Wannan aya ta ƙarshe ta sūratul ƙarshe tana ambaton tambayoyin mutane game da Sa'a, wato lokacin da Ranar Shari'a za ta zo. Mutane sau da yawa sun roƙi a hanzarta Sa'a, suna nuna shakka a kanta. Amsar wannan tambaya kullum tana barin lokacin ga Allah Mai Girma, tana gargaɗin mutane cewa tana kusa, kuma tana iya zo musu ba zato ba tsammani a kowane lokaci. Sannan sūratul ta zana hoton Sa'a wanda tabbas ba ya faranta wa waɗanda suke neman a hanzarta ta. Hoto ne na fuskokinsu yayin da ake juya su a cikin wuta, suna nuna nadama mai zurfi saboda rashin biyayya ga Allah da Manzonsa, suna addu'a cewa a ninka wa shugabanninsu da masu mulkinsu azaba. Yanayi ne na bala'i da babu wanda yake son yin tunani a kansa. Sannan sūratul ta sake komawa duniyar yanzu, tana gargaɗin muminai kada su bi sawun waɗanda suka cuci Musa suka yi masa zargi, amma Allah ya tabbatar da rashin laifinsa. Wannan alama ce ta amsa ga wani abu da ya faru a zahiri. Watakila tana nufin cewa wasu daga cikinsu sun yi magana game da auren Manzon Allah ﷺ da Zaynab, wanda ya saɓa wa al'adar Larabawa. An kira muminai su faɗi abin da yake daidai kawai, su guji ƙage, domin Allah ya karɓi ayyukansu ya gafarta musu zunubansu. Wannan yana sa biyayya ga Allah da Manzonsa ta fi jan hankalinsu, yana alƙawarta musu lada mai girma saboda hakan.

This final passage of the sūrah mentions people’s questions about the Last Hour, when the Day of Judgement arrives. People have often asked for the Last Hour to be hastened, expressing doubt about it. The answer to this question always leaves its timing o God Almighty, warning people that it is close at hand, and that it could take them unawares at any time. The sūrah then portrays an image of the Last Hour that certainly does not please those who hasten it. It is an image of their own faces as they are turned over in the fire, expressing profound regret for not obeying God and His Messenger, and praying that their masters and chiefs be given double punishment. It is a scene of catastrophe that no one likes to consider. The sūrah then turns again to the present world, warning the believers against following in the footsteps of those who gave offence to Moses and levelled accusations against him, but God confirmed his innocence. This appears to be in answer to something that actually took place. It might have been referring to the fact that some of them spoke about the Prophet’s marriage to Zaynab, which was contrary to Arab tradition. The believers are invited to say only what is right, refrain from slander, so that God will accept their deeds and forgive them their sins. It makes obeying God and His Messenger more appealing to them, promising them great reward for this.

Aayoyi na ƙarshe suna magana ne a kan amanar da sammai da ƙasa da duwatsu suka ƙi ɗaukarta, suna tsoron cewa tana da nauyi fiye da ƙarfinsu. Duk da haka, mutum ya ɗauki nauyin wannan amana, domin nufin Allah ya cika: saboda haka lada yana daidai da aiki, kuma mutum zai yi lissafi game da zaɓin da ya yi.

Mutane suna tambayarka game da Sa'a ta Ƙarshe. Ka ce: ‘Sanin ta yana wurin Allah kaɗai.’ Amma me ya sani? Watakila Sa'a ta Ƙarshe tana kusa.

People ask you about the Last Hour. Say: ‘Knowledge of it rests with God alone.’ Yet for all you know the Last Hour may well be near. (Verse 63)

Waɗannan mutane sun ci gaba da tambayar Annabi ﷺ game da Ranar Alkiyama, wadda ya daɗe yana gargaɗin su a kanta, alhali kuma Alƙur'ani ya kwatanta wasu daga cikin al'amuranta da kwatance masu rai, har ta kai suna kusan ganinta da idanunsu. Suna tambayar Annabi ﷺ game da lokacinta, suna kuma nema a hanzarta zuwanta. Wannan tambaya tana nuna shakka, ƙi, ko izgili game da dukkan lamarin, gwargwadon yanayin mai tambaya da kuma yadda yake kusa ko nesa da imani.

Those people continued to ask the Prophet about the Last Hour, which he has long warned them against, while the Qur’ān gave vivid descriptions of some of its scenes, which they could almost see before their eyes. They ask the Prophet about its timing, and demand that it should he hastened. This implied doubt, rejection or ridicule of the whole question, according to the nature of the person asking and how close or far removed they were from faith.

Ranar Alkiyama na cikin abubuwan da ke bayan fahimtarmu. Allah shi kaɗai ne yake sanin komai game da ita. Nufinsa ne cewa babu wani daga cikin halittunsa da zai san lokacinta, ko da manzanninsa ko mala'iku masu kusanci da shi. Wani hadisi da ya ƙunshi jigon imani a Musulunci Umar ɗan Al-Khaɗɗab ne ya ruwaito, wanda ya ce:

The Last Hour is part of what lies beyond our perception. God is the only one who knows all about it. It is His will that no one among His creatures should know its timing, not even His messengers and favoured angels. A ĥadīth summing up Islamic faith is reported by `Umar ibn al-Khaţţāb, who reports:

Wata rana muna zaune tare da Manzon Allah ﷺ, sai ga wani mutum ya bayyana a gabanmu, tufafinsa fari ne sosai, gashin kansa kuma baƙi ne sosai; babu alamar tafiya a tare da shi, amma babu ɗaya daga cikinmu da ya san shi. Ya taka zuwa wajen Manzon Allah ﷺ, ya zauna kusa da shi.

One day as we were sitting with God’s Messenger (peace be upon him), there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no sign of travelling was o be seen on him but none of us knew him. He walked up to the Prophet and sat down by him.

Ya sa gwiwowinsa a kan gwiwowin Annabi, ya ajiye hannayensa a kan cinyoyinsa, ya ce: 'Muhammad, ka gaya mini game da Musulunci.' Annabi ﷺ ya ce: 'Musulunci shi ne shaida cewa babu wani abin bauta da cancanta sai Allah, kuma Muhammad manzon Allah ne ﷺ, da tsayar da salla akai-akai, da bayar da zakka, da yin azumin Ramadan, da aikin Hajjin Dakin Allah idan kana da ikon yin hakan.' Mutumin ya ce:

Ya bayyana cewa auren Manzon Allah ﷺ da Zainab 'yar Jahsh, wanda aka yi niyyar ta maye gurbin al'adun da suka yi tasiri a zamanin jahiliyya, bai wuce cikin sauki ba. Munafukai da masu cutar zuciya da yawa suka fara magana a kansa da mummunar magana. Haka ma wasu daga cikin wadanda ba su riga sun fahimci tsarin Musulunci na alakar zamantakewa ba. Dukkan irin wadannan mutane sun yi ta fadin kalamai da zance-zance a boye, wani lokaci kuma a bayyane: dukkansu sun bayyana tunani mai muni. Munafukai da masu yada karya ba za su yi shiru ba. Suna neman kowace dama don su zuba gubarsu a cikin sabuwar al'ummar Musulmi, kamar yadda muka gan su suna yi a lokacin harin rundunonin hadin gwiwa, da labarin karya, da rarraba ganima, da sauransu. Koyaushe suna neman wani abu da za su yi amfani da shi don jawo wa Manzon Allah ﷺ zafi.

It seems that the Prophet’s marriage to Zaynab bint Jaĥsh, which was intended to replace the norms prevailing in pre-Islamic days, did not pass so easily. Many of the hypocrites and the sick at heart began to speak ill of it. So did some of those who had not yet ascertained the Islamic concept of social relations. All such people cast remarks and innuendoes, sometimes in a whisper, sometimes openly: they all expressed monstrous thoughts. The hypocrites and those who spread lies were not going to keep quiet. They sought every opportunity to inject their poison into the new Muslim society, just as we saw them do during the attack by the confederate forces, the story of falsehood, the division of booty, etc. They were always on the look out for something which they could use to cause the Prophet pain.

Zuwa wannan lokaci, a lokacin da aka kori Banu Quraiza, kafin wasu kabilun Yahudawa, babu wanda ya rage a Madina wanda yake kafiri a fili. Dukkan mazaunan yanzu Musulmi ne, ko da yake wasu daga cikinsu suna nuna kansu ne kawai, a zahiri kuwa munafukai ne. Su ne munafukan nan suka yada jita-jita, suka kuma kirkiro karya. Wasu muminai ba da sani ba sun fada cikin tarkonsu, suna maimaita wasu daga cikin abin da suka ji. Yanzu, surar nan ta yi gargadi a gare su game da cutar da Manzon Allah ﷺ, kamar yadda Isra'ilawa suka cutar da Musa. Ta umarce su da su fadi kawai abin da yake daidai, madaidaici kuma dacewa, tana gaya musu cewa ta hanyar biyayya ga Allah da Manzonsa ne kawai za su iya fatan samun babban rabo.

By this time, when the Qurayżah were expelled, preceded by other Jewish tribes, no one was left in Madinah who was openly an unbeliever. All its inhabitants were now Muslims, even though some of them only put up appearances while in actuality they were hypocrites. It was these hypocrites who circulated rumours and fabricated lies. Some believers unwittingly fell prey o them, repeating some of what they had heard. Now, the sūrah warns them against giving offence to the Prophet, in the same way as the Children of Israel gave offence to Moses. It directs them to say only what is right, correct and proper, telling them that only through obedience o God and His Messenger could they hope to achieve the great success:

A cikin wannan alheri, Allah yana la'akari da raunin mutum, da babban nauyin da yake ɗauka, da amanar da ya kasance yana ɗauka shi kaɗai, a lokacin da sammai, ƙasa da duwatsu suka ƙi ɗauka, suna tsoron ba za su iya jure bukatunta ba. Amma mutum ba shi kaɗai ne mai rauni ba; yana fama da matsi da sha'awoyinsa da karkatarwarsa suka haifar, da rashin ilimi, da gajeren rayuwarsa, haka kuma da shingayen lokaci da wuri. Duk wannan yana sa shi rashin ingantaccen ilimi, ba ya iya ganin abin da ke bayan shinge ko duba nesa gaba:

In this act of grace, God considers man’s weakness, the great burden he shoulders and the trust he has been bearing alone when the heavens, the earth and the mountains refused, fearing that they could not cope with its requirements. Yet man is not only weak; he suffers from pressures created by his desires and inclinations, lack of knowledge, short life span as also barriers of time and place. All this makes him lacking in proper knowledge, unable to see what is beyond barriers or to look far ahead:

Mun miƙa amana ga sammai da ƙasa da duwatsu, amma suka ƙi ɗaukar ta, suka ji tsoron karɓarta. Amma mutum ya ɗauke ta. Ya kasance koyaushe yana da saurin zama azzalumi, wawa. (Aya ta 72)

We offered the trust to the heavens and the earth and the mountains, but they refused to bear it and were afraid to receive it. Yet man took it up. He has always been prone to be wicked, foolish. (Verse 72)

Sammai, ƙasa da duwatsu, halittu ne masu girma da daraja, kuma Alƙur'ani ya zaɓe su don magana. Idan aka kwatanta da su, mutum wanda yake zaune a cikinsu ko kusa da su yana bayyana ƙarami kuma mara daraja. Duk da haka, waɗannan halittu sun san Ubangijinsu ba tare da sun yi wani ƙoƙari ba. Suna bin dokarSa ta hanyar halittarsu da tsarin da ya dace da su, ba tare da buƙatar wani matsakanci ba, ko tunani, ko zaɓi.

The heavens, the earth and the mountains, great and magnificent beings as they are, are chosen for discussion by the Qur’ān. Compared to these, man who lives in or beside them appears small and insignificant. These creatures, however, know their Lord without having o make an effort. They follow His law by their very nature and the system applicable to them, without need for an intermediary, reflection or choice.

Suna gudanar da hanyoyinsu ba tare da kasawa ba, suna cika ayyukansu ta hanyar yanayinsu da tsarin halittarsu. Rana tana tafiya a cikin falakinta da cikakkiyar daidaito, tana aika hasken ta, ta haka tana cika matsayin da Allah ya ba ta. Ba tare da sanin ta ba, tana riƙe taurarin da ke bin ta da sauran halittun sama a cikin wani ma'auni na nauyi, ta haka tana cika rawar da take takawa a cikin duniya. Duniya ma tana gudanar da zagayenta, tana ba da tsirranta, tana ciyar da mutanenta, tana binne matattu, tana fitar da ruwa a maɓuɓɓuga, duk bisa dokar Allah, ba tare da bukatar zaɓi ba. Wata, taurari, duniyoyi, iska, gajimare, sama da ruwa, duwatsu da kwaruruka — duk suna cika ayyukansu, da izinin Ubangijinsu. Suna sanin Ubangijinsu, kuma suna biyayya ga nufinsa ba tare da yin wani ƙoƙari ba. To menene wannan amana da dukansu suka ji tsoron karɓa? Amana ce ta nauyi, da ƙarfin nufi, da sanin kai da zaɓi.