Sannan kuma sai a biyo ta da bayanin ɗayan rukunin, watau masu adalci. Wannan ana bayar da shi ne bisa tsarin Alƙur'ani na al'ada, wato ta hanyar kawo hotuna biyu masu bambanta sosai, domin a yi kwatanta mai zurfi: "Amma littafin nagari yana cikin 'Illiyyūn."
Then follows an account of the other group, the righteous. This is given in the customary Qur’ānic manner of providing two elaborately contrasting images, so that a detailed comparison may be drawn: “But the record of the righteous is in ‘Illiyūn.
Ina ma ka sani abin da ‘Illiyyūn yake! Littafi ne da aka rubuta, wanda waɗanda suke mafi kusa da Allah suke shaida shi. Lalle masu adalci za su kasance cikin ni'ima. Suna kwance a kan gadaje, suna kallo. A fuskokinsu za ka ga hasken ni'ima. Za a ba su su sha daga abin sha tsantsa, wanda aka rufe shi da hatimi, hatiminsa kuwa kamshin misk ne, kuma ga wannan bari masu gasa su yi gasa. Abin sha ne da aka gauraya shi da ruwan Tasnīm, maɓuɓɓugar da waɗanda suke mafi kusa da Allah suke sha daga cikinta.
Would that you knew what ‘Illiyūn is! It is a record inscribed, witnessed by those who are closest to God. The righteous will surely be in bliss. [Reclining] on couches, they will look around them. In their faces you shall mark the glow of bliss. They will be given to drink of a pure-drink, securely sealed, with a seal of musk, for this let the strivers emulously strive. It is a drink mixed with the waters of Tasnīm, a fountain at which those who are closest to God will drink.”(Verses 18-28)
Wannan sashe na sūrah yana farawa da kalmar Larabci, kallā, wadda ke nuna tsawatarwa mai ƙarfi da umarni tsayayyiya ga masu ta'adi su daina ƙin gaskiya. Sannan sai ya ci gaba da magana game da masu adalci.
Tun da rubutun masu ta'adi yana cikin Sijjīn, to na masu adalci yana cikin ‘Illiyūn. Kalmar ‘masu adalci’ tana nufin masu biyayya waɗanda ke aikata alheri. Su ne akasin masu ta'adi, waɗanda ke tsunduma cikin kowane irin wuce gona da iri. Sunan ‘Illiyūn yana nuna ɗaukaka da girma, wanda ke nuna cewa Sijjīn yana da alaƙa da ƙasƙanci da wulakanci. Sunan yana biye da irin furuci da ake amfani da shi sau da yawa a cikin Alƙur'ani don jefa ra'ayoyin asiri da girma: “ Kai! Da ka sani menene ‘Illiyūn!” (Ayah ta 19)
This section of the sūrah starts with the Arabic term, kallā, which connotes strong reproach and a firm command to the transgressors to desist from their rejection of the truth. It then proceeds to speak about the righteous. Since the record of the transgressors is in Sijjīn, that of the righteous is in ‘Illiyūn. The term ‘righteous’ refers to the obedient who do good. They are the exact opposite of the transgressors, who indulge in every excess. The name ‘Illiyūn connotes elevation and sublimity, which suggests that Sijjīn is associated with baseness and ignominy. The name is followed by the form of exclamation often used in the Qur’ān to cast notions of mystery and grandeur: “Would that you knew what ‘Illiyūn is!” (Verse 19)
Surah ya ci gaba da cewa littafin masu adalci "rubutu ne wanda aka rubuta, waɗanda suke kusa da Allah ne suke shaida shi" (Ayoyi 20-21). Mun riga mun bayyana abin da ake nufi da "rubutu wanda aka rubuta." Ana gaya mana a nan cewa mala'iku mafiya kusanci ga Allah suna ganin wannan littafi kuma suna shaida shi. Wannan magana tana ba da jin cewa littafin masu adalci yana da alaƙa da daraja, tsarki da girma. Mala'iku mafiya kusanci ga Allah suna duba shi, kuma suna jin daɗin bayaninsa na ayyuka masu daraja da halaye masu ɗaukaka. Dukan wannan hoto yana nuna shaida ga girmamawar da masu adalci suke samu.
The sūrah then states that the book of the righteous is “a record inscribed, witnessed by those who are closest to God.” (Verses 20-21) We have already stated what is meant by ‘a record inscribed.’ We are told here that the angels closest to God see this book and witness it. This statement gives the feeling that the record of the righteous is associated with nobility, purity and sublimity. The angels closest to God look at it and enjoy its description of noble deeds and glorious characteristics. The whole image provides evidence of the honour the righteous receive.
Ga bayani game da halin da masu adalci suke ciki.
There follows an account of the situation in which the righteous find themselves.
An aka ba mu labarin irin ni'imar da suke morewa a wannan rana mai girma: "Lallai ne masu adalci za su kasance cikin ni'ima." (Aya ta 22) Wannan ya saba da wuta, wadda azzalumai suke zaune a cikinta.
We are told of the bliss they enjoy on that great day: “The righteous will surely be in bliss.” (Verse 22) This contrasts with hell, in which the transgressors dwell.
"[Suna kwance a kan gadaje, suna duba kewayensu.] (Aya ta 23) Ma'anar wannan ita ce, an ba su matsayin girma. Suna duba duk inda suka so. Ba sai sun sunkuyar da kai ba saboda tawali'u, kuma ba sa shan wani abu da zai karkatar da hankalinsu. Wannan bayanin yana nuna wa Larabawa, waɗanda su ne farkon mutanen da Alƙur'ani ya fara yi wa magana, mafi girman nau'in jin daɗi da walwala."
“[Reclining! on couches they will look around them.” (Verse 23) This means that they are given a place of honour. They look wherever they wish. They do not have to look down, out of humility; and they suffer nothing which distracts their attention. The description here represents to the Arabs, who were the first to be addressed by the Qur’ān, the highest form of comfort and luxury.
A cikin ni'imarsu, masu adalci suna rayuwa cikin jin daɗin hankali da na jiki. Fuskokinsu suna haskakawa da farin ciki bayyananne: "Za ka gane a fuskokinsu alamar ni'ima. Ana ba su abin sha tsantsa, rufaffe, da hatimin miski." (Ayoyi 24-26) Abin shansu tsantsa ne gabaɗaya, babu wani ƙari da ba a so ko barbashin ƙura.
In their bliss, the righteous live in mental and physical comfort. Their faces are radiant with unmistakable joy: “In their faces you shall mark the glow of bliss. They will be given to drink of a pure- drink, securely sealed, with a seal of musk.” (Verses 24-26) Their drink is absolutely pure without any unwanted additions or particles of dust.
Kasancewar an bayyana shi da cewa an rufe shi da kyau da misk yana nuna, watakila, cewa an shirya shi tun farko a cikin kwantena masu tsaro, domin a bude shi idan ana bukatar wartsakewa. Duk wannan yana kara nuna cewa an yi aikin da kulawa sosai. Haka kuma kasancewar hatimin an yi shi da misk yana kara wani abu na kyau da alfarma. Sai dai dukkan wannan hoton ana fahimtarsa ne kawai a cikin iyakokin kwarewar dan Adam a wannan duniya.
Describing it as securely sealed with musk indicates, perhaps, that it is ready made in secured containers to be opened when refreshment is needed. All this adds to the impression of meticulous care being taken. The fact that the seal is of musk also adds an element of elegance and luxury. The whole picture, however, is understood only within the limits of human experience in this world.
A cikin rayuwa ta gaba, mutane za su kasance da ra'ayoyi, dandano da ma'auni daban-daban, waɗanda za su kuɓuta daga dukkan ɗaurin wannan duniya mai iyaka.
In the life to come people will have different concepts, tastes and standards which will be free from all the bonds of this limited world.
Ana ƙara bayyana wannan siffa a cikin ayoyi biyu masu biye: "Abin sha ne da aka gauraya da ruwan Tasnīm, maɓuɓɓugar da waɗanda suke kusa da Allah za su sha daga cikinta." (Ayoyi 27-28)
Wannan abin sha mai tsarki, wanda aka rufe da ƙarfi, ana buɗe shi kuma a gauraya shi da wani adadin ruwa daga maɓuɓɓugar da ake kira Tasnīm, wadda aka siffanta da cewa ita ce wadda waɗanda aka fifita, waɗanda suke kusa da Allah, suke sha daga cikinta. Kafin a ba da wannan ƙarshen siffar, an kuma ba da wata umarni mai muhimmanci: "Saboda wannan, bari masu ƙoƙari su yi gasa wajen ƙoƙari." (Aya 26)
The description is carried further in the following two verses: “It is a drink mixed with the waters of Tasnīm, a fountain at which those who are closest to God will drink.” (Verses 27-28) o, this pure, securely sealed drink is opened and mixed with a measure of the water from a fountain called Tasnīm and described as the one from which the favoured who are close to God drink. Before this last part of the description is given we are also given a significant instruction: “For this let the strivers emulously strive.” (Verse 26)
Waɗannan masu rage-rage waɗanda ke zamba wa 'yan'uwansu ba sa kula da Ranar Lahira, kuma, abin da ya fi muni, suna musanta cewa irin wannan Ranar Lissafi za ta zo. Zukatansu sun taurara saboda zunubansu da wuce gona da iri, sai su yi ta fafutuka ba ƙaƙƙautawa domin neman ƙananan dukiyoyin wannan duniya.
Those stinters who defraud their fellow men pay no regard to the Day of Judgement, and, worse still, deny that such a Day of Reckoning will come. Hardened by their sins and excesses, they strive endlessly for the petty riches of this world.
Kowane ɗayansu yana ƙoƙarin ya fi sauran, yana neman ya samu iyakar abin da zai iya. Saboda haka, yana aikata kowane irin zalunci da munanan ayyuka don neman jin daɗin duniya na ɗan lokaci. Akwai wani nau'in jin daɗi da daraja daban wanda ya cancanci a yi gasa a kansa: "Domin wannan, to, masu gasa su yi gasa." (Aya ta 26)
Each of them tries to outdo the others and gain as much as possible. Hence, he indulges in all types of injustice and vice for the sake of ephemeral luxuries. It is the other type of luxury and honour which deserves emulous striving: “For this let the strivers emulously strive.” (Verse 26)
Waɗanda suke ƙoƙari don wani abu na duniya, ko da yaya yake da daraja, babba ko mai girma, to a hakika suna ƙoƙari ne don wani abu maras ma'ana, mara daraja, kuma na ɗan lokaci.
Those who strive for an object of this world, no matter how superb, grand or honourable it is, are in reality striving for something hollow, cheap and temporary.
Wannan duniya, gabaki ɗaya, a wurin Allah ba ta da daraja ko da fikafikin sauro guda ɗaya. Lahira ce kaɗai ke da nauyi na gaske a wurinsa. Saboda haka, ita ya kamata ta zama burin gasa mai tsanani da ƙoƙari mai zafi.
This world, in its totality, is not worth, in God’s view, one mosquito’s wing. It is the hereafter which carries real weight with Him. So, it should be the goal for strenuous competition and zealous striving.
Abin mamaki ne cewa neman lahira yana ɗaukaka rayukan dukkan masu ƙoƙari, yayin da gasa ga abubuwan duniya ke nutsar da rayukan masu gasar zuwa mafi ƙasan zurfi. Yayin da mutum ke aiki babu kakkautawa don samun farin cikin lahira, aikinsa yana sa wannan duniya ta zama wuri mai daɗi da tsarki ga kowa. A gefe guda kuma, ƙoƙarin da ake yi don cimma manufofin duniya yana mayar da wannan duniya ta zama fadama mai ƙazanta, inda dabbobi ke cin juna, kwari kuma su cije naman masu adalci.
It is remarkable that striving for the hereafter elevates the souls of all strivers, while competition for worldly objects sinks the competitors’ souls to the lowest depths. As man works continuously to achieve the happiness of the hereafter, his work makes this world a happy and pure one for everybody. On the other hand, efforts made for the achievement of worldly ends turn this world into a filthy marsh, where animals devour one another and insects bite the flesh of the righteous.
Neman lahira ba ya mayar da duniya hamada marar amfani, kamar yadda wasu masu ketare iyaka ke zato. Musulunci yana ɗaukar wannan duniya a matsayin gona, lahira kuwa a matsayin 'ya'yanta.
Striving for the hereafter does not turn the earth into a barren desert, as some transgressors imagine. Islam considers this world a farm, and the hereafter its fruits.
Yana bayyana rawar mumini na gaskiya a matsayin gina wannan duniya yayin da yake bin tafarkin takawa da adalci. Musulunci ya wajabta cewa mutum ya dauki aikinsa a matsayin ibada wanda ke cika manufar wanzuwarsa kamar yadda Ubangiji ya tsara: "Ban halicci aljanu da mutane ba face domin su bauta mini." (51:
It defines the role of the true believer as the building of this world while following the path of piety and righteousness. Islam stipulates that man must look on his task as an act of worship which fulfils the purpose of his existence as defined by God: “I have not created the jinn and mankind to any end other than that they may worship Me.” (51:
56) Maganar, "Ga wannan bari masu ƙoƙari su yi gasa wajen ƙoƙari," tana zaburar da mutum ya duba fiye da wannan duniya ƙarama kuma iyakantacciya, yayin da yake shirin cika aikinsa a matsayin wakilin God a bayan ƙasa. Don haka yayin da suke aikin tsarkake wannan fadamar duniya mai ƙazanta, rayukansu suna ɗaukaka zuwa sabbin matakai.
56) The statement, “For this let the strivers emulously strive,” inspires man to look far beyond this finite, little world, as he sets out to fulfil his mission as God’s vicegerent on earth. Thus as they work on purifying the filthy marsh of this world their souls are elevated to new heights.
Rayuwar mutum a duniya tana da iyaka, yayin da rayuwarsa ta gaba take da tsawon rai maras iyaka. Jin daɗin duniya ma yana da iyaka, yayin da farin cikin Aljanna ya fi ƙarfin tunaninmu. Abubuwan da ke kawo farin ciki a wannan rayuwa sananne ne ga kowa, amma a lahira suna kan matsayin da ya dace da rayuwar har abada.
Man’s life on earth is limited while his future life is of limitless duration. The luxuries of this world are also limited while the happiness of paradise is much too great for us to conceive. The elements of happiness in this life are well known to everyone, but in the next world they are on a level befitting a life everlasting.
Wane kwatance ne zai iya kasancewa tsakanin fagage biyu na gasa ko burori biyu, ko da mun yi amfani da hanyar mutane ta auna asara da riba? Hakika, tseren guda daya ne kuma gasa daya ce: "Saboda haka a bari masu gasa su yi gasa da himma." (Aya ta 26)
What comparison can then hold between the two spheres of competition or the two goals, even when we apply the human method of balancing losses against profits? It is, indeed, one race and a single competition: “For this let the strivers emulously strive.” (Verse 26)