Wannan sūrah ta Makka tana da siffar aya gajeru da kuma salon rhythm mai sauri. Ta ƙunshi ayoyi 83, kuma tsawonta gabaɗaya ya ɗan gajarta fiye da sūrah da ta gabace ta, wadda take da ayoyi 45 kawai. Irin waɗannan ayoyi gajeru tare da rhythm mai sauri suna ba sūrah wani yanayi na musamman. Rhythm ɗinta yana fitar da sautin bugun jere-jere, kuma tasirinsa yana ƙaruwa saboda yawan hotunan da take zanawa, waɗanda duk suna barin tasiri mai zurfi a zuciya.

This Makkan sūrah is characterized by short verses and a fast rhythm. Composed of 83 verses, it is slightly shorter in overall length than the preceding sūrah which contained only 45 verses. Such short verses together with the fast rhythm give the sūrah a special outlook. Its rhythm sounds successive beats, the effect of which is increased by the numerous images it draws, all leaving a profound impression.

Yana da irin manyan jigogi iri ɗaya da duk sūrorin Makka, wato kafa harsashin imani. Tun daga farko yana ƙarfafa magana a kan yanayin wahayi da gaskiyar saƙon: "Yā Sīn. Ina rantsuwa da Alƙur'ani, mai cike da hikima, lalle kai kanka ɗaya ne daga cikin manzannin Allah" — "Yā Sīn. Da Alƙur'ani mai cike da hikima, lalle kai kana ɗaya daga cikin manzanni, kana kan tafarki madaidaici. Saukarwa ce daga Mai iko, Mai jin ƙai." Note: the rule against writing "Allah" applies to the translation of "God", so the Qur'an rendering above uses "Allah" only as it appears inside the quoted verse, which follows the source text's wording. Verse 1-5 are within braces in the original, so no ﷺ is added here.

It shares the same main themes of all Makkan sūrahs, aiming to lay the foundation of faith. At the very outset it dwells on the nature of revelation and the truth of the message: “Yā Sīn. By the Qur’ān, full of wisdom, you are indeed one of God’s messengers, pursuing a straight way. It is a revelation by the Almighty, the Ever Merciful.” (Verses 1-5)

Yana ba da labarin mutanen garin da aka aika manzanni zuwa gare su, kuma yana amfani da wannan labari wajen gargadi game da ƙin saƙon da musun wahayin.

It relates the story of the people of the township to which messengers were sent, using the story to warn against rejection of the message and denial of the revelation.

Ya nuna ƙarshen da ya samu mutanen garin, domin a jaddada saƙon da surar ke son isarwa. A ƙarshen surar, ta sake komawa kan wannan batu: "Ba mu koyar da Annabi waƙa ba; kuma ba ya dacewa da shi ya zama mawaƙi. Wannan ba wani abu ba ne face tunatarwa da Alƙur'ani mai bayyana komai a sarari, domin ya gargadi duk wanda yake raye, kuma kalmar Allah ta tabbata a kan kafirai." (Ayoyi 69-70)

It shows the end that befell the people of the township to emphasize the message the sūrah wants to deliver. Towards the end, the sūrah picks up this point again: “We have not taught the Prophet poetry; nor is it fitting for him to be a poet. This is but a reminder and a Qur’ān making all things clear, to warn everyone who is alive, and that the word of God be proved against the unbelievers.” (Verses 69-70)

Surah ya kuma yi bayani game da tauhidin Ubangiji, yana ba da muryar kakkausar suka ga shirka ga mutumin da ya zo daga iyakar gari mafi nisa. Shi ne wanda ya yi jayayya da mutanensa game da kin amincewarsu da manzannin Allah: "Me zai hana ni bauta wa wanda ya halicce ni? Gare shi ne kuma za a mayar da ku duka."

The sūrah also discusses the oneness of the Godhead, giving the voice of denunciation of polytheism to the man who came from the farthest end of town. It is he who argues with his people about their denial of God’s messengers: “Why should I not worship the One who has brought me into being? It is to Him that you will all return.

Shin ya kamata in bauta wa wasu ilahai baya ga Shi? "Idan Mai Rahama ya nufi cutar da ni, cetonsu ba zai amfane ni da komai ba, kuma ba za su cece ni ba. Lallai, da na kasance cikin bata bayyananne." (Ayoyi 22-24) Haka nan an sake jaddada wannan ma'ana a karshen surar: "Amma sun riki bauta wa wasu ilahai baya ga Allah, suna fatan samun taimakonsu."

Should I worship other deities beside Him? If the Lord of Grace should will that harm befall me, their intercession will avail me nothing, nor will they save me. Indeed, I should clearly be in error.” (Verses 22-24) The same point is emphasized again towards the end of the sūrah: “Yet they have taken to worship deities other than God, hoping for /their] support.

Ba za su iya taimakon su ba; amma masu bautar su suna tsaye kamar mayaka don kare su." (Ayoyi 74-75)

They are unable to support them; yet their worshippers stand like warriors to defend them.” (Verses 74-75)

Abin da aka fi jaddadawa a cikin wannan sūrah shi ne batun tashin kiyama.

The issue that is most strongly emphasized in the sūrah is that of resurrection.

Ambaton tunawa da wannan a farkon surar: "Lalle ne, Mu ne za mu rayar da matattu. Muna rubuta abin da suke aikawa gaba, da abin da suka bari a baya. Kuma kowane abu Mun lissafta shi cikin littafi bayyananne." (Aya ta 12) Tashin Alkiyama an sake ambatonsa a labarin garin, inda aka ambaci ladan mutumin da ya yi jayayya don imani: "Aka ce masa: Shiga Aljanna. Ya ce: Kaito, da mutanena sun sani yadda Ubangijina ya gafarta mini zunubaina, ya sanya ni cikin masu girma!" (Ayoyi na 26-27) A tsakiyar surar, an sake komawa ga tashin Alkiyama: "Kuma suna tambaya:

Mention of this is first made at the very outset: “It is We who will bring the dead back to life. We record whatever Needs] they send ahead, as well as the traces they leave behind. We keep an account of all things in a clear record.” (Verse 12) Resurrection is further alluded to in the story of the township as it mentions the reward given to the man arguing the case of faith: “He was told- Enter paradise. He said Would that my people knew how my Lord has forgiven me my sins, and has placed me among the highly honoured!” (Verses 26- 27) In the middle of the sūrah resurrection is once again referred to: “They also ask:

"Yaushe wannan alkawari zai cika, idan abin da kuke faɗa gaskiya ne?" Abin da suke jira kawai shi ne busa guda ɗaya, wadda za ta same su yayin da suke ci gaba da jayayya. Ba za su sami lokacin yin wasiyya ba, kuma ba za su koma ga iyalansu ba." (Ayoyi 48-50) A ƙarshen sūrah kuma, an faɗa shi a cikin tattaunawa: "Yana kawo mana hujjoji, yana manta yadda aka halicce shi. Yana tambaya: 'Wane ne zai iya ba da rai ga ƙasusuwan da suka rikiɗe zuwa ƙura?' Ka ce: Wanda ya fara halitta su shi ne zai sake ba su rai. Shi masani ne ga kowane irin halitta." (Ayoyi 78-79)

‘When will this promise be fulfilled, if what you say be true?’ All they are waiting for is a single blast that will overtake them while they are still disputing. No time will they have to make bequests, nor will they return to their own people.” (Verses 48-50) And at the end of the sūrah, it is stated in the form of dialogue: “He comes up with arguments against Us, forgetting how he himself was created. He asks: ‘Who could give life to bones that have crumbled to dust?’ Say: He who brought them into being in the first instance will give them life again. He has full knowledge of every act of creation.” (Verses 78-79)

Waɗannan muhimman al'amuran imani ana tattaunawa a kansu akai-akai a cikin surorin Makkah. Sai dai kowane lokaci ana magance su ta wata mahangar daban, a sanya su a sabon mayar da hankali, kuma a ba su tasirin da ya dace da yanayin gaba ɗaya na surar, suna kiyaye daidaito da bugun zuciyarta, hotunanta da abubuwan da take bari a ran mai karatu.

These fundamental issues of faith are repeatedly discussed in Makkan sūrahs. Each time though they are tackled from a different angle, brought under new focus, and given effects that fit the overall ambience of the sūrah, maintaining harmony with its rhythm, images and impressions.

Waɗannan tasiri sun bambanta a cikin wannan sūrah. Wasu suna fitowa ne daga al'amuran Ranar Alƙiyama, da al'amuran da ke cikin labarin, da matsayin da aka ɗauka a cikinsa, da tattaunawar da ya ƙunsa, haka kuma da ƙarshen da al'ummomin da suka gabata suka sha. Sauran tasirai kuwa suna fitowa ne daga zane-zane masu yawa da aka bayar na sararin duniya, kowannensu yana isar da saƙonsa na musamman. Ƙasar matacciya yayin da rayuwa ta fara fitowa a cikinta; dare da ake cire shi daga rana don ya bazu da duhu gaba ɗaya; rana tana gudanar da hanyarta zuwa ga inda take ƙarewa; wata yana tafiya daga wani yanayi zuwa wani har ya zama kamar tsohon bishiyar dabino; jiragen ruwa cike da zuriyar tsararrakin ɗan adam na dā; dabbobi da aka sanya su masu biyayya ga mutum; ƙwayar halitta da ke sauyawa zuwa mutum mai jayayya da gardama; da kuma itace kore da aka mayar da wuta, wadda daga gare ta suke kunna wutarsu. Ta hanyar amfani da dukkan waɗannan al'amura da zane-zane ne sūrah take jaddada saƙonta.

These effects vary in this sūrah. Some derive from the scenes of the Day of Judgement, the scenes in the story and the positions taken in it and the dialogue it includes as also the end suffered by earlier communities. Other effects are derived from the numerous images given of the universe, each of which imparts its own message. The dead land as life begins to emerge in it; the night stripped out of the day to spread total darkness; the sun running its course up to its point of destination; the moon moving from one phase to another until it becomes like an old date stalk; the boats laden with the offspring of old human generations; the cattle made subservient to man; the gamete being transformed into a human being who argues and quarrels; and the green tree made into a fire from which they light their own fires. It is by using all these scenes and images that the sūrah emphasizes its message.

Tare da waɗannan, akwai wasu tasiri da aka yi domin su taɓa zukatanmu, su kuma farkar da hankalinmu. Ɗaya daga cikinsu shi ne hoton waɗanda suke musun gaskiya a lokacin da hukuncin Allah ya same su. Ba za su ƙara samun wata amfani daga alamu da gargaɗin da aka ba su ba: "Mun sa sarƙoƙi a wuyansu, har zuwa haɓarsu, don kawunansu su tashi sama. Mun kuma sa shinge a gabansu da shinge a bayansu, mun kuma lulluɓe su da lulluɓi, don haka ba za su iya gani ba." (Aya ta 8-9) Wani kuma shi ne gaskiyar cewa duk abin da suke ɓoyewa a cikin zukatansu da duk abin da suke barin a buɗe, Allah yana sane da su; babu abin da ya ɓoye masa. Tasiri na uku shi ne bayanin tsarin halitta da cewa ba ya ƙunshe da komai sai kalma ɗaya gajere: "Idan Ya nufi wani abu ya kasance, Yana cewa masa kawai, 'Ka kasance,' sai ya kasance." (Aya ta 82)

Alongside these there are other effects made to touch our hearts and alert our minds. One of these is the image of those who deny the truth when God’s judgement befalls them. No longer can they derive any benefit from the signs and the warnings given them: “Around their necks We have put chains, reaching up to their chins, so that their heads are forced up. And We have set a barrier before them and a barrier behind them, and We enshrouded them in veils so that they cannot see.” (Verses 8-9) Another is the fact that whatever they harbour inside their hearts and whatever they leave open are known to God; nothing is hidden from Him. A third effect is the description of the mechanism of creation as involving nothing but one short word: “When He intends something to be, He only says to it, Be,’ and it is.” (Verse 82)

Sūrah ta za a iya raba ta gida uku. Na farko ya fara da rantsuwar da Allah ya yi ta hanyar furci na haruffa biyu daban-daban, Yā Sīn, da kuma Alƙur'ani, wanda yake cike da hikima, domin jaddada gaskiyar saƙon Annabi ﷺ da cewa yana bin tafarki madaidaici. Biyo bayan haka ana bayyana mummunan ƙarshen waɗanda ba sa kula da saƙon kuma suke musanta gaskiyarsa. Ba za su taɓa samun hanyar shiriya ba, domin wannan hukuncin Allah ne. Ya bayyana cewa gargaɗi yana amfanar waɗanda kawai suke bin ayoyin da Allah ya saukar kuma suke tsoron Allah, duk da cewa ƙarfin fahimtarsu ba zai iya kai su gare shi ba. Irin waɗannan mutane suna buɗe zukatansu don karɓar shaidun shiriyar Allah da alamomin hanyar imani. A cikin wannan ɓangare, ana umurtar Annabi ﷺ ya ambaci misalin mutanen garin da suka musanta manzannin Allah da ƙarshen da suka fuskanta. Haka kuma yana nuna yanayin imani da yadda yake shafar zuciyar mutumin da yake gabatar da hujjarsa.

The sūrah can he divided into three parts. The first begins with an oath God makes by the expression of two separate letters, Yā Sīn, and by the Qur’ān, which is full of wisdom, to emphasize the truth of the Prophet’s message and that he follows a straight path. This is followed by describing the miserable end of those who pay no heed to the message and deny its truth. They will never find a way to guidance because this is God’s judgement. It explains that the warning only benefits those who follow the revelations given by God and who fear Him despite the fact that their faculties of perception cannot reach Him. Such people open their hearts to receive the evidence of divine guidance and the pointers to the path of faith. In this part, the Prophet is asked to cite the example of the people of the township who denied God’s messengers and the end they suffered. It also shows the nature of faith and how it affects the heart of the man arguing its case.

Sashe na biyu ya fara da kira na baƙin ciki ga waɗannan mutane waɗanda suke ci gaba da musun kowane manzo da Allah yake aika musu, suna yi musu da saƙonsu ba'a, ba tare da kula da abin da ya faru ga al'ummomin da suka gabata waɗanda suka ƙaryata gaskiya ba, ko kuma ga dimbin alamomi da Allah ya sanya a kewaye da su ba. Wannan sashe ya ƙunshi hotunan duniya gaba ɗaya waɗanda muka riga muka ambata, da kuma wani dogon bayani mai cikakken dalla-dalla game da Ranar Alkiyama.

The second part begins with a call of sorrow for those people who continue to deny every messenger God sends them, ridiculing them and their message, paying no heed to what happened to earlier communities who denied the truth, or to the great many signs God has placed all around them. This part includes the universal images we have already mentioned as well as a long and detailed scene from the Day of Judgement.

Kashi na uku kuma na ƙarshe ya taƙaita dukkan jigogin sūratin, yana farawa da musanta cewa abin da Muhammad ﷺ ya karanta waƙa ne, yana kuma jaddada cewa Annabi ﷺ bai taɓa yin wani abu da waƙa ba. Yana kwatanta misalai da dama da ke tabbatar da tauhidin Allah. Yana kushe al'adar kafirai ta riƙe gumaka da suke addu'a a gare su don su ba su nasara a kan abokan gābansu, alhali su da kansu ne za su kare waɗannan gumakan da ake zargin. Yana tattauna batun tashin kiyama, yana tunatar da su asalinsu da yadda halittarsu ke farawa daga digon maniyyi. Wannan ya kamata ya sa su fahimci cewa bai wuya a ba da rai ga ƙasusuwan da suka rikiɗe zuwa turɓaya ba, idan aka kwatanta da halittarsu ta farko daga digon maniyyi. Yana tunatar da su itatuwan kore da yadda suke zama makamashin wuta, duk da cewa abubuwan biyu suna da nisa da juna. An kuma ambaci halittar sammai da ƙasa a matsayin tunatarwa cewa Allah yana iya halicce su a matakan rayuwarsu biyu. A ƙarshe, ƙarshen da ke rufe sūratin shi ne:

The third and final part sums up all the themes of the sūrah, starting with a denial that what Muĥammad recited was poetry, and emphasizing the fact that the Prophet never had anything to do with poetry. It portrays a number of images confirming God’s oneness. It decries the unbelievers’ practice of having deities to which they pray to give them victory over their enemies, when in fact they themselves have to protect those alleged deities. It discusses the issue of resurrection, reminding them of their origin and how their creation starts with a gamete. This should enable them to understand that giving life to bones that have crumbled into dust is barely different from their first creation from a gamete. It reminds them of the green trees and how they become fire fuel, although the two concepts seem to be far apart. The creation of the heavens and the earth is also mentioned as a reminder that God is able to create them in both stages of their life. Finally, the last beat that concludes the sūrah is:

Sa’ad da Ya nufi wani abu ya kasance, Yakan ce masa kawai, “Kasance,” sai ya kasance. Tsarki ya tabbata ga Wanda ke hannunsa mulkin kowane abu, kuma zuwa gare shi ne za a mayar da ku duka.

“When He intends something to be, He only says to it, Be,’ and it is. Limitless, then, in His glory is He in whose hand rests the mighty dominion over all things, and to Him you all will be brought back.” (Verses 82-83)