Ana iya raba wannan sūrah zuwa sassa biyu, kowanne daga cikinsu yana magana kan wata babbar ƙa'idar imani. Ta farko ita ce ƙa'idar tashin kiyama tare da babban tashin hankali a cikin halitta, wanda ya shafi rana da taurari, duwatsu da teku, sama da ƙasa, dabbobin daji da na gida, da kuma mutum. Ƙa'ida ta biyu ita ce ta wahayi. Sūrah ta yi magana game da mala'ikan da yake ɗauke da wahayin Allah, da Annabi da yake karɓarsa, da mutanen da ake yi wa wahayin magana, da kuma Nufi Mai Iko Duka wanda ya siffanta halittarsu kuma ya ba da wannan wahayin.

This sūrah may be divided into two parts, each of them treating one major principle of faith. The first is the principle of resurrection accompanied by a great upheaval in the universe, which affects the sun and the stars, the mountains and seas, heaven and earth, wild and domestic animals, as well as man. The second principle is that of revelation. The sūrah has something to say about the angel carrying the divine revelation, the Prophet receiving it, the people addressed by it, and the Supreme Will which has shaped their nature and bestowed this revelation.

Ritmin wannan surah yana cikin wani motsi mai tsanani wanda ba ya barin komai a wurinsa. Komai ana jefar da shi, ko a farfasa shi, ko a warwatsa shi. Motsin yana da tsanani har yana tada hankali kuma yana tsoratarwa. Yana canza kowane yanayi da aka saba da shi, kuma yana girgiza zukatan mutane sosai har su ji an kwace musu duk wata mafaka da duk wani tabbaci. A cikin irin wannan guguwa mai tsanani mai lalatarwa, zuciyar mutum ba ta fi fuka-fuki kaɗan ba, ana busa ta zuwa kowace hanya. Babu kariya, kuma babu ma aminci, sai abin da Allah Madaukaki ya bayar. Don haka, ritmin surah yana da tasirin jawo zuciya da ruhin mutum daga duk abin da ke da alaƙa da aminci da tsaro, domin neman zaman lafiya, aminci da kariya a wurin Allah.

The rhythm of the sūrah is one of violent movement which leaves nothing in its place. Everything is thrown away, smashed or scattered. The movement is so violent that it excites and frightens. It alters every familiar situation and shakes people’s hearts violently so that they feel deprived of both shelter and reassurance. In such a violent destructive storm the human heart is no more than a little feather, blown in every direction. No protection and, indeed, no safety can be found except what is granted by God, the Eternal. Thus, the rhythm of the sūrah has, on its own, the effect of pulling man’s heart and soul away from everything associated with safety and security, in order to seek peace, safety and protection with God.

Sūratu’t-Takwīr kuma cike take da hotuna masu ban mamaki waɗanda aka zana daga sararin duniya, duka a yanayinta mai kyau da muka saba da shi, da kuma yanayinta a Ranar Ƙiyama, lokacin da kowane abu da muka saba da shi zai canja fiye da sanin kansa. Haka kuma sūratin tana da kalmomi masu kyau da yawa waɗanda ke ƙara launi ga hotunan da take bayyanawa. Domin sūratin gajeruwa ce, rhythm ɗinta, hotunanta da kalmominta suna haɗuwa tare su samar da tasiri mai ƙarfi da ɗorewa. Da ba don sūratin ta ƙunshi wasu kalmomi da ba sa sanannu a yau ba, da na fi so kada in yi sharhi a kanta. Rhythm ɗinta da hotunanta suna barin tasiri mai ƙarfi fiye da duk wani tafsirin ɗan adam da zai iya kaiwa.

Sa'ad da rana ta lulluɓe, sa'ad da taurari suka faɗi suka watse, sa'ad da duwatsu aka sa su tafiya, sa'ad da raƙuma masu ciki na wata goma aka bar su ba tare da mai kula da su ba, sa'ad da namun jeji aka tara su wuri ɗaya, sa'ad da tekuna aka sa musu wuta, sa'ad da rayuka aka haɗa su [irin da irinsa], sa'ad da aka tambayi jaririyar da aka binne da rai, saboda wane laifi aka kashe ta, sa'ad da aka buɗe takardun ayyuka, sa'ad da sama aka cire mata abin rufe ta, sa'ad da wuta ta jahannama aka sa ta ci sosai, sa'ad da aljanna aka kusanto da ita, kowace rai za ta sani abin da ta gabatar. (Ayoyi 1-14)

When the sun is darkened, when the stars fall and disperse, when the mountains are made to move away, when the camels, ten months pregnant, are left untended, when the wild beasts are brought together, when the seas are set alight, when people’s souls are paired [like with like], when the infant girl, buried alive, is asked for what crime she was slain, when the records are laid open, when the sky is stripped bare, when hell is made to burn fiercely, when paradise is brought near, every soul shall know what it has put forward. (Verses 1-14)

Waɗannan ayoyi suna zana wani yanayi na babban rikici wanda ya lulluɓe dukan duniya.

These verses sketch a scene of great upheaval which envelops the whole universe.

Wani al'amari ne da zai bayyana kowane sirri da aka ɓoye, kuma ba zai bar komai a ɓoye ba.

It is an event which reveals every guarded secret and leaves nothing hidden away.

Kowane ɗan Adam yana fuskantar abin da ya gabatar don ranar lissafi da hukunci. Manyan abubuwan da aka ambata suna nuna cewa yanayin sararin duniya da aka saba da shi a yanzu, tare da cikakkiyar jituwarsa, motsi mai aunawa, dangantaka mai sarrafawa, wanda Mahalicci wanda aikinsa ba shi da aibi ya kammala, zai fuskanci cikakkiyar rushewa.

Every human being faces what he has put forward for the day of reckoning and judgement. The great events mentioned indicate that the present familiar state of the universe, with its perfect harmony, measured movement, controlled relations, perfected by the Maker whose work is flawless, will suffer a complete break down.

Aikinsa zai ƙare. Tare da dukan halittu, zai shiga wani sabon mataki da aka ƙaddara tun farko, wanda ba shi da kama da wani abu da muka sani a wannan duniya.

Its role will be finished. Along with all creation, it will move into a new predetermined phase of life, unlike anything known to us in this world.

Wannan sūrah tana nufin tabbatar da wannan ra'ayi na tashin hankali da ba makawa a cikin zukata da tunanin mutane, domin su rage daraja ko kuma kada su ba da muhimmanci ga darajojin duniya da dukiyoyinta, ko da yake suna iya bayyana kamar suna da tasiri mai dorewa.

"Lokacin da aka tambayi jaririyar 'yar da aka binne da rai, saboda wane laifi aka kashe ta." (Ayoyi 8-9)

“When the infant girl, buried alive, is asked for what crime she was slain.” (Verses 8-9)

Darajar rayuwar ɗan adam tabbas ta yi ƙasa ƙwarai a cikin al'ummar Larabawa kafin Musulunci.

The value of human life must have sunk very low in pre-Islamic Arabian society.

Akwai al'ada ta binne 'ya'ya mata ƙanana da rai, saboda tsoron kunya ko talauci.

There existed a convention of burying young girls alive, for fear of shame or poverty.

Alƙur'ani yana bayyana wannan al'ada domin ya nuna firgicinta da kuma yin Allah-wadai da ita a matsayin al'adar jahilci ko jāhiliyyah. Lallai Allah-wadai ɗinsa ya dace sosai da manufar da Musulunci ya bayyana, wato kawar da jāhiliyyah da ceton ɗan Adam daga nutsewa cikin zurfafanta. A cikin Suratu Nahl (Ƙudan Zuma), 16, muna karanta a fassara: "Idan aka yi wa ɗayansu bushara da haihuwar 'yar mace, fuskarsa takan yi duhu, kuma ya cika da fushi da baƙin ciki a ciki. Saboda wannan labari mara daɗi yakan ɓoye kansa daga mutane: shin ya riƙe ta da wulaƙanci ko ya binne ta a cikin turɓaya? Abin da suke yankewa ya munana." (16:58-9) Kuma a cikin Suratu Isrā' (Tafiyar Dare), 17: "Kada ku kashe 'ya'yanku saboda tsoron talauci. Mu ne za mu ba su arziƙi, da ku ma."(17:31)

The Qur’ān describes this practice in order to portray its horror and denounce it as a practice of ignorance or jāhiliyyah. Its condemnation fits in perfectly with the declared aim of Islam, to destroy jāhiliyyah and save mankind from sinking to its depths. In Sūrah 16, The Bee, we read in translation: “When the birth of a girl is announced to one of them, his face grows dark and he is filled with rage and inward gloom. Because of the bad news he hides himself from everybody: should he keep her with disgrace or bury her under the dust? How ill they judge.”(16:58-9) And in Sūrah 17, The Night Journey: “You shall not kill your children for fear of want. We will provide for them and for you.”(17:31)

Ana kashe 'ya'ya mata ta hanya mafi tsananin zalunci! Ana binne su da ransu! Larabawa sun yi amfani da hanyoyi daban-daban na yin hakan. Wasu za su bar yarinya har ta kai shekara shida. Sai uba ya ce wa matarsa ta sanya wa yarinyar mafi kyawun tufafinta, ta gyara ta sosai, domin za ta je ziyartar surukanta na gaba. Tuni ya riga ya haƙa mata rami a cikin hamada. Idan yarinyar ta isa wurin, sai ya gaya mata cewa ramin rijiya ne, sannan ya umarce ta ta duba cikinsa. Yayin da take tsaye a bakin ramin, sai ya tura ta cikin ramin, kuma yayin da take faɗuwa, sai ya zuba mata yashi ya binne ta. A wasu kabilu, idan wata mace mai ciki tana shirin haihuwa, sai ta zauna a kan wani rami a ƙasa. Bayan an haifi jariri, da farko za ta tabbatar da jinsinsa. Idan namiji ne, za ta kai shi gida, idan kuma mace ce, za ta jefa ta cikin ramin ta binne ta. Idan uba ya yanke shawarar kada ya binne 'yarsa da ranta, zai rene ta cikin tsananin talauci har sai ta isa ta kula da tumaki ko shanu, yana ba ta wata riga kawai ta rough ulu ta sanya, yana sa ta yin irin wannan aiki.

Sashe na biyu na wannan sūrah ya buɗe da wani nau'in rantsuwa da ke amfani da wasu kyawawan al'amura na sararin duniya. A taƙaice, ana yin wannan rantsuwa ne domin tabbatar da yanayin wahayi, mala'ikan da ke ɗauke da shi, da Manzon da yake karɓa yana isar da shi zuwa gare mu, da kuma yadda mutane suke kallon sa, duk bisa ga nufin Allah: "Na rantse da taurari masu juyawa, waɗanda ke tafiya da sauri kuma su ɓoye kansu, da kuma dare yayin da yake zuwa da duhu, da kuma alfijir yayin da yake fara numfashi, lalle wannan magana ce ta wani manzo mai daraja da iko, wanda yake da matsayi mai tsaro wajen Ubangijin Al'arshi. Ana yi masa biyayya a sama, amintacce ne ga amanarsa. Abokinku ba mahaukaci ba ne. Ya gan shi a sararin sama bayyananne. Ba ya bakin ciki game da asirai na gaibi. Ba magana ce ta shaiɗan da aka la'anta ba. To ina kuke tafiya?"

The second part of the sūrah opens with a form of oath using some very beautiful scenes of the universe. Essentially, this oath is made to assert the nature of revelation, the angel carrying it, and the Messenger receiving and delivering it to us, as well as people’s attitudes to it, all in accordance with God’s will: “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, this is truly the word of a noble and mighty messenger, who enjoys a secure position with the Lord of the Throne. He is obeyed in heaven, faithful to his trust. Your old friend is not mad. He saw him on the clear horizon. He does not grudge the secrets of the unseen. It is not the word of an accursed devil. Whither then are you going?

Wannan tunatarwa ce kawai ga dukkan mutane, ga waɗanda daga cikinku suke so su kasance masu tsayuwa a kan gaskiya. Amma ba za ku iya so ba sai da nufin Allah, Ubangijin dukkan talikai.” (Ayoyi 15-29)

This is only a reminder to all mankind, to those of you whose will is to be upright. Yet, you cannot will except by the will of God, Lord of all the worlds.” (Verses 15-29)

Taurarin da ake nufi a nan su ne waɗanda ke juyawa a cikin falakinsu, kuma abin da ya bambance su shi ne saurin tafiyarsu da ɓacewarsu na ɗan lokaci. A cikin fassara, dole ne mu bar misalin da ake amfani da shi a Larabci, wanda ke kwatanta waɗannan taurari da barewa yayin da suke gudu da sauri zuwa gidajensu, suka ɓace na ɗan lokaci, sannan su sake bayyana a wani wuri daban. Wannan misali yana ƙara wa bayanin motsin taurarin rai da kyau sosai, kuma yana dacewa da kyakkyawan jituwar furucin.

The stars referred to here are those which turn in their orbit, and are characterized by their swift movement and temporary disappearance. In translating the text we have to forego the metaphor used in Arabic which draws an analogy between these stars and the deer as they run at great speed towards their homes, disappear for a while and then reappear at a different point. This metaphor adds considerable liveliness and beauty to the description of the movement of the stars, which echoes the fine rhythm of the expression.

Yayin da Alƙur'ani ke yin wannan taƙaitaccen bayani mai cike da rai game da waɗannan al'amura, yana kafa wata alaƙa ta ruhi tsakanin su da mutum, har sakamakon haka, yayin da muke karantawa, sai mu ji ikon da ya halicci waɗannan al'amura, da gaskiyar da ake kiran mu mu yi imani da ita. Sannan ana faɗar wannan gaskiya ta hanyar da ta dace sosai da babban jigon wannan sura: "Lalle wannan magana ce ta wani manzo mai daraja da ƙarfi, wanda ke da matsayi mai tsaro wajen Ubangijin Al'arshi. Ana biyayya gare shi a sama, amintacce ne ga amanarsa." (Ayoyi 19-21) Wannan Alƙur'ani, tare da bayaninsa game da Ranar Sakamako, magana ce ta wani manzo mai daraja da ƙarfi, wato Jibrilu ko Gabriel, mala'ikan da ya ɗauka ya kuma isar da shi ga Muhammadu ﷺ.

As the Qur’ān makes this brief, full-of-life description of these phenomena it establishes a spiritual link between them and man, with the result that, as we read, we feel the power which created these phenomena, and the truth which we are called upon to believe. This truth is then stated in a manner which fits in superbly with the general theme of the sūrah: “This is truly the word of a noble and mighty messenger, who enjoys a secure position with the Lord of the Throne. He is obeyed in heaven, faithful to his trust.” (Verses 19-21) This Qur’ān with its description of the Day of Judgement is the word of a noble and mighty messenger, i.e. Jibrīl or Gabriel, the angel who carried and delivered it to Muĥammad (peace be upon him).

Sūrah ɗin sai ya ba da bayanin wannan manzo zaɓaɓɓe. Shi ne "mai daraja", wanda Allah ya girmama, kuma Allah ya ce shi "mai ƙarfi ne", wanda hakan ke nuna cewa ana buƙatar ƙarfi mai yawa don ɗaukar Alƙur'ani da isar da shi. "Wanda yake da matsayi mai tsaro a wurin Ubangijin Al'arshi." (Ayah 20) Wane babban girma ne ga Jibrīl ya samu irin wannan matsayi a wurin Ubangijin halittu. "Ana yi masa biyayya a sama", watau ta wajen sauran malaiku. Haka kuma shi "amintacce ne ga amanarsa", yana ɗaukar saƙon yana kuma isar da shi.

The sūrah then gives a description of this chosen messenger. He is ‘noble’, honoured by God who says that he is ‘mighty’, which suggests that considerable strength is required to carry and convey the Qur’ān. “Who enjoys a secure position with the Lord of the Throne.” (Verse 20) What a great honour for Jibrīl to enjoy such a position with the Lord of the universe. “He is obeyed in heaven”, i.e. by the other angels. He is also “faithful to his trust”, carrying and discharging the message.

Waɗannan halaye sun kai ga wata kammala bayyananniya: cewa Alƙur'ani saƙo ne mai daraja, mai ƙarfi kuma mai ɗaukaka, kuma Allah yana kula da mutum ta musamman. Wata alamar wannan kulawa ita ce yadda Ya zaɓi mala'ika irin Jibril ya kawo wahayinSa ga mutumin da Ya zaɓa ya zama ManzonSa. Duk lokacin da mutum ya yi tunani a kan wannan kulawa ta Ubangiji, ya kamata ya ji ƙasƙanci. Gama shi kansa bai da daraja sosai a cikin mulkin Allah, da ba don kulawar da Allah yake yi masa ba da girmamawar da Yake ba shi.

Sūrah ɗin kuma ya tunatar da mu cewa ya rataya ne ga kowane mutum ya zaɓi ko zai bi hanya madaidaiciya ko a'a. Tun da Allah ya ba kowa 'yancin zaɓi, to kowane ɗan Adam shi ne ke da alhakin kansa: "Ga wanda daga cikinku yake so ya miƙe a kan gaskiya," (Aya ta 28), wato, ya bi shiryarwar Allah. Duk shakku sun kau, duk uzuri ya ƙare da wannan bayani bayyananne na dukkan gaskiyar al'amari. An nuna hanya madaidaiciya ga duk wanda yake son ya miƙe. Saboda haka, duk wanda ya bi wata hanya daban, zai ɗauki alhakin ayyukansa.

The sūrah then reminds us that it is up to every individual to choose whether to follow the right path or not. Since God has granted everyone his or her free will, then every human being is responsible for himself: “To those of you whose will is to be upright”, (Verse 28) that is to say, to follow God’s guidance. All doubts have been dispelled, all excuses answered by this clear statement of all the relevant facts. The right path has been indicated for everyone who wishes to be upright. Anyone who follows a different path shall, therefore, bear the responsibility for his actions.

A cikin ran mutum da kuma cikin sararin duniya baki ɗaya, akwai alamu masu yawa waɗanda ke kiran kowane namiji da kowace mace su bi tafarkin imani. Waɗannan alamu a bayyane suke sosai, kuma tasirinsu yana da ƙarfi ƙwarai, har ta kai mutum yana buƙatar yin ƙoƙari mai tsanani don juya masu baya, musamman idan an jawo hankalinsa zuwa gare su cikin salo mai tayar da hankali da shawo kan zuciya irin na Alƙur'ani. Saboda haka, nufin mutum ne da kansa ke kai shi nesa da shiriyar Allah. Ba shi da wani uzuri ko hujja.

There are, in the human soul and in the universe at large, numerous signs which beckon every man and woman to follow the path of faith. These are so clearly visible and so powerful in their effect that one needs to make a determined effort to turn one’s back on them, especially when one’s attention is drawn to them in the stirring, persuasive manner of the Qur’ān. It is, therefore, man’s own will which leads him away from God’s guidance. He has no other excuse or justification.

Surat ta ƙare da bayyana cewa mai aiki na ƙarshe a bayan komai shi ne nufin Allah: "Ba ku iya nufi sai da nufin Allah, Ubangijin dukan talikai." (Aya ta 29) Muna lura cewa Alƙur'ani yana yin irin wannan magana duk lokacin da aka ambaci nufin mutane ko halittu gabaɗaya. Dalilin haka shi ne Alƙur'ani yana so ya kiyaye ainihin ginshiƙan imani a bayyane gaba ɗaya. Daga cikinsu akwai cewa komai da ke cikin sararin duniya yana ƙarƙashin nufin Allah. Babu wanda yake da nufi wanda ya keɓe daga na Allah. Kuma cewa Ya ba mutum 'yancin zaɓi wani ɓangare ne na nufinSa na Allah, kamar kowane abu. Haka ma batun Ya ba mala'iku ikon yin biyayya gare Shi cikakkiya kuma marar iyaka, da aiwatar da dukan umarninSa.

The sūrah concludes by stating that the operative will behind everything is the will of God: “You cannot will except by the will of God, Lord of all the worlds.” (Verse 29) We notice that the Qur’ān makes statements of this type whenever the will of human beings or creatures generally is mentioned. The reason for this is that the Qur’ān wants to keep the fundamental concepts of faith absolutely clear. These include the fact that everything in the universe is subject to God’s will. No one has a will which is independent from that of God. That He grants man free will is part of His own divine will, like everything else. The same applies to His granting the angels the ability to show complete and absolute obedience to Him and to carry out all His commandments.