Sūrah ɗin ta fara ne da tattaunawa a kan Alƙur'ani, tana mai bayyana cewa manufar saukar da shi ga Annabi Muhammadu (ﷺ) ba don a jefa shi cikin wahala ba ce. Wani ɓangare na Alƙur'ani yana ba da labarin Musa da yadda yake nuna kulawar da Allah ya yi wa Musa, da ɗan'uwansa Haruna, da mutanensu. Yanzu da aka riga aka ba da labarin, sūrah ɗin ta koma magana a kan Alƙur'ani, da rawar da ya kamata ya taka, da makomar da ke jiran waɗanda suka juya wa Alƙur'ani baya. Wannan makoma an nuna ta a wani yanayi na Ranar Alƙiyama, inda kwanakin wannan rayuwa ta yanzu suka zama kamar ƙanƙanta, duniya ta rasa duwatsunta kuma ana ganinta a lebe da bushewa; sautuka sun yi shiru a gaban Allah Mai Rahama; kuma fuskoki sun yi ƙasa a gaban Allah, Mai Rai Har Abada. Wannan yanayi, da gargaɗin da ke cikin Alƙur'ani, an yi nufinsu ne don tada jin tsoron Allah a zukata, suna tunatar da mutane dangantakarsu da Allah. Wannan sashe ya ƙare da ba Annabi (ﷺ) sabon ta'aziyya game da Alƙur'anin da ake saukar masa. Kada ya yi gaggawar maimaita kalmominsa yayin karɓarsa kamar yadda yake yi, don tsoron kada ya manta wasu sassansa. Ba sai ya ji irin wannan tsoro ba, domin Allah ya ɗauki alhakin kiyaye Alƙur'ani da sauƙaƙa karatunsa da nazarinsa. A cikin wannan yanayi, an umurci Annabi (ﷺ) da ya roƙi Allah ya ba shi ƙarin ilimi.

The sūrah started with a discussion on the Qur’ān, making it clear that the purpose of its revelation to the Prophet Muĥammad (peace be upon him) was not that he might be afflicted by it. Part of the Qur’ān covers the story of Moses and how it reflects the care God took of Moses, his brother Aaron and their people. Now that the story has been told, the sūrah resumes speaking about the Qur’ān, the role it is intended to play and the fate which is bound to be suffered by those who turn their backs to it. This fate is shown in a scene of the Day of Judgement in which the days of this present life are seen to be infinitesimal, the earth loses its mountains and is seen flat and bare; sounds are hushed before God the Most Merciful; and faces are humbled before God, the Ever-Living. This scene, and the warnings made in the Qur’ān, are intended to arouse feelings of God- consciousness, reminding people of their relationship with God. This passage concludes by giving the Prophet renewed comfort with respect to the Qur’ān which was being revealed to him. He must not hasten to repeat its words during the process of receiving it as he used to do fearing that he might forget some parts of it. He need not entertain any such fear, because God has taken it upon Himself to preserve the Qur’ān and make it easy for recitation and study. In this context, the Prophet is instructed to pray to God to give him more knowledge.

Tun da Annabi ﷺ yana da marmarin maimaita ayoyin Alkur'ani yadda aka saukar da su gare shi, saboda tsoron mantawa da su, sura ta yi bayanin yadda Adam ya manta alkawarin Allah. Biyo bayan haka sai aka bayyana gaba-gaɗi tsakaninsa da Shaidan, tare da bayyana ƙarshen mutanen da suke tuna alkawarinsu da Allah da kuma waɗanda suke mantawa da shi. Waɗannan ƙarshen biyu an nuna su a ɗaya daga cikin al'amuran Ranar Lahira da Alkur'ani ya zayyana, kamar dai Ranar ita ce ƙarshen tafiyar da ta fara daga Aljanna kuma take nufin komawa can.

Haka muke labarta maka wasu labaran abubuwan da suka gabata; kuma haka muka ba ka wata tunatarwa daga gare Mu. Duk wanda ya juya baya gare ta, to lallai zai ɗauki nauyi mai girma a Ranar Kiyama. Za su dawwama cikinsa; kuma nauyinsa zai yi musu wahala a Ranar Kiyama, ranar da za a busa ƙaho. Domin a wannan rana za Mu tattara masu laifi, idanunsu sun yi duhu [saboda firgici], suna raɗa wa juna, "Ba ku zauna a duniya ba sai kwana goma kawai." Mu ne mafi sani game da abin da za su faɗa, a lokacin da mafi hankali daga cikinsu zai ce: "Ba ku zauna a can ba sai yini ɗaya kawai!"

Thus do We relate to you some of the history of past events; and thus have We given you, out of Our grace, a reminder. All who shall turn away from it will certainly bear a heavy burden on the Day of Resurrection. For ever shall they bear it; and grievous for them will be its weight on the Day of Resurrection, the day when the Trumpet is blown. For on that day We shall assemble all the guilty ones, their eyes dimmed [by terror], whispering to one another, ‘You have spent but ten days on earth.’ We know best what they will be saying when the most perceptive of them shall say: ‘You have spent there but one day!’ (Verses 99-104)

Kamar yadda labarin Musa yake a cikin Alkur'ani, haka kuma Mu ma muna ba da labarin wasu abubuwan da suka faru a baya. An kira Alkur'ani "tunatarwa" a nan, domin yana tunatar da mu game da Allah, alamominsa da sakonninsa, da kuma sauran alamomin da aka baiwa mutanen zamanin da.

Just as Moses’ history is related in the Qur’ān, so do We also relate other past events. The Qur’ān is described here as ‘a reminder’, because it reminds us of God, His signs and messages, as well as other signs given to people of old.

Waɗanda suka juya baya ga wannan tunatarwa an siffanta su anan a matsayin masu laifi, kuma an nuna su a cikin wani yanayi daga Ranar Alkiyama. Muna ganin su suna ɗauke da nauyin su kamar yadda matafiyi ke ɗauke da kayansa, amma nasu nauyi ne mai ƙazanta, mai wahala.

Those who turn away from this reminder are described here as guilty, and they are shown in a scene from the Day of Judgement. We see them carrying their burdens like a traveller carries his luggage, but theirs are foul, troublesome burdens.

Sa'ad da aka busa ƙaho don tattara dukkan halittu, masu laifi za su fito da fuskoki shuɗaɗɗu, suna nuna baƙin ciki da damuwarsu. Cikin firgici, suna magana da juna a raɗe:

When the trumpet is blown to gather all creatures, the guilty come forward with blue faces showing their grief and worry. Terrified, they speak to one another in whispers:

Ba za su iya ɗaga muryoyinsu ba. Duk wannan yana bayyana tsoron da zai mamaye su a lokacin da duk matattu za a tashe su. Amma menene batun gulmarsu ta raɗa?

Wannan kyakkyawan yanayi yana ƙara kyau idan aka koma ga wata tambaya da suka yi a rayuwarsu ta duniya game da duwatsu da abin da zai same su. Amsar tana bayyana sarai yanayin tsoro da suke ciki.

This awesome scene is further enhanced by returning to a question they had asked during their life on earth about the mountains and what would happen to them. The answer vividly describes the state of fear in which they find themselves:

Suna tambayarka game da duwatsu. Ka ce: ‘Ubangijina zai warwatsa su ko'ina, ya bar ƙasa ta zama fili, babu karkata ko tudu a cikinta da za a gani. A ranar nan, duka za su bi muryar kira wadda ba za a iya tserewa daga gare ta ba. Duk sautuka za su yi shiru a gaban Mai Rahama, ba za ka ji komai ba sai ƙaramin sauti a cikin iska. A ranar nan, ceto ba zai amfani kowa ba sai wanda Mai Rahama ya ba da izini a kansa, kuma maganarsa ta karɓu. Yana sane da abin da ke gabansu da abin da ke bayansu, amma su ba za su iya sanin Shi sosai ba. Dukkan fuskoki za su yi ƙasƙanci a gaban Rayayye, Madawwami, Ubangiji; kuma wanda ya ɗauki nauyin zalunci zai yi hasara. Amma duk wanda ya aikata ayyuka nagari, yana mai imani, to ba zai ji tsoron a zalunce shi ko a hana shi ladansa ba.’ (Ayoyi 105-112)

They ask you about the mountains. Say: ‘My Lord will scatter them far and wide, and leave the earth level and bare, with no curves or ruggedness to be seen. On that day, all will follow the summoning voice from which there will be no escape. All sounds will be hushed before the Most Merciful, and you will hear nothing but a faint sough in the air. On that day, intercession will be of no avail to any except a person in whose case the Most Merciful will have granted permission, and whose word He will have accepted. He knows all that lies open before them and all that is hidden from them, whereas they cannot have thorough knowledge of Him. All faces shall be humbled before the Ever-Living, the Self-Subsisting Lord; and undone shall be he who is burdened with evildoing; but anyone who will have done righteous deeds, being a believer, need have no fear of being wronged or deprived.’ (Verses 105-112)

Waɗannan hotuna suna bayyana a fili a idanunmu, kuma muna ganin manyan duwatsu, waɗanda muka sani a matsayin masu tsayawa da ƙarfi da kwanciyar hankali, ana busa su kuma ana warwatsa su. Ba a sake tashe su ba; a gaskiya sun zama lebur, daidai, babu lanƙwasa ko wani wuri mai tsauri. Dukan duniya lebur ce, daidai, ba ta da tudu ko kwari.

These images come clearly to our eyes, and we see the great mountains, which we have known to be firmly rooted and stable, being blown and scattered. They are raised no more; indeed they are flat, level with no curves or any rugged surface. The whole earth is flat, level, having neither hills nor valleys.

Surar ta ba da takaitaccen labari game da labarin Adam, lokacin da ya manta da alkawarin da ya yi wa Allah. Lokacin da aka jarabce shi da alkawarin rashin mutuwa, ya karkata, ya saurari Shaiɗan da kuma kiransa. Wannan jarabawa ce da Allah (SWT) ya so ya sa shi ta cikinta kafin a ba shi shugabancin duniya. Haka kuma ta zama misali na abin da Shaiɗan zai iya aikatawa, domin zuriyar Adam su koyi darasi. Lokacin da aka kammala jarabawar, Allah ya yi wa Adam rahama, ya ba shi matsayinsa, kuma ya ba shi shiriya.

The sūrah gives a brief account of Adam’s story, when he forgot the commitment he made to God. When he was tempted by the prospect of immortality, he yielded, listening to Satan and his promptings. This was a test which God wanted him to go through before he was placed in charge of the earth. It also provided an example of what Satan can do, so that Adam’s offspring would learn the lesson. When the test was completed, God bestowed His mercy on Adam, assigning his role to him, and providing him with guidance.

Kowane labari da ake ba da labarinsa a cikin Alƙur'ani an tsara shi ne don ya dace da yanayin da aka ba shi. A cikin wannan sura, labarin Adamu ya biyo bayan ambaton Annabi ﷺ yana maimaita ayoyin Alƙur'ani cikin gaggawa, saboda tsoron kada ya manta da su. Saboda haka, mantuwar Adamu game da alkawarinsa an ambata ne tun farko. Haka kuma, an ba da labarin a cikin sura wadda ke bayyana abubuwa da yawa na alherin Allah wanda aka yi wa bayinsa zaɓaɓɓu waɗanda Yake sanya su a ƙarƙashin kulawarsa. Saboda haka, a cikin wannan labari an jaddada cewa Allah ya zaɓi Adamu, ya karɓi tuban sa, kuma ya ba shi shiriya.

Every story related in the Qur’ān is made to fit with the context in which it is given. In this sūrah, Adam’s story follows soon after the reference to the Prophet’s hasty repetition of Qur’ānic revelations, for fear of forgetting them. Hence, Adam’s forgetting of his commitment is referred to at the outset. Moreover, the story is given in a sūrah which reveals many aspects of God’s grace bestowed on those chosen servants whom He places under His care. Therefore, in this story the point is made that God chose Adam, accepted his repentance and provided him with guidance.

Wannan yana biye da wani yanayi na Ranar Alkiyama, wanda ke bayyana makomomi biyu daban-daban: makomar bayin Allah masu biyayya a gefe guda, da makomar wadanda suka dage kan rashin biyayya a daya gefen. Ana nuna wannan kamar tafiya ta komawa daga duniya zuwa gidan farko, inda kowa ke samun ladansa na gaskiya. Yanzu bari mu duba labarin yadda aka ba da shi a cikin wannan surar.

This is followed by a scene of the Day of Resurrection portraying the two different ends of God’s obedient servants on the one hand and, on the other, those who persist in disobedience. This is shown like a journey back from earth to the first abode where everyone is given their rightful reward. Let us now look at the story as it is related in this sūrah.

An sa wa ɓangarorin biyu masu faɗa umarni su sauka zuwa ƙasa, wacce za ta zama fagen yaƙi a wannan yaƙi mai dogon zango: “Ku sauka, ku duka biyu, ku fita daga nan; kowannenku zai zama maƙiyin ɗayan.” (Ayah 123) Ta haka aka bayyana gaba tsakanin mutane a dukan duniya. Wannan yana nufin babu wani uzuri ga Adam da zuriyarsa.

The order was then given to the two combatants to descend to earth, which would be the battleground in this long-lasting war: “Get down, both of you, and be out of it; each of you shall be an enemy to the other.” (Verse 123) Thus, the enmity was declared the whole world over. This means that there is no excuse for Adam and his progeny.

Babu wanda zai ce an kama shi a bayan fage. Kowa ya san yadda al'amura suke, da gaba mara karewa. Dukkan duniya tana sane da hakan: "Kowannenku zai zama makiyin ɗan'uwansa." (Aya ta 123)

None can claim to have been taken unawares. Everyone knows the score and the unabating hostility. The whole universe is aware of it: “Each of you shall be an enemy to the other.” (Verse 123)

Tare da wannan sanarwa da ta yi amo a cikin sammai da ƙasa, kuma dukkan mala'iku suka shaida ta, Allah, cikin alherinSa, ya yi nufin aika manzanninSa masu kawo shiriya ga mutane, kafin ya hukunta su saboda zunubansu. Don haka, a lokaci guda da yake faɗakar da bayinSa game da wannan gaba tsakanin Adam da Shaiɗan, yana sanar da su cewa zai samar musu da shiriya.

Along with this declaration which resounded throughout the heavens and the earth, and which was witnessed by all the angels, God has willed, out of His grace, to send His messengers bringing guidance to mankind, before He punishes them for their sins. Thus, at the same time He alerts His servants to this enmity between Adam and Satan, He announces to them that He will provide them with guidance.

Sa'an nan Zai saka musu da ladansu gwargwadon ko sun bi shiriyarsa ko sun ƙi ta.

He will then give them their reward according to whether they follow His guidance or reject it:

Idan shiriya ta zo muku daga gare Ni, duk wanda ya bi shiriyata ba zai ɓata ba, kuma ba zai sha wahala ba; amma duk wanda ya juya baya ga saƙona, to lallai yana da rayuwa mai ƙunci, kuma Za Mu tashe shi makaho a Ranar Tashin Kiyama. Zai ce: "Ya Ubangijina, don me Ka tashe ni makaho, alhali ina da ganin gani a dā?" Zai ce: "Haka ne. Ayoyinmu sun zo maka, amma ka manta da su. Haka ma yau za a manta da kai." "Haka ne Muke saka wa wanda ya ƙetare iyaka, kuma bai yi imani da ayoyin Ubangijinsa ba. Lallai azabar Lahira ta fi tsanani, kuma ta fi dawwama."

When guidance shall come to you from Me, he who follows My guidance will not go astray, nor will he suffer misery; but he who turns away from My message shall have a straitened lift and We shall raise him up blind on the Day of Resurrection. ‘Lord,’ he will say, ‘why have You raised me up blind, while I was endowed with sight?’ He will reply: ‘Thus it is: Our revelations were brought to you, but you were oblivious to them. So today shall you be consigned to oblivion. ‘For thus shall We reward him who transgresses and does not believe in his Lord’s revelations. Indeed the suffering in the life to come shall be most severe and most enduring. (Verses 123-127)

Surah yanzu tana kai mu ga yadda al'ummomin da suka gabata suka sami ƙarshensu, wanda ya fi kusa da mu fiye da Ranar Alkiyama. Bugu da ƙari, za mu iya ganin halakarsu da abin da ya rage daga cikinsu da idanunmu, alhali kuma ba za mu iya ganin tashin kiyama ba.

The sūrah now moves us along to look at how earlier communities met their fate, which is much closer to us than the Day of Judgement. Moreover, we can see their destruction and what is left of them with our own eyes, while we cannot see resurrection.

Shin ba su gani ba nawa ne Muka halakar da al'ummomi kafin su, waɗanda su ke tafiya a cikin wuraren da suka zauna? Lalle a cikin wannan akwai ayoyi ga mutane masu hankali. Kuma da ba don wata magana da ta gabata daga Ubangijinka ba, wadda ta ƙayyade ajali, da azabar ta kasance dole ta riske su.

Can they not see how many generations We have destroyed before their time? They walk about in the very places where they dwelt. In this there are signs for men of wisdom. Now, were it not for a decree from your Lord already gone forth, setting a term, their destruction would have been inescapable. (Verses 128-129)

Idan muka duba da idanunmu da hankalinmu ga makomar al'ummomin da suka gabata; idan muka duba sosai ga ƙasashen da suka zauna a cikinsu suka wadata; idan muka yi tunanin gidajensu da yadda suka zama babu kowa a cikinsu; idan muka miƙa tunaninmu muka ga yadda suke tafiya a ƙasashensu, suna zuwa nan da can, suna ci gaba da tafiya, suna hutawa, suna duba makomarsu, suna magance damuwarsu, sannan muka buɗe idanunmu muka ga babu komai sai fanko, sai mu fahimci cewa muna kan gefen wani jirgin ruwa mai zurfi da ke barazanar haɗiye mu kamar yadda ya haɗiye al'ummomin baya. Mun sani cewa wannan babban iko da ya rinjayi al'ummomin farko yana iya rinjayar al'ummomin yanzu ma. Sai mu fahimci ma'anar gargaɗin da aka ba mu, domin darasin yana nan a gabanmu mu gani. To amma me ya sa mutane ba sa gane shiriyar Allah, alhali makomar al'ummomin baya tana ba da kowace alama ta shiriya ga duk wanda yake da hankalin amfani da ita: "Lallai a cikin wannan akwai ayoyi ga mutane masu hankali." (Aya ta 128)

When we look with our eyes and minds at the fate of earlier communities; when we look closely at the lands were they lived and prospered; when we imagine their dwellings and how they became empty with no one living in them; when we stretch our imagination to see them walking through their lands, going here and there, moving along, taking rest, looking to their futures, dealing with their worries, and then open our eyes to see nothing but emptiness, we realize that we are at the edge of a precipice that threatens to engulf us like it did earlier communities. We know that the great power that overwhelmed earlier generations is able to overwhelm the present ones as well. We understand then the meaning of the warning given to us, because the lesson is there for us to see. How come, then, that people do not recognize divine guidance when the fate of earlier generations provides every guiding indication to anyone who has a mind to use: “In this there are signs for people of wisdom.” (Verse 128)

Mun ambata cewa kafiran an ba su dama. Za su sami lokacinsu, amma babu shakka ba a barsu ba. An umurci Annabi kada ya damu sosai da su, ko da kayatattun abubuwa da jin dadin da aka ba su a wannan rayuwa. Duk wannan jarrabawa ce a gare su. Abin da Allah ya ba shi na albarkarsa ya fi kyau kuma ya fi girma. Ya zama mai hakuri da daurewa:

We mentioned that the unbelievers had been given respite. They will have their term, but they have definitely not been abandoned. The Prophet is told not to pay much attention to them or to the luxuries and comforts they have been given in this life. All this is a test for them. What God has given him of His blessings is much better and greater. He is to remain patient and steadfast:

Saboda haka ka yi haƙuri da abin da suke faɗa, ka kuma yi tasbihi da yabon Ubangijinka kafin fitowar rana da kafin faɗuwarta; ka kuma yi tasbihinsa a lokutan dare da kuma a lokutan rana, don ka samu yardar zuciya. Kada ka kalli da idanu masu sha'awa zuwa ga abin alatu na rayuwar duniya da muka bai wa wasu daga cikinsu su ji daɗinsa, domin mu jarrabe su da shi. Abin da Ubangijinka zai ba ka na arziki shi ne mafi alheri kuma mafi dawwama. Ka umurci mutanenka da yin salla, kuma ka kasance mai himma a kan yin ta. Ba mu tambaye ka wani arziki ba; mu ne ke azurta ka. Ƙarshen al'amari kuma na masu taqawa ne. (Ayoyi 130-132)

Hence, bear with patience whatever they may say, and extol your Lord’s limitless glory and praise Him before the rising of the sun and before its setting; and extol His glory, too, during the hours of the night as well as during the hours of the day, so that you may attain a state of contentment. Do not turn your eyes covetously towards whatever splendour of this world’s life We have allowed many of them to enjoy in order that We may test them thereby. Whatever provisions your Lord may give are indeed better and longer lasting. Enjoin prayer on your people, and be diligent in its observance. We do not ask you for any provisions. It is We who provide for you. The future belongs to the God-fearing. (Verses 130-132)

An Annabi ana umurnin ya yi haƙuri da abin da masu kafirci ke faɗa. Kada ya amsa zagin su, ƙin su ko izgilancin su. Kada ya damu saboda abin da suke faɗa, ko ya baƙanta masa rai saboda abin da zai iya jiran su. Ya juya zuwa ga Ubangijinsa, yana tsarkake Shi kafin fitowar rana da kuma faɗuwarta: da safe, da iskar sabuwar rana yayin da rayuwa ke farkawa, da kuma da yamma, lokacin da komai ke sanyi, rana kuma ke shirin faɗuwa, duniya duka kamar tana rufe idanunta, a shirye don barci. Ya tsarkake Allah ya kuma yabe Shi a lokuta-lokuta cikin yini da dare, don ya ci gaba da kasancewa cikin alaƙa da Shi a kowane lokaci.

The Prophet is instructed to bear with patience whatever the unbelievers say. He is not to answer their blasphemy, rejection or ridicule. He should be neither distressed by what they say, nor grieved at what may await them. He is to turn to his Lord, glorifying Him before sunrise and sunset: early with the fresh breath of dawn as life awakens, and late as everything begins to cool down when the sun is about to set and the whole universe seems to close its eyes, ready to sleep. He is to glorify God and praise Him intermittently through the day and the night, so as to keep his link with Him throughout.