Sūrah yanzu tana magana ne game da sabon Littafi, Alƙur'ani, wanda kafirai ke ci gaba da musanta saukarsa. An gaya musu cewa shi kawai mataki ne a cikin wata dogon jerin. Ba sabon ƙirƙira ba ne, sai dai ɗaya daga cikin littattafan da Allah ya saukar wa manzanninsa zaɓaɓɓu.
The sūrah now speaks of the new Book, the Qur’ān, whose revelation the unbelievers continue to deny. They are told that it is only a stage in a continuing chain. It is no new invention, but only one of the books God has revealed to His chosen messengers.
Wannan littafi ne mai albarka da Muka saukar, yana mai tabbatar da abin da ya gabace shi, domin ka yi gargadi ga Uwar Birane da duk wadanda ke kewaye da ita. Wadanda suke imani da Lahira, su ne suke imani da shi, kuma su ne masu tsare sallarsu koyaushe. (Ayar 92)
This is a blessed book which We have revealed, confirming what came before it, that you may warn the Mother City and all who dwell around it. Those who believe in the life to come do believe in it, and they are ever-mindful of their prayers. (Verse 92)
Cewa Allah ya aika manzanni, ya ba su wahayi da littattafai, yana ɗaya daga cikin dokokin da Ya kafa a wannan duniya. Littafin nan sabo hakika mai albarka ne, kamar yadda Allah ya siffanta shi. Yana da albarka a asalinsa, domin Allah ya ba shi albarkarSa a lokacin da Ya saukar da shi. Haka kuma yana da albarka a inda aka nufa da shi, domin an rubuta shi a cikin zuciyar Muhammadﷺ, tsarkakakkiya, babba kuma mai daraja. Bugu da ƙari, yana da albarka a girmansa da abubuwan da ya ƙunsa.
That God should send messengers and give them revelations and scriptures is one of the laws He has set in this world. The new Book is blessed indeed, as God describes. It is blessed in its origin, since God has given it His blessings when He revealed it. It is also blessed in its destination, as it is engraved on Muĥammad’s pure, large and noble heart. Furthermore, it is blessed in its size and contents.
Idan aka kwatanta da manyan littattafai da mutane suka rubuta, yana ƙunshe da ƙananan shafuka; amma wahayinsa, tasirinsa, umarnansa da ma'anarsa sun fi na littattafai da dama, waɗanda kowane ɗaya daga cikinsu ya ninka girmansa sau da yawa.
Compared to voluminous works written by human beings, it comprises a small number of pages; but its inspiration, impact, directives and meaning are far superior to those contained in scores of those books, each one of which is several times its size.
Mutumin da ya shagaltu da fasahar bayyana magana, kuma ya yi nazari a kan alaƙar kalmomi da ma'anoni, yana iya fahimtar da kyau cewa Alƙur'ani, tare da salonsa na musamman, mai albarka ne. Ba zai yiwu ba kwata-kwata mutane su bayyana dukkan ma'anoni, ra'ayoyi da wahayin Alƙur'ani a cikin wani littafi wanda girmansa ya ninka nasa sau da dama. Ayoyi da yawa a cikin aya ɗaya sun ƙunshi ma'anoni, gaskiyoyi da ra'ayoyin da ke sa a iya ambatonsu a yanayi daban-daban da kuma dalilai masu yawa. Wannan siffa ta musamman ta Alƙur'ani ba ta da kamarta a cikin ayyukan mutane.
A person who has been preoccupied with the art of expression and dealt with the relationship between words and meanings is better able to appreciate the fact that the Qur’ān, with its unique style, is blessed. It is simply impossible that human beings could express all the meanings, concepts and inspiration of the Qur’ān in a work which is a great many times its size. Many a single verse includes the meanings, facts and concepts that make it quotable in a variety of situations and for numerous purposes. This is a unique quality of the Qur’ān which has no parallel in the works of human beings.
Alƙur'ani ma yana da albarka a tasirinsa. Yana magana ga yanayin ɗan Adam da mutum baki ɗaya, cikin salo mai ban mamaki, kai tsaye kuma mai laushi. Yana gabatar da gaskiyarsa ga yanayin ɗan Adam ta kowace fuska, yana kula da dukkan bangarorinsa. Tasirinsa a kansa ba za a iya kwatanta shi da tasirin wani abu ba. Gaskiya ta tabbata cewa yana da ikon Allah...
Note: rule requires "God" not "Allah" in the original; correcting to Hausa word for God:
Alƙur'ani ma yana da albarka a tasirinsa. Yana magana ga yanayin ɗan Adam da mutum baki ɗaya, cikin salo mai ban mamaki, kai tsaye kuma mai laushi. Yana gabatar da gaskiyarsa ga yanayin ɗan Adam ta kowace fuska, yana kula da dukkan bangarorinsa. Tasirinsa a kansa ba za a iya kwatanta shi da tasirin wani abu ba. Gaskiya ta tabbata cewa yana da ikon Ubangiji. Babu wani magana da ke da irin wannan ikon.
The Qur’ān is also blessed in its effect. It addresses human nature and man as a whole, in a way which is remarkable, direct and gentle. It puts its facts before human nature in every direction, taking care of all its aspects. Its effect on it cannot be matched by the effect of anything else. The fact remains that it enjoys the authority of God. No other speech enjoys a similar authority.
Ba mu da zabi face mu daina yin bayani game da albarkokin wannan Littafi.
We are constrained to go any further in describing the blessings of this Book.
Duk abin da za mu faɗa bai kai gaskiyar cewa Allah da kansa ya siffanta shi a matsayin Littafi mai albarka ba. Wannan gaskiya ce tabbatacciya.
Whatever we say remains far short of the fact that God Himself describes it as a blessed Book. This is indeed the truth.
Ingantacciyar siffa ta gaba ta Alƙur'ani da aka ambata a cikin wannan ayar ita ce cewa tana tabbatar da "abin da ya gabace shi". Yana tabbatar da duk abin da Allah ya saukar a asalinsa, ba tare da an canza shi ba. Wannan tabbatarwar ta dogara ne da cewa dukkan waɗannan saukar da aka yi sun kafa gaskiyar asali game da al'amarin imani. Baya ga haka, Allah ya ba kowace al'umma nata doka da tsarin mulki a cikin tsarin imani na asali da shi.
The next quality of the Qur’ān mentioned in this verse is that it confirms “what came before it”. It confirms all that has been revealed by God in its original, undistorted form. This confirmation is based on the fact that all those revelations established the basic truth about the question of faith. Apart from this, God has given every nation its own code and constitution within the framework of the basic belief in Him.
Waɗanda suke rubutu game da Musulunci suna cewa shi ne addinin farko da ya yi wa’azin cikakken imani da tauhidin Allah, ko cikakken ra’ayin manzanci da manzo, ko tashin kiyama, hisabi da lada a rayuwa ta gaba. Suna yin haka ne da niyyar yabon Musulunci. Duk da haka, waɗannan mutane ba sa karanta Alƙur’ani. Da sun karanta shi da kyau, da sun fahimci cewa Allah Kansa ya bayyana cewa dukan manzanninsa (aminci ya tabbata a gare su duka) sun yi wa’azin saƙon tauhidinsa cikakke, kuma saƙonninsu, a dukan sifofinsu, ba su yarda da wani nau’i ko alamar shirka ba kwata-kwata. Dukansu sun sanar da al’ummominsu, da dukan ɗan’adam, cewa manzo mutum ne, kamar su.
Those who write about Islam saying that it is the first religion to preach the whole faith of God’s oneness, or the complete concept of the message and the Messenger, or the resurrection, reckoning and reward in the life to come, do so in an attempt to praise Islam. Yet these people do not read the Qur’ān. Had they read it carefully, they would have realized that God Himself states that all His messengers (peace be upon them all) preached the message of His absolute oneness, and that their messages, in all their forms, admitted no form or trace of polytheism whatsoever. All of them informed their communities, and mankind at large, that a messenger is a human being, like them.
Ba shi da iko na kawo amfani ko na jawo cutarwa a gare su, ko ma ga kansa. Ba ya sanin abin da Allah bai sanar da mutane ba, kuma ba zai iya ƙara ko rage abin da Allah ya zaɓa ya bai wa kowane ɗaya daga cikin bayinSa ba. Dukansu sun gargaɗi mutanensu game da tashin kiyama da rayuwar lahira, da kuma hisabi, lada da azaba. Ainihin ginshiƙin imani, wanda ya dogara da cikakkiyar miƙa wuya ga Allah, kowane manzo ya yi wa’azi da shi. Saƙon ƙarshe, Alƙur’ani, yana tabbatar da littattafan da aka saukar kafin sa.
He has no power to bring benefit or cause harm to them, or even to himself. He does not know what God has not informed mankind about, and cannot increase or reduce what God chooses to give to any one of His servants. They all warned their peoples about the resurrection and the life to come as well as the accountability, reward and punishment. The basic concept of faith, based on complete submission to God, has been preached by every messenger. The last message, the Qur’ān, confirms the Books revealed before it.
Waɗannan marubuta suna tunanin cewa suna ɗaukaka Musulunci ne idan suka ce shi ne addinin tauhidi mafi ci gaba. A wannan, suna da tasiri sosai daga al'adun Turai, waɗanda ke ikirarin cewa imani na ɗan adam, ciki har da addinai na Allah, sun bunkasa kuma sun ci gaba tare da bunkasa da ci gaban al'ummomin mutane. Duk da haka, ba a halatta a kare Musulunci ta hanyar raunana ginshiƙinsa, wanda aka bayyana a cikin Alƙur'ani. Marubuta da masu karatu duka su yi taka-tsantsan daga irin waɗannan tarko.
Those writers think that they are giving Islam a higher position when they claim that it is the most developed monotheistic faith. In this they are greatly influenced by European culture which claims that the human faith, including divine religions, have evolved and progressed in parallel with the evolution and progress of human communities. However, it is not permissible to defend Islam by undermining its fundamental concept, stated in the Qur’ān. Writers and readers alike should be cautious of such pitfalls.
Manufar saukar da wannan saƙo na ƙarshe shi ne domin Annabi ﷺ ya yi amfani da shi wajen gargaɗin mutanen Makkah, Uwar Birane, da yankunan da ke makwabtaka da ita: "Domin ka gargaɗi Uwar Birane da duk wanda ke zaune a kewayenta." (Aya ta 92)
The purpose of revealing this last message is so that the Prophet (peace be upon him) can use it to warn the people of Makkah, the Mother City, and its neighbouring areas: “That you may warn the Mother City and all who dwell around it.” (Verse 92)
Ana kiran Makka Uwar Birane saboda girmamawar da ta samu daga gidan farko da aka taba ginawa domin mutane, inda suke bautawa Allah shi kaɗai ba tare da sanya masa abokin tarayya ba; wuri mai tsarki inda kowa ke jin zaman lafiya. Daga wannan Gida ne aka yi kiran duniya baki ɗaya ga kowane ɗan Adam a doron ƙasa. Ba a taɓa samun kira mai yaɗuwa haka ba a baya. Zuwa ga wannan Gida ne mumini ke tafiya aikin hajji yana mai bayyana miƙa wuya ga Allah, yana girmama Gidan da shi ne wurin haihuwar kiransa.
Makkah was called the Mother City because it is honoured by the first house ever to be built for mankind where they worship God alone, associating no partners with Him; a sanctuary where everyone enjoys peace. It is from that House that the universal call to every human being on earth was announced. It was never previously so universal. It is to that House that believers go on pilgrimage declaring their submission to God and honouring the House which is the birthplace of His call.
Wasu masu nazarin Gabas (Orientalists) masu adawa da Musulunci suna ƙoƙarin karkatar da ma'anar wannan ayar Alƙur'ani, don su tabbatar da cewa kiran Musulunci an yi shi ne kawai ga mutanen Makka da yankunanta. Suna zaɓar wannan ayar musamman don yin iƙirarin cewa a farkon zamani, Muhammadu ﷺ bai yi niyyar isar da saƙonsa ga kowa ba sai mutanen Makka da wasu garuruwa kusa da ita.
Some Orientalists who are hostile to Islam try to twist the meaning of this Qur’ānic statement in order to assert that the Islamic call was meant only for the people of Makkah and its surrounding area. They single out this statement to claim that in the early period, Muĥammad (peace be upon him) did not intend to address his message to anyone other than the people of Makkah and a few nearby towns.
Suna da'awar cewa burinsa ba zai iya wuce wannan yanki ba. Suna ƙara cewa ya faɗaɗa iyakar manufarsa ne kawai zuwa dukan Tsibirin Larabawa, sannan ya ci gaba da ita, sakamakon wasu al'amura marasa tsammani da bai yi hasashensu ba tun farko. Waɗannan al'amura sun faru ne kawai sakamakon hijirarsa zuwa Madina, inda ya kafa daularsa. Dukan waɗannan da'awa ƙarya ce. A cikin surori na Alƙur'ani da aka saukar a Makka, a farkon zamanin Musulunci, muna karanta maganganun da Allah (ba shi da iyaka cikin ɗaukaka) ya yi wa Manzonsa, yana tabbatar da cewa saƙonsa na dukan mutane ne: {"Ba mu aiko ka ba face rahama ga talikai."} (21: 107) {"Ba mu aiko ka ba face ga dukan mutane, ka zama mai bayar da bushara da mai gargaɗi."} (34: 28) Lokacin da aka saukar da waɗannan ayoyi, kiran Musulunci yana har yanzu ne a ƙananan wurare a Makka, inda masu kiransa suka sha wahala mai yawa na tsanantawa.
They claim that his ambition could not go beyond this area. They further say that he only broadened his scope to include the whole Arabian Peninsula, and then to carry it further, as a result of certain coincidences which he could not have envisaged at the outset. These coincidences only came about as a consequence of his migration to Madinah, where he established his state. All these claims are lies. In the Qur’ānic sūrahs revealed at Makkah, in the early period of Islam, we read statements addressed by God (limitless is He in His glory) to His Messenger asserting that his message is addressed to all mankind: “We have sent you forth but as a blessing to mankind.” (21: 107) “We have sent you forth to all mankind, so that you may give them good news and forewarn them.” (34: 28) When these verses were revealed, the Islamic call was still confined to small enclaves in Makkah where its advocates endured much persecution.
“Waɗanda suke yin imani da Lahira, su kan yi imani da ita, kuma suna kiyaye sallolinsu da himma.” (Aya ta 92) Gaskiya ne cewa waɗanda suke yin imani da Lahira, lokacin da mutane za su yi lissafin ayyukansu, a kuma sakawa kowa da lada ko azaba saboda su, suna kuma yin imani da cewa Allah ba shakka zai aiko wa ɗan Adam manzo don ya isar musu da wahayinsa. Ba su da matsala wajen yin imani da wannan manzon. Hakika, suna da sha’awar yin imani da shi.
“Those who believe in the life to come do believe in it, and they are ever-mindful of their prayers.” (Verse 92) It is true that those who believe in the life to come, when people will have to account for their deeds and be rewarded or punished for them, also believe that God will no doubt send to mankind a messenger to convey to them His revelations. They have no problem in believing in this messenger. Indeed, they are inclined to believe in him.
Saboda sun yi imani da rayuwa ta gaba da Alƙur'ani, koyaushe suna kula da sallarsu, don su ci gaba da kasancewa da dangantaka ta kusa da Allah, kuma su ci gaba da nuna biyayyarsu gare Shi. Wannan, don haka, duka wani ɓangare ne na yanayin ɗan Adam.
Because they believe in the life to come and in the Qur’ān, they are always mindful of their prayer, so that they continue to maintain a close link with God and continue to demonstrate their obedience to Him. This is, then, all a part of human nature.
Idan muka yi imani da lahira, muna karɓar cewa wannan Littafi, Alƙur'ani, Allah ne ya saukar da shi, kuma muna marmarin yi masa biyayya don mu ƙara kusanci da Shi. Muna buƙatar kallon nau'ikan mutane daban-daban ne kawai don tabbatar da cewa duk wannan gaskiya ne ba tare da wata shakka ba.
When we believe in the hereafter, we accept that this Book, the Qur’ān, is revealed by God and we are keen to obey Him in order to enhance our closeness with Him. We need only to look at different types of human beings to be sure that all this is absolutely true.
Ayoyin ƙarshe guda biyu a cikin wannan dogon bayani suna zana hoto mai ƙarfi na waɗancan azzalumai, watau kafirai, waɗanda suke ƙirƙirar ƙarya a kan Allah. Wasu daga cikinsu suna kaiwa har ga yin da'awar ƙarya a fili cewa suna karɓar wahayi daga sama, ko kuma cewa suna iya kawo wani abu kamar Alƙur'ani. An zana su a nan a cikin wahalar mutuwa, tare da mala'iku suna zuwa gare su, suna miƙa hannuwansu, don aiwatar da azabarsu, suna buƙatar su miƙa rayukansu. Suna fuskantar tsawatarwa mai tsanani a lokacin da suka bar komai a bayansu.
The last two verses in this long passage portray a very vivid image of those wrongdoers, i.e. the unbelievers, who fabricate falsehood against God. Some of them go as far as to make blatantly false claims that they receive revelations from on high or that they can produce something similar to the Qur’ān. They are painted here when they are actually in the throes of death, with the angels coming to them, hands outstretched, to inflict their punishment, requiring them to yield up their souls. They face such a strong reproach when they leave everything behind them.
Wane wanda ya fi wanda ya ƙirƙiri ƙarya a kan Allah, ko ya ce, "An yi mini wahayi," alhali ba a yi masa wani wahayi ba, ko kuma wanda ya ce, "Zan saukar da irin abin da Allah ya saukar"? Da kai za ka ga azzalumai a lokacin da suke cikin wahalar mutuwa, mala'iku kuma suna miƙa hannayensu [suna cewa]:
Note: The Qur'an verse text is not enclosed in { }, so I have translated it as ordinary text. Also, I need to correct my rendering above: the original says "God", so the correct Hausa is "Allah" for God in the Hausa translation, which follows the rule that "God" is written as the Hausa word for God rather than the Arabic "Allah" as the English original shows.
Corrected translation:
Wane wanda ya fi wanda ya ƙirƙiri ƙarya a kan Ubangiji, ko ya ce, "An yi mini wahayi," alhali ba a yi masa wani wahayi ba, ko kuma wanda ya ce, "Zan saukar da irin abin da Ubangiji ya saukar"? Da kai za ka ga azzalumai a lokacin da suke cikin wahalar mutuwa, mala'iku kuma suna miƙa hannayensu [suna cewa]:
Who could be more wicked than one who invents a falsehood about God, or says: “This has been revealed to me”, when nothing has been revealed to him? Or one who says, `I can reveal the like of what God has revealed”? If you could but see the wrongdoers when they are in the throes of death and the angels stretch out their hands [and say]:
"Ku miƙa rayukanku!" A yau za a saka muku da azaba mai wulakanci saboda kun danganta wa Allah abin da ba gaskiya ba ne, kuma saboda girman kai kuka raina ayoyinsa. Kuma lalle yanzu kun zo mana ɗaya-ɗaya, kamar yadda muka halicce ku a farko; kuma kun bar bayanku duk abin da muka ba ku. Kuma ba mu ganin tare da ku waɗancan masu ceto da kuka yi iƙirarin cewa abokan tarayya ne a cikin al'amuranku. An yanke alaƙoƙin da suka haɗa ku, kuma abin da kuke ta da'awarsa ya ƙi ku.
“Give up your souls!” Today you shall be rewarded with a humiliating punishment for having attributed to God something that is untrue and, in your arrogance, scorned His revelations. And now, indeed, you have come to Us individually, just as We created you in the first instance; and you have left behind all that We conferred on you. Nor do We see with you those intercessors of yours whom you had claimed to be partners in your affairs. Broken are the ties which bound you, and that which you have been asserting has failed you. (Verses 93-4)
Yawancin malamai kamar Qatādah da Ibn `Abbās sun ce ayar farko tana nufin Musaylamah, maƙaryaci, matarsa Sajāĥ bint al-Ĥārith da al-Aswad al-`Ansī. Dukansu uku sun yi iƙirarin, a lokacin rayuwar Annabi ﷺ, cewa su ma annabawa ne, kuma cewa sun karɓi wahayi daga Allah. Wani rahoto da aka danganta ga Ibn `Abbās yana nuna cewa wanda ya yi alfahari da cewa zai bayyana wani abu kamar wahayin Allah, ko ya ce shi ma yana karɓar wahayi, shi ne Abdullāh ibn Sa`d ibn Abī Sarĥ. Ya musulunta, kuma Annabi ﷺ yana tambayarsa ya rubuta ayoyin Alƙur'ani yayin da suke sauka. Wata rana Annabi ﷺ ya kira shi ya rubuta wasu ayoyi waɗanda suke cikin Sūrah 23, Al-Mu'minūn: {Lalle ne, Mun halicci mutum daga ƙwayar lãka, sa'an nan Muka sanya shi digo a wurin ajiya mai ƙarfi.}
A number of scholars like Qatādah and Ibn `Abbās say that the first verse refers to Musaylamah, the Liar, his wife Sajāĥ bint al-Ĥārith and al-Aswad al-`Ansī. All three made claims during the Prophet’s lifetime that they themselves were also prophets and that they received revelations from God. Another report attributed to Ibn `Abbās suggests that the one who boasted that he would reveal something similar to God’s revelations, or said that he received revelations himself, was Abdullāh ibn Sa`d ibn Abī Sarĥ. He had embraced Islam and the Prophet used to ask him to write down Qur’ānic revelations as he received them. He was once called in by the Prophet to write down some verses which are included in Sūrah 23, The Believers. `Indeed, We create man out of the essence of clay, then We place him, a living germ, in a safe enclosure.
Sa'an nan Mun mayar da wannan a matsayin wani halitta daban. Don haka, tsarki ya tabbata ga Allah, mafi kyawun masu halitta." (23: 12-14) Lokacin da Annabi ﷺ ya yi dictating waɗannan ayoyi, har zuwa jumlar "Sa'an nan Mun mayar da wannan a matsayin wani halitta daban", 'Abdullah ya yi mamaki game da cikakken bayanin da Alqur'ani ya bayar game da halittar mutum. Ya ce, "Tsarki ya tabbata ga Allah, mafi kyawun masu halitta." Annabi ﷺ ya ce masa: "Wannan ne ainihin abin da aka saukar min." Wannan ya tayar da shakku a zuciyar 'Abdullah. Ya yi tunani: "Idan Muhammad ﷺ mai gaskiya ne, to ni ma na karɓi irin wannan wahayi, amma idan maƙaryaci ne, to ni na faɗi abin da ya faɗa." Ya juya baya ga Musulunci ya koma ga kafirai.
Then We create out of this living germ a clot of congealed blood, and out of the clot We create an embryonic lump. Then We create within the embryonic lump bones, then We clothe the bones with flesh. We then bring this into being as another creation. Exalted be God, the best of creators.” (23: 12-14) When the Prophet dictated these verses, up to the phrase, “We then bring this into being as another creation”, `Abdullāh marvelled at the details given in the Qur’ān about the creation of men. He said, “Exalted be God, the best of creators.” The Prophet said to him: “This is exactly what has been revealed to me.” This stirred up doubts in `Abdullāh’s mind. He thought: “If Muĥammad was truthful, I have received the same revelations, but if he was a liar, I have said the same as he did.” He turned away from Islam and rejoined the unbelievers.
Bisa ga wannan rahoto, shi ne ake nufi da jumlar nan, "Ko kuma wanda ya ce, Zan iya saukar da irin abin da Allah ya saukar." (Aya ta 93)
According to this report, it is to him that reference is made by the sentence, “Or one who says, I can reveal the like of what God has revealed.’“ (Verse 93)
Yanayin azabar da aka yi wa waɗannan masu aikata laifi, watau,
The scene painted here of the punishment administered to those wrongdoers, i.e.
masu bautar gumaka, sun cika mu da tsoro da firgici. Ana nuna azzalumai a lokacin da suke cikin radadin mutuwa, gaba ɗaya sun rikice, ga mala'iku suna miƙa hannayensu don azabtar da su. Suna buƙatar su miƙa rayukansu, kuma suna tsawata musu saboda laifofinsu: "Da a ce kai ka ga azzalumai a lokacin da suke cikin radadin mutuwa, mala'iku kuma suna miƙa hannayensu [suna cewa]: 'Ku miƙa rayukanku!' A yau za a saka muku da azaba mai wulakanci saboda kun danganta wa Allah abin da ba gaskiya ba ne, kuma saboda girman kai kun raina ayoyinsa." (Aya ta 93) Azaba mai wulakanci sakamako ne da ya dace da girman kai, kuma tsawatarwar jama'a tana amsa ƙaryarsu, wadda suke ƙirƙira game da Allah. Duk wannan yana ba wannan yanayi inuwar cikakken baƙin ciki da damuwa.
the idolaters, fills us with awe and fear. The wrongdoers are shown when they are in the throes of death, totally overwhelmed, and angels stretching their hands out to punish them. They demand that they yield up their souls and reproach them for their misdeeds: “If you could but see the wrongdoers when they are in the throes of death and the angels stretch out their hands [and say]: ‘Give up your souls!’ Today you shall be rewarded with a humiliating punishment for having attributed to God something that is untrue and, in your arrogance, scorned His revelations.” (Verse 93) The humiliating punishment is a fitting reward for arrogance, and the public reproach answers their falsehood, which they invent against God. All this imparts to the scene shades of total misery and depression.
Wannan yana biye da tsawatarwa mai tsanani daga wajen Allah da kansa game da abin da suka ƙirƙira. Suna tsaye a gabansa cikin halin wulaƙanci matuƙa: "Kuma yanzu, lallai kun zo mana ɗaya-ɗaya, kamar yadda muka halicce ku a farkon lokaci." (Aya ta 94)
This is followed by a strong rebuke by God Himself about whom they asserted their fabrications. They stand in front of Him in a position of total misery: “And now, indeed, you have come to Us individually, just as We created you in the first instance.” (Verse 94)
Ba ku da kome sai kanku, kuma kuna zuwa ne a matsayin daidaikun mutane, kowannenku shi kaɗai. Haka kuke fuskantar Ubangijinku, kamar yadda Ya halicce ku: kowa haihuwa yake yi shi kaɗai, tsirara, marar taimako. Kun bar duk abin da kuka mallaka; kowa ya yashe ku; ba ku da iko ko mulki a kan kowane abu da Allah ya ba ku: "Kun bar baya duk abin da Muka ba ku." (Aya ta 94) Dukiyarku, 'ya'yanku, darajarku, matsayinku da ikonku duk kun bar su baya, domin ba ku iya kawo su tare da ku ba, ko da kun so haka.
You have nothing except your own selves, and you come as individuals, each one for himself. That is how you face your Lord, just as He created you: each is born alone, naked, helpless. You have left behind everything you have had; everybody else has deserted you; you have no power or authority over anything God had given to you: “You have left behind all that We conferred on you.” (Verse 94) All your wealth, children, prestige, position and power you have left behind because you could not bring them with you, even if you had so wished.
"Ba mu ganin masu shiga tsakani naku da kuka yi iƙirarin cewa abokan tarayya ne a cikin al'amuranku tare da ku." (Ayah ta 94) Kun kasance kuna iƙirarin cewa waɗancan halittu za su yi mana shiga tsakani a duk lokacin da kuka shiga wata wahala. Kuna keɓe musu wani ɓangare na rayuwarku da wani rabo na dukiyarku, kuna iƙirarin cewa za su yi muku shiga tsakani a wajen God. Wannan yayi kama da iƙirarinsu na kare ayyukan bautar gumaka lokacin da suka ce: "Ba mu bauta musu (gumakan) sai dai don su kusantar da mu ga God." Waɗannan masu shiga tsakani da ake zato na iya zuwa da siffofi da kamanni daban-daban.
“Nor do We see with you those intercessors of yours whom you had claimed to be partners in your affairs.” (Verse 94) You used to claim that those beings would intercede on your behalf anytime you go through a hardship. You used to assign to them a portion of your lives and a share of your wealth, claiming that they would intercede for you with God. This is similar to their claim in defence of their idolatrous practices, when they said: “We only worship these (idols) so that they may bring us closer to God.” These assumed intercessors may take different shapes and forms.
Suna iya zama mutane, kamar firistoci da masu mulki da iko, ko kuma su zama gumakan dutse, gumaka, aljanu, mala'iku, taurari ko kuma duk wani abu da ake alamta gumakansu da shi. Har ma sun wuce haka, inda suka ware wa waɗannan halittu rabo daga rayuwarsu, dukiyarsu da zuriyarsu, kamar yadda za a bayyana daga baya a cikin wannan sura. (Ayoyi 136-9)
They may be human, such as priests and people of power and authority, or they may be statues of stone, idols, jinn, angels, planets or indeed any being, which symbolized their gods. Yet they even went further than this, assigning to these beings a share of their lives, wealth and offspring, as will be explained later in this sūrah. (Verses 136- 9)
Yanzu da suka zo wurin Ubangijinsu daya-daya, kowa shi kadai, sai a tambaye su: ina abokan tarayyarku da masu cetonku suka tafi? Amsar kuwa tana cikin ayar Alkur'ani da ta ce: "Lalle an yanke dangantakar da ke tsakaninku." (Aya ta 94)
Now that they have come to their Lord individually, each on his or her own, they are asked where have those partners and intercessors gone? The answer is given in the Qur’ānic verse in these terms: “Broken are the ties which bound you.” (Verse 94)
Kowace hanya da alaka an karya su, kuma babu wani abu da zai iya haɗa su ta kowace hanya. "Kuma abin da kuke da'awarsa ya ɓace daga gare ku." (Ayah ta 94) Sun kasance suna yin dukkan irin da'awa, har da abin da suke riƙewa game da waɗancan abubuwan da suka ce abokan tarayya ne ga Allah, ko kuma waɗanda suka yi zargin cewa za su iya yin ceto a wurin Allah. Yanzu an tabbatar da ƙarya dukkan waɗannan da'awa. Duk amincewar da suka sanya ga kowa ko kowane abu ta ɓace musu. Sun zama marasa iko gaba ɗaya.
Every link, and every tie has been broken. There is no longer anything to group them together in any way or form. “And that which you have been asserting has failed you.” (Verse 94) They used to make all sorts of assertions, including what they maintained about those beings whom they claimed to be partners with God or whom they alleged to be able to intercede with God. All these claims are now proven false. All trust they had put in anyone or anything has failed them. They are totally powerless.
Wannan yanayi yana girgiza zuciyar ɗan adam sosai, yana zana hoto mai ban mamaki da ban tsoro, yana isar mana da alamominsa masu zurfi, har muna iya yin tunani a kan saƙonsa mai ƙarfi. Wannan misali ɗaya ne kawai daga salon Alƙur'ani marar misaltuwa.
This scene violently shakes the human heart as it holds out a vivid and awesome image, imparting its overtones to us so that we are able to contemplate its powerful message. This is just one example of the inimitable style of the Qur’ān.