Al-Qiyamah (Tashin Kiyama) - Cikin Inuwar Alkur'ani | Quran Course

Al-Qiyamah (Tashin Kiyama) - Cikin Inuwar Alkur'ani | Quran Course

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Al-Qiyamah (Tashin Kiyama)

Al-Qiyamah (The Resurrection)

by Sayyid Qutb3 min readViewed 205 times

Gabatarwa

Prologue

Wannan surah tana gabatar da gagarumin adadin gaskiyoyi, al'amura, hotuna, tasirin musamman, sautuka da taba-taba, wanda babu wata zuciya mai lura da za ta iya jurewa ko kubuta daga gare su cikin sauƙi. Haka kuma salonta na musamman da kaɗe-kaɗen waƙarta suna haɗuwa wajen ƙara tasirinta, suna kai shi matsayin da yake da wuya a sake tsayayya da shi ko a kubuta daga gare shi. Tana farawa da ayoyi biyu gajeru masu sautuka na musamman game da Ranar Tashin Kiyama da rai mai zargin kansa: "Ba na rantsuwa da Ranar Tashin Kiyama, kuma ba na rantsuwa da rai mai zargin kansa!" (Ayoyi 1—2) Sannan surah ta ci gaba da wani jawabi wanda daga farko har ƙarshe yana da alaƙa da rai na ɗan adam da Ranar Tashin Kiyama, sau da yawa tana haɗa su tare. Kamar dai ayoyin biyu na farko suna taƙaita maudu'in dukkan surah, ko kuma suna saita sautin da ke tasiri ga kaɗe-kaɗenta ta hanya mai kyau da kuma ban sha'awa.

This surah puts forward such a great number of truths, scenes, images, special effects, tones and touches that no attentive heart can easily handle or escape from them. Furthermore, its distinctive style and musical cadence also combine to enhance its effect and bring it to a level that is again difficult to resist or to shed. It starts with two short verses with distinctive notes about the Day of Resurrection and the self-reproaching soul: ‘7 need not swear by the Day of Resurrection and I need not swear by the self reproaching soul!” (Verses 1—2) The surah then continues with a discourse that from start to finish relates to both the human soul and the Day of Resurrection, often coupling them together. It is as if the opening two verses sum up the subject matter of the whole surah, or that they set the tone influencing its notes in a fine and beautiful way.

Wani babban gaskiya da wannan surah ta haskaka shi ne yadda mutum yake fara wanzuwa, da muhimmancinsa wajen tabbatar da gaskiyar tashin kiyama. Ta haka ne muke ganin cewa halittar mutum tana faruwa ne bisa tsari mai kyau. Allah yana sanar da mutane matakai masu kyau na farawarsu, da yadda waɗannan matakai suke bi juna cikin wani tsari mai ban mamaki wanda Shi kaɗai zai iya tsarawa. Haka kuma, ko waɗanda suke musanta tashin kiyama ba sa da’awar wata asali daban ga wannan tsari. Wannan kansa yana ba da shaida marar musu ta kasancewar Allah Ɗaya, wanda yake ba da mutuwa kuma yake ƙayyade lokacinta. Bugu da ƙari, mutuwa tana ba da bayyananniyar shaida cewa tashin kiyama abu ne mai sauƙi, kuma tana nuna cewa tana da muhimmanci. Don haka ana ganin hakan yana dacewa da tsarin da mutum yake da manufa bayyananniya a cikinsa, cewa rayuwarsa ba ta ƙarewa ba tare da ya yi lissafin ayyukansa ba. Wannan ita ce jigon da take taɓa zukata a farkon surah: “Shin mutum yana zaton cewa ba za Mu haɗa ƙasusuwansa ba?” (Aya ta 3) Yayin da take kammalawa, surah ta ce: “Shin mutum yana zaton cewa za a bar shi ba tare da manufa ba? Shin bai kasance digon maniyyi da aka zubar ba? Sa’an nan ya zama gudan jini manne, sa’an nan Allah ya halitta shi, ya kuma daidaita shi, ya sanya masa nau’i biyu, namiji da mace. Shin, to, Ba Shi da ikon mayar da matattu zuwa rai?” (Ayoyi 36-40)

Another great truth highlighted in the surah is how man comes into existence in the first place, and its significance in confirming the truth of resurrection. In this way we see how mans creation occurs according to careful planning. God informs people of the fine stages of their coming into existence, and how these stages succeed one another in such a marvellous procession that only He could have designed. Indeed, even those who deny the resurrection do not claim a different origin for this process. This, in itself, provides irrefutable evidence of the presence of the One God, who deals death and determines its timing. Moreover, death provides clear evidence that resurrection is easy, and also implies that it is necessary. It is, thus, seen as being consistent with the planning whereby man has a clear purpose, and that his life does not end without him accounting for his deeds. This is the note that touches hearts at the beginning of the surah-. “Does man think that We will not put his bones together again?9' (Verse 3) As it draws to its end, the surah says: “Does man think that he will be left without purpose? Was he not a mere drop of emitted sperm? It then became a clinging cell mass, and then God created and shaped it, fashioning out of it the two sexes, male and female. Is He not, then, able to bring the dead back to life?" (Verses 36-40)

Ɗaya daga cikin yanayin da surar ta zana shi ne na Ranar Alƙiyama da manyan al'amuran sama da za su faru a wannan rana. A cikin haka, muna ganin tashin hankali na zuciya wanda ya bar mutum cikin rashin sani, ba ya iya yanke shawarar yadda zai fuskanci waɗannan al'amura. Don haka, babban tashin hankali yana faruwa a tsakiyar duniya, haka kuma a zurfin ran ɗan adam, yana barin mutum kamar bera a cikin tarko. Wannan yana zuwa ne a matsayin amsa ga mutum yayin da yake tambaya, cikin shakku mai yawa, ko Ranar Alƙiyama za ta zo ko a'a. Ta hakan, yakan yi mata sakaci, yana ci gaba da bin hanyoyinsa na ɓatanci. Amsar Allah ga duk wannan tana zuwa da saurin rhythm, wanda ke zana jerin hotuna da kallo cikin sauri: "Duk da haka mutum yana son ƙaryata abin da ke gabansa. Yana tambaya: 'Yaushe ne wannan Ranar Alƙiyama za ta kasance?' Lokacin da gani zai dimauce kuma wata ya lalace, lokacin da rana da wata za a haɗa su, a wannan rana mutum zai ce: 'Ina zan gudu?' Amma a'a! Babu mafaka. A wannan rana zuwa ga Ubangijinka ne dukkan abu zai koma. Za a faɗa wa mutum a wannan rana duk abin da ya gabatar da abin da ya jinkirtar. Mutum zai zama shaida a kan kansa ko da yake zai iya kawo uzurinsa." (Ayoyi 5-15)

One of the scenes the surah paints is that of the Day of Resurrection and the great celestial events that take place on that day. In this, we see the psychological upheaval that leaves man at a loss, unable to decide how to face these events. Thus, the great upheaval occurs in the centre of the universe, as well as in the very depths of the human soul, leaving man like a mouse in a trap. This comes in response to man as he wonders, with much doubt, about whether the Day of Resurrection will ever come. In so doing, he treats it with carelessness, persisting in his erring ways. Gods response to all this is delivered with a quick rhythm, one that paints a fast succession of images and glimpses: “ Yet man wants to deny what lies ahead of him. He asks: 'When will this Day of Resurrection be?9 When the sight is dazzled and the moon eclipsed, when the sun and the moon are brought together, on that day man will say: 'Where to flee?* But no! There is no refuge. On that day to your Lord all shall return. Man will be told on that day all that he put forward and all that he put back. Man will be a witness against himself even though he may put up his excuses.” (Verses 5-15)

"Sa'an nan ne, a kanmu ne bayyana ma'anarsa." (Ayoyi 16-19) Wannan umarni an bayar da shi ga Annabi domin ya kwantar masa da hankali cewa saukar da Alkur'ani, kiyaye shi, tattara shi da bayanin saƙonsa suna hannun Mai Girma, Marubucin Alkur'ani. Aikin Annabi shi ne karɓar saƙon da isar da shi kamar yadda ya karɓe shi. Saboda haka, bai kamata ya damu ba. Ya karɓi wahayin gaba ɗaya, sannan zai ga yana zaune a zuciyarsa ba tare da wani canji ba. Haka ya faru daidai. Duk da haka, an riƙe wannan umarni a daidai wurin da ya faru. Ashe ba cikin kalmomin Allah ba ne aka bayar da shi? Maganar Allah tana tabbata a wurinta, duk da manufar da take nufi. Don haka waɗannan ayoyi huɗu suna wakiltar kalmomin da Ya faɗa, saboda haka suna zama a cikin littafinsa kamar sauran sassansa. A gaskiya, riƙe waɗannan ayoyi huɗu a tsakiyar surar yana nuna gaskiya mai ƙarfafawa game da dukan kalmomin Allah, komai manufarsu. Yana koya mana cewa kowace kalma da Allah ya faɗa wa Manzonsa, Muhammadu ﷺ, an rubuta ta; ba a rasa ko harafi ɗaya ba.

Then it will be for Us to make its meaning clear.” (Verses 16-19) This instruction is given to the Prophet to reassure him that the revelation of the Qur’an, its preservation, collection and explanation of its message are left to the Almighty, the Author of the Qur’an. The Prophet’s own role is to receive the message and deliver it as he receives it. Therefore, he need not worry. He should receive the revelation in full and then he will find it engraved in his heart without change. This was exactly what happened. This instruction, however, has been retained at the precise point where it occurred. Is it not given in God’s own words? God’s word is sure to stay in place, whatever purpose it addresses. These four verses, therefore, represent words He said, and therefore, they stay in His book like the rest of it. In fact, retaining these four verses in the middle of the surah points to an inspiring truth concerning all God’s words, whatever their purpose happens to be. It tells us that every word God said to His Messenger, Muhammad (peace be upon him), has been recorded; not a single letter has been lost.