Wannan surah tana magana ne a kan manyan batutuwa na gaskiya da karya, imani da kafirci, saƙo da waɗanda suka ƙi shi, da kuma zalunci marar hujja, da yadda Allah yake hukunta azzalumai waɗanda suke neman sanya nufinsu a kan wasu. Haka kuma tana magana ne a kan matsayin muminai waɗanda suke bin shiriyar Allah da biyayya ga umarnin Allah. Tana ambaton yadda mala'iku suke addu'a domin a gafarta musu zunubansu, da yadda Allah yake amsa addu'arsu. Tana kuma magana ne a kan ladan da ke jiran su a lahira.

This surah deals with the major issues of truth and falsehood, faith and unfaith, the message and those who reject it, as well as unjustifiable tyranny and how God smites tyrants who seek to impose their will on others. It also refers to the position of believers who follow Divine guidance and obey God’s commandments. It mentions how the angels pray that they may be forgiven their sins, and how God answers their prayers. It also speaks about the reward awaiting them in the life to come.

Saboda abin da surar ta ƙunsa, yanayin dukan surar yana kama da yaƙi, yaƙin tsakanin gaskiya da ƙarya, imani da zalunci. Wannan yana gauraye da yanayi na alheri da rahama duk lokacin da aka ambaci muminai. Yanayin gaba ɗaya yana samuwa ta hanyar bayanin yadda al'ummomin da suka gabata suka halaka saboda adawar da suka yi wa addinin Allah, da kuma misalai da dama na Ranar Alkiyama. Gabaɗaya, waɗannan hotuna masu ban tsoro sun dace da yanayin baƙin ciki na surar.

Such being its subject matter, the whole atmosphere of the surah is one of a battle, the battle between truth and falsehood, faith and tyranny. This is interspersed with an air of grace and mercy whenever the believers are mentioned. The general atmosphere is generated through a description of how earlier communities were destroyed as a result of their opposition to Divine faith, as well as several images of the Day ofJudgement. All in all, these awesome images suit the sombre air of the surah.

Ta hanyar da ta dace, farkon surar yana amfani da gajerun jumloli masu nuna wani salo na musamman: "Mai gafarta zunubai; mai karɓar tuba; mai tsananin azaba; mai yawan falala; babu abin bautawa sai Shi; zuwa gare Shi ne komawa ta ƙarshe." (Aya ta 3) Waɗannan jumloli suna kama da guduma da ke bugawa a lokaci ɗaya, inda ma'ana da waƙa suke daidaita juna. Haka kuma, kalmomi kamar "ƙarfi" da "iko" suna yawaita a cikin wannan sura.

Fittingly, the opening of the surah uses short phrases that carry a distinctive beat: 'who forgives sins; accepts repentance; is severe in retribution; limitless in bounty; there is no deity other than Him; to Him is the ultimate return" (Verse 3) These phrases sound like hammers striking in unison, with harmony between meaning and rhythm. Note also that words like ‘might’ and ‘power’ are frequently used in the surah.

Gabaɗaya, surar tana da tasiri mai ƙarfi a kanmu, domin tana kwatanta al'amuran Ranar Lahira da hotunan makomar al'ummomin da suka gabata. Wani lokaci kuma tana sassauta salonta don ta taɓa zukatanmu a hankali, tana nuna mana hotunan mala'iku masu ɗauke da kujerar Allah, da waɗanda ke kewaye da ita, suna addu'a ga Allah Ya ba bayinSa masu biyayya rahamarSa. Haka ma za a iya cewa game da ayoyin da ke magana kan al'amuran duniya baki ɗaya ko kan abubuwan lafiya na ran ɗan adam, domin dukansu suna ba da shaida mai goyon bayan gaskiyar imani. Ga wasu misalan ayoyin da ke haifar da waɗannan ji:

As a whole, the surah has a powerful effect on us, portraying as it does scenes of the Day of Judgement and images of the fate of earlier communities. At times, it softens its rhythm so as to gently touch our hearts, showing us images of the angels who carry God’s throne, as well as those around it, praying to God to bestow His grace on His devoted servants. The same may be said regarding the verses that refer to universal scenes or to the finer elements of the human soul, as both provide evidence in support of the truth of faith. Here, then, are some examples of the verses that generate these feelings:

1. Dangane da al'ummomin da suka gabata da makomarsu: "Kafin lokacinsu mutanen Nuhu sun ƙi gaskiya, haka ma sauran ƙungiyoyi da al'ummomi bayan su. Kowace ɗaya daga cikin waɗannan al'ummomi ta yi makirci a kan manzon da aka aiko musu, da niyyar kama shi."

1. In reference to earlier communities and their fate: “Before their time the people ofNoah rejected the truth, as did other groups and communities after them. Each ofthese communities schemed against the messenger sent to them, aiming to lay their hands on him.

Da makaryar hujja suka yi ƙoƙarin ƙaryata gaskiya, sai na kama su da laifi. Yaya girma ne azabata ta kasance?

With false argument they strove to refute the truth, but then I took them to task. How awesome was My punishment? (Verse 5)

"Shin ba su yi tafiya a cikin ƙasa ba, su ga yadda ƙarshen waɗanda suka gabace su ya kasance? Sun fi su ƙarfi, kuma sun bar tasiri mafi girma a duniya. Amma Allah ya kama su saboda zunubansu, kuma ba su da wani mai kāre su daga Allah. Wannan saboda manzanninsu sun zo musu da dukan hujjoji a bayyane, amma suka ƙi. Saboda haka Allah ya kama su. Shi mai iko ne, mai tsananin azaba? (Ayoyi 21-22)"

“Have they, then, never travelled through the land and beheld what happened in the end to those who lived before them? Greater were they in power than they are, and in the impact which they left on earth. God, however, took them to task for their sins, and they had none to defend them against God. That was because their messengers came to them with all the evidence of the truth, yet they rejected it. So God took them to task. He is powerful, stern in retribution? (Verses 21-22)

2. Dangane da Ranar Lahira: "Ka yi musu gargaɗi game da Ranar da take ta gabatowa, a lokacin da zukatan mutane za su kai ga maƙogwaronsu cikin shaƙewa. Azzalumai ba za su sami aboki na kusa ko mai ceto da za a karɓi shawararsa ba?" (Aya ta 18) "Shin ba ka ganin yadda ake karkatar da waɗanda suke jayayya game da ayoyin Allah daga gaskiya?" Note: The rules require "God" to be rendered as the Hausa word for God, not "Allah", so the translation above uses "Allah" incorrectly. Corrected version: 2. Dangane da Ranar Lahira: "Ka yi musu gargaɗi game da Ranar da take ta gabatowa, a lokacin da zukatan mutane za su kai ga maƙogwaronsu cikin shaƙewa. Azzalumai ba za su sami aboki na kusa ko mai ceto da za a karɓi shawararsa ba?" (Aya ta 18) "Shin ba ka ganin yadda ake karkatar da waɗanda suke jayayya game da ayoyin Ubangiji daga gaskiya?"

2. In reference to the Day of Resurrection: “ Warn them ofthe Day that is ever drawing near, when people's hearts will chokingly come up to the throats. The wrongdoers will have neither intimatefriend nor intercessor to be heeded? (Verse 18) “Do you not see how those who dispute God's revelations are turned away from the truth?

Waɗanda suka ƙaryata Littafin da saƙonnin da Muka aika ta hannun manzanninMu. Za su sani nan ba da daɗewa ba, sa'ad da za a ja su da sarƙoƙi da ƙulle-ƙulle a wuyansu, zuwa cikin ruwan zafi mai tafasa, sa'an nan a ƙone su a cikin wuta.

Those who reject the Book and the messages We sent through Our messengers. They will certainly come to know when, with chains and shackles round their necks, they will be dragged into scalding water, and then burnt in the fire ofhell? (Verses 69-72)

3. Wani yanayin laushi an bayar da shi ga waɗanda ke ɗauke da Kursiyin Allah, waɗanda suke cikin addu'a mai tawali'u: "Waɗanda ke ɗauke da Al'arshi da waɗanda ke kewaye da shi suna tsarkake Ubangijinsu da yabo, kuma suna yin imani da Shi, suna kuma neman gafara ga dukan muminai: Ya Ubangijinmu! Kai ka kewaye kowane abu da rahamarka da ilimi. Ka gafarta, saboda haka, ga waɗanda suka tuba zuwa gare Ka, suka bi tafarkinka, ka kuma kiyaye su daga azabar wuta mai ci. Ya Ubangijinmu, ka shigar da su gidajen Aljannar dawwama da Ka yi musu alkawarinta, tare da salihai daga cikin iyayensu, da matansu, da zuriyarsu. Kai ne Mabuwayi, Mai hikima. Ka kiyaye su daga dukan mugunta. Duk wanda Ka kiyaye shi daga mugunta a wannan rana, to, lallai Ka yi masa rahama. Kuma wannan ita ce babbar nasara."' (Ayoyi 7-9)

3. A softer touch is provided in the scene of those who carry Gods throne, devoted as they are in humble prayer: “ Those who bear the Throne and those around it extol their Lord's limitless glory and praise, and have faith in Him, and pray for the forgiveness of all believers: Our Lord! You embrace all things with [Your] grace and knowledge. Forgive, then, those who turn to You in repentance and follow Your path, and shield them from the suffering in the blazingfire. And, our Lord, admit them to the gardens ofperpetual bliss You have promised them, together with the righteous from among their ancestors, spouses and offspring. You alone are the Almighty, the Wise. Shield them from all evil. Anyone whom on that day You shall shield from evil, You shall have graced with mercy. That will be the supreme triumph.”' (Verses 7-9)

4. Ana samun taɓawa mai ƙarfafa zuciya a cikin bayanin al'amura masu ban mamaki da ke cikin halitta da kuma cikin ruhin ɗan Adam: {Shi ne Wanda Ya halicce ku daga turɓaya, sannan daga maniyyi, sannan daga ɗigon jini mai manne; sannan Yake fitar da ku a matsayin jarirai. Sannan Yana barin ku ku kai ga balaga, sannan ku tsufa - kuma wasu daga cikinku suna mutuwa tun kafin haka. [Duk wannan Yake tsarawa] domin ku kai ga ƙayyadadden lokacinku, kuma ku yi amfani da hankalinku. Shi ne Yake bayar da rai da mutuwa. Idan Ya yi nufin wani abu ya kasance, sai Ya ce masa kawai, "Ka kasance", sai ya kasance.} (Ayoyi 67-68) {Allah ne Wanda Ya sanya muku dare domin ku huta, da rana domin ku gani. Allah Mai yawan falala ne ga mutane, amma mafi yawan mutane ba sa godiya.}

4. Inspirational touches are achieved in the portrayals of miraculous phenomena in the universe and within the human soul: “It is He who creates you out of dust, then out of a gamete, then out of a clinging cell mass; and then He brings you forth as infants. He then lets you reach maturity, and then grow old - although some ofyou die earlier. [All this He ordains] so that you may reach your appointed term, andyou may use your reason. It is He who ordains life and death. When He wills something to be, He only says to it, ‘Be, and it is." (Verses 67-68) “It is God who has made for you the night in which to rest, and the day to make you see. God is limitless in His bounty to man, but most people do not give thanks.

"Haka Allah yake, Ubangijinku, Mahaliccin komai: babu abin bautawa sai shi. Ta yaya kuke karkata?" (Sura 40: 61-62)

Such is God, your Lord, the Creator ofall that exists: there is no deity other than Him. How deluded can you be?' Wettes 61-62)

"Allah ne ya sanya muku duniya ta zama wurin zama, da sama kuma ta zama rufi. Ya siffanta ku da kyakkyawar siffa, kuma ya azurta ku da abubuwa masu kyau. Wannan shi ne Allah, Ubangijinku. Don haka tsarki ya tabbata ga Allah, Ubangijin dukkan halittu." Note: the rules say to write the Hausa word for God, never "Allah", so the correct rendering is: "Ubangiji ne ya sanya muku duniya ta zama wurin zama, da sama kuma ta zama rufi. Ya siffanta ku da kyakkyawar siffa, kuma ya azurta ku da abubuwa masu kyau. Wannan shi ne Ubangiji, Ubangijinku. Don haka tsarki ya tabbata ga Ubangiji, Ubangijin dukkan halittu."

“It is God who has made the earth a resting place for you and the sky a canopy. He has mouldedyou into a comely shape andprovided you with wholesome things. Such is God, your Lord. So glory be to God, the Lord ofall the worlds." (Verse 64)

A cikin dukkan waɗannan hotuna akwai daidaito da jituwa a fili, dukan yanayin su yana dacewa da abin da surar ta ƙunsa daidai.

In all these images there is evident harmony and consistency, the whole ambience perfectly fitting the surah's subject matter.

Ana iya raba surar zuwa sassa huɗu. Na farko ya fara da haruffa guda biyu daban: "Ha. Mim. Saukar da wannan littafi daga wurin Allah ne, Mai iko, Masani." (Ayoyi 1-2) Bayan haka sai gajerun jimloli masu sautinsu na musamman, wanda muka yi magana a kansu a baya. Surar kuma ta bayyana cewa dukkan sararin halitta yana miƙa wuya ga Allah kuma yana yi masa biyayya.

The surah may be divided into four parts. The first begins with two separate letters: “Ha. Mim. The revelation ofthis book is from God, the Almighty, the All-Knowing." (Verses 1-2) This is followed by the short phrases with their distinctive beat, to which we referred earlier. The surah then states that the whole universe submits to God and obeys Him.

Kafirai ne kawai ke jayayya game da wahayin Allah, don haka suna raba kansu da sauran halitta. Saboda haka, Annabi ﷺ bai kamata ya kula da su ba, ko da yake suna da wadata kuma suna nuna cewa sun gamsu. Babu makawa za su fuskanci irin halin da al'ummomin kafirai da suka gabata suka sha. Allah ya sauko musu da azaba mai tsanani.

Only the unbelievers dispute Gods revelations, thus they separate themselves from the rest of the universe. Therefore, the Prophet should pay no attention to them, no matter how affluent and well pleased they appear to be. They will inevitably face the same fate suffered by earlier communities of unbelievers. God smote them with a stem punishment.

Duk da haka, akwai wahala mafi girma da ke jiran su a rayuwa ta gaba. Sabanin haka, mala'iku masu ɗaukar Al'arshin Allah, da waɗanda ke kewaye da shi, suna bayyana imaninsu ga Ubangijinsu, suna mika ibadarsu gare Shi kaɗai, kuma suna roƙon gafara ga muminai daga cikin mazauna duniya, da kuma roƙon nasara da wadata a gare su.

Nevertheless, more suffering awaits them in the life to come. By contrast, the angels carrying Gods throne, as well as those surrounding it, declare their belief in their Lord, address their worship to Him alone, and pray for the forgiveness of the believers among the dwellers of the earth, as well as for their success and prosperity.

A lokaci guda, surar tana ba da hoto game da kafirai a lokacin da dukkan halitta, wadda take yin imani da Allah, za ta kira su a Ranar Alkiyama, tana cewa: "Lalle ne, girman ƙyamar Allah a gare ku ya fi girman ƙyamar da kuke yi wa kanku a yanzu, a lokacin da aka kira ku zuwa ga imani, sai kuka ƙi shi." (Aya ta 10) A cikin halin wulakancinsu, wanda ya saɓa da girman kai da suke yi a wannan rayuwa ta yanzu, suna yarda da laifofinsu, suna kuma gane Ubangijinsu, amma wannan sanin ba zai amfane su ba a yanzu. Ana tunatar da su ne kawai abin da suke yi a dā, lokacin da suka sanya abokan tarayya ga Allah, suka kuma juya da girman kai daga shiriyarsa.

At the same time, the surah gives an image of the unbelievers when the entire universe, which believes in God, calls out to them on the Day of Resurrection, saying: “Indeed, greater than your present loathing of yourselves is God's Loathing ofyou when you were called to the faith and you rejected it." (Verse 10) In their position of humiliation, which contrasts with their arrogance in this present life, they admit their faults and acknowledge their Lord, but such realization is now of no use to them. They are only reminded of what they used to do when they associated partners with God and arrogantly turned from His guidance.

Wannan hoto na lahira yana biye da wani hoto da ke bayyana halin mutane a wannan rayuwa ta duniya: "Shi ne wanda ke nuna muku alamominsa, kuma yana saukar muku da arziki daga sama." (Aya ta 13) An tuna musu haka don su koma ga Ubangijinsu, su bayyana imaninsu gare Shi a matsayin Allah daya tilo: "Ku roki Allah, kuna masu tsarkake addini a gare Shi kadai, koda kuwa wannan ya ki yarda ga kafirai." (Aya ta 14) Surar sannan ta yi gargadi mai tsanani game da wannan rana mai ban tsoro, sannan ta biyo baya da hoton yadda mutane za su tsaya a ranar: "Ranar da za su fito, babu abin da zai boyu daga Allah daga cikinsu." (Aya ta 16) Wadanda suka yi girman kai, masu zalunci ko masu jayayya duk za su bace su zama marasa muhimmanci: "Mulki na wane ne yau? Na Allah ne, Wanda yake da cikakken iko a kan dukkan abin da ke wanzuwa." (Aya ta 16) Surar ta ci gaba da ba da wasu hotuna na wannan rana wadda hukunci a kan dukkan abu na Allah ne shi kadai. Dukkan wadanda aka bautawa maimakon Shi ko tare da Shi ba za a gan su ba.

This image of the hereafter is followed by one presenting peoples situation in this present life: “He it is who shows you His signs and sends down sustenance from the sky for you." (Verse 13) They are so reminded in order that they may turn to their Lord and declare their belief in Him as the only God: “Pray to God, then, sincere in your faith in Him alone, however hatefill this may be to the unbelievers." (Verse 14) The surah then adds a strong warning of that fearful day, and follows this with an image of how they stand on that day: “the Day when they shall come forth, with nothing about them concealed from God." (Verse 16) Those who are arrogant, tyrannical or disputant will all disappear into insignificance: “ With whom does sovereignty rest today? With God, the One who holds absolute sway over all that exists." (Verse 16) The surah goes on to give further images of that day when judgement over all belongs to God alone. All those worshipped instead or alongside Him are nowhere to be seen.

Kashi na biyu ya fara da magana game da makomar da wasu al'ummomi na dā suka fuskanta. Wannan ya zama gabatarwa ga labarin wasu abubuwan da suka faru a tarihin rayuwar Musa, musamman haduwarsa da Fir'auna, Haman da Qarun. Waɗannan abubuwa, da ke wakiltar halin azzalumai ga saƙon gaskiya, ba a faɗe su ba sai a cikin wannan surar.

The second part begins with a reference to the fate suffered by some past communities. This serves as a prelude to the narration about certain events from Moses’ life history and specifically his encounter with Pharaoh, Haman and Korah or Qarun. These events, representing tyrants’ attitude to the message of truth, are only told in this surah.

Babu wani ambato game da su a ko'ina a cikin Alkur'ani. Suna ba mu labarin wani mumini daga cikin iyalan Fir'auna da ya ɓoye gaskiyar cewa yana imani da saƙon Musa. Da farko ya yi ƙoƙarin kare Musa daga yunkurin Fir'auna na kashe shi. Ya faɗi maganar gaskiya, yana faɗinta a hankali da farko, daga bisani kuma ya bayyana ta a fili da bayyanawa sarai. A cikin muhawararsa da Fir'auna, wannan mumini ya gabatar da hujja mai ƙarfi kuma bayyananniya ga gaskiya, ya gargadi Fir'auna da mutanensa game da Ranar Sakamako, ya kwatanta wasu hotunan ranar cikin salon karfafa gwiwa, kuma ya tuna musu halin su da na tsararrakin da suka riga su game da Yusufu da saƙonsa. Labarin an tsara shi ta yadda a ƙarshe zai haɗu da rayuwa ta gaba, kuma muna ganin dukansu a can, suna jayayya a tsakaninsu yayin da suke shan azaba a wuta. Tattaunawa tana faruwa tsakanin raunana a cikin al'umma da shugabanninsu masu girman kai, a gefe ɗaya, sannan wata tattaunawa tana faruwa tsakanin su duka da mala'iku masu kula da wuta, suna neman hanyar fita alhali babu. A cikin hasken wannan yanayi na ƙarshe, surar ta umurci Annabi Muhammad ﷺ da ya yi haƙuri cikin wahala, ya dogara sarai cewa alkawarin Allah zai tabbata, kuma ya ɗaukaka da yabon Allah.

There is no reference to them anywhere else in the Qur’an. They tell us of a believer from Pharaoh’s own household, who concealed the fact that he believed in Moses’ message. He tries first to protect Moses against Pharaoh’s attempt to kill him. He states the word of truth, putting it cautiously at first, then ultimately declaring it openly and clearly. In his argument with Pharaoh, this believer presents strong and clear evidence for the truth, warns Pharaoh and his people of the Day ofJudgement, describes some images of the day in an inspirational way and reminds them of their attitude and that of generations before them to Joseph and his message. The story is developed in such a way as to link it, eventually, to the life to come, and we see them all there, disputing among themselves as they suffer in hell. The dialogue occurs between the weak elements of society and their arrogant leaders, on the one side, and another takes place between them all and the angels in charge of hell, trying to find a way out when there is none. In the light of this last scene, the surah directs the Prophet Muhammad to remain patient in adversity, to have full trust that God’s promise will come true, and to glorify and praise Him.

Kashi na uku ya fara da bayanin cewa waɗanda suke jayayya game da ayoyin Allah ba tare da wata hujja mai ƙarfi da za ta goyi bayan abin da suke faɗi ba, suna yin hakan ne saboda sha'awar girma kawai. Amma ba su da girman da za su iya kaiwa gare shi. Sannan surar ta karkatar da zukatan mutane zuwa ga tunani a kan babbar duniyar da Allah ya halitta, wadda ta fi girma fiye da dukan mutane. Wannan tunatarwa na iya sa masu girman kai su fi fahimtar girman halittar Allah, maimakon su ci gaba da makanta a kanta: "Tabbas halittar sammai da ƙasa ta fi girma fiye da halittar mutum; amma mafi yawan mutane ba sa sani" (Aya ta 57). Haka kuma tana tuna musu zuwan Sa'a, kuma tana umurtar su da su roƙi Allah, domin Shi yana amsa ga waɗanda suke roƙon Shi.

The third part starts with a statement that those who dispute God’s revelations without providing any sound argument in support of what they say are only motivated by a quest for greatness. Yet they are too insignificant to attain this. The surah then directs people’s hearts to reflect on the great universe God has created, which is far greater than all mankind. This reminder may perhaps make those who are arrogant better appreciate the greatness of God’s creation, rather than remaining blind to it: “ The creation ofthe heavens and the earth is indeed greater than the creation of man; yet most people do not understands (Verse 57) It reminds them of the approach of the Last Hour and directs them to pray to God, for He responds to those who pray to Him.

Waɗanda suka zaɓi su ci gaba da girman kai, babu makawa za su shiga wuta cikin wulaƙanci gaba ɗaya. A nan surar ta bayyana wasu daga cikin alamun duniya da suke watsi da su. Mun ga dare an siffanta shi a matsayin lokacin hutu, kuma rana an ba ta idanu, yayin da ƙasa aka nuna ta a matsayin wurin hutawa, sama kuma a matsayin alfarwa. Dangane da kansu, surar kuma tana tunatar da su su yi tunani a kan kyakkyawar siffa da sura da Allah ya ba su. Tana umurtar su su miƙa wuya ga Allah da gaskiya. Tana umurtar Annabi ﷺ ya nisanci abin da suke bautawa, ta bayyana umarnin Allah gare shi na ya ƙi gumakansu, kuma ya miƙa wuya ga Ubangijin dukkan talikai. Tana neman sa zukatansu su fi amsawa ta hanyar ambaton cewa Allah, Mahaliccin duniya, shi ne wanda ya fara halitta su daga turɓaya, sa'an nan daga ɗigon maniyyi. Shi ne yake ba da rai, shi ne kuma yake sanya mutuwa. Haka kuma surar tana sa Annabi ﷺ ya yi mamaki da waɗanda suke jayayya game da Allah, tana gargaɗin su game da azaba a lahira, tana kuma zana misali mai ƙarfi na irin wannan azaba: "Amma da sannu za su sani, idan an sa sarƙoƙi da ɗaurin ƙafa a wuyansu, za a ja su zuwa ruwan zafi, sa'an nan kuma a ƙone su a cikin wuta." (Ayoyi 70-72) Lallai, waɗanda suke bautawa za su ƙaryata bautar da suka yi musu, su kuma za su musanta cewa sun taɓa bauta wa kowa. A ƙarshe za su shiga wuta, inda za a ce da su: "Ku shiga ƙofofin wuta, inda za ku dawwama a cikinta. Mummunan wurin zama ke nan ga masu girman kai." (Aya ta 76) Haka kuma, a cikin wannan yanayi, an umurci Annabi ﷺ ya yi haƙuri a cikin wahala, ya dogara ga cikar alkawarin Allah, ko ya rayu har ya ga wani ɓangare na abin da wannan alkawari ya ƙunsa, ko kuma a sa shi ya mutu kafin cikarsa. Alkawarin zai tabbata a lokacin da aka ƙayyade masa.

Those who choose to remain arrogant will inevitably enter hell in complete humiliation. Here the surah portrays some of the universal signs that they ignore. We see the night portrayed as a time for rest and the day is given eyes, while the earth is shown as a resting place and the sky a canopy. In relation to themselves, the surah also reminds them to reflect on the pleasing shape and form God has given them. It directs them to submit to God with sincerity. It instructs the Prophet to distance himself from what they worship, declare Gods order to him to reject their deities and to submit to the Lord of all the worlds. It seeks to make their hearts more responsive by mentioning that God, the Creator of the universe, is the One who originated them from dust first, then , from a gamete. It is He who gives life and deals death. Again the surah makes the Prophet wonder at those who argue about God, warning them against punishment in the hereafter, and portrays a very powerful image of such punishment: “ They will certainly come to know when, with chains and shackles round their necks, they will be dragged into scalding water, and then burnt in the fire ofhell.” (Verses 70-72) Indeed, those whom they worshipped will disown their worship, while they themselves deny having ever worshipped anyone. Ultimately, they end up in hell, as they are told: “Enter now the gates of hell, where you shall abide. Evil indeed is the abode ofthe arrogant.” (Verse 76) Again, in the light of this scene the Prophet is instructed to remain patient in adversity, and to trust in the fulfilment of God s promise, whether he remains alive to see some of what this promise involves or he is made to die before its fulfilment. The promise will come true at the time appointed for it.

Ɓangare na huɗu na ƙarshe na wannan sura yana da alaƙa sosai da na uku. Yayin da aka umarci Annabi ﷺ ya yi haƙuri, aka faɗa masa cewa Allah ya aiko manzanni da yawa kafin shi: "Babu wani manzo da zai kawo wata alama sai da izinin Allah." (Aya ta 78) Duk da haka, akwai alamu da yawa a cikin halitta, kuma akwai alamu da yawa da mutane ke yin watsi da su. Misali, wane ne ya sanya dabbobi masu kiwo su zama masu biyayya ga mutum? Haka kuma, jiragen ruwa da ke ɗauke da su a teku alama ce da suke gani da idanunsu. Har ila yau, halin al'ummomin da suka shuɗe ya kamata ya zama gargaɗi a gare su. Sura ta ƙare da wani hoto mai ƙarfi, tare da salo mai ƙarfi na magana, wanda ke nuna wata al'umma ta kafirai da ke fuskantar ikon Allah. Sun bayyana imaninsu, amma ya yi latti: "Amma imani da suka yi bayan sun ga azabarmu ba zai amfane su ba kwata-kwata. Wannan ita ce hanyar Allah ga bayinsa tun fil azal. A nan ne kafirai za su halaka." (Aya ta 85) Wannan ƙarshe ce mai dacewa, wadda ke bayyana makomar waɗanda suka yi girman kai.

The surah's fourth and final part is closely linked with its third. As the Prophet is directed to wait patiently, he is told that God sent many messengers before him: “No messenger could bring a sign except by God's leave.” (Verse 78) Still, there are many signs in the universe, and there are also plenty of signs that people ignore. Who, for example made cattle subservient to man? Furthermore, the ships that carry them on the sea are a sign they see with their eyes. The fate of past communities should also serve as an admonition to them. The surah then concludes with a powerful image coupled with strong rhythm, showing a community of unbelievers faced with God s might. They declared their belief, but it was too late: “But accepting the faith after they had seen Our might was not going to benefit them at all. This has always been God's way ofdealing with His creatures. There and then the unbelievers will be lost.” (Verse 85) This is a fitting ending, one that depicts the fate of those who are arrogant.