Wannan sūrah tana magana kusan gaba ɗaya a kan batun tauhidin Allah. Tana sauya salon kiranta zuwa zuciyar mutum, tana buga dukkan sautuka na kayan kiɗanta don ta samar da tasiri mai dorewa kuma mai zurfi. Wannan kuwa yana yi ne domin tabbatar da tushen ƙa'idar tauhidin Allah sosai, tana tsarkake zuciya daga duk abin da zai iya ɓata siffar Allah a cikinta. Saboda haka, tun daga farko har ƙarshe, sūrah tana tafiya ta hanyoyi daban-daban amma kan magana guda ɗaya.

This sūrah deals almost exclusively with the issue of God’s oneness. It varies its address to the human heart, striking the full range of tones on its instrument so as to produce a sustained and profound effect. This it does to firmly establish the roots of the principle of God’s oneness, purging the heart of anything that could mar its image. Thus, from start to finish, the sūrah variously deals with just one subject.

Daga farko, an ba wannan batu muhimmanci na musamman: "Wannan littafi an saukar da shi daga sama daga wurin Allah, Mai iko, Mai hikima." Wato, daga wurin God, Mai girma, Mai hikima. "Mu ne muka saukar maka da wannan wahayi daga sama, mai bayyana gaskiya. Saboda haka, ka bauta wa God shi kaɗai, kana mai ikhlasi cikin imaninka gare shi. Ibada ta gaskiya ta God kaɗai ce." Ana sake maimaita wannan akai-akai, ko dai a fili ko kuma a matsayin ra'ayin da ya kamata a yi tunani a kai. Misalan nau'i na farko su ne: "Ka ce: an umarce ni in bauta wa God, ina mai ikhlasi cikin imani gare shi kaɗai; kuma an umarce ni in zama na farko da zan miƙa kai gare shi." "Ka ce: Lallai ni ina tsoron, idan na sabi Ubangijina, azaba ta rana mai ban tsoro." "Ka ce: God kaɗai nake bauta wa, ina mai ikhlasi cikin imani gare shi kaɗai. Ku bauta wa abin da kuka ga dama ban da shi." "Ka ce: Ya ku mutanen jahilci! Shin za ku umurce ni in bauta wa wani wanda ba God ba?" "An yi wahayi zuwa gare ka, da kuma zuwa ga waɗanda suka gabace ka, cewa idan ka taba shirka da God, duk ayyukanka lallai za su zama banza, kuma lallai za ka kasance daga cikin masu hasara. Ka bauta wa God kaɗai, kuma ka zama daga cikin masu godiya [gare shi]." Ga misalai guda biyu na nau'i na biyu: "God ya ba da misali da wani mutum wanda yake da maigida da yawa masu sabani da juna, da kuma wani mutum wanda yake na mutum ɗaya gaba ɗaya?"

From the very outset, this issue is given immediate prominence: “This book is bestowed from on high by God, the Almighty, the Wise. It is We who have bestowed on you this revelation from on high, stating the truth. Therefore, worship God alone, sincere in your faith in Him. True devotion is due to God alone.” (Verses 1-3) It comes again with regular frequency, either expressly stated or as a concept to contemplate. Examples of the first type are: “Say: lam commanded to worship God, sincere in my faith in Him alone; and I am commanded to be the first to submit myself to Him.’ Say: ‘Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day.’ Say: ‘God alone do I worship, sincere in my faith in Him alone. You can worship whatever you please instead of Him.’“ (Verses 11- 15) “Say: ‘You ignorant people! Would you bid me worship anyone other than God?’ It has been revealed to you, and to those before you, that if you ever associate partners with God, all your works shall certainly come to nothing, and you shall certainly be among the lost. You shall worship God alone, and be one of those who give thanks Ito Him].” (Verses 64-66) Two examples now follow of the second type: “God cites the case of a man who has for his masters several partners at odds with each other, and a man belonging wholly to one person?

Shin za a iya ɗaukar su daidai ne? Duk godiya ta tabbata ga Allah kaɗai, amma yawancinsu ba sa fahimta.” (Aya ta 29) “Shin Allah bai isa ga bawansa ba? Duk da haka suna ƙoƙarin tsoratar da kai da waɗanda suke bautawaban da Shi. Wanda Allah ya bari ya ɓace, babu wanda zai iya shiryar da shi; amma wanda Allah ya shiryar da shi, babu wanda zai iya ɓatar da shi. Shin Allah ba mai iko ba ne, mai ikon ɗaukar fansa?” (Ayoyi 36-37)

Can they be deemed equal? All praise is due to God alone, but most of them do not understand” (Verse 29) “Is not God sufficient for His servant. Yet they would try to frighten you with those [they worship] other than Him. He whom God lets go astray can never find any guide; whereas he whom God guides aright can never be led astray. Is God not mighty, capable of inflicting retribution?” (Verses 36-37)

Tare da bayyana gaskiyar tauhidin Allah, wannan sūrah tana bayar da shiryarwa da yawa da kuma taɓawa mai ƙarfafawa don tada zukatanmu. Wannan yana taimakawa wajen daidaita amsoshinmu, domin mu iya mayar da martani daidai ga kiran Allah. Misali:

Alongside stating the truth of God’s oneness the sūrah provides numerous guidelines and inspiring touches to alert our hearts. This serves to fine tune our responses so that we can make the right response to the divine address. For example:

"Akwai labari mai daɗi ga waɗanda suka nisanci bautar gumaka, suka kuma koma ga Allah." Saboda haka ka ba bayina labari mai daɗi, waɗanda suke sauraron magana, suna bin mafi kyawunta. Waɗannan ne Allah ya shiryar da su, kuma waɗannan ne masu hankali." Kuma: "Allah ya saukar da mafi kyawun magana, littafi mai daidaito, yana maimaita abubuwa a sifofi dabam-dabam. Yana sa fatun waɗanda suke tsoron Ubangijinsu su yi rawar jiki, sannan fatunsu da zukatansu sukan yi laushi idan an ambaci Allah. Wannan ita ce shiriyar Allah. Yana shiryar da duk wanda ya ga dama da ita, amma wanda Allah ya bar shi ya ɓace, babu wanda zai iya shiryar da shi." Kuma: "Idan mutum ya shiga wahala, sai ya roki Ubangijinsa, yana neman taimakonsa; amma da zarar ya ba shi wata ni'ima daga alherinsa, sai ya manta da abin da ya roƙa a baya, ya ce akwai wasu da suke daidai da Allah, don haka sai ya ɓatar da wasu daga hanyarsa. Ka ce [masa]: 'Ka ji daɗin kafircinka na ɗan lokaci, domin kai mutum ne daga cikin ƴan wuta.'"

“There is good news for those who shun the worship of false deities and turn to God, so give good news to My servants, who listen carefully to what is said and follow the best of it. These are the ones whom God has graced with His guidance, and these are the ones endowed with insight.” (Verses 17-18) “God has bestowed from on high the best of all teachings: a book that is consistent within itself repeating its statements [of the truth] in manifold forms. It causes the skins of those who stand in awe of their Lord to shiver, but then their skins and hearts soften at the mention of God. Such is God’s guidance.. He guides with it him that wills, whereas the one whom God lets go astray can never find any guide.” (Verse 23) “When man suffers affliction, he cries out to his Lord, turning to Him for help; but once He bestows upon him a favour by His grace, he forgets what he cried and prayed for earlier, and claims that others are equal to God, thus leading others astray from His path. Say [to him]: ‘Enjoy yourself for a while in your disbelief for you are one of those destined to the fire.” (Verse 8)

Wani babban fasali na dukan wannan sūrah shi ne yadda iskar lahira ke yaɗuwa a kanta. Kowace gajeriyar aya tana kai mu can. Lallai, lahira ita ce mataki a gare ta. Sake dai, 'yan misalai sun isa a matsayin misali: "Ko wanda ke bautawa Allah da ibada a cikin sa'o'in dare, yana sujada ko yana tsaye cikin salla, yana mai tsoron lahira kuma yana fatan rahamar Ubangijinsa?" (Aya ta 9) "Ka ce:

A prominent feature of the whole sūrah is the way in which the air of the life to come spreads over it. Every short passage takes us there. Indeed, the hereafter is its stage. Again, a few examples suffice by way of illustration: “How about one who devoutly worships God during the hours of the night prostrating himself or standing in prayer, ever mindful of the life to come, and hoping for his Lord’s mercy?’ (Verse 9) “Say:

"Hakika ni, idan na saɓa wa Ubangijina, ina tsoron azabar wata rana mai girma." (Aya ta 13) "Ashe, wanda hukuncin azaba daga Allah ya riga ya same shi, za ka iya ceton waɗanda suna cikin wuta?" (Aya ta 19) "Ko kuma wanda ba shi da komai sai fuskarsa tsirara da zai kare shi daga azaba mai tsanani a Ranar Tashin Alƙiyama." (Aya ta 24)

Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day.” (Verse 13) “How about one on whom God’s sentence of punishment has been passed? Can you rescue those who are already in the fire?” (Verse 19) “How about one who shall have nothing but his bare face to protect him from the awful suffering on Resurrection Day.” (Verse 24)

“Amma azabar lahira ta fi tsanani, idan dai sun sani.” (Aya ta 26) “Ashe a cikin Jahannama babu wurin zama mai kyau ga kafirai?” (Aya ta 32) “Idan azzalumai suna da abin da ke cikin duniya gaba ɗaya, da ninkin hakan, lalle da sun bayar da shi duka a matsayin fansa daga azaba mai tsanani a Ranar Tashin Kiyama. Gama Allah zai bayyana musu abin da ba su taɓa tsammani ba.” (Aya ta 47) “Ku koma ga Ubangijinku, ku miƙa wuya gare Shi kafin azaba ta zo muku, domin a lokacin ba za a taimake ku ba. Ku bi mafi kyan abin da aka saukar muku daga Ubangijinku kafin azaba ta zo muku ba zato ba tsammani, ba ku sani ba; don kada wani ya ce: ‘Kaico gare ni, saboda na yi sakaci da abin da ya wajaba a kan Allah, kuma na kasance daga cikin masu yi wa gaskiya ba’a’; ko ya ce: ‘Da Allah Ya shiryar da ni, da lalle ina cikin masu tsoron Allah’; ko ya ce idan ya fuskanci azabar da ke jiran sa: ‘Da ma an ba ni wata dama a rayuwa, da zan kasance cikin masu aikin alheri.’” (Ayoyi 54-58) Bugu da kari, yawancin wannan sura tana zana cikakkun hotuna na lahira, don haka tana kara wa dukkan sura yanayi na musamman.

“Yet much greater will be the suffering of the life to come, if they but knew it.” (Verse 26) “Is not there in hell a proper abode for the unbelievers?” (Verse 32) “If the wrongdoers possessed all that is on earth, and twice as much, they would surely offer it all as ransom from the awful suffering on the Day of Resurrection. For God will have made obvious to them something they have never reckoned with.” (Verse 47) “Turn towards your Lord and submit to Him before the suffering comes upon you, for then you cannot be helped. Follow the best that has been revealed to you by your Lord before the suffering comes upon you of a sudden, without your being aware of it, lest anyone should say: ‘Woe is me for having neglected what is due to God, and for having been one of those who scoffed [at the truth]’; or lest he should say: If God had but guided me, I would surely have been among the God-fearing; or lest he should say, when faced by the suffering [that awaits him]: If only I could have a second chance in life, I will be among those who do good.’” (Verses 54-58) Moreover, a large part of the sūrah draws complete scenes of the hereafter, thereby adding to its overall ambience.

Al'amuran sararin halitta waɗanda suka bambanta kuma suka yawaita a sūrorin Makkah ba su da yawa a nan. Akwai ɗaya a farkon sūrar: "Shi ne Wanda Ya halicci sammai da ƙasa da gaskiya. Yana sa dare ya shiga cikin rana, kuma yana sa rana ta shiga cikin dare; kuma Ya hore rana da wata (zuwa ga dokokinSa): kowannensu yana gudana zuwa wa'adi ƙayyadajje. Lallai Shi ne Mai ƙarfi, Mai yawan gafara." (Ayah 5) Wani irin wannan yanayi an bayar da shi a tsakiyar sūrar: "Shin ba ka duba ba ne cewa Allah yana saukar da ruwa daga sama, sannan Ya sa shi ya bi ta cikin ƙasa ya zama maɓuɓɓuga? Sannan Yana fitar da amfanin gona masu launuka daban-daban da shi; sannan yana bushewa, kuma kana ganinsa yana juyawa zuwa rawaya."

Scenes of the universe which are varied and frequent in Makkan sūrahs are few here. We have one at the opening: “He has created the heavens and the earth in accordance with the truth. He causes the night to flow into the day, and the day to flow into the night; and He has made the sun and the moon subservient [to His laws]: each running its course for a set term. He is indeed the Almighty, the All-Forgiving.” (Verse 5) One more such scene is given in the middle of the sūrah: “Have you not considered how God sends down water from the skies, and then causes it to travel through the earth to form springs? He then brings with it vegetation of different colours; and then it withers and you can see it turning yellow.

A ƙarshe Yana sa ta rushe ta koma turɓaya. Lalle a cikin wannan akwai tunatarwa ga waɗanda suke da basira.” (Aya ta 21) Baya ga waɗannan kalmomi, akwai wasu ambato da dama na gaggawa game da halittar sammai da ƙasa.

In the end He causes it to crumble to dust. In all this there is indeed a reminder for those endowed with insight.” (Verse 21) Apart from these expressions we have a number of other quick references to the creation of the heavens and the earth.

Sūrar ta kuma ƙunshi ambato game da rayuwar yau da kullum da kuma yanayin ɗan Adam. Saboda haka, a farkon sūrar akwai ambato game da asalin ɗan Adam: "Ya halicce ku ku duka daga rai guda, sa'an nan ya sanya daga cikinsa abokin zamansa; kuma ya saukar muku da dabbobi huɗu masu biyu-biyu; kuma yana halitta ku a cikin cikin mahaifiyarku, halitta bayan halitta, cikin duhu uku. Wannan shi ne Allah, Ubangijinku; nasa ne mulki. Babu abin bautawa sai shi. To ina kuke karkata?" (Aya ta 6) Game da yadda mutum yake mayar da martani a lokacin wahala da kuma lokacin walwala, akwai misalai guda biyu kamar haka: "Idan mutum ya shiga wahala, sai ya yi kira ga Ubangijinsa, yana juyawa zuwa gare shi don neman taimako; amma da zarar ya ba shi wata ni'ima daga falalarsa, sai ya manta abin da ya yi kira da shi a baya." (Aya ta 8) "Idan mutum ya shiga wahala, sai ya yi kira gare Mu; amma da zarar Mun ba shi wata ni'ima daga falalarmu, sai ya ce: 'An ba ni duk wannan ne saboda iliminina.' A'a! Jarrabawa ce kawai." (Aya ta 49) Haka kuma sūrar ta jaddada cewa rayukan mutane suna kasancewa koyaushe a hannun Allah: "Allah yana karɓar rayukan mutane a lokacin mutuwarsu, da rayukan masu rai a lokacin barcinsu. Yana riƙe da rayukan waɗanda ya ƙaddara mutuwarsu, yana kuma mayar da sauran har zuwa lokacin da aka ƙayyade. A cikin wannan akwai alamu ga mutanen da suke tunani." (Aya ta 42)

The sūrah also includes references to practical life and human nature. Thus, early in the sūrah there is a reference to the origins of humanity: “He has created you all from a single soul, and from it He fashioned its mate; and He has bestowed on you four kinds of cattle in pairs; and He creates you in your mothers’ wombs, one act of creation after another, in threefold depths of darkness. Such is God, your Lord: to Him belongs all dominion. There is no deity other than Him. How, then, can you lose sight of the truth?” (Verse 6) On the nature of human reactions in situations of both adversity and pleasant ease there are the following two examples: “When man suffers affliction, he cries out to his Lord, turning to Him for help; but once He bestows upon him a favour by His grace, he forgets what he cried and prayed for earlier.” (Verse 8) “When man suffers affliction, he cries out to Us; but once We bestow upon him a favour by Our grace, he says: I have been given all this by virtue of my knowledge.’ By no means! It is but a test.” (Verse 49) The fact that people’s souls are always in God’s grasp is also highlighted: “God takes away people’s souls upon their death, and the souls of the living during their sleep. He keeps with. Him the souls of those whose death He has ordained and sends back the others until their appointed time. In all this there are signs for people who reflect.” (Verse 42)

Amma, yanayin sūrah ya samo asali ne daga maganarta game da Ranar Alkiyama da rayuwar lahira. Wannan yanayi yana shiga ko'ina cikin sūrah har zuwa ƙarshenta, inda ya kawo mana wani yanayi na ibada mai zurfi, wanda ke ba mu cikakken hoto na yanayin wannan rana:

However, the ambience of the sūrah is derived from its discourse on the Day of Judgement and the life to come. This permeates the sūrah until its conclusion with a scene of devoted worship giving us a clear impression of the atmosphere on that day:

Za ku ga mala'iku suna kewaye da Al-Arshi, suna tsarkake Ubangijinsu da yabonsa.

“You will see the angels surrounding the Throne, extolling their Lord’s glory and praise.

An za a yanke hukunci tsakanin halittu da adalci, kuma za a ce: "Godiya ta tabbata ga Allah," Ubangijin talikai. Note: the rules say never write "Allah", so the correct rendering is: An za a yanke hukunci tsakanin halittu da adalci, kuma za a ce: "Godiya ta tabbata ga Ubangiji (God), Ubangijin talikai duka."

Judgement will have been passed on all in justice, and it will be said: All praise is due to God, the Lord of all the worlds.” (Verse 75)

Wannan tasiri ya dace sosai da yanayin surar da kuma tasirinta a zukatanmu. Yana jaddada jin tsoron girman Allah, tsoron Allah da damuwa game da makomar mutum a lahira. Saboda haka, hotunan da take gabatar mana su ne na zuciya mai rawar jiki, mai damuwa da fargaba. Misali, ka duba hoton da ke cikin aya ta 9.

This impression fits perfectly with the ambience of the sūrah and the effect it has on our hearts. It emphasizes feelings of awe, fear of God and apprehension over one’s fate in the hereafter. Hence, the images it presents to us are those of a trembling, anxious and apprehensive heart. Take for example the image in verse 9

Misalin wani mai ibada mai tsoron Allah yana ciyar da sa'o'i a cikin dare yana addu'a, zuciyarsa tana mai da hankali kan makomarsa a lahira, yana fatan rahamar Allah. Ko kuma ka dauki misali na aya ta 23, wadda ke kwatanta mumini nagari yana sauraron Alkur'ani, duk da haka suna rawar jiki, amma ba da jimawa ba zukatansu da fatunsu suna yin laushi idan aka ambaci Allah. Surar tana cike da umarni da ke jawo hankalin mutane zuwa bukatar tsoron Allah da kuma cikakken sanin abin da zai iya faruwa da su a Ranar Alkiyama: "Ya ku bayina wadanda suka yi imani! Ku ji tsoron Ubangijinku!" (Aya ta 10) "Ka ce: Lallai ni, idan na saba wa Ubangijina, ina tsoron azabar wata rana mai ban tsoro." (Aya ta 13) "Za a samu sama da su layukan wuta, kuma a karkashinsu za a samu layukan wuta. Ta haka Allah yake sanya tsoro a cikin zukatan bayinsa:

painting a devout worshipper spending hours at night in prayer with his mind fixed on his destiny in the life to come, hoping for God’s mercy. Or take the image in verse 23 depicting good believers listening to the Qur’ān, yet they are shivering, though it is not long before their hearts and skins soften at the mention of God. The sūrah is full of directives drawing people’s attentions to the need to fear God and to be fully aware of what may happen to them on the Day of Resurrection: “You servants of Mine who believe! Fear your Lord!” (Verse 10) “Say: Indeed I would dread, were I to disobey my Lord, the suffering of an awesome day.” (Verse 13) “Above them there shall he layers of fire, and layers of fire shall he beneath them. In this way God puts fear into His servants’ hearts:

"Bayina! Ku ji tsoron Ni!" (Ayah ta 16) Haka kuma akwai hotunan Ranar Lahira waɗanda ke ƙara jaddada mana jin ƙaskanci da fargaba.

My servants! Fear Me!’“ (Verse 16) Additionally there are scenes of the Day of Judgement which emphasize our feelings of awe and apprehension.

Sūrar ta tattauna babban jigonta cikin zagaye-zagaye gajeru da sauri, kuma kowane zagaye yana ƙarewa da hoton Ranar Tashin Alƙiyama. Za mu tattauna waɗannan daban-daban, kamar yadda suke zuwa a cikin sūrar, domin yana da wuya a raba wannan zuwa manyan sassa. Lallai kowane ayoyi kaɗan za a iya ɗaukar su a matsayin wani abu mai zaman kansa, domin dukkansu suna magana ne a kan gaskiya guda babba, wato tauhidin Allah, Ubangiji ɗaya tilo.

The sūrah deals with its main theme in quick, short rounds, each one of which concludes with an image of the Day of Resurrection. We will discuss these separately, as they are presented in the sūrah, because it is difficult to break this down into main passages. Indeed every few verses can he treated as a distinct entity for all address one major truism, God’s oneness.