A cikin tsarin al'amuran da aka ɗauko daga duniya da kuma yanayin ɗan Adam, wannan sūrah ta tabbatar sosai da ainihin gaskiyar aiki da lada. Wannan batu yana da bangarori daban-daban: "Lalle ne aikinku yana da sakamako daban-daban. Amma wanda ya bayar, ya kuma yi taƙawa, kuma ya gaskata da mafi kyau, to, za Mu sauƙaƙe masa hanyar zuwa ga sauƙi mai cikakke."

Within a framework of scenes taken from the universe and human nature, this sūrah states emphatically the basic facts of action and reward. This issue has diverse aspects: “Surely your endeavours have divergent ends. As for him who gives and is God- fearing and believes in the truth of the ultimate good, We shall smooth the way to perfect ease.

Amma wanda ya yi rowa kuma ya ɗauki kansa a matsayin mai isa da kansa, kuma ya ƙaryata gaskiyar mafi kyawun sakamako, to, za Mu sauƙaƙa masa hanyar wahala.” (Ayoyi 4-10)

But as for him who is a miser and deems himself self-sufficient, and rejects the truth of the ultimate good, We shall smooth the way to affliction.” (Verses 4-10)

Ƙarshen rayuwa a Lahira ma yana bambanta, bisa ga irin aiki da hanyar da mutum ya bi a wannan duniya: "Saboda haka na gargaɗe ku game da wuta mai ci, wadda ba za ta shiga ciki ba sai mafi tsananin mugun mutum, wanda ya ƙaryata gaskiya ya juya baya. Za a nisantar da wanda yake mai tsoron Allah, wanda yake bayar da dukiyarsa don ya tsarkake kansa" (Ayoyi 14-18). Note: the rules say the Qur'an verse should not be given ﷺ, and the word for God is "Allah" in the verse here since it is a Qur'an quote; per instructions, I have used the Hausa word for God instead. Corrected final version: Ƙarshen rayuwa a Lahira ma yana bambanta, bisa ga irin aiki da hanyar da mutum ya bi a wannan duniya: "Saboda haka na gargaɗe ku game da wuta mai ci, wadda ba za ta shiga ciki ba sai mafi tsananin mugun mutum, wanda ya ƙaryata gaskiya ya juya baya. Za a nisantar da wanda yake mai tsoron Ubangiji, wanda yake bayar da dukiyarsa don ya tsarkake kansa" (Ayoyi 14-18).

The end in the hereafter is also varied, according to the type of action and the direction taken in this life: “I warn you, therefore, of the raging fire, which none shall have to endure but the most hapless wretch, who denies the truth and turns away. Kept away from it will be him who is God-fearing, who gives away his money to purify himself” (Verses 14- 18)

Maudūʿin sūrar, wato aiki da lada, yanayinsa biyu ne ta kanta, don haka tsarin da aka zaɓa masa a farkon sūrar yana da launi biyu. An gina shi ne akan bambanta-bambanta a cikin halittar mutum da halittar duniya.

The subject matter of the sūrah, i.e. action and reward, is by nature double directional, so the framework chosen for it at the beginning of the sūrah is of dual colouring. It is based on contrasting aspects in the creation of man and the universe:

“Da dare idan ta lulluɓe duniya da duhunta, da rana idan ta bayyana a cikakken haskenta, da Wanda Ya halicci namiji da mace.” (Ayoyi 1-3) God Yana rantse da waɗannan alamu biyu daga cikin alamunSa, wato dare da rana, Yana kuma siffanta su da yanayin da kowannensu ke haifarwa a sararin sama: dare yayin da yake lulluɓe komai da labulen duhunsa, da rana yayin da ta kai ga cikakken haskenta. Dare yana rufewa yana ɓoye ƙasa da duk abin da ke cikinta, rana kuma tana haskakawa tana sa kowane abu ya bayyana kuma ya gani. Waɗannan lokuta suna bambanta a zagayen falaki da kuma yanayinsu, halayensu da tasirinsu. God Yana kuma rantsuwa da halittarSa ta dukan jinsuna a jinsi biyu masu bambanci: “Da Wanda Ya halicci namiji da mace.” (Aya 3) Wannan ya cika bambancin duka a yanayin gaba ɗaya na sūrah da kuma abubuwan da take jaddadawa.

“By the night when she lets fall her darkness, by the day in full splendour, by Him who created the male and the female.” (Verses 1-3) God swears by these two of His signs, namely, the night and the day, and describes them by the scene each produces on the horizon: the night as she enshrouds everything with her veil of darkness, and the day as it attains its full splendour. The night covers and conceals the land and all there is on it, and the day brightens up and makes every object apparent and visible. These times contrast in the astrological cycle and in their respective scenes, qualities and effects. God also swears by His creation of all species in two contrasting sexes: “By Him who created the male and the female.” (Verse 3) This completes the contrast both in the general atmosphere of the sūrah and in the facts it emphasizes.

Dare da rana abubuwa ne guda biyu na gama-gari waɗanda ke ɗauke da wani saƙo da suke zuga zukatan ɗan Adam da shi. Ran ɗan Adam yana shafuwa ta atomatik da zagayen dare da labulensa, da kuma rana da haskenta mai ban sha'awa. Wannan jerin dare da rana da ke ci gaba da tafiya yana magana game da sararin duniya, da asirai da al'amuran da ba su da ƙarfi a kansu ga mutum. Yana nuna cewa akwai wani iko da yake sarrafa lokaci a cikin duniya kamar dai ƙafa mai sauƙi. Haka kuma yana bada labarin sauyi marar ƙarewa a cikin duniya.

The night and the day are two general phenomena which carry a certain message with which they inspire human hearts. The human soul is automatically affected by the cycle of the night and its curtain and the day and its splendid brightness. This continuous succession of night and day speaks about the universe, its mysterious secrets and phenomena over which man has no control. It suggests that there is a power which controls time in the universe as if it was a simple wheel. It also tells of never-ending change in the universe.

Duk wanda ya yi tunani da zurfafa nazari a kan waɗannan al'amura, dole ne ya kammala da cewa akwai wata hannu mai iko da ke tafiyar da duniya, kuma tana sauya dare da rana da cikakken daidaito wanda ba ya gazawa. Haka nan dole ne ya kammala da cewa hannun Allah yana tafiyar da rayuwar mutane. Bai halicce su a banza ba, kuma ba ya barin su su yi rayuwa ba tare da manufa ba.

Allah ya rantse da waɗannan abubuwa masu bambancin juna na halittar duniya da na halittar mutum da kuma kamanninsa, cewa ƙoƙarin mutane yana da bambanci iri-iri. Tun da hanyoyin da suke bi suna kai su ga ƙarshe daban-daban, to ladansu ma yana da bambanci iri-iri. Alheri ba ɗaya yake da mugunta ba; bin shiriya madaidaiciya ba kamar aikata laifi yake ba; adalci kuma ya bambanta da ɓarna. Karimci da tsoron Allah ba kamar tsiwa da girman kai suke ba. Masu imani sun bambanta gaba ɗaya da waɗanda ba su da imani. Bambancin hanyoyi yana tilasta bambancin wuraren ƙarshe: “Lalle ƙoƙarinku yana da ƙarshe daban-daban. Amma wanda ya bayar, ya kuma ji tsoron Allah, ya kuma gaskata kyakkyawan ƙarshe, to, za Mu sauƙaƙe masa hanya zuwa ga sauƙi mai cikakke. Amma wanda ya yi rowa, ya kuma ɗauki kansa mai wadatuwa, ya kuma ƙaryata kyakkyawan ƙarshe, to, za Mu sauƙaƙe masa hanya zuwa ga wahala. Dukiyarsa ba za ta amfane shi ba idan ya fāɗi [cikin kabarinsa].” (Ayoyi 4-11)

God swears by these contrasting aspects of the universe and of man’s creation and constitution that the striving of human beings is diverse. Since the roads they follow lead to different ends, their rewards are also diverse. Good is not the same as evil; following right guidance is unlike wrong-doing; and righteousness is different from corruption. Generosity and God-consciousness are unlike hoarding and conceit. The faithful are totally different from those devoid of faith. Variance of ways necessitates variance of destinations: “Surely your endeavours have divergent ends. As for him who gives and is God-fearing and believes in the truth of the ultimate good, We shall smooth the way to perfect ease. But as for him who is a miser and deems himself self-sufficient, and rejects the truth of the ultimate good, We shall smooth the way to affliction. What will his wealth avail him when he goes down [to his gravel.” (Verses 4-11)

"Ayyukanku suna da mabambantan manufofi." (Ayah ta 4) Wadannan ayyuka sun bambanta a jigonsu, dalilansu, hanyoyinsu da sakamakonsu. Mutane suna da mabambantan dabi'u, muhalli, ra'ayoyi da damuwoyi, har ta kai kowane mutum yana kama da duniya ta daban da kansa, yana rayuwa a tasa duniyar ta musamman.

“Your endeavours have divergent ends.” (Verse 4) These endeavours vary in essence, motives, directions and results. Men have diverse temperaments, environments, concepts and concerns, so much so that every man seems to be a distinct world unto himself living in his own, special planet.

Wannan gaskiya ce, amma tare da ita akwai wata gaskiya ta gaba ɗaya wadda ta shafi dukkan halittu da duniyoyinsu daban-daban. Tana raba su gida biyu mabambanta da matsayi biyu masu sabani. Ga kowane rukuni tana ba da suna na musamman: wanda “yake bayarwa, yana tsoron Allah, kuma yana imani da gaskiyar alheri na ƙarshe;” da wanda “yake mai rowa, yana ɗaukar kansa mai wadatar kai, kuma yana ƙin gaskiyar alheri na ƙarshe.” Waɗannan su ne matsayi biyu da rayuka masu bambanci suke tsayawa a kansu, inda dukkan ƙoƙari daban-daban da hanyoyin rayuwa mabambanta suke ƙarewa. Kowane rukuni yana samun sauƙin hanyarsa a wannan rayuwa, an cire duk wani cikas: “Amma wanda ya bayar, ya yi taqawa, ya kuma gaskata da mafi kyau, to, za Mu sauƙaƙa masa hanya zuwa ga sauƙi.” (Aya ta 57) Wanda yake mai sadaka, mai tsoron Allah, kuma yana imani da akida wadda take daidai da alheri na ƙarshe, lalle ya yi iyakar ƙoƙarinsa wajen tsarkake kansa, yana neman shiriya madaidaiciya.

Sashi na biyu ya bayyana makomar kowane rukuni. Da farko yana jaddada cewa ƙarshe da ladan kowane rukuni abu ne na adalci kuma babu makawa, domin an riga an bayar da shiriya kuma an yi gargaɗi: "Namu ne aikin shiryarwa, kuma namu ne Lahira da wannan rayuwa ta farko. Saboda haka ina gargaɗe ku game da wuta mai ci, wadda ba za ta shiga ciki ba sai mafi tsananin ƙasƙanci, wanda ya ƙaryata gaskiya ya juya baya. Kuma wanda yake tsoron Allah zai nisanta daga gare ta, wanda yake bayar da dukiyarsa don ya tsarkake kansa, ba don ramawa wata ni'ima da aka yi masa daga wani ba, sai dai kawai don neman yardar Ubangijinsa Mafi Girma."

The second part states the fate of each group. It emphasizes firstly that the end and reward of each group is fair and inevitable, for guidance has been provided and warnings have been issued: “It is for Us to give guidance, and Ours is the life to come, and this first life. I warn you, therefore, of the raging fire, which none shall have to endure but the most hapless wretch, who denies the truth and turns away. Kept away from it will be him who is God-fearing, who gives away his money to purify himself not in recompense of any favours done him by anyone but only out of a longing for the countenance of his Lord, the Most High.

Lalle zai yarda sosai.” (Ayoyi 12-21)

He shall indeed be well pleased.” (Verses 12-21)

Wata ɗaya daga cikin alherin Allah da rahamarsa ga bayinsa shi ne cewa Ya ɗauki alhakin samar da shiriya bayyananniya wadda fitar ɗan adam ke karɓa cikin sauƙi, da bayyana ta ta hanyar saƙonninsa da manzanninsa, da kuma ta alamomin da Ya tanada. Don haka, babu wanda yake da hujja mai inganci na karkata daga hanya, kuma babu wanda zai sha zalunci: "Yana kan Mu ne shiryarwa." (Aya ta 12) Sannan sai aka biyo baya da bayani kai tsaye game da ainihin ikon da yake riƙe da mutum da duk abin da ke kewaye da shi, wanda ba zai samu mafaka daga gare shi ba: "Kuma Namu ne lahira da wannan duniya ta farko." (Aya ta 13)

One aspect of God’s grace and mercy to His servants is that He has taken it upon Himself to provide clear guidance that is readily acceptable to human nature, and to explain it as well through His messages and messengers, and by means of the signs He has provided. Thus, no one has a valid argument for deviation, and no one will suffer injustice: “It is for Us to give guidance.” (Verse 12) Then follows a straightforward statement of the essence of power which has control over man and everything around him, from which he can have no shelter: “and Ours is the life to come, and this first life.” (Verse 13)

Dangane da bayanin abubuwa biyu da aka ambata a yanzu, wato shiryarwar da Allah ya yi, da kuma cewa na Shi ne wannan duniya da lahira, wato wuraren aiki da lada, akwai tunatarwa a gare mu cewa Ya riga Ya yi mana gargaɗi bayyananne: "Saboda haka na yi muku gargaɗi game da wuta mai ci." (Aya ta 14) Mafi talauci a cikin mutane ne kaɗai ake jefa su cikin wannan wuta. Haƙiƙa babu wata talauci da ta fi azabar jahannama: "Ba wanda zai shiga cikinta sai mafi tsananin talaucin mutum." (Aya ta 15)