A cikin sashinsa na farko, wanda ya ƙunshi ayoyi goma sha biyar na farko, surar tana magana ne a kan tashin kiyama da kuma musun da kafirai suke yi game da shi, waɗanda suke mamakin yadda ma za a ambace shi, balle a tabbatar da shi. Alƙur'ani, duk da haka, ba wai kawai yana magance musun da suke yi na gaskiyar tashin kiyama ba ne, har ila yau yana nufin mayar da hankalinsu da suka karkata zuwa hanya madaidaiciya. Da farko yana ƙoƙarin farkar da zukatansu, yana faɗakar da su su yi tunani a kan manyan gaskiyoyin da suke bayyana a sarari a cikin halittu. Ba ya shiga da su cikin wata muhawarar ilimi game da tashin kiyama; a maimakon haka, yana ƙoƙarin kawo rai a cikin zukatansu da tunaninsu domin su yi tunani. Yana gabatar musu da gaskiyar da take bayyana a sarari a cikin dukkan abin da ke kewaye da su, domin su amsa. Wannan hanya tana da tasiri sosai, kuma ya kamata masu kiran zuwa ga saƙon Allah su yi nazarinta sosai.

In its initial section, comprising the first 15 verses, the surah speaks about resurrection and its denial by the unbelievers who wonder that it should even be mentioned, let alone asserted. The Qur’an, however, not only addresses their denial of the truth of resurrection, it also aims to put their deviant minds back on the right track. It tries first to awaken their hearts, alerting them to contemplation of the great truths that are clearly manifest in the universe. It does not engage them in any intellectual argument about resurrection; instead, it tries to bring life into their hearts and minds so that they can reflect. It puts before them the truth that is clearly evident in everything around them so that they will respond. This method is especially effective and is one that should be carefully studied by advocates of the divine message.

Surah ta fara da rantsuwa da harafin Qaf da kuma Alkur'ani mai girma, wanda aka tsara da haruffa irin su Qaf. A zahiri, wannan shi ne harafin farko na kalmar 'Alkur'ani'. Surah ba ta ambaci abin da rantsuwar ta shafa ba, tana barin hakan a matsayin hanyar buɗe ƙofa ga duk abin da surah ke son faɗa. Don haka, rantsuwar tana faɗakar da mu cewa abin da ke biyo baya abu ne mai girma. Haka nan ne abin yake nufi, domin surah nan take ta juya daga rantsuwar tana amfani da haɗin kalma "bal", wanda ba shi da daidai a Turanci.1 Yanzu ta fara magana kan mamakinsu game da abin da Manzon Allah ﷺ da Alkur'ani suka faɗa game da tashin matattu: "Amma kafirai suna ganin abin mamaki ne cewa wani mai gargaɗi daga cikinsu ya zo musu, sai suka ce:

The surah begins with an oath by the letter Qaf and by the glorious Qur’an, which is composed of letters like Qaf. In fact, this is the first letter of the word ‘Qur’an’. The surah does not mention the subject matter of the oath, leaving it as a way to open the door to whatever the surah wants to say. Thus, the oath serves to alert us to the fact that what comes afterwards is momentous. This is indeed what is intended, as the surah immediately moves away from the oath using the conjunction bal, which has no English equivalent.1 It now begins to discuss their amazement at what God’s Messenger and the Qur’an say about the dead being brought back to life: “But the unbelievers deem it strange that a wamer from among themselves should have come to them and they say:

Surah yanzu ta buɗe wasu shafuffuka na littafin tarihin ɗan Adam, tana magana game da makomar al'ummomin da suka wuce waɗanda suka yi jayayya game da tashin kiyama kamar yadda kafirai Larabawa suka yi, kuma suka karyata saƙonnin Allah iri ɗaya. Sakamakon haka, suka fuskanci azabar Allah wadda ba makawa.

The surah now opens some pages of the book of human history, speaking of the fate of past communities who argued about resurrection in the same way as did the Arab unbelievers, and who similarly denied Gods messages. As a result, they incurred Gods inevitable punishment:

Kafin waɗannan kafirai, mutanen Nuhu ma sun ƙaryata, haka ma mutanen Ar-Rass, Samudawa, (Ad, Fir'auna, 'yan'uwan Lud, mazauna dazuzzukan kwari, da mutanen Tubba; dukansu sun ƙaryata manzannin Allah, saboda haka gargaɗina ya tabbata. Shin mun gaji da halitta ta farko? Duk da haka suna cikin shakka game da halitta ta biyu.

Long before these unbelievers Noah's people also disbelieved, as did the people ofal-Rass, Thamud, (Ad, Pharaoh, Lot's brethren, the dwellers of the wooded dales and the people of Tubba they all disbelieved God's messengers, and therefore My warnings came true. Were We worn out by the first creation? Yet they are still in doubt about a second creation.

(Ayoyi 12-15)

(Verses 12-15)

Al-Rass yana nufin rijiya wadda babu katanga da aka gina a kewayenta, kuma al-Aykah (dazuzzuka masu kauri) yana nufin wani yanki mai yawan itatuwa. Mutanen al-Aykah mafi yawa suna nufin mutanen Shu'aib. Ba mu da wani bayani game da mutanen al-Rass sai wannan ambaton da kuma wani makamancinsa a cikin Suratul Furqan (25: 38). Haka abin yake ga mutanen Tubba', wani taken da sarakunan Yemen na daular Himyar suke amfani da shi. Sauran al'ummomin da aka ambata a cikin wannan gajeren nassi sun shahara ga duk wanda ya karanta Alkur'ani.

Al-Rass signifies a well over which there is no built wall, and the dales signifies an area thick with trees. The people of the wooded dales most probably refer to Shucaybs people. We have no information about the people of al-Rass other than this reference here and a similar one in Surah al-Furqdn, (25: 38) The same applies to the people of Tubba(, a tide used by the Yemeni kings of the Himyar dynasty. The other peoples mentioned in this short passage are known to anyone who reads the Qur’an.

Manufarar wannan taƙaitaccen bayani game da waɗannan al'ummomi tabbas ba don ba da cikakken bayani a kansu ba ne. Tunatarwa ce kawai game da makomar al'ummomin kafirai na baya. Abin da ya cancanci a lura da shi shi ne ayar ta ambaci cewa kowace al'umma ta musanta "manzannin Allah", a cikin jam'i. Wannan yana jaddada haɗin kan saƙon Allah, domin dukan manzannin sun yi wa'azin imani ɗaya. Saboda haka, duk wanda ya musanta ɗaya daga cikin manzannin Allah, a zahiri ya musanta su duka, domin ya ƙi saƙo ɗaya da dukansu suka isar. Manzannin Allah 'yan'uwa ne da suke samar da al'umma ɗaya. Suna kama da bishiya wadda tushenta ya miƙe zuwa zurfin lokaci. Kowane reshe na wannan bishiya yana bayyana dukan muhimman halayenta, yana ba da hoton gabaɗaya.

Kashi na biyu na surar ya ci gaba da jigon tashin kiyama.

The second part of the surah continues with the theme of resurrection.

Ta na neman magance zukatan da suke musun tashin kiyama ta wata sabuwar fuska, amma tana ƙunshe da wasu kalamai masu ban tsoro. Tana magana ne game da sa ido mai tsanani da aka ambata a cikin Gabatarwa. Tana gabatar da hotuna bayyanannu na wannan sa ido, sannan hotunan mutum a cikin azabar mutuwa, daga nan sai mu ga buɗe littattafan ayyuka da hisabi, kafin a nuna mana Jahannama tana buɗe kofofinta don karɓar waɗanda aka ƙaddara zuwa cikinta. Duk lokacin da wata sabuwar ƙungiya daga cikinsu aka jefa a cikinta, sai ta tambaya ko za ta iya samun ƙari. Wannan yana bambanta da yanayin Aljanna da girma da alherin da aka yi wa mazaunanta.

It seeks to treat those hearts that deny resurrection from a new angle, but makes some frightening statements. It speaks about the accurate monitoring to which reference has been made in the Prologue. It presents clear images of this monitoring, followed by images of man in the throes of death, then we see the opening of records and the reckoning before we are shown hell opening to receive those destined for it. Whenever a new group of them are thrown into it, it asks whether it can have some more. This is contrasted by the scene of heaven and the honour and favours bestowed on its dwellers.

Tafiya ce guda ɗaya wadda take farawa da haihuwa, ta bi ta mutuwa, kuma ta ƙare da tashin kiyama da lissafin ayyuka. Tafiya ce mai ci gaba, ba ta katsewa ba, tana zayyana hanya ɗaya tilo da dole ne mu bi. A cikin wannan tafiya muna hannun Allah, kuma muna ƙarƙashin kulawarSa mai tsanani. Ba za mu iya tserewa ba.

It is a single journey that begins with birth, goes through death and ends with resurrection and deed reckoning. It is a continuous, uninterrupted journey, charting the only way we must travel. Throughout the journey we are in God’s hands and under His careful watch. We cannot escape.

Idan muka fahimci haka, zukatanmu sukan cika da girmamawa da tsoro.

When we realize this, our hearts are filled with awe and apprehension.

Ta yaya kuma ya kamata mu ji idan mun fahimci cewa muna hannun Mai Iko Duka, wanda ya san tunanin zukatanmu, kuma wanda ba ya barin komai?

How else should we feel realizing that we are in the hands of the Almighty who knows our innermost thoughts and who overlooks nothing?

Idan wani daga cikinmu ya yi tunanin cewa hukumomi, tare da duk hankalinsu da 'yan jarida masu bincike, suna bin sawunmu, sai mu tsorata mu damu. Mu kan rasa haƙurinmu da daidaitawarmu. Komai yaɗuwa da faɗin tsarin leƙen asiri, kowannenmu zai iya tserewa daga hankalinsa muddin muka rufe ƙofarmu ko bakunanmu.

Mu ne muka halicci mutum, kuma Mun san abin da zuciyarsa ke raɗa masa, kuma Mu ne mafi kusa da shi fiye da jijiyar wuyansa; tare da mala'iku biyu masu rubutu, ɗaya a dama ɗaya a hagu, kowace kalma da yake furtawa [ana rubuta ta] ta hannun mai tsaro mai kasancewa koyaushe, (ayoyi 16—18)

It is We who have created man, and We know what his soul whispers to him. We are closer to him than his jugular vein; with two receptors set to record, one on his right and one on his left, every word he utters [is noted down by] an ever-present watcher, (verses 16—18)

Aya ta farko a waɗannan ayoyi, wato "Lalle ne Mu ne Muka halitta mutum", tana nuna saƙon da ke cikinsu. Mutumin da ke yin inji shi ne ya fi kowa sanin yadda aka haɗa ta da yadda take aiki. Mai yinta ba ya halittar ta, domin shi ba ya samar da kayan da aka yi ta da su; shi kawai ya tsara ta, ya kuma ƙera ta. Yaya wannan yake kwatanta da Mahalicci wanda yake samar da dukkan abubuwa daga babu? Mutum an halicce shi ne da hannun Allah, kuma Allah yana sane da kowane ƙaramin abu game da shi. Saboda haka Yake cewa: "Kuma Mun san abin da zuciyarsa take raɗa masa." (Aya ta 16) Ta haka mutum yakan fahimci cewa tunanin zuciyarsa a bayyane yake. Babu abin da ke ɓoye. Har raɗin zuciyarsa, koda kuwa asiri ne, Allah yana sanin sa, domin shirin Ranar Lissafi, wadda mutane da yawa sukan musanta.

The first clause in these verses, 'it is We who have created man, indicates its message. A person who makes a machine is the one who best knows how it is put together and how it functions. Its maker did not create it, because he is not the one who originated the material used in its making; he is only the one who designed and manufactured it. How does this compare with the Creator who originates all things? Man is made by God’s hand, and God knows every little detail about him. Hence He says: "We know what his soul whispers to him." (Verse 16) Thus man realizes that his inner thoughts are laid open. Nothing is hidden. Even the whispers of his soul, secret as these may be, are known to God, in preparation for the Day of Reckoning, which people often deny.

"Mun fi shi kusa da jijiyar wuyansa!" (Aya ta 16). Kusa fiye da jijiyar da ke ɗauke da jininsa! Wannan magana tana bayyana karara ikon da ke hannu da kuma lura kai tsaye. Idan mutum ya yi tunanin wannan gaskiya, tabbas zai ji wani rawar jiki a jikinsa. Idan mutum ya fahimci ma'anar wannan magana sosai, ba zai kuskura ya faɗi kalma ɗaya da ba ta faranta wa Allah rai ba. Ba zai ma bari wani tunani mai sauri wanda ya saɓa wa abin da Allah ke karɓa ya shiga zuciyarsa ba. Wannan magana ta isa ta sa mutum ya kasance mai taka-tsantsan, koyaushe a farke.

"We are closer to him than his jugular vein” (Verse 16) Closer than the vein that transports his blood! This expression clearly describes the hand in control and the direct watch. When man imagines this fact, he is bound to experience a shiver down his spine. If man really understood the import of this statement, he would not dare say a single word that does not please God. He would not even allow a fleeting thought that is contrary to what is acceptable to God. This statement is sufficient to make man careful, always alert.

Wancan shi ne shafin rayuwa, wanda ke biye da shafin kusantowar mutuwa a littafin mutum: "Suma mutuwa tana kawo gaskiya cikakkiya: Wannan ne abin da kuke ƙoƙarin guje masa." (Aya ta 19) Babu abin da mutum ke ƙoƙarin guje masa fiye da mutuwa. Har yakan yi ƙoƙarin korar tunanin mutuwa daga zuciyarsa. Amma ta yaya zai iya yin hakan alhali mutuwa mai nema ce wadda ba ta gajiya? Tana ci gaba da tafiyarta a hankali, kuma ba ta taɓa rasa lokacinta da aka ƙayyade ba. Ambaton "suma ta mutuwa" kawai yana aika rawar jiki cikin zukatan jarumai. Duk da haka, idan aka nuna wannan yanayi, ana ce masa: "Wannan ne abin da kuke ƙoƙarin guje masa." Sautin kawai yana sa shi girgiza alhali yana cike da rai. Yaya zai kasance idan aka ce masa hakan yana cikin azabar mutuwa? An ruwaito ingantacciyar ruwaya cewa lokacin da mutuwa ke kusantar Manzon Allah ﷺ, ya share gumi daga fuskarsa ya ce: "Tsarki ya tabbata ga God! Mutuwa tana da suma!" [Al-Bukhari da Muslim ne suka ruwaito shi.] Ya faɗi haka, duk da cewa shi ya zaɓi kasancewa tare da God, yana marmarin ganinsa. To ina ga talakawan mutane?

That was the page of life, which is followed in mans book by the page of approaching death: “ The stupor of death brings with it the full truth: This is what you tried to escape.” (Verse 19) There is nothing man tries to escape more than death. He even tries to banish the thought of death from his mind. Yet how can he do so when death is a seeker that never stops. It continues its steady march, and never misses its appointed time. The mere mention of* the stupor of death" sends a shiver into brave hearts. Yet as the scene is shown, it is said to him: “This is what you tried to escape.” The mere sound makes him shudder when he is still full of life. How about if it is said when he is in the throes of death? It is authentically reported that when death was approaching the Prophet, he wiped sweat off his face and said: “All glory be to God! Death has its stupor!” [Related by al-Bukhari and Muslim.] He said this, even though he had chosen to be in God’s company, longing to see Him. So how about ordinary mortals?

Abin lura shi ne cewa gaskiya kanta ana ambatonta a nan: "Suman mutuwa yana kawo cikakkiyar gaskiya." (Aya ta 19) Wannan yana nuna cewa mutum yana ganin dukkan gaskiya a lokacin da zai mutu. Gaskiya tana bayyana gare shi a fili gaba ɗaya. Yana ganin abin da bai sani ba, da abin da ya kasance yana musantawa. Yanzu ya makara ga duk wani abu da zai amfane shi. Ya makara ga tuba, imani ko gyara halayya. Kafirai sun musanta wannan gaskiya kuma musantawarsu ta jefa su cikin rudani. Yanzu da suka fahimci duk wannan, ya makara a gare su su yi wani abu game da shi.

It is noteworthy that truth itself is mentioned here: “ The stupor of death brings with it the full truth." (Verse 19) This suggests that a human being sees the whole truth as he is about to die. The truth appears to him fully exposed. He sees what he did not know, and what he used to deny. It is, now too late for anything that may benefit him. It is too late for repentance, belief or the mending of ways. The unbelievers denied this very truth and their denial caused them confusion. Now that they realize all this, it is too late for them to do anything about it.

Kashin ƙarshe na surar yana kama da ƙarshen waƙa, yayin da yake maimaita manyan sautukansa da ƙarfi a cikin gudu mafi sauri. Ya ƙunshi tunatarwa game da tarihi da makomar masu ƙaryatawa na dā, wani hoto daga littafi buɗaɗɗe na halitta, da wani sabon yanayi daga Ranar Lahira, duk tare da umarni mai tsanani kuma mai ƙarfafa zuciya.

The final pan of the surah sounds like the final beat of a tune, as it repeats its strongest notes to an even faster time. It includes a glimpse of history and the fate of earlier unbelievers, an image from the open book of the universe and a new scene from the Day of Judgement, all coupled with a serious and inspiring directive:

Sau nawa ne Muka hallaka al'ummomi, waɗanda suka fi su ƙarfi, a gabanin waɗannan [kafirai]? Sun yi ta yawo a cikin ƙasashe suna neman wurin mafaka. Akwai tunatarwa a cikin wannan ga duk wanda yake da zuciya mai faɗakarwa, ko kuma wanda yake sauraro da hankali kuma yana gani. Lalle ne Mun halicci sammai da ƙasa da abin da yake tsakaninsu cikin kwanaki shida. Babu gajiya da zata iya shafar Mu. Saboda haka ka yi haƙuri da abin da suke faɗa, ka kuma tsarkake Ubangijinka da godiya kafin fitowar rana da kafin faɗuwarta; da kuma a cikin dare ka tsarkake shi, da kuma a ƙarshen kowace salla. Ka kasa kunne ga ranar da mai kira zai kira daga wuri kusa, ranar da lalle za su ji busa mai ƙarfi; wannan ita ce ranar da za su fito [daga kaburburansu]. Mu ne ke ba da rai, Mu ne ke ba da mutuwa; kuma zuwa gare Mu ne komawar kowa. A ranar da ƙasa za ta tsage daga kewayensu, tana fitar da su suna gudu. Wannan tarin mutane yana da sauƙi a gare Mu. Mun sani sosai abin da suke faɗa. Kai ba ka zama wanda zai tilasta su ba. Don haka ka yi tunatarwa, da Alƙur'ani, ga waɗanda suke tsoron gargaɗina.

How many a generation, far greater in power, have We destroyed before these [unbelievers]? They wandered through the lands seeking a place of refuge. In this there is a reminder for everyone who has an alert heart, or one who attentively listens and sees. We have indeed created the heavens and the earth and all that is in between in six days. No weariness could ever touch Us. Bear, then, with patience whatever they may say, and extol your Lord's limitless glory before the rising of the sun and before its setting; and in the night, too, extol His glory, and at the end of every prayer. And listen out for the day when the caller will call from a nearby place, the day when they will in truth hear the mighty blast; that is the day when they will come out [of their graves]. It is We who grant life and deal death; and to Us all shall return. On the day when the earth will be rent asunder all around them, letting them rush out. That gathering will be easy for Us. We are fully aware of what they say. You are not one to use coercion with them. Therefore, remind, with the Quran, those who fear My warning. (Verses 36-45)