Sa’ad da kafirai suka gan ka, sai su mai da kai abin izgili, suna cewa: "Shin wannan ne wanda yake yin magana game da gumakanku?" Amma su ne, a lokacin da aka ambaci Mai Rahama, suke gaggawar ƙaryata Shi.
When the unbelievers see you, they make you the target of their mockery, saying [to one another], Is this the one who speaks against your gods?’ Yet they are the ones who, at the mention of the Most Merciful, are quick to deny Him. (Verse 36)
Kafirai suna musun wanzuwar Allah, Mai Rahama, wanda ya halicci sararin samaniya ya kuma kafa dokokin da ke gudana a cikinta, da kuma wadanda ke kiyaye wanzuwarta. Suna kin yarda da cewa Manzon Allah, Muhammadu ﷺ, yana yin magana a kan gumakansu, yana nuna cewa irin wadannan gumaka marasa rai ba su da amfani. Duk da haka su da kansu suna musun Allah, Mai Rahama, cikin rashin ladabi. Abin mamaki ne! Suna zagi da yi wa Manzon Allah ﷺ ba’a, suna cewa ba za a yarda ba ya soki bautar gumakansu. Suna cewa wa juna: “Shin wannan ne wanda yake magana a kan gumakanku?” (Aya ta 36) Duk da haka su, halittun Allah kamar yadda suke, ba su ga wani laifi ba a cikin girman kai da ke kai su ga musun wanzuwar Allah da ki karbar Alkur’ani da Ya saukar musu. Rashin daidaiton halinsu ya bayyana cikakken lalacewar da ta shafi dabi’arsu da kuma kaifin hukuncinsu.
The unbelievers deny the very existence of God, the Most Merciful, who has created the universe and set the rules that operate in it and sustain its existence. They object to the fact that God’s Messenger, Muhammad (peace be upon him), speaks out against their deities, showing such inanimate idols to be useless. Yet they themselves rudely deny God, the Most Merciful. How singular! They hurl abuse and mockery at God’s Messenger, saying that it is unacceptable that he should criticize their idol worship. They say to one another: “Is this the one who speaks against your gods?” (Verse 36) Yet they, creatures of God as they are, find nothing wrong with the arrogance that leads them to deny God’s existence and reject the Qur’ān He has revealed to them. The irony of their attitude exposes to the full the far- reaching corruption that affects their nature and impairs their judgement.
Haka kuma suna neman a hanzarta azabar da Annabi ke gargadin su da ita. Gaskiya dabi'ar mutum gaggawa ce: "An halicci mutum daga gaggawa. Zan nuna muku alamomina:
What is more, they try to hasten the punishment against which the Prophet warns them. For, by nature, man is hasty: “Man is a creature of haste. I shall show you My signs:
"Kada ka sa su yi gaggawa a kan hakan. Suna cewa: ‘Yaushe ne wannan alkawari zai cika, idan abin da kake faɗa gaskiya ne?’" (Ayoyi 37-38)
do not, then, ask Me to hurry them on. They say: ‘When is this promise to be fulfilled, if what you say be true?’” (Verses 37-38)
"Mutum halitta ce mai gaggawa." Gaggawa tana cikin dabi'a da tsarin halittar mutum tun asali.
“Man is a creature of haste.” Haste is present in man’s very nature and constitution.
Yana koyaushe miƙa idanunsa zuwa abin da ke gaba, bayan lokacin yanzu, yana son kama shi da hannunsa. Yana so ya cimma, a daidai lokacin da ya fado masa a zuciya, duk abin da ya yi kama da abin so. Yana so ya ga duk abin da aka yi masa alkawarinsa, koda kuwa hakan zai cutar da shi. Haka halin ɗan Adam yake, sai dai idan ya kafa dangantaka mai ƙarfi da Allah, wacce ke ba shi ƙarfi da natsuwa. Idan haka ta faru, zai dogara ga hikimar Allah, yana barin nufinSa ya bi hanyarsa ba tare da yin gaggawar al'amura ba. Gama imani yana haɗa amincewa da haƙuri da natsuwa.
He always stretches his eyes to what lies ahead, beyond the present moment, aiming to grasp it with his own hand. He wants to achieve, the moment it flashes in his mind, all that seems desirable. He wants to see all that is promised to him, even though it may be to his detriment. Such is man’s nature, unless he establishes a firm relationship with God which gives him strength and reassurance. He will then trust to God’s wisdom, leaving His will to run its course without hastening events. For faith combines trust with patience and reassurance.
Waɗannan kāfirai sun yi gaggawar neman azabar Allah, suna tambayar yaushe ne alƙawarin azaba a lahira, da kuma a rayuwar nan, zai cika. Alqur'ani ya zana musu wani yanayi na wahala a lahira, yayin da yake kuma gargaɗe su game da irin azabar da ta auka wa al'ummomin da suka kafi waɗanda suka ƙi imani: "Da ace kāfirai sun sani [cewa za a zo] lokacin da ba za su iya kare fuskokinsu da bayansu daga wuta ba; lokacin da ba za su sami wani mataimaki ba. Lalle ne, za ta zo musu ba zato ba tsammani, kuma za ta sa su ruɗewa. Ba za su iya tunkuɗe ta ba, kuma ba za a ba su wani jinkiri ba. An ƙaryata manzanni kafin lokacinka; amma waɗanda suka yi musu izgili, a ƙarshe, sun kewaye su abin da suke yi wa izgili." (Ayoyi 39-41)
Those unbelievers hastened God’s punishment, wondering when the promise of punishment in the hereafter, as well as in this life, would be fulfilled. The Qur’ān paints here for them a scene of the suffering in the hereafter, while also warning them against a similar punishment to that which befell earlier communities which rejected the faith: “If only the unbelievers knew [that there will come] a time when they will not be able to shield their faces and their backs from the fire; a time when they will find no support. Indeed, it will come upon them of a sudden, and will stupefy them. They will be unable to avert it, nor will they be allowed any respite. Other messengers were derided before your time; but those who scoffed at them were [in the end] overwhelmed by the very thing that they derided.” (Verses 39-41)
Idan kafirai za su san abin da zai faru, da sun canza halinsu gaba ɗaya. Da sun daina ba'a da kuma gaggawar neman abin da tabbas zai zo.
If the unbelievers only knew what will happen, they would change their attitude completely. They would stop their mockery and hastening of what is bound to come.
Bari su gani abin da zai same su. Ga su nan an kewaye su da wuta daga kowane bangare. Muna iya hango yadda suke rikicewa cikin tsananin tashin hankali, abin da ayar ta nuna a kaikaice, suna kokarin kare fuskokinsu da bayansu daga wutar, amma kokarinsu ba zai amfane su ba. Kamar dai wutar ta lullube su ta kowane bangare. Ba za su iya kawar da ita daga kansu ba, ba kuma za su iya janyewa su nemi mafaka ba. Ba kuma za a iya samun ko da dan hutu daga gare ta ba.
Let them, then, see what is bound to come. There they are surrounded by the fire on all sides. We visualize their frantic movements, described implicitly in the verse, to protect their faces and their backs against the fire, but their attempt is futile. It is as if the fire engulfs them on all sides. They can neither keep it away from themselves, nor retreat to seek protection. Nor is even a short respite from it possible.
Cewa azaba tana zuwa ba zato ba tsammani amsa ce kawai ga gaggawar da suke yi mata.
That the punishment comes suddenly is only the response for their hastening it.
Sun kasance suna cewa akai-akai: "Yaushe ne wannan alkawarin zai cika, idan abin da kuke fada gaskiya ne?" (Aya ta 38) Amsar ita ce, yana zuwa ba zato ba tsammani, yana rikitar da tunaninsu kuma yana shanye ƙudurinsu. Don haka ba sa iya tunani ko aiki, balle su ji daɗin lokacin jinkiri domin gyara halayensu.
They used to say time after time: “When is this promise to be fulfilled, if what you say be true?” (Verse 38) The answer is that it comes suddenly, perplexing their minds and paralysing their will. Thus they are unable to think or act, let alone enjoy a period of grace to mend their ways.
Wannan yana shafar azaba a lahira. Amma game da azabar wannan duniya, tabbas ta riski al'ummomin da suka gabace su waɗanda suka yi wa manzannin Allah ba'a. Kamar yadda waɗancan al'ummomi ba su iya kāre kansu daga azabar da ta hallaka su gaba ɗaya ba, haka waɗannan kafirai ba su iya kauce wa shan kayensu da kamammu ba. Don haka ana gargaɗin su kada su yi wa Manzon Allah ﷺ ba'a, don su guji azabar da ke riskar waɗanda suke yi wa annabawa ba'a. Irin wannan makoma da azaba tabbas za ta zo, domin tana cikin dokar Allah wadda babu makawa za ta aiki, kamar yadda halakar al'ummomin da suka gabata, waɗanda suka yi irin wannan laifi, ta tabbatar.
This applies to the punishment in the hereafter. As for this world’s punishment, it certainly befell communities before them which ridiculed God’s messengers. Just like those communities were unable to ward off a punishment that wiped them out altogether, so these unbelievers are unable to avert their defeat and captivity. They are thus warned not to deride God’s Messenger, so as to avoid the punishment that befalls those who ridicule prophets. Such fate and punishment is bound to come, because it is part of God’s law which will inevitably take effect, just as the destruction of earlier communities, guilty of the same offence, proves.
Ko kuwa suna da wani banda Allah da zai tsare su da dare da rana, wanda zai tabbatar cewa ba za a azabta su ba, ko a wannan duniya ko a lahira? "Ka ce: 'Wa zai tsare ku da dare da rana daga Mai rahama?' Amma ko da haka, daga tunatarwa ga Ubangijinsu suke juyawa da taurin kai. Shin suna da waliyyai banda Mu da za su kare su? Waɗannan (abin bautar da suke kira) ba sa iya taimakon kansu, kuma ba za a iya kare su daga gare Mu ba."(Ayoyi 42-43)
Or is it that they have someone other than God who protects them by night and day, ensuring that they will suffer no punishment either in this life or in the life to come? “Say: ‘Who could protect you, by night or by day, from the Most Merciful?’ Yet, from the remembrance of their Lord do they stubbornly turn away. Do they have gods other than Us to protect them? Those [alleged deities] are not even able to succour themselves, nor can they be given company by Us.” (Verses 42-43)
Allah ya ke ba a yi ba — "God" must be Hausa word for God: "Ubangiji" or "Allah"? Rules say write Hausa word for God, never "Allah". So "Ubangiji".
Ubangiji ne yake lura da kowace rai dare da rana. Shi ne Mai rahama, Mai jin kai.
It is God who watches over every soul by night and day. He is the Most Merciful.
Hakika, rahama marar iyaka ita ce babbar siffarSa. Babu wani baya gare Shi da zai lura da kowa ko ya kare shi. Shin kafirai sun san wani wanda zai iya kare su?
Indeed, infinite mercy is His great attribute. Other than Him there is no one to watch over or protect anyone. Do the unbelievers know anyone else who can protect them?
Wannan tambaya ce ta alamanci, wadda ke tsawatarwa ga mutanen saboda juyawarsu daga Ubangiji, alhali shi ne yake lura da su a kowane lokaci: "Shin, daga tunawa da Ubangijinsu suke juyawa da taurin kai?" (Aya ta 42)
It is a rhetorical question, one which rebukes them for their turning away from God when it is He who watches over them at all times: “Yet, from the remembrance of their Lord do they stubbornly turn away.” (Verse 42)
Ana sake tambayar iri ɗaya ga su a wata sigar daban: "Shin suna da wasu gumaka banda Mu da za su kare su?" (Aya ta 43) Shin waɗannan gumaka su ne suke lura da kuma kare su? Hakan ba zai yiwu ba, domin irin waɗannan gumaka da ake zargin suna da iko "ba sa iya taimakon kansu" ko kaɗan, balle su goyi bayan wani ko su kare wani. "Haka kuma ba za a ba su abokan tafiya daga Gare Mu ba" domin su sami ƙarfi ta hanyar kasancewa a gefen Allah Maɗaukaki. Irin wannan ƙarfin ne Musa da Haruna suka samu lokacin da Ubangijinsu ya ce musu: "Kada ku ji tsoro. Zan kasance tare da ku: Ina ji, kuma ina gani." (20:46)
The same question is put to them again in a different form: “Do they have gods other than Us to protect them?” (Verse 43) Could these gods be the ones who watch over, and protect, them? This cannot be, because such alleged deities “are not even able to succour themselves,” let alone support and protect anyone else. “Nor can they be given company by Us,” to derive strength from being on God Almighty’s side. This is the sort of strength Moses and Aaron derived when their Lord said to them: “Have no fear. I shall be with you: I hear all and see all.” (20: 46)
Irin waɗannan gumakan ƙarya ba su da iko da kansu. Ba su da damar shiga ikon Allah ba. Saboda haka, gaba ɗaya ba su da taimako.
Such false deities do not have power of their own. They do not have access to God’s power. As such, they are utterly helpless.
Wannan zance na izgili yana fallasa rashin hankali na imani da waɗanda ba su yi imani ba suke yi. Saboda haka, sūrar ba ta ƙara jayayya da su ba, sai dai ta kawo wani abu mai taɓa zuciya wanda suke ji a cikin zukatansu. Tana umurce su da yin tunani a kan ikon God yayin da Yake naɗe duniya a ƙarƙashin rundunonin da suka yi nasara. Ta haka duniya tana raguwa har sai sun kasance an takaita su a cikin ɗan ƙaramin wuri, bayan sun riga sun mallaki ƙarfi da iko mai yawa.
"Mun bar waɗannan, da iyayensu, suna jin daɗin abubuwa masu kyau na rayuwa tsawon lokaci mai tsawo. Ba su ga cewa Mu muna rage ƙasa a hankali daga iyakokinta na waje ba? Shin, to, su ne za su yi nasara?" (Aya ta 44)
This sarcastic argument exposes the absurdity of the unbelievers’ beliefs. Hence, the sūrah stops arguing with them, but adds a moving touch which they feel in their hearts. It directs them to reflect on God’s might as He folds the earth underneath triumphant armies. Thus the earth shrinks so that they are confined to a limited space, after they have wielded much power and authority. “We have allowed these, and their fathers, to enjoy the good things of life for a great length of time. Can they not see that We gradually reduce the land from its outlying borders? Is it they, then, who will triumph?” (Verse 44)
Abin da ya lalata yanayinsu, to, shi ne wannan dogon jin daɗin abubuwa masu kyau na rayuwa. Jin daɗi da alatu ne ke lalata zuciya, su kuma hana hankula aiki. Hakan yana kai ga raunana sanin mutum game da Allah, da rashin iya yin tunani a kan alamomin da Ya sanya a cikin halitta, waɗanda ke nuni zuwa gare Shi. Wannan wata irin jarrabawa ce daban da Allah Yake sanya wa ɗan Adam, inda Ya mai da wadata kanta hanyar wannan jarrabawa. Idan mutum ya bar kansa ya kauce daga Allah, ya manta cewa Shi ne tushen dukkan albarkar da yake morewa, to lallai zai kasa a wannan jarrabawa.
What has corrupted their nature, then, is that long enjoyment of the good things of life. It is luxury which corrupts the heart and stifles the senses. It leads to a weakening in their awareness of God and an inability to contemplate the signs He has placed in the universe, pointing to Him. This is a different kind of test God sets for human beings, making affluence the very means of this test. If a person allows himself to drift away from God, and forgets that He is the source of all the blessings he enjoys, then he is bound to fail this test.
Don haka, sūratul ta na aiki a kan zukatansu, domin tana nuna musu hoton abin da ke faruwa kullum a wani wuri a duniya. Ƙasashen da suka taɓa samun iko suna fara rasa ƙarfinsu su yi rauni. Ƙasarsu tana raguwa nan ba da daɗewa ba, yayin da aka raba su zuwa ƙananan jihohi, inda a da suka kasance manyan daulolin. A dā sun kasance masu ƙarfi da nasara; yanzu sun zama masu rauni da shan kaye. Suna da manyan runduna da dukiya mai yawa; yanzu rundunonsu sun yi rauni, dukiyarsu kuma ta yi ƙanƙanta.
Thus, the sūrah works on their hearts as it shows them the imagery of what occurs every day somewhere on earth. States that have had power begin to lose their grip and weaken. Their land soon shrinks as they are split into small states where once they formed great empires. They were once strong and triumphant; now they are weak and defeated. They had great armies and vast resources; now their armies are weak and their resources meagre.
A cikin salon sa na musamman, Alqur'ani ya nuna ikon Allah yayin da yake naɗe sararin da ya kasance babba a da, yana rushe iyakoki, yana rage nisa mai yawa, a wani hoto mai ban mamaki wanda ya haɗa motsi mai kyau da ji mai girma. Sannan ya yi tambaya ta hanyar tambaya: "Shin su ne, to, za su yi nasara?" (Aya ta 44) Shin abin da ke faruwa ga wasu ba ya shafar su ba ne?
In its inimitable style, the Qur’ān shows God’s hand as it folds up the once vast space, making borders cave in, and reducing huge distances, in a splendid scene that combines fine movement and awesome feelings. It then asks rhetorically: “Is it they, then, who will triumph?” (Verse 44) Is it that what happens to others does not then apply to them?