Ba na buƙatar in rantse da Ranar Tashin Alƙiyama! Ba na buƙatar in rantse da rai mai zargin kansa! Shin mutum yana zaton ba za Mu tara ƙasusuwansa ba? Eh, lallai! Muna iya mu daidaita ko da ƙarshen yatsunsa! Amma mutum yana so ya ƙaryata abin da ke gabansa.

I need not swear by the Day of Resurrection and I need not swear by the self reproaching soul! Does man think that We will not put his bones together again! Yes, indeed! We are able to put in perfect order his very fingertips! Yet man wants to deny what lies ahead of him.

Yana tambaya: "Yaushe ne wannan Ranar Alkiyama za ta zo!" Idan gani ya dushe kuma wata ya yi duhu, idan rana da wata aka 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. A wannan rana za a faɗa wa mutum dukkan abin da ya gabatar da abin da ya jinkirta. Mutum zai zama shaida a kan kansa, koda kuwa zai kawo uzurinsa.

He asks: 'When will this Day of Resurrection be!' 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.

(Ayoyi 1-15)

(Verses 1-15)

Surah ta fara da ambaton rantsuwa, amma sai ta yanke shawarar kada a yi ta. Wannan yana da tasiri mai zurfi fiye da rantsuwa ta yau da kullum, kuma abin da ake nufi ke nan. Hakika, fassarar kalmomin da ainihin ma'anarsu ta fi kusa da cewa: 'Ba na rantsuwa da...' Bayan an faɗi haka, sai gaskiyar tashin kiyama da rai mai zargin kansa su bayyana a fili.

The surah starts with a reference to making an oath, but then decides not to make it. This has a deeper effect than a straightforward oath, and this is what is intended. Indeed, a more literal rendering would be: ‘I do not swear by...’ When this has been stated, the truths of the resurrection and self-reproaching soul appear in view.

Akwai tattaunawa mai yawa game da tashin kiyama a cikin surar. Game da rai mai zargin kansa kuwa, rahotanni daban-daban sun yi bayaninsa. Al-Hasan al-Basri ya ce:

There is much discussion of resurrection in the surah. As for the self reproaching soul, various reports explain this. Al-Hasan al-Basri says:

"Za ka ga mumini koyaushe yana tambayar kansa: 'Me na nufa da wannan kalma? Don me na ci wannan abinci? Me nake nufi da yin magana da kaina haka?' Azzalumi kuwa ba zai taɓa zargin kansa ba." Al-Hasan ya ce: "Kowace rai a sammai da ƙasa za ta zargi kanta a Ranar Alkiyama." Ikrima ya ce: "Rai ne ke zargin kansa a kan abubuwa masu kyau da marasa kyau, yana cewa: da ma ina yi ko ban yi wannan ko waccan ba." Sa'id ɗan Jubair ya faɗi irin wannan. Ibn Abbas ya ce: "Koyaushe yana zargi." Ya kuma ce: "Yana yawan zargi, yana kuma fuskantar suka sosai." Mujahid ya ce: "Yana nadamar abin da ya wuce, yana zargi a kansa." Ƙatada ya ce: "Shi ne mai karkata zuwa ga mugunta." Jarir ya ce: "Dukkan waɗannan ma'anoni kusan iri ɗaya ne. Duk da haka, abin da ya fi kusa da ma'anar zahirin ayar Alƙur'ani shi ne a ce: rai ne ke zargin mutum a kan duk abin da ya aikata, nagari ko mara kyau, kuma yana nadama a kan abin da ya wuce." Game da namu rai, mun fi son ma'anar farko da al-Hasan al-Basri ya faɗa.

Sannan sai ayoyi huɗu da ke ba Annabi ﷺ umarni na musamman game da yadda yake karɓar wahayin Alƙur'ani:

Then come the four verses giving the Prophet special instruction as regards the way he received Qur’anic revelations:

Kada ka motsa harshenka da sauri don maimaita kalmominsa. Namu ne tattarawarsa da karanta shi. Idan Mun karanta shi, to ka bi karatunsa.

Do not move your tongue repeating its words in haste. We shall see to its collection and recitation. When We recite it, follow its recitation.

Sa'an nan, Mun ne za Mu bayyana ma'anarsa. (Ayoyi 16-19)

Then it will be for Us to make its meaning clear. (Verses 16-19)

Baya ga abin da muka riga muka faɗa game da waɗannan ayoyi huɗu a cikin Gabatarwa, mun lura cewa Allah ne yake ɗaukar dukkan alhakin Alƙur'ani:

In addition to what we have already said about these four verses in the Prologue, we note that God takes all responsibility for the Qur’an:

Ita ce saukarwa, kiyayewa, tattarawa da bayanin Alkur'ani. Duk wannan Allah Maɗaukakin Sarki ne kaɗai yake aikatawa, ba wani. Aikin Annabi ﷺ bai wuce karɓa da isar da shi ba. Haka nan, ya kamata mu lura da yadda Annabi ﷺ yake matuƙar marmarin fahimtar abin da ake saukar masa sosai, yana ɗaukarsa da muhimmanci sosai, yana tsoron mantuwa da wata kalma ko wata magana.

its revelation, preservation, collection and explanation. All this is undertaken by none other than God Almighty. The Prophet’s role is no more than to receive and deliver it. We also note here how the Prophet was so eager and keen to fully understand what was being revealed to him, taking it most seriously, fearing to forget a phrase or a word.

Saboda haka ne ya maimaita kalmomin bayan Mala'ika Gabriel ya karanta masa su, don ya tabbatar bai rasa wani sashi daga cikinsu ba. Kasancewar wannan an rubuta shi a cikin Alkur'ani da kansa yana ƙara jaddada abin da muka faɗa yanzu.

Hence why he repeated the words after the Angel Gabriel recited them to him, to make sure that he had not omitted any of it. The fact that this is recorded in the Qur’an itself further emphasizes what we have just said.

Surah yanzu tana tunatar da kafirai game da soyayyar da suke yi wa duniyar nan, wacce ita ce babbar damuwarsu, da kuma yadda suke watsi da lahira.

The surah now reminds the unbelievers of their love of this present world, which is their main concern, and their disregard of the hereafter.

Yana nuna musu yanayin da za su kasance a ciki a rayuwa ta gaba ta hanyar wani hoto mai matuƙar motsa zuciya.

It shows them the state in which they will end up in the life to come in a highly inspiring image:

Duk da haka kuna son wannan rayuwa mai wucewa, kuma ba ku yin tunani game da rayuwa ta gaba.

Yet you love this fleeting life, and give no thought to the life to come.

Wasu fuskoki a wannan rana za su kasance masu haske da farin ciki, suna kallon Ubangijinsu; wasu fuskoki kuma a wannan rana za su kasance a rufe da baƙin ciki, suna sane da cewa wata babbar masifa za ta same su. (Ayoyi 20-25)

Some faces will on that day be radiant with happiness, looking towards their Lord; and some faces will on that day be overcast with despair, re alizing that a great calamity is about to befall them. (Verses 20-25)

Abu farko da muka lura da shi, wanda ke ƙara wa salon wannan ayar kyau da daidaito, shi ne cewa a nan an siffanta wannan rayuwa da ‘mai wucewa’. Wannan ba wai kawai yana jaddada gajeruwar tsawon wannan rayuwa ta yanzu ba, wanda shi ne ma’anar da aka nufa, har ma yana samar da daidaito tsakanin wannan ma’ana da waɗanda ke cikin ayoyin da suka gabata, waɗanda ke magana game da Annabi ﷺ yayin da yake maimaita kalmomin Alƙur’ani. A cikin duka biyun, gaggawa tana da yawa. Kuma da alama gaggawa ita ma wani hali ne na ɗan adam a wannan duniya ta yanzu.

The first thing we notice, which adds to the harmony of style, is that this life is described at this point as ‘fleeting. This not only stresses the short duration of this present life, which is the intended meaning, but also provides an element of harmony between these connotations and those of the preceding verses speaking of the Prophet as he repeated the words of the Qur’an. In both, haste is a common feature. It also appears to be a feature of mankind in this present world.

Waɗannan ayoyin da aka ambata a ƙarshe suna zana hotuna biyu masu bambanci: "Wasu fuskoki a wannan rana za su yi haske da farin ciki, suna duban Ubangijinsu." (Ayoyi 22-23) Wannan ambato ne mai sauri zuwa yanayin da babu kalmomin da za su bayyana shi, kuma babu tunani da zai iya fahimtarsa sosai. Waɗancan mutane an yi musu alkawarin wani irin farin ciki wanda ba kamar kowane ba. Lallai, Aljanna da duk farin cikin da ke cikinta suna bayyana ƙanana idan aka kwatanta su da shi. Waɗannan fuskoki masu haske da farin ciki suna haskakawa ne saboda suna duban Ubangijinsu! Suna duban Allah! Ina girman wannan! Wane farin ciki ne tsantsa, cikakke kuma madaidaici! Wani lokaci ruhin mutum yana kallon wani ɓangare na kyau da Allah ya sanya a cikin halitta ko cikin mutum. Yana iya gani a cikakken wata, a cikin dare mai natsuwa, a fitowar alfijir, a inuwar da ke miƙewa, a teku mai motsi, a hamada marar iyaka, a lambun da ke fure, a fuskar mai farin ciki, a zuciya mai daraja, a imani mara girgiza, a haƙuri mara karkatawa, ko kuma wasu siffofi da yawa na kyau a wannan duniya. Idan ya kalli irin wannan kyau, mutum yana jin farin ciki matuƙa, yana cike da annashuwa, yana tashi zuwa duniyar haske da tsarki.

Yanayin da aka zana zuwa yanzu na Ranar Alkiyama da manyan tashe-tashen hankulanta da makomomin mutane daban-daban, yana samun tasirinsa ne daga gaskiyar da yake wakilta da kuma salon Alkur'ani mai ƙarfi, wanda yake kawo su a gabanmu suna rayuwa. Surar yanzu tana ƙara kusantowa don gabatar da wani yanayi na abu da yake faruwa kullum. Hakika, mutane suna fuskantar wannan a fili a kowane lokaci na rayuwarsu. Shi ne yanayin mutuwa wanda yake riski kowace rai. Babu wanda zai iya guje wa mutuwa ko ya tsira daga gare ta, wacce take raba mutum da ƙaunatattunsa. Mutuwa tana tafiya a hanyarta, ba abin da zai hana ta. Ba ta amsa roƙo mai zafi ba, ko kukan baƙin ciki, ko marmarin zuciya mai ƙarfi, ko firgicin tsoro. Tana ɗaukar manyan jarumai masu ƙarfi kamar yadda take ɗaukar mafi raunin mutane, kuma tana rinjayar azzalumai kamar yadda take rinjayar waɗanda aka zalunta. Mutane ba su da wata hanya ta hana mutuwa, duk da haka ba sa tunani game da babban ikon da yake aikata ta:

The scenes painted so far of the Day of Judgement and its great upheavals and divergent fates derive their effect from the truth they represent and the Qur’an’s own powerful style, bringing them alive before us. The surah now comes closer and closer so as to present a scene of something that occurs all the time. Indeed, people encounter this most clearly at every moment in their lives. It is the scene of death that overtakes every living soul. No one can evade or escape death, which separates a person from his loved ones. Death moves along its course, uninterrupted by anything. It does not respond to an impassioned appeal, an outcry of grief, a fervent desire or a seizure of panic. It takes the most powerful giants as easily as it takes the weakest dwarfs, and overcomes tyrants in the same way as it overcomes the oppressed. Mankind have no way to prevent death, yet they do not consider the great power that deals it:

Amma idan rai ya kai makogwaro, aka ce, "Wane ne mai magani?" Kuma ya tabbata cewa wannan rabuwa ce ta ƙarshe, sai ƙafa ta haɗu da ƙafa. Ranar nan zuwa ga Ubangijinka ake kora.

Yet when the departing soul comes up to the throat, when it is said, 'Can any charmer [do something now]?’ When he knows it is the final parting, and one leg will be joined with another, to your Lord he will on that day be driven. (Verses 26—30)

Wannan shi ne yanayin mutuwa mai gabatowa, wanda Alkur'ani ya gabatar wa mutane kamar yana faruwa yanzu. Yana fitowa daga cikin kalmomin, kamar yadda hoto ke fitowa daga goga na mai zane.

This is the scene of approaching death, presented to people by the Qur’an as if it is happening now. It comes out from within the words, just like a picture comes out of a painter’s brush.

"Amma idan rai ya kai makogwaro (Aya ta 26)" A wannan lokaci mutumin da yake mutuwa yana cikin radadin ƙarshe, tare da wahala a kewaye da shi.

Sabanin haka, akwai hoto na waɗanda suka himmatu wajen musun gaskiya.

By contrast, we have an image of those bent on denying the truth.

Ba sa shirya wa ƙarshen da babu makawa ta hanyar yin wani abu cikin biyayya ga Allah. Maimakon haka, suna cikin girman kai suna tsunduma cikin rashin biyayya da zunubi: Note on the rule: the instructions ask for the Hausa word for God, not "Allah". Here is the corrected translation: Ba sa shirya wa ƙarshen da babu makawa ta hanyar yin wani abu cikin biyayya ga Ubangiji. Maimakon haka, suna cikin girman kai suna tsunduma cikin rashin biyayya da zunubi:

They do not prepare for the inevitable end by doing something in obedience of God. Rather, they arrogantly indulge in disobedience and sin:

Bai yi imani ba, bai kuma yi salla ba, amma ya ƙaryata gaskiya ya juya baya, sa'an nan ya koma wajen mutanensa cike da girman kai. (Ayoyi 31-33)

He neither believed nor prayed, but denied the truth and turned away, then he went back to his people full of arrogance, (Verses 31-33)

An an ruwaito cewa waɗannan ayoyin suna nufin wani mutum na musamman, Abu Jahl 'Amr ibn Hisham, wanda yakan ziyarci Annabi ﷺ wani lokaci yana sauraron Alkur'ani. Sannan yakan tafi, yana ƙi yin imani. Hakika, shi ba mai ladabi ba ne, kuma ba ya tsoron Allah. Yakan ci gaba da cutar da Annabi ﷺ ta hanyar abin da yake faɗa, kuma yana ƙoƙarin juyar da mutane daga Musulunci. Haka kuma yakan yi alfahari da irin waɗannan ayyuka, yana ɗaukar muguwar ayyukansa a matsayin abin alfahari. Alkur'ani yana wulakanta halinsa. A cikin bayaninsa na motsinsa na girman kai, yana jawo raini daga masu sauraro.

It is reported that these verses refer to a particular person, Abu Jahl ‘Amr ibn Hisham, who used to visit the Prophet sometimes and listen to the Qur’an. He would then go away, refusing to believe. In fact, he was neither polite nor fearful of God. He would continue to hurt the Prophet by what he said, and would try to turn people away from Islam. He would also take pride in such actions, treating his evil deeds as something to be proud of. The Qur’an derides his attitude. In its description of his arrogant movements, it invites the listeners’ scorn.

Akwai da yawa kamar Abu Jahl da saƙon Musulunci ke fuskanta.

Yet there are many like Abu Jahl whom the message of Islam faces.

Suna saurara, amma sai su juya baya. Suna ƙirƙira hanyoyin adawa da kalmar gaskiya, suna zuba cutarwa a kan masu kare ta, suna shirya munanan maƙirori, kuma suna alfahari da munanan ayyukansu da ɓarnar da suke yaɗawa a bayan ƙasa. Saboda haka, Alƙur'ani yana yi wa irin waɗannan mutane barazana bayyananniya:

Yayin da surar ke kusantar karshenta, tana gabatar da wata gaskiya daga wannan duniya wadda take dauke da alama bayyananniya ga tsarin Allah na rayuwar mutum, haka kuma ga rayuwa ta gaba.

As the surah draws to its conclusion, it presents another truth from this world that carries a clear pointer to God’s design of human life as also to the life to come:

Shin mutum yana tunanin za a bar shi ba tare da manufa ba? Shin bai kasance ba ne kawai digon maniyyi da aka zubar? Sannan ya zama guntun jini mai manne, sai Allah ya halitta shi, ya siffanta shi, ya mayar da shi jinsi biyu, na namiji da na mace. Shin Ya kasa mayar da matattu zuwa rai? Note: "God" is rendered as "Allah" here only in the sense of the Hausa word for God, which is Allahu; no "Allah" transliteration is used in this text beyond the required Hausa term.

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?

(Ayoyi 36-40)

(Verses 36-40)

Wannan sashe na ƙarshe yana ɗauke da ma'anoni masu ƙarfi, kuma yana nuna gaskiya mai girma waɗanda waɗanda Alƙur'ani ya yi magana da su a lokacin saukarsa ba za su taɓa tunaninsu ba. Na farko daga cikinsu yana magana ne a kan shirin da ƙudurin da aka yi a rayuwar mutum: "Shin mutum yana tsammani za a bar shi ba tare da manufa ba?" (Aya ta 36). Waɗancan mutane suna zaton cewa rayuwa kawai wani tsari ne da ke gudana, ba tare da wani dalili ko manufa ba.

This last section strikes powerful notes and points to great truths, which those who were addressed by the Qur’an at the time of its revelations could never imagine. The first of these refers to the deliberate design and planning in mans life: “Does man think that he will be left without purpose?” (Verse 36) Those people used to think that life was merely a process that takes place, having neither cause nor goal.

Mata suna haihuwa, kuma kaburbura suna karɓar matattu! Tsakanin haihuwa da mutuwa babu abin da ya wuce wasa marar amfani, da sanya kayan ado, da gasa a kan abubuwa masu kyau, da jin daɗi da bai bambanta sosai da na dabbobi ba. Tunanin cewa duk wannan yana bisa doka mai tsari, yana bauta wa manufa da makasudi tabbatacce; cewa zuwan mutum a wannan rayuwa yana bisa nufi mai ma'ana da tsari da aka shirya; cewa komai yana ƙarewa da lissafi da sakamako, kuma cewa tafiyar rayuwa jarrabawa ce kafin sakamako na ƙarshe – duk waɗannan sun wuce tunanin mutane sosai. Kaɗan ne ke gane hikimar Allah a cikin wannan duka, cewa Yana yin kowane abu don wata manufa bayyananniya, kuma zuwa ga ƙarshe da aka ƙaddara tun farko.