga Yahya ibn Abi Kathir, wanda ya ce ya tambayi Abu Salamah ibn ‘Abd al-Rahman game da ayar Alqur’ani ta farko da aka saukar. Ya amsa da cewa ita ce Suratul Muddaththir. “Na ce masa mutane suna cewa ita ce Sura ta 96, wadda ta fara da ‘Karanta da sunan Ubangijinka.’” Abu Salamah ya ce ya tambayi Jabir ibn ‘Abdullah game da wannan, sai Jabir ya amsa da cewa ita ce al-Muddaththir, sai ya ce masa abin da kai ka faɗa yanzu. Jabir ya amsa da cewa shi kawai yana faɗa mini abin da Annabi ﷺ da kansa ya faɗa wa Sahabbansa: “Na yi khalwa a Hira’, kuma idan lokacina a can ya ƙare, sai na sauka. Na ji wata murya, sai na duba dama da hagu, amma ban ga kome ba. Na zo wajen Khadijah, ina cewa: ‘Ku lulluɓe ni da alkyabba, kuma ku zuba mini ruwan sanyi.’ Suka yi haka. Sannan aka saukar da wahayi a kaina: ‘Kai da ka lulluɓe da alkyabbarka, ka tashi ka yi gargaɗi. Ka girmama Ubangijinka.’” Jabir ya ce ya ji Annabi ﷺ yana magana game da wahayin farko. Ya ce: “Yayin da nake tafiya, sai na ji murya tana fitowa daga sama. Na ɗaga idanuna zuwa sama, sai na ga mala’ikan da ya zo mini a Hira’ yana zaune a kan kujera tsakanin sama da ƙasa. Sai na fāɗi ƙasa. Sannan na koma wajen mutanena da sauri, ina cewa:

Al-Bukhari mentions a report by Yahya ibn Abl Kathir who says that he asked Abu Salamah ibn ‘Abd al-Rahman about the first Qur’anic revelation. He answered that it was Surah Al-Muddaththir. “I told him that people said that it was Surah 96, beginning with ‘Readin the name of your Lord.' Abu Salamah said that he asked Jabir ibn ‘Abdullah about this and when Jabir replied that it was al-Muddaththir, he said to him what you had just said. Jabir replied that he only gave me what the Prophet himself said to his Companions: ‘I went in seclusion at Hira’, and when I finished my time there, I came down. I heard a call, and I looked to my right and left but could see nothing. I came to Khadijah, saying: “Wrap me in a cloak and pour some cold water on me.” They did so. I then received the revelation: “You, wrapped in your cloak, arise and give warning Glorify your Lord's greatness." Jabir reports that he heard the Prophet speaking about early revelations. He said: “While I was walking, I heard a voice coming from the sky. I lifted my eyes to the sky and I saw the angel who came to me when I was at Hira’ sitting on a chair in between the sky and the earth. I fell to the ground. Then I came hurriedly to my people, saying:

"Ka nannaɗe ni. Ka rufe ni." Sai kuma aka sauko mini da wahayi: "Kai, wanda ka nannaɗe da mayafinka, ka tashi ka yi gargaɗi. Ka girmama girman Ubangijinka; ka tsarkake tufafinka; ka nisanci dukkan ƙazanta." Sai kuma wasu wahayoyi suka biyo baya a jere.

‘Wrap me. Cover me.’ I then received the revelation: 'You, wrapped in your cloak, arise and give warning. Glorify your Lord's greatness; clean your garments; stay away from all filth' Then more revelations came in succession.

Ibn Kathir, yana sharhin wannan hadisi a cikin tafsirinsa na Alkur'ani, ya ce: "Wannan ruwaya ce da aka karɓa. Ma'anarta ita ce wahayi ya fara kafin wannan, saboda abin da Annabi ﷺ ya ce: 'Na ga mala'ikan da ya zo mini sa'ad da nake a Hira'. Wannan mala'ika a fili yake Jibrilu, wanda ya ziyarci Annabi ﷺ yana cewa: {Ka karanta da sunan Ubangijinka wanda ya halitta - ya halicci mutum daga ɗigon jini mai manne} Ka karanta - Ubangijinka ne Mafi Karimci, wanda ya koyar da amfani da alƙalami, ya koyar da mutum abin da bai sani ba} (96: 1-5). Sannan wahayi ya tsaya na ɗan lokaci, bayan haka mala'ikan ya sake zuwa gare shi. Don sulhunta ruwayoyin daban-daban, muna cewa wahayin farko da Annabi ﷺ ya karɓa bayan tsayawar shi ne wannan sura." Wata ruwaya daban kuma al-Tabarani ya ba da ita ta hanyar Ibn 'Abbas: "Al-Walid ibn al-Mughira ya shirya abinci ga wasu mutane daga Quraishawa, kuma sa'ad da suka gama cin abincin, ya tambaye su abin da suke tunani game da Muhammad ﷺ. Wasu sun ce shi boka ne, amma wasu sun ce ba haka ba. Wasu sun ce shi mai duba ne, amma wasu sun musanta hakan. Wasu kuma sun ce shi mawaƙi ne, amma wasu sun ƙi yarda. Sa'an nan wasu suka ce abin da yake faɗa ba komai ba ne sai 'sihiri da aka gada daga zamanin da'. Dukansu suka amince da wannan. Sa'ad da aka sanar da Annabi ﷺ haka, ya ji baƙin ciki matuƙa. Ya rufe kansa ya naɗe kansa. Allah ya saukar masa: 'Kai da ka naɗe kanka cikin rigarka, tashi ka yi gargaɗi. Ka girmama Ubangijinka; ka tsarkake tufafinka; ka nisanci dukan ƙazanta; kada ka ba da don ka sami fiye; amma ga Ubangijinka ka juya da haƙuri.' (Ayoyi 1-7)"

Commenting on this hadith, I bn Kathir says in his commentary on the Qur’an: “This is the accepted report. It means that revelations started before this, because of the Prophet saying, ‘I saw the angel who came to me when I was at Hira’.’ That angel was obviously Gabriel who visited the Prophet saying: 'Read in the name of your Lord who has created - created man out of a clinging cell mass} Read - for your Lord is the most Bountiful One, who has taught the use of the pen, taught man what he did not know} (96: 1-5) A lull in revelation then took place, and thereafter the angel again came to him. To reconcile the different reports we say that the first revelation the Prophet received after the lull was this surah." A different report is given by al-Tabarani on the authority of Ibn ‘Abbas: “Al-Walid ibn al-Mughlrah prepared food for a number of people from the Quraysh, and when they had finished their meal, he asked them what they thought of Muhammad. Some said that he was a sorcerer, but others said he was not. Some said he was a soothsayer, but others denied this. Others still said he was a poet, but yet others objected. Then some said that what he said was mere ‘sorcery handed down from olden times’. They all agreed to this. When the Prophet was informed of this, he felt very sad. He covered his head and wrapped himself up. God revealed to him: "You, wrapped in your cloak, arise and give warning. Glorify your Lord's greatness; clean your garments; stay away from all filth; do not hold up what you give away, showing it to be much; but to your Lord turn in patience." (Verses 1-7)

Wannan rahoto yana kusan kama da wanda ke magana a kan surar da ta gabata, Al-Muzzammil (Wanda Aka Lulluɓe). Don haka, ba za mu iya tabbatar da ko wacce daga cikin surorin biyu ce ta riga ɗayar zuwa, ko kuma wacce aka saukar a kan wane dalili ba.

This report is almost identical to the one that refers to the preceding surah, The Enfolded One. Thus, we cannot be at all certain which of these two surahs preceded the other, or which was revealed on what occasion.

Duk da haka, idan an duba rubutun surah sosai, ana iya ganin cewa ayoyi bakwai na farko na ita wannan surah mai yiwuwa an saukar da su ne a farkon kwanakin saƙon Musulunci.

Yet a close look at the text of the surah suggests that its first seven verses were probably revealed in the very early days of the Islamic message.

Hakanan za a iya cewa haka ta ke ga ayoyi tara na farko na Surah ta 73, Al-Muzzammil (Wanda Aka Nannaɗe). Dukkan farkon surorin biyu sun nufi shirya Annabi domin babban aikin da ke gabansa, musamman lokacin da ya buƙaci ya fito fili ya yi wa dukkan al'umma magana da saƙonsa. Daga nan zai fuskanci tsananin adawa da matsaloli masu yawa waɗanda ke buƙatar irin wannan shirye-shirye. Wannan na nufin cewa sauran ayoyin surorin biyu an saukar da su daga baya, a lokacin da Annabi ﷺ ya fuskanci ƙin yarda mai ƙarfi da zarge-zargen ƙarya cewa yana ƙirƙirar saƙonsa.

The same may be said of the first nine verses of Surah 73, The Enfolded One. Both openings aimed to prepare the Prophet for his great task, particularly when he needed to go public and address all the community with his message. He would then have to face strong opposition and compounded trouble that required such preparations. This would mean that the rest of the two surahs was revealed later, when the Prophet faced determined rejection and false accusations of fabricating his message.

Duk da haka, wannan ba ya kawar da wata yiwuwar, cewa farkon surori biyu an saukar da su tare da abin da ya biyo bayansu. Wannan kuwa domin amsa musun da Quraishawa suka yi, da kuma ta'aziyya ga Annabi ﷺ wanda ya ji zafi a zuciyarsa saboda makircinsu. Don haka, surori biyun za su zama kamar Surah ta 68, Al-Qalam, wadda ita ma ake tattaunawa a kanta a cikin wannan littafi.

Nevertheless, this does not exclude the other possibility that the openings of the two surahs were revealed together with what followed them. This so as to reply to the denial by the Quraysh and to comfort the Prophet who took their scheming to heart. Thus, the two surahs would be like Surah 68, The Pen, which is also discussed in this volume.

Duk da haka, surar tana farawa da wani kira daga sama da ke ba wa Annabi ﷺ wani babban aiki, wanda ya bukaci ya tashi daga kwanciyarsa ya fara gwagwarmaya: "Kai da ka lulluɓe, ka tashi ka yi gargaɗi" (Ayoyi 1-2). An umurce shi da ya shirya kansa domin wannan babban aiki, yana bin matakan da aka zayyana masa a cikin surar. "Ka girmama girman Ubangijinka; ka tsaftace tufafinka; ka nisanci dukan ƙazanta; kada ka bayar da abin da kake bayarwa kana neman yawa; amma ga Ubangijinka ka juya da haƙuri" (Ayoyi 3-7). Kamar umurnin da ke cikin surar da ta gabata, wannan umurni ya ƙare da buƙatar yin haƙuri.

Be that as it may, the surah begins with an address from on high assigning a great mission to the Prophet, one that required he get out of bed and start striving: “ You, wrapped in your cloak, arise and give warning” (Verses 1-2) He is directed to prepare himself for his great task, taking the measures outlined to him in the surah'. “Glorify your Lord*s greatness; clean your garments; stay away from all filth; do not hold up what you give away, showing it to be much; but to your Lord turn in patience” (Verses 3-7) Like the one in the preceding surah, this directive ends with the need to be patient.

Surah ta kuma ƙunshi gargaɗi mai tsanani ga waɗanda suke musanta Ranar Lahira, inda ta yi musu barazanar yaƙi kai tsaye daga wajen Allah, a kan irin wannan gargaɗi da aka bayar a cikin surar da ta gabace ta: "Idan aka busa ƙaho, wannan rana za ta zama rana mai tsanani, mai wahala ga kafirai. Ka bar mini wanda na halitta shi shi kaɗai, wanda na ba shi dukiya mai yawa, da 'ya'ya kusa da shi, na sauƙaƙa rayuwarsa; duk da haka yana marmarin in ƙara masa. A'a! Ya taurare kansa a kan ayoyinmu. Zan tilasta masa ya jure hawan wahala mai raɗaɗi." (Ayoyi 8-17)

The surah then includes a strong warning to those who deny the Day of Judgement, threatening them with a war directly waged by God, on the same lines as the warning given in the preceding surah: “When the trumpet is sounded that will be a day of anguish, far from easy for the unbelievers. Leave to me the one I created alone, to whom I have granted vast wealth, and sons by his side, making life smooth and easy for him; yet he greedily desires that I give him more. No! He has set himself stubbornly against Our revelations. I will constrain him to endure a painful uphill climb.” (Verses 8-17)

Surah ta yi magana ta musamman game da wani mutum wanda ya kasance yana matuƙar adawa da saƙon Musulunci, amma ba tare da ambaton sunansa ba. Tana zana hoton yadda yake shirya makirci a kan Musulunci, kamar yadda muka gani a Surah 68. Wataƙila surorin biyu suna magana ne a kan mutum ɗaya, wanda aka ce shi ne al-Walid ibn al-Mughirah, amma za a ƙara yin bayani game da wannan daga baya. Surah ta ambaci dalilin gargaɗin Allah ga wannan mutum: "Ya yi tunani, ya kuma shirya makirci. To, la'anarsa ta tabbata, yadda ya shirya makirci! Sake, la'anarsa ta tabbata, yadda ya shirya makirci! Ya duba kewaye da shi, sa'an nan ya kumbura fuska ya yi zane, sa'an nan ya juya baya ya yi alfahari da girman kai, ya ce, 'Wannan ba komai ba ne face sihirin da aka gada tun zamanin da! Wannan ba komai ba ne face maganar wani mutum kawai!'" (Ayoyi 18-25) Sa'an nan surar ta bayyana makomarsa: "Zan jefa shi cikin wuta mai ƙuna. Da ka sani menene wuta mai ƙuna! Ba ta barin kome, ba ta kuma tausayawa kowa; tana bayyana ga mutane, a tsare ta da goma sha tara." (Ayoyi 26-30)

The surah makes special mention of this person who was particularly hostile to the Islamic message, but without naming him. It paints an image of his scheming against Islam, in the same way as we have seen in Surah 68. It may be that both surahs talk of the same person, said to be al-Walid ibn al-Mughirah, but more of this later. The surah mentions the reason for Gods warning to this person: "He thought and he schemed. Damn him, how he schemed! Again, damn him, how he schemed! He looked around, then he frowned and glared, then he turned his back and gloried in his arrogance, and said, ‘This is just sorcery handed down from olden times! This is nothing but the word of a mere mortal!”* (Verses 18-25) The surah then specifies his destiny: ‘7 will cast him into the scorching fire. Would that you knew what the scorching fire is like! It leaves nothing, and spares nothing; it appears before mankind, guarded by nineteen.” (Verses 26-30)

Lambar "sakkwato mai zafi" da kuma masu tsaron wuta guda goma sha tara da ke kula da ita sun jawo tambayoyi masu yawa daga kafirai, wadanda kuma suka kara da su izgili da kalaman ba'a, sannan suka haifar da shakku a zukatan wadanda imaninsu bai tsaya kyam ba. Surar ta bayyana hikimar Allah a ambaton wannan adadi, tana ba mu dan hangen duniyar bayan mu wadda hankalinmu ba ya iya kaiwa gare ta, kuma tana nuna cewa sanin wannan duniya na Allah ne kadai. Wannan hangen yana haskaka wasu fannoni na akidar Musulunci game da wannan duniya ta gaba: "Ba mu sanya wasu ba face mala'iku masu tsaron wuta, kuma mun sanya adadinsu ya zama jarrabawa ga kafirai. Haka wadanda aka ba littafi a baya za su tabbata, kuma muminai su karu da imani, kuma wadanda aka ba littafi da muminai ba za su yi shakka ba; amma wadanda ke da cuta a zukatansu da kafirai za su ce, 'Me Allah ke nufi da wannan misali?' Haka Allah yake batar da wanda ya so, yana shiryar da wanda ya so. Babu wanda ya san rundunonin Ubangijinka sai shi. Ba abu ba ne face tunatarwa ga mutane." (Aya ta 31)

The mention of the 'scorching fire and the nineteen guards in charge of it invited much questioning from the unbelievers who also added to it ridicule and sarcastic remarks, and raised doubts among those who were not firm in faith. The surah outlines Gods wisdom in mentioning this number, giving us a glimpse of the world beyond our perception and the fact that knowledge of this world is Gods own preserve. This glimpse sheds light on some aspects of the Islamic concept of this world beyond: “ We have appointed none other than angels to guard the fire, and We have made their number a test for the unbelievers. Thus those who have been granted revelations in the past may be convinced and the believers may grow yet more firm in their faith; and so those who have been granted revelations and the believers will entertain no doubt; but the sick at heart and the unbelievers will ask, 'What could God mean by this image?* Thus God lets go astray whomever He wills, and guides whomever He wills. No one knows your Lord’s forces except Him. This is all but a reminder for mankind.” (Verse 31)

Duk tambayar game da wuta da rayuwa ta gaba an danganta ta da wasu al'amuran sararin halitta waɗanda kowa yake gani. Don haka surar tana haɗa jin da waɗannan al'amura suke haifarwa da tsoron gargaɗin da ya gabata: "A'a! Ina rantsuwa da wata! Da dare idan ya kama hanyarsa, da kuma alfijir mai haske! Lallai wannan yana ɗaya daga cikin abubuwa masu girma, gargaɗi ga mutane baki ɗaya, ga waɗanda daga cikinku suke so su ci gaba, ko kuma su koma baya." (Ayoyi 32-37)

The whole question of hell and the life to come is then related to some scenes of the universe which all people see. Thus the surah combines the inspiration of these scenes with the feelings aroused by the earlier warnings: "No! By the moon! By the night when it departs, and the shining dawn! It is indeed one of the mighty things, a warning to all mankind, to those of you who choose to go ahead or to lag behind.” (Verses 32-37)

Surar ta nuna matsayin kafirai da masu adalci daban-daban. Kafirai za su yi wata doguwar ikirari suna bayyana dalilan da suka sa suka cancanci abin da ya same su a wannan rana ta hisabi da sakamako. Bayan haka sai a yi musu hukunci na ƙarshe, a lokacin da babu wata roƙon ceto a gare su da zai amfane su: "Kowane rai yana cikin riƙon abin da ya aikata, sai dai waɗanda ke hannun dama. Za su kasance a cikin aljanna, za su tambayi masu laifi: 'Me ya kai ku cikin wutar da take ci?' Za su ce: 'Ba mu kasance daga cikin masu salla ba, kuma ba mu ciyar da mabukata ba; sai dai mun yi ta shiga cikin maganganun banza tare da wasu, mun kuma musanta ranar sakamako, har sai da abin nan mai tabbata ya zo mana.' Don haka, roƙon kowane mai ceto ba zai amfane su da komai ba." (Ayoyi 38-48)

The surah shows the respective positions of the unbelievers and the righteous. The unbelievers will make a long confession explaining the reasons why they deserved their fate on that day of reckoning and requital. This is followed by a final word about them, when no word of intercession on their behalf will be of any use: “Every soul is held in pledge for what it has wrought, except for those on the right hand. They will be in gardens, and will ask about the guilty ones: 'What brought you into the scorching fire?’ They will answer: 'We were not among those who prayed, neither did we feed the needy; but we indulged with others in vain talk, and we denied the Day of Judgement until there came upon us that which is certain' So, of no benefit to them could be the pleas of any intercessors.” (Verses 38-48)

Bayan an zana wannan hoto na matsayinsu na wulakanci da ikrari mai kunya, surar ta yi mamaki game da halin kafirai ga kiran da ke nufin tunatar da su hanyar ceton kansu. Ta zana hoto na izgili wanda ke gayyatar dariya ga tsananin turjiyarsu: "Me ya same su ne da suke juyawa daga kowace gargaɗi kamar jakunan da suka firgita suna guje wa zaki?" (Ayoyi 49-51) Tana fallasa girman kansu, wanda shi ne ainihin dalilin ƙin karɓar kowace shawara mai kyau tasu: "Kowane ɗaya daga cikinsu yana neman a ba shi wahayi da aka buɗe masa." (Aya ta 52) Suna matuƙar hassada ga Manzon Allah ﷺ, suna zaton sun fi cancanta da a ba su saƙon Allah. Akwai kuma wani dalili mai zurfi: "A'a! Ba sa tsoron rayuwa ta gaba?" (Aya ta 53)

Having painted this image of their position of humiliation and shameful confession, the surah wonders at the unbelievers attitude to the call that seeks to remind them of the way to save themselves. It paints a sarcastic picture that invites ridicule at their wild resistance: "What is the matter with them that they turn away from all admonition like terrified asses fleeing from a lion?” (Verses 49-51) It exposes their arrogance, which is the true reason for their obstinate rejection of every caring advice: "Every one of them demands to be given revelations unfolded before him.” (Verse 52) They are so envious of the Prophet, thinking that they were more deserving of being given the divine message. There is, however, another deep reason: "No! They do not fear the life to come? (Verse 53)

A ƙarshe, surar ta yi wata magana madaidaiciya wadda ba ta barin wani fili na sassauci ga kowa: "A'a! Lallai wannan tunatarwa ce. To, duk wanda ya so, ya kula da ita." (Ayoyi 54—55) Komai yana hannun nufin Allah: "Ba za su kula ba sai Allah ya so. Shi ne Ubangiji abin tsoro, Ubangijin gafara." (Aya ta 56)

Finally, the surah makes a categorical statement that leaves no room for favours for anyone: "No! This is indeed an admonition. Let him who will, take heed.” (Verses 54—55) All is left up to Gods will: " They, however, will not take heed unless God so wills. He is the Lord to be feared, the Lord of forgiveness.” (Verse 56)

Surah ta wakilci wani mataki na gwagwarmayar da ba ta da sauƙi, wadda Alƙur'ani ke yi da jahiliyya da kuma tunani da ra'ayoyin da suka yi mata tushe sosai. Haka kuma tana yaƙi da ƙin gaskiya mai taurin kai da ganganci, ta hanyoyi iri-iri. Akwai kamanceceniya da yawa a salon wannan surar da surah ta 73 da ta 68, wanda hakan ke nuna cewa dukkan ukun an saukar da su a lokaci guda, suna magana kan yanayi iri ɗaya. Banda kawai, tabbas, kashi na biyu na surah ta 73, wanda, kamar yadda mun gani, yana magana kan wani abu daban.

The surah represents a stage of the hard fought struggle in which the Qur’an is in combat with jahiliyyah and its ingrained notions and concepts. It was also combating headstrong and deliberate rejection using diverse methods. There are many similarities of approach between this surah and Surahs 73 and 68, which suggests that all three were revealed within the same period, dealing with similar situations. The only exception, of course, is the second part of Surah 73, which as we have seen deals with something different.

Wannan surah tana da ayoyi gajeru da kuma tafiya mai sauri.

The present surah is characterized by short verses and a fast flow.

Ayoyinta suna da nau'ikan ƙarshe da kafiya iri-iri. Bugun sautinta yana tafiya a hankali a wasu lokuta, amma yana da sauri sosai a wasu, musamman idan tana bayyana mutumin da ake sukar sa, ko kuma idan tana zana hoton wutar Jahannama mai zafi. Wannan bambancin sautin, bugun waƙa, kafiya, hotuna da yanayi yana ba surar yanayi na musamman, musamman idan ta ɗauki kafiyar da aka riga aka yi amfani da ita aka kuma canza ta, ko kuma idan kafiyar ta canza a cikin sashe guda don isar da mamaki da aka nufa. Yanzu za mu duba surar dalla-dalla.

Its verses have a variety of endings and rhymes. Its beat moves slowly at times, but is very fast at others, particularly when it describes the individual who comes in for criticism, or when it paints the image of hells scorching fire. This variation of tone, beat, rhyme, images and scenery gives the surah a distinctive ambience, particularly as it picks up a rhyme that has already been used and changed, or when the rhyme changes in the same section to deliver an intended surprise. We will now look at the surah in detail.