Wannan littafi ya ƙunshi sūratu 37 waɗanda suke tattare da abin da aka sani da sashe na talatin na Alƙur'ani, bisa ga tushen da ya raba Alƙur'ani zuwa sassa 30 masu daidai tsawo, domin ya zama mai sauƙin karanta dukan littafin sau ɗaya a wata. Amma wannan sashe yana da launi na musamman, mai bambanta. Dukkan sūratun da ya ƙunsa Makkah ne, sai biyu, Hujjar Bayyananniya da Taimakon Allah, waɗanda lambobinsu 98 da 110 bi da bi. Ko da yake tsawonsu ya bambanta, dukansu gajeru ne. Abin da ya fi muhimmanci, duk da haka, shi ne cewa suna tsara ƙungiya ɗaya mai jigo iri ɗaya ko kusan iri ɗaya. Suna da halaye iri ɗaya na ƙawa, da misalai, da ma'anoni, da salo baki ɗaya. Lalle, suna kama da ƙwanƙwasa mai ci gaba kuma mai ƙarfi a kan ƙofa, ko jerin ihu mai ƙarfi da nufin tada waɗanda suke barci mai zurfi, ko waɗanda suka bugu suka rasa hankalinsu, ko waɗanda suke a wurin shaƙatawa, gaba ɗaya sun nutsu cikin rawarsu ko nishaɗinsu. Ƙwanƙwasa da ihun suna zuwa ɗaya bayan ɗaya: Ku farka! Ku duba kewayenku! Ku yi tunani! Ku yi tunani sosai! Akwai Allah! Akwai tsari, jarrabawa, hisabi, lissafi, sakamako, azaba mai tsanani, da ni'ima mai dorewa. Gargaɗi ɗaya ana maimaita shi sau da sau. Wata hannu mai ƙarfi tana girgiza su da ƙarfi. Sai su ga kamar suna buɗe idanunsu, su duba kewaye na ɗan lokaci, su koma cikin rashin hankali. Hannun mai ƙarfi ta sake girgiza su. Ihun da ƙwanƙwasar suna maimaituwa da ƙarfi sosai. Wataƙila su farka sau ɗaya ko biyu, su ce da taurin kai, "A'a!" Suna iya jifan mai gargaɗin ko su zage shi, sa'an nan su koma matsayinsu na rashin kulawa. Shi kuma ya sake girgiza su.
This volume contains 37 sūrahs forming what is traditionally known as the thirtieth part of the Qur’ān, on the basis that divides the Qur’ān into 30 parts of equal length, so as to make it easy to read the whole book once a month. Yet this part has a special, distinctive colour. All the sūrahs it includes are Makkan, except two, The Clear Proof and Divine Help, which take numbers 98 and 110 respectively. Although they vary in length, they are all short. More significant, however, is the fact that they form a single group with more or less the same theme. They enjoy the same characteristics of rhythm, images, connotations and overall style. They are, indeed, like a persistent and strong knocking on a door, or a series of loud shouts seeking to awaken those who are fast asleep, or those who are drunk and have lost consciousness, or are in a night club, completely absorbed in their dancing or entertainment. The knocks and the shouts come one after the other: Wake up! Look around you! Think! Reflect! There is a God! There is planning, trial, liability, reckoning, reward, severe punishment and lasting bliss. The same warning is repeated time after time. A strong hand shakes them violently. They seem to open their eyes, look around for a second and return to unconsciousness. The strong hand shakes them again. The shouts and knocks are repeated even more loudly. They may wake up once or twice to say obstinately, “No!” They may stone the person warning them or insult him and then resume their position of inattention. He shakes them anew.
Wannan ita ce yadda nake ji idan na karanta wannan ɓangare na Alƙur'ani. Yana ba da muhimmanci sosai ga ƙananan adadin gaskiyoyi masu girma, yana kuma buga wasu sautuka da ke taɓa zukatan mutane. Yana mayar da hankali kan wasu al'amura a cikin duniya da kuma a cikin duniyar ran ɗan adam, da kuma wasu abubuwan da za su faru a Ranar Hukunci. Na lura yadda ake maimaita su ta hanyoyi daban-daban, wanda ke nuna cewa maimaitawar an yi ta da niyya.
This is how I feel when I read this part of the Qur’ān. It places much emphasis on a small number of significant facts and strikes certain notes which touch people’s hearts. It concentrates on certain scenes in the universe and in the world of the human soul, as well as certain events which take place on the Day of Decision. I note how they are repeated in different ways, which suggests that the repetition is intended.
Wannan shi ne yadda mutum yake ji idan ya karanta: "Bari mutum ya yi tunani a kan abincin da yake ci." (80: 24)
This is how one feels when one reads: “Let man reflect on the food he eats.” (80: 24)
Ko: "Don mutum ya yi tunani a kan abin da aka halicce shi da shi." (86: 5)
Ko: "Ba su yi tunani a kan raƙuma ba, yadda aka halicce su; da sama, yadda aka ɗaga ta sama; da duwatsu, yadda aka kafa su; da ƙasa, yadda aka shimfiɗa ta." (88: 17-20)
Ko: "Wanne ne ya fi ƙarfi ta fuskar halitta: ku ko sama da Ya gina? Ya ɗaga ta sama, Ya ba ta siffarta cikakka, Ya sa duhu ga daren ta, Ya fito da hasken ranta. Bayan haka Ya shimfiɗa ƙasa. Ya fitar da ruwa daga cikinta, Ya fitar da ciyayinta; duwatsu kuwa Ya kafa su domin ku da dabbobinku ku ji daɗi." (79: 27-33)
Ko: "Ashe ba Mu shimfiɗa ƙasa ba, Mu daidaita ta, Mu kuma sa duwatsu kamar turaku? Mun halicce ku ma'aurata biyu-biyu, Mun kuma sa barcinku ya zama hutu. Mun sa dare ya zama rufi, Mun ƙayyade rana domin neman abin rayuwa. Mun gina sama bisa kanku, bakwai masu ƙarfi, Mun sa a cikinta fitila mai haske. Mun saukar da ruwa mai yawa daga gajimare, Da shi Muke fitar da hatsi da tsirrai iri-iri, da gonaki masu yalwar itatuwa." (78: 6-16)
Or: “Let man then reflect of what he is created.” (86: 5) Or: “Let them reflect on the camels, how they were created; and heaven, how it is raised aloft; and the mountains, how they are hoisted; and the earth, how it is spread out.” (88: 17-20) Or: “Which is stronger in constitution: you or the heaven He has built? He raised it high and gave it its perfect shape, and gave darkness to its night, and brought out its daylight. After that He spread out the earth. He brought out water from it, and brought forth its pastures; and the mountains He set firm, for you and your cattle to delight in.” (79: 2733) Or: “Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and made your sleep a cessation of activity. We made the night a mantle, and appointed the day for gaining a livelihood. We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain- clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.” (78: 6-16)
Tare da irin wannan ji muke karantawa cewa: "Bari mutum ya yi tunani a kan abincin da yake ci: yadda Muke zuba ruwan sama da yawa, kuma Muke tsaga ƙasa da fasa-fasa; yadda Muke fitar da hatsi, inabi da ciyayi masu sabo, zaitun da dabino, lambuna masu yalwar itatuwa, itatuwan 'ya'yan itace da makiyaya masu kore, domin ku da dabbobinku ku ji daɗinsu." (80: 24-32) Ko kuma: "Ya mutum, me ya ruɗe ka daga Ubangijinka Mai karimci, wanda ya halicce ka, ya siffanta ka, ya ba ka siffa madaidaiciya. Yana iya ba ka duk siffar da Ya ga dama." (82: 6-8) Ko: "Ka ɗaukaka tsarkin sunan Ubangijinka, Mafi Girma, wanda ke halitta yana kuma daidaita, wanda ke ƙaddara yana kuma shiryarwa, wanda ke fitar da ciyawa, sa'an nan ya mayar da ita busasshiyar ciyawa." (87: 1-5) Ko: "Lalle ne Mun halicci mutum a cikin mafi kyawun siffa, sa'an nan Muka mayar da shi zuwa ƙasƙantacce daga cikin ƙasƙantattu, sai waɗanda suka yi imani suka aikata ayyukan alheri; domin su akwai lada wanda ba ya ƙarewa. To me zai sa ku ƙaryata Ranar Shari'a bayan haka? Shin Allah ba shi ne mafi adalci daga cikin masu hukunci ba?" (95: 4-8) Ko kuma: "Idan rana ta rufe, idan taurari suka faɗi suka warwatse, idan duwatsu suka ƙaura, idan raƙuma masu ciki na wata goma aka bar su ba tare da kulawa ba, idan namun daji aka tara su tare, idan teku aka sa su tafasa, idan rayukan mutane aka haɗa su (kamar da kamarsa), idan 'yar mace da aka binne da rai aka tambaye ta saboda wane laifi aka kashe ta, idan littattafan ayyuka aka buɗe, idan sama aka kwashe ta, idan wuta ta jahannama aka sa ta yi zafi sosai, idan aljanna aka kusanto da ita, kowace rai za ta san abin da ta gabatar." (81: 1-14) Ko: "Idan sama ta tsage, idan taurari suka warwatse, idan tekuna aka sa su fashe, idan kaburbura aka tayar da su, kowace rai za ta san abin da ta aikata a farko da abin da ta aikata a ƙarshe." (82: 1-5) Ko: "Sa'ad da sama ta tsage, tana biyayya ga Ubangijinta cikin biyayya ta gaskiya; sa'ad da ƙasa ta miƙe kuma ta fitar da abin da ke cikinta, ta zama fanko, tana biyayya ga Ubangijinta cikin biyayya ta gaskiya."
(84: 1-5) Ko: "Sa'ad da ƙasa za ta girgiza da girgizarta ta ƙarshe, sa'ad da ƙasa ta zubar da nauyinta, mutum kuma ya tambaya: 'Me ya samu ta?' A ranar nan za ta faɗi labarinta, gama Ubangijinka zai yi mata wahayi."
(99: 1-5) Ko: "Sa'ad da ƙasa za a girgiza ta da girgizarta, sa'ad da ƙasa za ta fitar da nauyinta, mutum kuma ya tambaya: 'Me ya samu ta?' A ranar nan za ta faɗi labarinta, gama Ubangijinka zai yi mata wahayi."
Muna jin irin wannan yanayi a lokacin da muke tunani a kan al'amuran sararin duniya da aka kwatanta a farko ko tsakiyar wasu daga cikin surori a wannan sashe na Alƙur'ani: "Na rantse da taurari masu juyawa, masu gudu sosai kuma masu ɓoyewa, da dare idan ya yi duhu yana zuwa, da alfijir idan ya fara numfashi." (81: 15-18) Ko kuma: "Na rantse da faɗuwar rana, da dare da abin da yake lulluɓewa, da wata a cikakkiyar kammalarsa." (84: 16-18) Ko kuma: "Da alfijir, da dare goma, da abin da yake biyu da wanda yake ɗaya, da dare idan ya yi tafiya!" (89: 1-4) Ko kuma: "Da rana da hasken safiyarta, da wata idan ya bi ta, da yini idan ya bayyana darajarta, da dare idan ya lulluɓe ta. Da sama da yadda aka gina ta, da ƙasa da yadda aka shimfiɗa ta, da rai da yadda aka siffanta shi, aka yi masa wahayi da sanin mugunta da adalci." (91: 1-8) Ko kuma: "Da dare idan ya lulluɓe, da yini a cikin haskensa, da wanda ya halicci namiji da mace." (92: 1-3) Ko kuma: "Da hasken safiya, da dare idan ya yi shiru da duhu." (93: 1-2)
We experience the same feeling as we meditate on the scenes of the universe portrayed at the beginning or in the middle of some of the sūrahs in this part of the Qur’ān: “I swear by the turning stars, which move swiftly and hide themselves away, and by the night as it comes darkening on, and by the dawn as it starts to breathe.” (81: 1518) Or: “I swear by the twilight, and by the night and what it envelops, and by the moon in her full perfection.” (84: 16-18) Or: “By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on!” (89: 1-4) Or: “By the sun and his morning brightness, by the moon as she follows him, by the day, which reveals his splendour, by the night, which veils him. By the heaven and its construction, by the earth and its spreading, by the soul and its moulding and inspiration with knowledge of wickedness and righteousness.” (91: 1-8) Or: “By the night when she lets fall her darkness, by the day in full splendour, by Him who created the male and the female.” (92: 1-3) Or: “By the bright morning hours, and the night when it grows still and dark.” (93: 1-2)
Ana ƙara jaddada muhimmancin wannan sashe na Alƙur'ani, a cikinsa ana mai da hankali sosai a kan asalin mutum da kuma asalin rayuwa, a cikin sigoginta na shuke-shuke da dabbobi. Haka kuma ana bayar da muhimmanci ga wurare daban-daban na duniya, kamar Ranar Tashin Kiyama, wadda aka siffanta a wurare daban-daban da Babbar Masifa, da Ƙarar Tsawa Mai Razanarwa, da Mai Rufe Komai, da sauransu. Haka nan ana ba da fifiko ga al'amuran lissafi, da lada mai girma, da azaba mai tsanani. Ana zana su da hotuna masu barin tasiri mai ban mamaki. Duk waɗannan ana bayar da su a matsayin hujja ta gaskiyar halitta da tsararren tsari na duniya daga wajen Allah, da kuma shaida da ke tabbatar da gaskiyar rayuwa ta gaba da lissafinta mai yanke hukunci. Waɗannan al'amura wani lokaci ana haɗa su da labarai game da makomar wasu al'ummomin da suka ƙi saƙonnin Allah. Dukkan wannan sashe yana nuna duk abin da aka ambata. Duk da haka, a cikin wannan gabatarwa za mu yi ɗan taƙaitaccen bayani game da wasu misalai.
Strong emphasis is laid, throughout this part of the Qur’ān, on the origin of man as well as on the origin of life, in both its vegetable and animal forms. Emphasis is also given to various scenes in the universe, such as the Day of Resurrection, which is described in different places as the Greatest Catastrophe, the Stunning Blast, the Enveloper, etc. Scenes of the reckoning, fine reward and severe retribution are also given prominence. They are drawn with images which leave a stunning effect. All these are given as a proof of the reality of creation and the elaborate planning of the universe by God, as well as evidence confirming the reality of the life to come, and its decisive reckoning. These scenes are, at times, combined with scenes of the fate of some of the communities which rejected the divine messages. The whole of this part exemplifies all this. We will make, however, a brief reference in this introduction to some examples.
Sūrar da ke gaba, Sūratu An-Naba'i, ta mayar da hankali ne kan hakikanin halitta da tashin Alkiyama, da yanayin sararin duniya da na lahira. Haka ma sūrar da ke biye da ita, Sūratun An-Nāzi'āt.
Sūrah ta uku a cikin wannan sashe, Sūratu 'Abasa, ta fara ne da ambaton wani lamari da ya faru a farkon zamanin Musulunci. Sauran sūrar kuwa an keɓe ta ne don tattaunawa kan asalin mutum da tsirrai, kafin ta tunkari abin da ake kira da 'Babbar Ƙara mai Girgiza Duniya'.
The present sūrah, The Tiding, lays its emphasis on the realities of creation and resurrection, and on scenes of the universe and the hereafter. The same applies to the next sūrah, The Pluckers. The third sūrah in this part, The Frowning, begins with a reference to a certain incident during the early days of Islam. The rest of the sūrah is devoted to a discussion of the origins of man and plants before it tackles what it terms the ‘Stunning Blast’:
A ranar nan kowa zai guje wa ɗan'uwansa, da mahaifiyarsa da mahaifinsa, da matarsa da 'ya'yansa. Domin kowannensu a ranar nan zai sami damuwa da ta isar masa. Wasu fuskoki a ranar nan za su kasance masu haske, masu murmushi, masu farin ciki. Wasu fuskoki kuma a ranar nan za su kasance an lulluɓe su da ƙura, an rufe su da duhu.
On that day everyone will forsake his brother, his mother and his father, his wife and his children: for each one of them will on that day have enough preoccupations of his own. Some faces on that day shall be beaming, smiling and joyful. Some other faces on that day shall be covered with dust, veiled with darkness. (80: 34-41)
Suratul 81, Al-Takwir, tana bayyana yanayin babban tashin hankali wanda zai mamaye dukkan duniya a Ranar Kiyama. Haka kuma tana zana wasu kyawawan hotuna masu ban sha'awa na duniya a cikin mahallin tabbatar da hakikanin wahayi da gaskiyar Annabi ﷺ.
Suratul mai biye da ita, Al-Infitar, ita ma tana ɗauke da hotunan tashin hankalin duniya baki ɗaya, tare da hotunan farin ciki cikakke da azaba ta har abada a lahira. Yayin da take bayyana waɗannan, tana nufin girgiza da farkar da zukatan mutane: "0
Sūrah 81, The Darkening, portrays scenes of the great upheaval which envelops the whole universe on the Day of Resurrection. It also draws some fine and inspiring scenes of the universe in the context of affirming the reality of revelation and the Prophet’s honesty. The next sūrah, Cleaving Asunder, also contains scenes of universal upheaval, coupled with scenes of perfect happiness and eternal suffering in the hereafter. As it portrays these it aims to shake and awaken people’s hearts: “0
"Mene ya jarabce ka ka karkata daga Ubangijinka mai karimci?" (82: 6) Irin wadannan al'amura guda biyu kuma an siffanta su a cikin Suratul Inshiqaq, Surah ta 84. Suratul Buruj, Surah ta 85, takaitacciyar ishara ce ga bangarori na duniya da lahira a matsayin gabatarwa ga babban jigonta. Sannan surar ta tabo tarihin wata kungiya ta muminai wadanda azzalumai suka azabtar da su da wuta mai tsanani. Haka kuma ta bayyana yadda Allah zai aukar wa wadancan azzalumai azaba mafi girma da tsanani da wuta.
man, what has lured you away from your gracious Lord?” (82: 6) Scenes of both types are also portrayed in Sūrah 84, The Rending. Sūrah 85, The Constellations, touches very briefly on aspects of the universe and the hereafter by way of introduction to its main theme. The sūrah then tackles the history of a group of believers who were subjected to extreme fire torture by the unbelievers. It also states how God will inflict greater and more severe torture with fire on those unbelievers.
Suratul Tariq, wato Mai Ziyarar Dare, tana zana wasu al'amura na sararin samaniya, tana kuma magana kan asalin mutum da tsirrai, kafin rantsuwa, da dukkan wadannan, tana tabbatarwa cewa: "Lallai wannan magana ce mai raba gardama; ba wasa ba ne." (86: 13-14) Suratul A'la, wato Mafi Girma, tana magana kan halitta, tsari, shiriyar Allah, da matakai daban-daban na girman ciyayi.
The next sūrah, The Night Visitor, draws some scenes of the universe and speaks of the origins of man and plants prior to an oath, by all these, affirming that “This is surely a decisive word; it is no idle talk.” (86: 13-14) Sūrah 87, The Most High, speaks of creation, planning, divine guidance and the various stages of the growth of pastures.
Duk wannan an gabatar da shi ne a matsayin gabatarwa ga jigon lahira, hisabi, lada da azaba. Surar da ke biye da ita, Al-Muddaththir (Wanda Aka Lulluɓe), ta bayar da wasu hotuna na farin cikin muminai a lahira, da kuma wahalar kafirai. Haka kuma tana jawo hankali zuwa halittar raƙumi, sama, ƙasa da duwatsu. Haka abin yake har zuwa ƙarshen wannan ɓangare, sai dai wasu ƙananan surori waɗanda aka keɓe don bayyana ginshiƙan imani, kamar surorin da ake kira Ikhlasi, Kafirun, Ma'un, Al-Lail, Al-Falaq... da wasu surori da ake kira Al-Asr... Har ila yau, an keɓe wasu surori da ke ba Annabi ﷺ ƙarfin zuciya da ta'aziyya, kuma suna umartarsa da neman mafaka wajen Ubangijinsa daga dukkan sharri, irin su surorin da ake kira Ad-Duha, Al-Inshirah, Al-Kauthar, Al-Falaq da An-Nas.
All this is given by way of introduction to the theme of the hereafter, reckoning, reward and retribution. The next sūrah, The Enveloper, provides some images of the believers’ happiness in the hereafter, and the unbelievers’ misery. It also draws attention to the creation of camels, heaven, earth and the mountains. The same applies right through to the end of this part, with the exception of a few sūrahs which are devoted to the exposition of the fundamental principles of faith, such as those sūrahs entitled Purity of Faith, The Unbelievers, Small Kindness, The Declining Day, Power, and Divine Help. Also excepted are a few sūrahs which give encouragement and solace to the Prophet and direct him to seek refuge with his Lord against all evil, such as those entitled, The Morning Hours, Solace, Abundance, The Daybreak, and Mankind.
Wani al'amari na wannan bangare shi ne amfani da shi ta fuskar fasaha da kyawawan kalmomi, hotuna, waka da sarrafa kalma, domin taba wurare masu kyau na musamman a cikin ran dan Adam da kuma a cikin duniya baki daya. Yana yin haka ne domin samun sakamako mafi kyau yayin da yake magana da wadanda suka rasa hangen gaskiya, yana neman jan hankalinsu da farkar da ji a cikinsu. Wannan a bayyane yake, misali, a cikin kwatancin taurari yayin da suke juyawa a cikin falakinsu, suna fitowa da faduwa, da kuma kwatancin barewa da ke bacewa a cikin buyayyun wuraren su sannan su sake bayyana, da kuma kwatancin dare a matsayin halitta mai rai da ke tafiya a hankali cikin duhu, da kuma alfijir yana numfashi tare da hasken farko: "Na rantse da taurari masu juyawa, masu tafiya da sauri kuma masu boyewa, da dare yayin da yake zuwa da duhu, da alfijir yayin da yake fara numfashi." (81: 15-18)
Another aspect of this part is its artistic use of fine expressions, images, rhythm, meter and rhyme to touch upon areas of exceptional beauty in the human soul and in the universe at large. It does this in order to achieve better results as it addresses those who have lost sight of the truth, trying to attract their attention and awaken their feelings. This is clearly evident, for example, in its portrait of the stars as they turn in their orbits, rise and set, in the image of deer disappearing in their dens then appearing again, its image of the night as a living being walking quietly in the dark, and the dawn breathing with the first rays of light: “I swear by the turning stars, which move swiftly and hide themselves away, and by the night as it comes darkening on, and by the dawn as it starts to breathe.” (81: 15-18)
Hakika kuma a bayanin faɗuwar rana, dare da wata, yana bayyana a sarari: "Na rantse da jan shafaƙi, da dare da abin da yake lulluɓewa, da wata idan ya cika."
It is also clear in the description of sunset, the night and the moon: “I swear by the twilight, and by the night and what it envelops, and by the moon in her full perfection.” (84:
16-18) Kuma da ganin wayewar gari da daren da yake tafiya: "Na rantse da wayewar gari, da dare goma, da abin da yake biyu da abin da yake ɗaya, da dare idan ya yi tafiya!" (89: 1-4)
16-18) And in the scenes of dawn and the travelling night: “By the dawn, by the ten nights, by that which is even and that which is odd, by the night as it journeys on!” (89: 1-4)
Ko: "Ina rantsuwa da hasken safiya, da kuma dare idan ya yi shiru ya yi duhu." (93: 1-2)
Or: “By the bright morning hours, and the night when it grows still and dark.” (93: 1-2)
Haka kuma yana bayyana sosai a cikin kiran da ke shiga zuciyar ɗan adam: "Ya kai mutum, mene ne ya ruɗe ka game da Ubangijinka Mai karimci, Wanda ya halicce ka, ya daidaita ka, ya kuma ba ka sura madaidaiciya? Zai iya sanya ka a duk siffar da Ya so." (82: 6-8) Haka abin yake ga abubuwan da ke cikin Aljanna: "A ranar nan akwai wasu fuskoki masu annuri, masu farin ciki da sakamakon ƙoƙarinsu, a cikin wata Aljanna mai daraja, inda ba sa jin wata magana maras amfani." (88: 8-11) Haka kuma abin yake ga abubuwan da ke cikin Wuta: "Amma wanda ma'aunansa ya yi sauƙi, to, makomarsa rami ne. Kai, da kana sani menene shi! Wuta ce mai ƙuna." (101: 8-11)
Again it is markedly evident in the inspiring address to the human heart: “O man, what has lured you away from your gracious Lord, Who created and moulded you and gave you an upright form? He can give you whatever shape He wills.” (82: 6-8) The same applies to scenes from heaven: “Other faces on that day are jocund, well pleased with their striving, in a sublime garden, where they hear no babble.”(88: 8-11) And in a similar fashion it applies to scenes from hell: “But he whose weight is light in the balance, shall have the abyss for his home. Would that you knew what that is like! It is a scorching fire.” (101: 8-11)
Ana yawan amfani da misali, kuma ana fifita wata kalma mai asali da ba a saba gani ba don a samu tasirin waƙa da ake so. Duk wannan yana nuna irin fasaha da ke shiga kowane bangare na wannan sashe na Al-Qur'ani.
Allegory is often employed and an unusual derivation is sometimes preferred in order to obtain the intended musical effect. All this shows the artistry which so entirely pervades this part of the Qur’ān.
Wannan sūrah tana da kyau a matsayin misali na yanayin gaba ɗaya na wannan ɓangaren, da jigoginsa, da muhimman ƙa'idodin da take son kafawa, da hotuna da yanayin da take zanawa, da abubuwan da take ciro, da waƙarta da taɓawarta ta fasaha, da zaɓinta na ƙwararru da sarrafa kalmomi da jimloli don ƙara tasiri. Tana farawa da salon tambaya da ke nuna girman lamarin da ake jayayya a kansa, duk da cewa abu ne wanda ba ya karɓar jayayya. Biye da wannan kuma akwai gargaɗi nan take game da abin da zai faru a ranar da za su fahimci hakikanin al'amarin: "Game da me suke tambaya? Game da labari mai girma wanda suke saɓani a kansa. A'a, za su sani! Sake, a'a, za su sani!" (Ayoyi 1-5) Sannan an dakatar da tattaunawa game da wannan labari mai girma na ɗan lokaci. Sūrah ta kawo hankali zuwa ga abin da muke gani a cikin sararin duniya da abin da muke ji a cikin zukatanmu, wanda ke ba da alamar da ba ta da tababa game da abin da zai biyo baya: "Ba mu shimfiɗa ƙasa ba, mu kuma sa ta daidaita, mu sa duwatsu su zama turaku? Mun halicce ku ma'aurata, kuma mun sanya barcinku ya zama hutu daga aiki. Mun sanya dare ya zama lulluɓi, mun kuma sanya rana ta zama lokacin neman abin rayuwa. Mun gina sama bisa kanku bakwai masu ƙarfi, muka sa a cikinta fitila mai haske. Muna saukar da ruwa mai yawa daga gajimare, da shi muke fitar da hatsi da tsirrai iri-iri, da gonaki masu cike da bishiyoyi." (Ayoyi 6-16)
The present sūrah is a good example of the general bent of this part, its themes, the fundamental principles it seeks to establish, the scenes and images it portrays, its inferences, its music and its fine touches, as well as its artistic selection and manipulation of terms and expressions to enhance its effect. It opens with a form of question imparting a sense of gravity to the matter in dispute, yet it is something that admits of no dispute. This is followed by an immediate warning of what will happen on the day when they will realize its nature: “About what are they asking? About the fateful tiding on which they dispute. No indeed; they shall certainly know! Again, no indeed; they shall certainly know!” (Verses 1-5) Discussion of this fateful tiding is then temporarily dropped. The sūrah draws attention to what we see around us in the universe and what we feel in our souls which give an unmistakable indication of what will follow: “Have We not spread and levelled the earth, and made the mountains as pegs? We created you in pairs, and made your sleep a cessation of activity. We made the night a mantle, and appointed the day for gaining a livelihood. We built above you seven mighty ones, and placed therein a blazing lamp. We send down out of the rain- clouds water in abundance, by which We bring forth grain and varied plants, and gardens thick with trees.” (Verses 6-16)
Bayan wannan dimbin hotuna da aka ɗauko daga rayuwar zahiri, sūratu ta koma kan batun abin da aka yi musu gargaɗi game da shi. Tana bayyana musu yanayinsa da yadda zai faru: "Lokacin Yanke Hukunci an riga an ƙayyade shi. A ranar nan ne za a busa ƙaho, za ku zo ƙungiya-ƙungiya, sama kuma za a buɗe ta, ta zama ƙofofi, a kuma kawar da duwatsu, su zama kamar sarari."
After this multitude of images taken from actual life the sūrah takes up the issue of the event of which they have been warned. It explains to them its nature and how it takes place: “Fixed is the Day of Decision. On that day the Trumpet is blown and you shall come in crowds, and heaven is opened, and becomes gates, and the mountains are made to move away, and seem to have been a mirage.” (Verses 17-20)
Sannan sai ga wani yanayi na wahala, wanda a lokaci guda yake duka tashin hankali ne kuma mai iko mara iyaka:
Then follows a scene of misery, that is at once both violent and infinitely powerful:
"Jahannama tana tsaye a matsayin mai tsaron ƙofa mai faɗakarwa, gida ga azzalumai da masu keta iyaka. A cikinta za su zauna har abada, ba za su ɗanɗana sanyi ba, ko wani abin sha, sai ruwa mai tafasa da ƙazanta mai ruɓewa, a matsayin sakamako da ya dace da su. Ba su yi tsammanin za a tambaye su lissafi ba, kuma sun ƙaryata ayoyinmu gaba ɗaya. Amma mun rubuta kowane abu dalla-dalla, [kuma za mu ce]: ‘Ku ɗanɗana wannan, don ba abin da za ku samu sai ƙaruwar azaba.’" (Ayoyi 21-30) Yanayin farin ciki kuwa yana cike da kyau: "Masu tsoron Allah za su sami wuri mai aminci, lambuna da gonakin inabi, da mata masu kirji masu tsayi, daidai da shekaru, abokan zama, da kofi cike da abin sha. A can ba za su ji zance marar amfani ba, ko wani ƙarya. Wannan shi ne sakamakon Ubangijinku, kyauta mai isarwa sosai." (Ayoyi 31-36)
“Hell stands as a vigilant watch guard, a home for the tyrants and the transgressors. Therein they shall abide for ages, tasting neither coolness nor any drink, except boiling fluid and decaying filth, a fitting recompense. They did not expect to be faced with a reckoning, and roundly denied Our revelations. But We have placed on record every single thing, [and We shall say]: ‘Taste this, then; the only increase you shall have is increase of torment.’“ (Verses 21-30) The scene of happiness, on the other hand, overflows with beauty: “The God- fearing shall have a place of security, gardens and vineyards and high-bosomed maidens, of equal age, for companions, and a cup overflowing. There they shall hear no idle talk, nor any falsehood. Such is the recompense of your Lord, a truly sufficient gift.” (Verses 31-36)
Surah ta kammala da wata sanarwa ta musamman wacce ke tare da wani yanayi mai ban girma na ranar da duk wannan zai faru: "Ubangijin sammai da ƙasa da abin da ke tsakaninsu, Mai rahama, ba su da ikon yin magana da Shi. A ranar da Ruhu da mala'iku za su tsaya a layi, ba za su yi magana ba, sai wanda Mai rahama ya ba shi izini, kuma shi ne zai faɗi abin da yake daidai. Wannan rana tabbatacciya ce. Wanda ya so, to ya nemi hanyar komawa ga Ubangijinsa. Mun gargaɗe ku game da azaba mai gabatowa, a ranar da mutum zai duba abin da hannayensa suka gabatar, kuma kafiri zai yi kuka ya ce:"
The sūrah closes with a distinctive note which accompanies a majestic scene of the day when all this takes place: “Lord of the heavens and earth and all that lies between them, the Most Gracious, with whom they have no power to speak. On the day when the Spirit and the angels stand in ranks, they shall not speak, except those to whom the Most Gracious has given leave, and who shall say what is right. That day is a certainty. Let him who will seek a way back to his Lord. We have forewarned you of an imminent scourge, on the day when man will look on what his hands have forwarded and the unbeliever will cry:
"Da ma ina ce turɓaya!" (Ayoyi 37-40)
‘Would that I were dust!” (Verses 37-40)
Wannan shi ne labari mai girma da suke tambaya a kansa, kuma wannan shi ne abin da zai faru a ranar da za su fahimci gaskiyar wannan babban al'amari.
This is the fateful tiding about which they ask, and this is what will happen on the day when they realize the true nature of this great event.