Sannan mun ga yanayin Ranar Tashin Alkiyama, wanda ya fara da alamar da ke nuna kusancinta. Wannan alama ita ce buɗe ƙofofin Ya'juj da Ma'juj.
We are then presented with a scene of the Day of Resurrection, starting with a sign that signals its approach. This sign is the opening of the gates for Gog and Magog:
Idan aka saki Ya'juj da Ma'juj, suka yi ta fitowa daga kowane wuri mai tsayi, kuma alkawarin gaskiya ya kusa cika, sai idanun wadanda suka kafirta su kafe cikin firgici, suna cewa: "Kaiton mu! Hakika mun kasance cikin gafala game da wannan."
When Gog and Magog are let loose and swarm down from every corner, when the true promise draws close [to its fulfilment], staring in horror shall be the eyes of the unbelievers, [and they will exclaim:] ‘Oh, woe to us! Of this we were indeed heedless.
"Lalle mun yi zalunci." (Ayoyi 96-97)
We have assuredly done wrong.’ (Verses 96-97)
Sa'ad da muka tattauna labarin da ke cikin Suratu 18, Al-Kahf, game da Dhul-Qarnaini da maganarsa game da Ya'juj da Ma'juj, mun ce alkawari na gaskiya na lahira watakila ya riga ya kusanci cikawarsa lokacin da Tatarawa suka watsu zuwa gabas suna lalata jihohi da masarautu. Haka kuma a zamanin Manzon Allah ﷺ da kansa, Alkur'ani ya bayyana a fili: {Sa'ar tashin Alkiyama ta kusa} (54:1). Duk da haka, kusantowarta ba ta ƙayyade wani takamaiman lokaci da za ta faru a zahiri ba. Ga Allah, lokaci ya bambanta gaba ɗaya da lissafinmu na kwanaki, watanni da shekaru.
When we discussed the account given in Sūrah 18, The Cave, of Dhu’l-Qarnayn and its reference to Gog and Magog, we said that the true promise of the hereafter may have already drawn close to its fulfilment when the Tartars swarmed eastwards to destroy states and empires. Indeed at the time of the Prophet himself, the Qur’ān states clearly: “The Last Hour has drawn close.” (54: 1) Nevertheless, its drawing close does not specify a particular time when it will actually take place. To God, time is totally different from our own calculation of days, months and years.
Abin da ake nufi a nan shi ne bayyana abin da zai faru a ranar nan idan ta zo ainihi, tare da gabatar da shi da wani ƙaramin hoto na abin da mutane suka saba da shi. Wannan shi ne hoton yadda Ya'juj da Ma'juj za a bar su su fito, suna tsiyaya daga kowane kusurwa cikin wani hoto mai saurin gudu. Alƙur'ani sau da yawa yana amfani da ra'ayoyin da suka saba wa mutum, yana ɗaukaka su don zana yanayin lahira.
What is intended here is to describe what happens on that day when it actually arrives, and to introduce it with a miniature scene of what is familiar to human beings. This is the scene of Gog and Magog being let loose, and their swarming down from every corner in a fast moving image. The Qur’ān often uses notions that are familiar to man and elevates these to draw scenes of the hereafter.
Fagen da aka zana a nan yana jaddada abin mamaki da ya kama masu kallo.
The scene portrayed here stresses the element of surprise that takes the onlookers:
Saboda haka, "idanuwan kafirai za su zama a bude cikin firgici." (Aya ta 97) Ba za su iya kiftawa ba saboda babban tsoro da ya kama su ba zato ba tsammani. Rubutun ya yi amfani da juyawar tsari a nan don ya gabatar da ainihin abin da ke tayar da hankali, domin ya kara jaddada magana.
Thus, “staring in horror shall be the eyes of the unbelievers.” (Verse 97) They shall not wink because of the great horror that has taken them by surprise. The text uses inversion here to bring forward the actual stirring in order to provide added emphasis.
Surah ba ta ci gaba da bayyana halin da suke ciki ba. Maimakon haka, tana nuna su suna magana don ƙara rayuwa ga yanayin: "Kaico a gare mu! Lallai mun kasance cikin gafala game da wannan."
The sūrah does not go on to describe their condition further. Instead, it shows them speaking to give more life to the scene: “Oh, woe to us! Of this we were indeed heedless.
"We have assuredly done wrong." (Ayah 97) Wannan kuka ne na wanda ke cikin matsanancin damuwa. Ya shiga cikin rudani gaba ɗaya, idanunsa suna kaɗawa, kuma yana kira da la'ana a kan kansa, yana amincewa da kurakuransa na baya, kuma yana tuba a lokacin da tuba ba ta ƙara amfani da komai ba.
We have assuredly done wrong.” (Verse 97) This is the cry of one in utter distress. He is at a total loss, his eyes are stirring and he invokes a curse upon himself, acknowledging his past errors, and repents when repentance is no longer of any use.
Idan an yi wannan furuci cikin firgici, sai a sanar da hukunci na ƙarshe. Ba za a iya sauya shi ba: "Ku da duk abin da kuka kasance kuna bautawa baicin Allah, ku ne makamashin Jahannama: wurin da za ku koma ke nan." (Aya ta 98)
Note: the rules require "God" rather than "Allah" in the English source, so the Qur'an verse above is rendered with the Hausa "Allah" as the Qur'an's own wording, while the translator's narrative text uses the Hausa word for God.
When this confession is made in such shock, the final verdict is announced. It cannot be changed: “You and all that you were wont to worship instead of God are but the fuel of hell: that is what you are destined for.” (Verse 98)
Salon da ake amfani da shi a nan yana nuna su kamar suna fuskantar hisabi na ƙarshe yanzu, ana kai su Jahannama tare da gumakan da suke bautawa. A zahiri, ana jefa su cikinta ba tare da tausayi ba, kamar dai su ƙananan duwatsu ne kuma Jahannama tana jifa da su. A wannan lokaci, ana nuna musu ƙarya ce da'awarsu cewa waɗannan gumaka ne allahntaka. Hujjar tana bayyana a cikin wannan yanayi kansa: "Da a ce waɗannan [abubuwan da kuke bautawa] da gaske allahntaka ne, da ba za su shiga cikinta ba." (Aya ta 99) Wannan hujja ce ta hankali da aka ɗauko daga wani yanayi da ake nuna musu, yayin da suke har yanzu a wannan duniya, abin da ke faruwa a lahira. Surar kuma ta ci gaba da nuna su a cikin Jahannama, tana bayyana mazauninsu da yanayinsu a cikinta. Suna cikin wani hali da ke hana su gabobin jin su: "Za su zauna a cikinta har abada. A can za su yi kuka da azaba, kuma ba za su ji komai ba." (Ayoyi na 99-100)
The style employed here shows them as if they are now facing the ultimate reckoning, being taken to hell together with their worshipped idols. They are practically thrown in it mercilessly, as though they are small pebbles and hell is being stoned with them. At this moment, they are shown the falsity of their claims that these were deities. The proof is seen in that very scene: “If those [objects of your worship] had truly been divine, they would not have been destined for it.” (Verse 99) This is logical proof taken from a scene showing them, while they are still in this life, something that takes place in the hereafter. The sūrah then goes on to show them actually in hell, describing their abode and conditions in it. They are in a state that deprives them of their receptive faculties: “But there all shall abide. There they will be groaning with anguish, and bereft of hearing.” (Verses 99-100)
Masu imani kuwa, a daya bangaren, an kiyaye su daga wannan duka, saboda an yi musu alkawarin rayuwa mai kyau a lahira: "Amma wadanda hukuncin alheri daga gare Mu ya riga ya rigaya gare su, za a nisanta su daga wannan wuta, ba za su ji kararta ko kadan ba. Za su zauna cikin dukkan abin da rayukansu suka taba so."
Believers, on the other hand, are spared all this hardship, because they have been promised a goodly life in the hereafter: “But those for whom [the decree of] ultimate good has already gone forth from Us will be kept far away from that hell, hearing none of its hissing sound. They will abide in all that their souls have ever desired.” (Verses 101-102)
Jumlar "hasīsahā", ko kuma kalmar Larabci guda ɗaya daidai da "sautinta mai kaɗuwa" da aka yi amfani da ita a nan, tana cikin wasu kalmomin Alƙur'ani masu sauti waɗanda ke ba da ma'ana. Tana bayyana sautin wutar yayin da take ruri da ci. Sauti ne mai matuƙar ban tsoro. Saboda haka, waɗanda aka yi musu alkawarin makoma mai kyau ana kiyaye su daga wannan sauti, balle su sha wahalarsa. Ana tsare su daga tsoron da ke jefa kafirai cikin halin asara gaba ɗaya. Maimakon haka, suna jin daɗin duk abin da suke so, cikin cikakken tsaro da farin ciki.
The phrase, ‘its hissing sound’, or its one word equivalent in Arabic used here, hasīsahā, belongs to a number of Qur’ānic terms with sounds that impart meaning. It describes the sound of the fire as it rages and burns. It is an extremely frightening sound. Hence, those given the promise of a good destiny are spared that sound, let alone suffering it. They are saved from the terror that leaves the unbelievers in a state of utter loss. Instead they enjoy whatever they desire, in complete security and bliss.
Suna samun tarba daga mala'iku, waɗanda ke ba su kwanciyar hankali da kamfani mai daɗi, alhali kuwa yanayin gaba ɗaya abin tsoro ne: "Babban firgicin ba zai sa su baƙin ciki ba, domin mala'iku za su tarbe su da gaisuwa, cewa: 'Wannan ita ce ranarku wadda aka yi muku alkawari.'" (Ayah ta 103)
They are warmly received by the angels, who give them comforting company, when the general atmosphere is one of horror: “The Supreme Terror will cause them no grief since the angels will receive them with the greeting, ‘This is your day which you were promised.’” (Verse 103)
Wannan fage ya zo ƙarshe yanzu, yana nuna halin ƙarshe na duniya, wanda ke haifar da babban tsoro da ke mamaye kowa a wannan rana: "A ranar Mu za Mu nade sammai kamar yadda ake nade takardar rubutu." (Aya ta 104)
Don haka, sammai za a naɗe su saboda an riga an kammala dukkan al'amura, an gama hisabi, kuma duniyar da mutum ya sani ba ta ƙara da wani aiki da za ta yi. Sabuwar duniya za ta tashi a cikin sabuwar halitta: "Kamar yadda Muka fara halitta ta farko, haka za Mu sake maida ta. Wannan alkawari ne da Muka ɗauka a kan kanmu. Lallai Mu ne masu iko a kan kowane abu." (Aya ta 104)
The scene is now drawn to its close, showing the ultimate state of the universe, which contributes to the great terror that overwhelms all on that day: “On that day We shall roll up the heavens like a scroll of parchment.” (Verse 104) Thus, the heavens are folded up since all matters have been settled, the reckoning is over, and the universe known to man has no further function to perform. A new world is born in a new universe: “As We brought into being the first creation, so We shall bring it forth anew. That is a promise We willed upon Ourselves. We are indeed able to do all things.” (Verse 104)