Wannan sūrah misali ne guda daga cikin mabambanta a wannan ɓangare na Alƙur'ani, wadanda duk suna da manufa guda; wato, su fahimtar da mutum hakikanin lahira, tabbatar faruwarta, da girman al'amarinta, tare da jaddada muhimmancinta ga tsarin Allah na rayuwar mutum a duniya. Irin wannan tsari yana kaiwa ga mutuwar mutum da tashinsa bayan haka zuwa wata sabuwar rayuwa. Yayin da take neman fahimtar da mutum wannan ra'ayi, sūrah tana taɓa motsin zuciyarmu ta hanyoyi daban-daban da suka dace kai tsaye da babban jigonta.

This sūrah is just one example of many in this part of the Qur’ān which shares a common objective; namely, to drive home to man the reality of the hereafter, its inevitability and its awesome nature, and to stress its importance to the divine planning of man’s life in this world. Such planning culminates in man’s death and subsequent resurrection in a new life. As it sets out to drive this idea home to man, the sūrah touches upon our emotions in a variety of ways that are directly relevant to its central theme.

Da farko muna da wata buɗaɗɗiyar magana mai ruɗani wadda ke haifar da yanayi na tsoro da jiran abin da ke zuwa cikin damuwa. Salon wannan magana yana da sauri kuma yana bugawa; yana taimakawa wajen tada jin tsoro, mamaki da al'ajabi: “Na rantse da waɗanda ke kwance (rayuka) da ƙarfi, da waɗanda ke tafiya cikin gaggawa; da waɗanda ke iyo cikin sauƙi, da waɗanda ke yin tseren gaggawa, da waɗanda ke tafiyar da al'amura.” (Ayoyi 1-5)

First we have an ambiguous opening which creates an air of fear and worried expectation. The rhythm here is quick and throbbing; it helps evoke feelings of fear, surprise and wonder: “By those that pluck out vehemently, and those that move forward rapidly; by those that float along at ease, and those that outstrip swiftly, and those that conduct matters.” (Verses 1-5)

Wannan buɗe baki mai rawar jiki da rashin tabbas ya biyo bayan fage na farko cikin fagen da ke magana kan lahira. Salo da saurin buɗe baki an riƙe su a nan, don haka sun zama tsari ga dukkan fagen: “A ranar da wata girgiza mai tsanani za ta [mamaye komai], kuma wata girgiza ta biyo baya nan take, zukata duka za su cika da tsoro, idanu duka kuma za su yi ƙasa da kai. Suna cewa, ‘Shin, muna dawowa ga yanayinmu na farko, alhali mun zama kashin da babu komai a cikinsa?’ Suna cewa, ‘Wannan dawowa ce ta asara.’ Amma da busa guda ɗaya kawai, za su kasance a raye a bisa ƙasa.” (Aya 6-14)

This equivocal, shaking opening is followed by the first of those scenes which deal with the hereafter. The style and tempo of the opening is here maintained and thus serves as a framework for the overall scene: “On the day when a violent convulsion will [be overwhelming], to be soon followed by a further [convulsion], all hearts shall be filled with terror, and all eyes shall be downcast. They say, “What! Are we being restored to our former state, even though we have become [no more than] hollow bones?’ They say, ‘That will be a return with loss.’ But with just one blast they shall be alive on earth.” (Verses 6-14)

Ina rantsewa da waɗanda ke jan rai da ƙarfi, da waɗanda ke tafiya cikin sauri; da waɗanda ke yawo cikin sauƙi, da waɗanda ke riga-riga cikin gaggawa, da waɗanda ke tafiyar da al'amura. (Ayoyi na 1-5)

By those that pluck out vehemently, and those that move forward rapidly; by those that float along at ease, and those that outstrip swiftly, and those that conduct matters. (Verses 1-5)

Wasu masu tafsiri suna cewa waɗannan ayoyi suna nufin mala'iku masu cire rayuka da ƙarfi, masu tafiya cikin sauƙi da sauri, masu shawagi yayin da suke motsawa a duniyar waje, masu rigaya sauran halittu wajen rungumar imani da aiwatar da umarnin Allah, da kuma masu gudanar da duk al'amuran da aka danƙa musu. Wasu masu tafsirin kuma suna ganin suna nufin taurari waɗanda ke fitowa yayin da suke bin hanyoyin kewayensu, suna motsawa da sauri a matakai, suna shawagi a sararin samaniya, suna rigaya sauran yayin da suke gudu da sauri, kuma suna haifar da wasu abubuwa da sakamako waɗanda Allah ya danƙa musu, waɗanda kuma suke shafar rayuwa a duniya. Rukuni na uku na masu tafsiri suna ra'ayin cewa masu cirewa, masu gudu, masu shawagi da masu rigaya suna nufin taurari, yayin da masu gudanar da al'amura kuwa mala'iku ne. Wani rukuni kuma yana ganin cewa uku na farko taurari ne, yayin da masu rigaya da masu gudanar da al'amura mala'iku ne.

Some commentators say of these verses that they refer to the angels who pluck out souls vehemently, move along with ease and speed, float along as they move in the outer world, outstrip other creatures to embrace the faith and carry out God’s commands and conduct whatever affairs they are charged with. Other commentators maintain that they refer to the stars which come on as they traverse their orbits, move rapidly in phases, float in space, outstrip others as they run fast and bring about certain phenomena and results which are entrusted to them by God and which affect life on earth. A third group of commentators are of the view that the pluckers, runners, floaters and outstrippers refer to the stars while the conductors of affairs are the angels. Another group believe that the first three are the stars while the outstrippers and conductors of affairs are the angels.

Ko menene ma'anonin waɗannan kalmomi, yadda aka ambace su a wannan hanya yana haifar da girgiza da kuma jin tsammani na wani abu mai ban tsoro. Don haka, tun daga farko, suna shirya zukatanmu ga labarin razanarwa na girgizar farko da ta biyu da kuma babban al'amarin da aka ambata daga baya a cikin sūrah.

Whatever the referents of these terms are, their mention in this particular way produces a shock and a feeling of expectation of something fearful. Thus, they contribute, right at the outset, to preparing our minds for the frightening account of the first and second quakes and of the overwhelming event mentioned later in the sūrah.

Ritimin sai ya ɗan yi sannu a hankali domin ya dace da salon bayanin labari. Na gaba kuma akwai bayani game da abin da ya faru tsakanin Musa da Fir'auna, da ƙarshen da Fir'auna ya gamu da shi bayan ya yi zalunci kuma ya ƙetare dukkan iyaka: {Shin labarin Musa ya riske ka? Sa'ad da Ubangijinsa ya kira shi a cikin tsattsarkan kwari na Ɗuwa, ya ce: "Je wurin Fir'auna, lalle ne ya ƙetare dukkan iyaka. Ka ce masa: Shin kana so ka tsarkake kanka? Zan shiryar da kai zuwa ga Ubangijinka, don ka ji tsoronsa."} Ya nuna wa Fir'auna babbar mu'ujiza, amma Fir'auna ya ƙaryata ya kuma ƙi. Sa'an nan ya juya da sauri. Ya tara mutanensa ya yi musu shela: "Ni ne Ubangijinku mafi girma," ya ce. Sai Allah ya kama shi da azabar lahira da ta duniya. Lalle a cikin wannan akwai darasi ga masu tsoron Allah. {Ayoyi 15-26}

The rhythm then slows down a little in order to suit the style of narration. For next we have an account of what took place between Moses and Pharaoh, and the end which Pharaoh met after he had tyrannized and transgressed all bounds: “Have you heard the story of Moses? His Lord called out to him in the sacred valley of Ţuwā, saying: ‘Go to Pharaoh: he has transgressed all bounds, and say to him: “Would you like to reform yourself? I will guide you to your Lord, so that you may be in awe of Him.”‘ He showed Pharaoh the mightiest miracle, but Pharaoh cried lies and rebelled. He then turned away hastily. He summoned all his men and made a proclamation to them: “I am your supreme Lord’, he said. God smote him with the scourge of both the life to come and this life. Surely in this there is a lesson for the God-fearing.” (Verses 15-26)

Labarin Musa shi ne mafi yawan maimaituwa kuma mafi cikakken bayani a cikin labaran tarihi na Alƙur'ani. Ana ambatonsa a sūrori da yawa, ta hanyoyi daban-daban kuma da mabambantan ma'auni. Wani lokaci, wasu sassan labarin suna samun fifiko fiye da wasu. Wannan bambancin salo da ma'auni yana nufin samar da jituwa mai kyau tsakanin labarin tarihin da sūrar da yake cikinta. Ta haka, labarin yana taimakawa wajen bayyana saƙon sūrar sosai. Wannan hanya ta Alƙur'ani ce ta musamman. A nan, ana ba da labarin tarihin a cikin fage-fage masu saurin biyo juna, wanda ke farawa da kiran da Musa ya karɓa a cikin kwarin mai tsarki, kuma yana ƙarewa da halakar Fir'auna a wannan duniya da kuma hallaka a Lahira. Ta haka, ya dace sosai da babban jigon sūrar, wato lahira. Sashen tarihin Musa da aka bayar a nan yana rufe dogon lokaci, duk da haka ana isar da shi ta ayoyi kaɗan kawai, waɗanda suka dace da salon da saƙon sūrar baki ɗaya.

The story of Moses is the most frequent and detailed of Qur’ānic historical accounts. It is mentioned in many other sūrahs, in different ways and with varying emphasis. At times, certain episodes are given greater prominence than others. This variation of style and emphasis aims at striking harmony between the historical account and the sūrah in which it occurs. Thus, the story helps to make the message of the sūrah clearer. This method is characteristic of the Qur’ān. Here the historical account is given in quick successive scenes which open with the call Moses receives in the sacred valley and end with the destruction of Pharaoh in this life and perdition in the life to come. Thus, it fits very well with the main theme of the sūrah, namely the hereafter. The part given here of Moses’s history spans a long period, yet it is conveyed by only a few short verses that fit in well with the rhythm and message of the sūrah as whole.

Don haka, Musa yana isar da saƙon da aka ba shi ta hanyar da Allah ya koya masa. Duk da haka, wannan hali mai dumi da abokantaka ba zai iya yin nasara a kan zuciyar da zalunci da jahilcin Ubangijin talikai suka taurare ba. Saboda haka, Musa ya nuna masa manyan mu'ujizai na sandan da ya zama maciji da hannun Musa da ya zama fari mai haske, kamar yadda aka bayyana su a cikin sauran surorin Alƙur'ani, "amma ya ƙaryata kuma ya yi tawaye." (Aya ta 21) Labarin ya ƙare da ƙin yarda da tawayen Fir'auna ga Allah.

Thus, Moses conveys the message with which he has been entrusted in the manner God has taught him. This warm, friendly attitude, however, cannot win over a heart that has been hardened by tyranny and ignorance of the Lord of the universe. So Moses shows him the great miracles of the stick turning into a snake and Moses’s own hand becoming a brilliant white, as they are described in other sūrahs, “but he cried lies and rebelled.” (Verse 21) The scene ends with Pharaoh’s rejection and rebellion against God.

Fir'aun ya juya baya sannan ya tara sojojinsa don shirya wa yin takara tsakanin sihiri da gaskiya. A takaice, Fir'aun ya kudurce kada ya karɓi gaskiya ko ya miƙa wuya ga abin da yake daidai. "Sai ya juya da sauri. Ya tara mutanensa ya yi musu shela: Ni ne Ubangijinku mafi girma," in ji shi. (Ayoyi 22-24)

Pharaoh then turns away to mobilize his forces and bring forward his sorcerers for an encounter between magic and the truth. Essentially, Pharaoh was determined not to accept the truth or submit to right. “He then turned away hastily. He summoned all his men and made a proclamation to them: I am your supreme Lord’, he said.” (Verses 2224)

Sūrah ba ta ba da wani cikakken bayani game da ƙoƙarin Fir'auna na tara masu sihirinsa, mayen sihirinsa da mutanensa ba. Tana cewa kawai ya tafi don yin haka, sannan ya furta maganarsa ta girman kai: "Ni ne Ubangijinku mafi girma." (Aya ta 24)

The sūrah does not give any details of Pharaoh’s efforts to muster his magicians, sorcerers and men. It simply says that he went away to do so, and then uttered his impertinent proclamation: “I am your supreme Lord”. (Verse 24)

Ferаun ya bayyana cewa mutanensa sun ruɗe shi saboda jahilcinsu da kuma yadda suka miƙa wuya ga ikonsa. Babu abin da ke ruɗar da azzalumai fiye da jahilci da cikakkiyar biyayyar talakawa. Azzalumi a zahiri mutum ne wanda ba shi da ainihin iko ko izini. Jahilai da masu biyayya kawai suna lanƙwasa baya domin ya hau kansu, suna miƙa wuyansu domin ya ɗaura musu linzami, suna sunkuyar da kawunansu don ya nuna girman kansa, kuma su bar haƙƙoƙinsu na a girmama su da daraja. Ta haka suke barin kansu a zalunce su. Talakawa suna yin duk wannan ne saboda suna ruɗe kuma a lokaci guda suna tsoro. Tsoronsu ba shi da wani tushe na gaskiya sai dai a tunaninsu. Azzalumi, mutum ɗaya, ba zai taɓa fin ƙarfin dubbai ko miliyoyi ba, idan za su ba darajar ɗan'adam, mutuncinsu, girman kansu da 'yanci yadda ya kamata. Kowane mutum a cikin al'umma yana iya daidaita azzalumi a fannin iko. Babu wanda zai iya zalunci al'umma mai hankali, ko wadda ta san Ubangijinta na gaskiya, ta yi imani da Shi, kuma ta ƙi miƙa wuya ga kowane halitta wadda ba ta da iko a kan makomarta.

“Ya ɗaga ta sama, ya kuma ba ta siffa mai kyau cikakkiya.” (Aya ta 28) Ba ma buƙatar more fiye da kallo ɗaya don mu gane cikakkiyar haɗin kai da daidaito a cikin gina sama. Sanin dokokin da ke tafiyar da rayuwar halittun da ke cikin sararin sama a samanmu, da kuma yadda suke daidaita ayyukansu, motsinsu da tasirin juna, yana taimaka mana mu fahimci ma’anar wannan aya gabaki ɗaya. Hakan yana ƙara mana jin cewa duniyarsu ta gaskiya ba ta da iyaka, wadda ilimin ɗan adam ya gano ɗan ƙaramin ɓangare kaɗai daga cikinta. Yana cika mu da mamaki da al’ajabi. Mukan tsaya shiru muna mamakin kyawon duniya marar iyaka. Ba mu da wani bayani a kanta sai dai cewa wani iko mafi girma ne daga mutum ya tsara ta kuma yake tafiyar da ita. Wannan bayani yanzu ma yana karɓuwa har ga mafi yawan waɗanda suke ikirarin cewa ba su yarda da wani addini ba.

“He raised it high and gave it its perfect shape.” (Verse 28) We need no more than a glance in order to recognize the perfect coherence and harmony in the building of heaven. Knowledge of the laws which govern the existence of the creatures in the sky above us and provide a perfect balance between their actions, movements and mutual effects helps us to understand the full meaning of this verse. It intensifies our feeling of the limitlessness of their very real world, of which human knowledge has uncovered only a tiny part. It overwhelms us with wonder and astonishment. We stand speechless at the infinite beauty of the universe. We can give no explanation for it except that a superhuman power has planned and governs it. This explanation is now accepted even by most of those who profess not to believe in any religion.

"Ya kuma sanya duhu ga dare, ya kuma fitar da hasken rana." (Aya ta 29) Kalmomin Larabci da aka yi amfani da su a wannan aya suna ƙara ƙarfin sautin gabaɗaya. Suna kuma da ma'ana mai ƙarfi fiye da yadda fassarar ta nuna. An yi amfani da su a nan saboda sun fi dacewa da yanayin magana gabaɗaya. Jerin duhu da haske, da dare da safiya, abu ne da kowa ya sani, amma ana iya kauce masa saboda mun saba da shi sosai. A nan, Alqur'ani yana tunatar da mu sabon yanayinsa na dindindin. Domin yana maimaita kansa a kowace rana, yana haifar da sakamako da martani iri ɗaya. Dokokin halitta da ke mulkin wannan al'amari suna da daidaito da al'ajabi har yakan ci gaba da burge mutum da kuma ba shi mamaki yayin da ilimin sa ke ƙaruwa.

“And gave darkness to its night, and brought out its daylight.” (Verse 29) The Arabic words used in this verse add to the strength of the general tone. They also have stronger connotations than the translation suggests. They are used here because they are more fitting with the general context. The succession of darkness and light, at night and in the morning, is a phenomenon recognized by all, but it may be overlooked because we are so familiar with it. Here, the Qur’ān reminds us of its permanent novelty. For it is repeated anew every day, producing the same effects and reactions. The natural laws governing this phenomenon are so precise and miraculous that they continue to impress and astonish man as his knowledge increases.

Sa'ad da wannan babban abu mai girma ya faru, a ranar nan mutum zai tuna sarai abin da ya aikata, idan aka kawo Jahannama a gaban duk wanda ke kallo; to, duk wanda ya ketare iyakar abin da yake daidai, ya kuma zaɓi rayuwar duniya nan, to Jahannama ce za ta zama mazauninsa. Amma duk wanda ya ji tsoron tsayuwa a gaban Ubangijinsa, ya hana ransa sha'awarsa ta ƙasƙanci, to Aljanna ce za ta zama mazauninsa.

Then, when the great, overwhelming event comes to pass — on that day man will clearly remember what he has done, when hell is brought in sight of all who are looking on; then, he who transgressed the bounds of what is right, and chose this present life will have hell for his dwelling place. But he who feared that he will stand before his Lord and forbade his soul its base desire will dwell in paradise. (Verses 34- 41)

Wannan rayuwa ta duniya lokaci ne na jin daɗi da walwala waɗanda aka ba su bisa ma'auni madaidaici kuma daidai. Tsawon lokacinta an ƙayyade shi bisa ga tsarin gaba ɗaya na sararin samaniya da rayuwar ɗan adam. Jin daɗinta da walwalarta za su ƙare a lokacin da aka ƙayyade domin ƙarewarsu. Idan babban al'amari ya faru, yana lalata komai kuma yana rinjayar komai. Gajeren jin daɗin wannan rayuwa yana kashewa. Dukkan sararin samaniya, sama da aka gina, ƙasa da aka shimfiɗa da duwatsu masu ƙarfi, ana juya su, kuma dukkan halittu masu rai suna nutsewa. A wannan lokaci "mutum zai tuna a fili abin da ya aikata." (Aya ta 35) Wataƙila abubuwan da suka faru da jin daɗin wannan rayuwa sun raba hankalinsa, kuma wataƙila ya manta abin da ya aikata. Amma zai tuna duk abin a lokacin, lokacin da tunawa ba zai kawo masa komai ba face baƙin ciki da damuwa, yayin da ya gane irin mummunan ƙarshen da yake fuskanta. "Sa'ad da aka kawo Jahannama a gaban duk wanda ke kallo." (Aya ta 36) Kalmar 'kawo a gani' tana da ƙarfi musamman. Tana da ma'anoni masu yawa kuma tana ƙara ƙarfafa salon waƙar. Sakamakon shi ne hoto mai haske har muke kusan ganinsa a gabanmu yanzu.

This present life is a period of comfort and enjoyment which are given in precise and accurate measure. Its duration is determined according to the overall planning of the universe and human life. Its comfort and enjoyment will end at the time appointed for their expiry. When the great event takes place, it ravages all and overwhelms all. The fleeting comfort of this life is extinguished. The whole universe, its built heaven, spread out earth and firm mountains are overturned and all living creatures are overwhelmed. At that moment “man will clearly remember what he has done.” (Verse 35) He might have been distracted by the events and comforts of this life and he might have overlooked what he has done. But he will recall it all then, when remembrance brings him nothing but sadness and grief as he realizes what a miserable end he faces. “When hell is brought in sight of all who are looking on.” (Verse 36) The term ‘bringing in sight’ is particularly powerful. It is rich in connotations and further strengthens the rhythm. The result is an image so vivid we almost see it in front of us now.

Sashen ƙarshe na sūratul ya zo da salon jituwa mai tayar da sha'awa da girma. "Suna tambayarka game da Sa'a, yaushe za ta zo? Amma me ya sa za ka damu da ainihin lokacinta? Maganar ƙarshe game da ita tana wurin Ubangijinka. Aikinka kawai shi ne ka yi gargaɗi ga waɗanda suke tsoronta. A ranar da za su ga wannan sa'a, za su ga kamar rayuwarsu a duniya ba ta wuce maraice ɗaya ko safiya ɗaya ba." (Ayoyi 42-46)

The last part of the sūrah is expressed in a rhythm which evokes awe. “They question you about the Last Hour, when will it come to pass? But why should you be concerned with its exact timing? The final word concerning it belongs to your Lord. Your mission is merely to warn those who fear it. On the day when they see that hour, it will seem to them that their life on earth had spanned only one evening, or one morning.” (Verses 42- 46)

Duk lokacin da mutanen da suka fi taurin kai daga cikin larabawan jahiliyya suka ji bayanin abubuwan ban tsoro na Ranar Alkiyama, da hisabin da ke biyo baya, sukan tambayi Annabi ﷺ ya bayyana lokacinta: "Yaushe za ta faru?" Amsar da ake bayarwa ga irin wadannan tambayoyi a nan tana cikin siffar tambaya ta alama, "To me ya sa za ka damu da ainihin lokacinta?" (Aya ta 43). Amsa ce da ke nuna cewa Sa'a ta Karshe, ko Ranar Alkiyama, tana da girma da daukaka har tambayoyin da kafirai suke yi game da ita suna sauti kamar wauta da abin tausayi.

Every time the diehards among the pagan Arabs heard a description of the fearful events of the Day of Judgement, and the reckoning which then takes place, they used to ask the Prophet (peace be upon him) to specify its time: “When will it come to pass?” The answer given here to such questions takes the form of a rhetorical question, “But why should you be concerned with its exact timing?” (Verse 43) It is an answer which suggests that the Last Hour, or the Day of Judgement, is so great and majestic that the questions put by the unbelievers concerning it sound stupid and pitiful.

Haka kuma, irin waɗannan tambayoyi ba waɗanda masu yin ƙeta ne kawai suke gabatarwa ba. Ana tambayar babban Annabi da kansa ﷺ: "Me ya sa za ka damu da lokacin tabbatarwarta daidai?" Ita (Alƙiyama) tana da girma sosai har ba kai ba, ko wani mutum, ya kamata ya nemi a sanar da shi lokacinta daidai. Wannan ilimi na Allah kaɗai ne, ba na kowa ba. "Ƙarshen magana game da ita tana wurin Ubangijinka." (Aya ta 44) Shi ne Mamallakin dukkan abin da ya shafe ta. Ayyukan Annabi ﷺ da iyakokin da bai kamata ba, kuma bai buƙaci ya wuce su ba, an ayyana su a fili: "Aikinka kawai shi ne gargaɗi ga waɗanda suke tsoron ta." (Aya ta 45) Shi zai yi gargaɗi ga waɗanda za su amfana da irin wannan gargaɗi. Irin waɗannan mutane za su rayu bisa ga imaninsu mai ƙarfi cewa za ta zo a lokacin da Allah ya ƙayyade.

Moreover, such questions are only put forward by the impudent. The great Prophet himself is asked, “Why should you be concerned with its exact timing?” It is so great that neither you nor anyone else should ask to be informed of its exact time. This knowledge belongs to God alone, not to anybody else. “The final word concerning it belongs to your Lord.” (Verse 44) He is the Master of everything which relates to it. The Prophet’s own duties, and the limits he should not, and need not exceed are well defined: “Your mission is merely to warn those who fear it.” (Verse 45) He is to warn those who will benefit by such warnings. Such people will then live according to their firm belief that it will arrive at the time appointed by God.