A cikin wannan sashe, surah tana magana ne game da yanayin ɗan Adam idan ya tsaya kan hanya madaidaiciya da kuma idan ya karkata, da kuma ƙarshen da yake kaiwa a kowane hali. Ta fara da yin kira ga mutum ya kasance mai biyayya ga iyayensa. Wannan umarni sau da yawa yakan zo a cikin Alƙur'ani bayan ya yi magana game da imani ko kuma tare da irin waɗannan maganganu. Dalilin haka shi ne cewa dangantakar da ke tsakanin 'ya'ya da iyaye ita ce mafi ƙarfi kuma mafi muhimmanci bayan dangantakar imani. Ita ce wadda ta cancanci a girmama ta.

In this part the surah speaks of human nature when it sticks to the right track and when it deviates, and at what end it arrives in either case. It begins by urging man to remain dutiful to his parents. This instruction often comes in the Qur’an after it speaks about faith or in conjunction with such discourses. The reason for this is that the bond between children and parents is the strongest and most important after the bond of faith. It is the one that deserves to be honoured.

Bugu da ƙari, haɗa dangantakar biyun tare ta wannan hanya a cikin Alƙur'ani yana nuna a fili cewa dangantakar imani ita ce ke gaba a rayuwar ɗan adam. Sannan kuma dangantakar iyali a mafi kusancin sigarta tana biye da ita.

Furthermore, grouping the two bonds together in this way in the Qur’an makes it clear that the bond of faith takes precedence in human life. It is followed though by the family bond in its closest form.

Wannan ɓangare na sura yana ba mu wani yanayi da ke nuna nau'o'in halin ɗan Adam guda biyu. A na farko, dangantakar imani da dangantakar iyaye da 'ya'ya suna aiki tare a hanya ɗaya, suna neman yardar Allah. A na biyu kuwa, dangantakan nan biyu suna rabuwa, ba su da wata mafita ɗaya. A yanayin farko, ana ba yaran da abin ya shafa labari mai daɗi na shiga Aljanna, yayin da a na biyu kuma, an ƙaddara su wahala a Jahannama. Ana kuma ba da misali na azabar da ake yi a Jahannama, wanda ke bayyana ƙarshen da masu girman kai, waɗanda suka aikata zalunci, za su fuskanta.

This part of the surah gives us a scene portraying two types of human nature. In the first, the two bonds of faith and the one between parent and offspring work together in the same direction, seeking God’s acceptance. In the second, the two bonds separate and have no meeting point. In the first case, the children concerned are given the good news of being admitted into heaven, while in the second, they are destined to suffer in hell. An image of the punishment meted out in hell is given, describing the end suffered by the arrogant who are guilty of transgression.

"Mun umurci mutum da ya nuna alheri ga iyayensa." (Aya ta 15) Wannan umarni ne da aka bai wa dukan ɗan Adam, bisa ga gaskiyar cewa shi ɗan Adam ne kawai, ba tare da buƙatar wani ƙarin sharadi ba. Dukansu an umarce su da nuna alheri a cikin ma'anarsa ta cikakke kuma ba tare da iyaka ba.

“ We have enjoined upon man to show kindness to his parents.” (Verse 15) This is an order given to all mankind, based on the very fact of their being human with no need for any further qualification. They are all enjoined to show kindness in its absolute, unrestricted sense.

Kawai iyaye yana buƙatar cikakkiyar alheri. Wannan umarni ya fito ne daga Mahalicin mutum, kuma da alama yana shafar jinsin ɗan adam musamman. Ba a san wa a cikin tsuntsaye, dabbobi ko kwari ba cewa ƙanana su kula da tsofaffi. Abin da ake gani a fili a tsakanin waɗannan halittu shi ne cewa tsofaffi ne ke kula da ƙanana bisa ɗabi'a. Duk da haka, wannan yana shafar wasu nau'ikan kawai. Saboda haka, umarnin Allah da alama yana shafar mutum kaɗai.

Mere parenthood requires such absolute kindness. This order comes from the Creator of man, and it appears to apply to the human race in particular. It is unknown among birds, animals or insects for the young to take care of the old. What is clearly observed among these creatures is that by nature the old take care of the young. Nevertheless, this applies only to some species. Hence, the Divine order seems to apply only to man.

Wannan umarni na kyautatawa iyaye ana maimaita shi sau da yawa a cikin Alkur'ani da kuma cikin maganganun Manzon Allah ﷺ. Sabanin haka, kyautatawar iyaye ga 'ya'yansu tana zuwa ne kaɗan, tana magana ne kan wasu yanayi na musamman. Yanayin ɗan Adam da kansa yana tabbatar da cewa iyaye suna kula da 'ya'yansu sosai, ba tare da buƙatar wani dalili ba. Sau da yawa iyaye suna nuna matuƙar shirin sadaukar da duk abin da suke da shi domin 'ya'yansu, har zuwa matsayin shirin mutuwa dominsu. Ba sa jinkiri a cikin duk wannan, ba sa neman lada, ba sa yin korafi game da alheri, kuma ba sa tsammanin godiya. Sai dai sabuwar tsara, sau da yawa, ba ta cika juyowa don kula da tsohuwar tsarar da ta yi irin wannan babban sadaukarwa ba.

This instruction to be kind to one’s parents is repeated several times in the Qur’an and in the Prophet’s pronouncements. By contrast, kindness by parents to children occurs only rarely, addressing particular situations. Human nature itself ensures that parents take good care of their children, without the need for any other motivation. Parents often show a remarkable readiness to sacrifice whatever they have for their children, to the point of being willing to die for them. They show no hesitation in all this, seek no recompense, press no favour and expect no thanks. The new generation, however, rarely turns back to take care of the older one who had made such great sacrifices.

Akasin duk wannan shi ne kuskure da keta iyaka.

The converse of all this is error and transgression:

Amma akwai wanda yake cewa wa iyayensa: "Uff a gare ku! Shin, kuna yi mini alkawari cewa za a tashe ni, alhali kuwa al'ummomi sun riga sun shude kafin raina?" Kuma alhali su biyun suna neman taimakon Allah (SWT), suna cewa: "Kaiton ka! Ka yi imani, alkawarin Allah gaskiya ne." Sai ya ce: "Wannan ba komai ba ne face tatsuniyoyin zamanin da." Waɗannan su ne waɗanda hukunci ya tabbata a kansu, tare da sauran al'ummomin aljannu da mutane waɗanda suka shude kafin lokacinsu. Lalle su ne za su halaka.

But there is one who says to his parents: Tie on you both! Do you promise me that I shall be resurrected, when generations have passed away before me? And while they both implore God for help, [and say to him]: Alas for you! Believe! God's promise always comes true,' he answers: All this is nothing but fables of ancient times. 'Such are the ones upon whom the verdict is passed, together with other communities of jinn and humans that have passed away before their time. They will be utterly lost. (Verses 17-18)

Iyayensa da mahaifinsa masu imani ne, amma ɗan nasu mai rashin biyayya ne. Halinsa na farko shi ne rashin girmama iyayensa, yana magana da su cikin girman kai da rashin ladabi, yana cutar da zuciyarsu: "Tir da ku duka biyu." Sannan ya musanta tashin Alkiyama, yana kafa hujja marar tushe cewa babu wanda daga cikin al'ummomin da suka wuce da ya taɓa dawowa rayayye: "Shin kana alkawarta mini cewa za a tashe ni, alhali al'ummomi sun riga sun shuɗe kafin ni?" (Aya ta 17). Lokacin tashin Alkiyama Allah ne yake ƙayyade shi, idan dukkan mutane za a tashe su a lokaci ɗaya bayan wannan duniya ta kammala zamaninta. Babu wanda ya taɓa cewa tashin zai faru a matakai, inda wata al'umma za ta tashi a lokacin rayuwar wata al'umma ta gaba. Ba wasa ba ne; a maimakon haka, lissafin ƙarshe ake miƙawa da zarar tafiya ta kai ga inda za ta ƙare.

The parents are believers, but the child is disobedient. His first characteristic is that of being undutiful to them, addressing them with arrogance and insolence, hurting their feelings: “Fie on you both." He then denies the resurrection, citing the hollow argument that no one from past generations has ever come back to life: “Do you promise me that I shall be resurrected, when generations have passed away before (Verse 17) The time of resurrection is determined by God, when all will be resurrected at the same time after this present world has completed its term. No one has ever said that resurrection will take place in instalments, with one generation resurrected during the lifetime of a later one. It is not a game; rather, it is a submitting of final accounts once the journey has come to its final destination.

Sūratu ta sa'an nan ta gabatar wa kāfirai irin makomarsu yayin da suke fuskantar hisabi a Ranar Tashin Alkiyama, wadda suka saba ƙaryatawa.

The surah then puts before the unbelievers their own fate as they face the reckoning on the Day of Resurrection which they were wont to deny:

A ranar da waɗanda suka kafirta za a gabatar da su gaban wuta, za a ce musu: "Kun riga kun ƙare rabonku na abubuwa masu daɗi a rayuwarku ta duniya, kuma kun ƙoshi da jin daɗi. Saboda haka, yau za a sãka muku da azabar wulakanci saboda girman kai da kuka yi a bayan ƙasa ba da wani haƙƙi ba, da saboda duk abin da kuka aikata na tawaye" (Aya ta 20).

On the Day when the unbelievers will be brought before the fire, they will be told: 'You have exhausted your share of good things in your worldly life and took your fill of pleasure. So, today you shall be requited with the suffering of humiliation for having been arrogant on earth without any right, and for all your transgression] (Verse 20)

Wannan wani yanayi ne mai saurin tafiya, duk da haka yana da tasiri mai zurfi kuma mai bayyana abubuwa. Yanayin ya kawo su gaban wuta, amma kafin a tura su cikinta, an gaya musu dalilan da suka tabbatar da makomarsu ta wannan hanya:

This is a fast moving scene, yet it has a profound, telling effect. The scene brings them before the fire, but just before they are driven into it, they are told the reasons which determined their fate in this way:

"Kun riga kun kashe rabonku na abubuwa masu kyau a rayuwarku ta duniya, kun kuma ji daɗinsu sosai." Suna da rabonsu na abubuwa masu kyau, amma sun cinye su gaba ɗaya a rayuwar duniya, ba su bar komai ba don rayuwarsu ta gaba. Hakika, ba su ma yi tunanin cewa za a sami rayuwa ta gaba ba. Saboda haka, sun ji daɗin waɗannan abubuwa masu kyau sosai, ba su nuna godiya a kansu ba, kuma ba su yi godiya ga Allah ba saboda ya ba su su. Ba su hana kansu aikata abin da aka haramta ba don su ji daɗin irin waɗannan jin daɗi. Saboda haka, sun karɓi cikakken rabonsu na abubuwa masu kyau a wannan duniya, sun kuma bar wa kansu komai a rayuwa ta gaba. Sun musanya rayuwar lahira mara ƙarewa da ɗan gajeren lokacin rayuwa a duniya. Saboda haka, "a yau za a sakanta muku azaba ta wulakanci saboda kun kasance masu girman kai a bayan ƙasa ba da haƙƙi ba, kuma saboda kun kasance masu yin fasikanci." (Aya ta 20) Duk wanda ya nuna girman kai a bayan ƙasa yana yin hakan ba tare da wani haƙƙi ba. Duk girman kai na Allah ne; babu wani halitta da yake da shi, komai matsayinsa. Shan wulakanci saboda haka sakamako ne na adalci ga girman kai da karkacewa daga tafarkin da Allah ya tsara.

“ You have exhausted your share of good things in your worldly life and took your fill of pleasure.” They had their fair share of good things, but they used them all up in the life of this world, keeping nothing back for their future life. In fact, they did not reckon that there would even be a future life. Therefore, they enjoyed these good things to the full, showing no gratitude for them and expressing no thanks to God for granting them. They did not refrain from committing what is forbidden in order to enjoy such pleasures. Therefore, they had their full share of good things in this world, leaving themselves nothing in the life to come. They exchanged the endless life of the hereafter for the short span of life on earth. Therefore, shall be requited with the suffering of humiliation for having been arrogant on earth without any right, and for all your transgression” (Verse 20) Everyone who behaves with arrogance on earth does so without any right. All pride belongs to God; none belongs to any creature, no matter what position he holds. To suffer humiliation is, therefore, a just reward for arrogance and deviation from the path God has charted.